Outlines of Ecclesiastical History
PART IV.
THE RESTORATION OF THE GOSPEL.
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SECTION I.
1. The Dispensation of the Fullness of Times.--By a dispensation, in connection with the work of God, we mean "the opening of the heavens to men, the bestowing of the Holy Priesthood with all its powers upon them, and the organization and building up of the church of Christ upon the earth, for the salvation of all who will obey the gospel." [1] By the Dispensation of the Fullness of Times we mean the last dispensation, the one in which all things, in Christ, whether in heaven or in earth, shall be gathered together in one; [2] a dispensation which will include all other dispensations--one which will encompass all truth. As the rivers of the earth all eventually find their way to the ocean and empty into it, so all former dispensations will run into and become part of the Dispensation of the Fullness of Times, in which the work of God, in respect to the salvation of man and the redemption of the earth, will be consummated. [See note 1, end of section]
2. Birth and Parentage of Joseph Smith.--Joseph Smith, the man whom God appointed to stand at the head of the Dispensation of the Fullness of Times, and be the great Prophet, Seer, Revelator and President thereof was born in the year of our Lord 1805, on the 23rd of December, in Sharon, Windsor [Winsor] County, State of Vermont. His father's name was Joseph[3] Smith, and his mother's maiden name Lucy Mack. Joseph and Lucy Smith had nine children, six sons and {276} three daughters. The sons in the order of their age were Alvin, Hyrum, Joseph, Samuel Harrison, William, Don Carlos; the daughters, Sophronia, Catherine, Lucy.
3. The parents of the prophet were of humble origin, and poor, having to labor with their hands, hiring out by day's work, and otherwise to obtain a livelihood for their large family. In consequence of their poverty, they could give their children but very limited opportunities for attending school; yet Joseph learned to read, to write, and had some knowledge of the rudimentary principles of arithmetic.
4. When Joseph was ten years of age, his father moved from the State of Vermont to that of New York, settling in Palmyra, Ontario County.[4] Four years later the family moved from Palmyra to Manchester, in the same county.
5. Religious Agitations.--While the Smith family lived in Manchester, when Joseph was in his fifteenth year, there was an unusual excitement on the subject of religion. It began with the Methodists, but soon became general among all the sects, and union revival meetings, in which all sects, took part were held in the vicinity of Manchester. The Smith family, being by nature religiously inclined became interested in these meetings, and several of them, viz., Joseph's mother, his brothers Hyrum and Samuel Harrison, and his sisters Lucy and Sophronia, were converted to the Presbyterian faith. Joseph's own mind was much wrought up by this religious agitation, and at one time he became somewhat partial to the Methodist persuasion.
6. He was greatly perplexed, however, by the strife among the sects, and the divisions which existed. The Presbyterians were opposed to the Methodists and Baptists; and these last named sects, though not agreeing with each other, were equally opposed to the Presbyterians. Why should the church of {277} Christ be split up into fractions? Is God the author of confusion? Would he teach one society to worship one way, and administer one set of ordinances; and then teach another society quite a different system of worship, and another set of principles and ordinances different from those taught the first? Such were the questions Joseph Smith frequently asked himself when he reflected upon the confusion he witnessed.
7. In the midst of the war of words and tumult of opinion that accompanied this agitation, Joseph would often say to himself, What is to be done? Who of all these parties are right?
8. Joseph Smith's First Prayer and Vision.--While floundering in the midst of these difficulties he came to the following passage in the first chapter of the Epistle of James:
If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.
This passage impressed him with great force. It was the voice of God to him. If any man lacked wisdom he did; and here was counsel given directly how to obtain it, with a promise that he should receive it and not be unbraided for asking. He at last decided to follow the divine injunction.
9. It was in the morning of a beautiful, clear day, early in the spring of eighteen hundred and twenty, that Joseph put his resolution into effect. He selected a place in a grove near his father's house for that purpose. It was his first attempt to pray vocally, and he was somewhat timid; but finding himself alone he knelt down and began to offer up the desires of his heart to the Lord. He had scarcely began to pray when he was seized by some power which threw him violently to the ground, and it seemed for a time that he was doomed to a sudden destruction. It was no imaginary power but some actual being from the unseen world. His tongue for a time was bound that he could not speak; darkness gathered about him; but exerting all his powers he called upon God to deliver {278} him out of the hands of his enemy, and at the very moment he was ready to give up in despair and abandon himself to destruction, he beheld a pillar of light immediately over his head descending towards him. Its brightness was above that of the sun at noon-day, and no sooner did it appear than he was freed from the enemy which had held him bound.
10. When the light rested upon him he beheld within it two personages standing above him in the air, whose brightness and glory defy all description, but they exactly resembled each other in form and features. One of them, pointing to the other said: "JOSEPH, THIS IS MY BELOVED SON, HEAR HIM."
11. Joseph's purpose in calling upon the Lord was to learn which of the sects was right, that he might know which to join. As soon, therefore, as he gained his self-possession, he addressed these questions to the personage to whom he was directed. To his astonishment he was told that none of the sects were right, and that he must join none of them. He was further told by the person who addressed him, that all their creeds were an abomination in his sight; that those professors were all corrupt; that they drew near to him with their lips, but their hearts were far from him; that they taught for doctrine the commandments of men; that they had a form of godliness, but denied the power of God. And he was commanded the second time to join none of them.
12. There were many other things which Jesus said to Joseph on this occasion, but the prophet never recorded them further than to say that he received a promise that the fullness of the gospel would at some future time be made known to him.
13. The Importance of the Vision.--This splendid revelation is of vast importance: First, it dispels the vagaries that men had conjured up in respect to the person of Deity. Instead of being a personage without body, parts or passions, it revealed the fact that he had both body and parts, that he was in the form of man, or rather, that man had been made in his {279} image.[5] Second: It clearly proves that the Father and Son are distinct persons, and not one person as the Christian world believes. The oneness of the Godhead, so frequently spoken of in scripture, must therefore relate to oneness of sentiment and agreement in purpose. Third: It swept away the rubbish of human dogma and tradition that had accumulated in all the ages since Messiah's personal ministry on earth, by announcing that God did not acknowledge any of the sects of Christendom as his church, nor their creeds as his gospel. Thus the ground was cleared for the planting of the truth. Fourth: it showed how mistaken the Christian world was in claiming that all revelation had ceased--that God would no more reveal himself to man. Fifth: the vision created a witness for God on the earth: a man lived who could say to some purpose that God lived and that Jesus was the Christ, for he had seen and talked with them. Thus was laid the foundation for faith. We shall see anon, how the foundation was broadened.
14. The Interval of Three Years.--For three years after this first vision, Joseph received no other visitation or revelation; and as he had been forbidden to join any of the religious sects then existing he stood alone. It was a period of severe trial. A few days after his first vision, he related the circumstance to a Methodist minister who had been active in the religious agitation before mentioned. To the lad's surprise he {280} treated his story with the utmost contempt; and declared it to be from the devil, as the Lord gave no revelations in these days, those things having ceased with the apostles. Making his vision public brought upon him the ridicule and indignation of the whole neighborhood, especially of the ministers. In this trying period of three years, according to his own statement, he was guilty of some youthful follies; but he was true to God, and continued in the face of all opposition to maintain that he had received a revelation from him.
15. The First Visit of Moroni.--On the 21st of September, 1823, having retired for the night, he betook himself to prayer to obtain the forgiveness of his sins, and a manifestation that would enable him to know his standing before the Lord. While thus engaged, the room began to be filled with light, and presently a personage appeared by his bedside, standing in the air. [See note 3, end of section.] He said that he was a messenger sent from the presence of God, and that his name was Moroni. He announced to Joseph Smith that the Lord had a work for him to do; and that his name would be had for good and evil among all nations.
16. The Book of Mormon.--The angel informed Joseph of the existence of the Book of Mormon, a record engraven upon golden plates, giving an account of the ancient inhabitants of the American continent and their origin. He said, also, that it contained the everlasting gospel as taught by the Savior to the ancient inhabitants of this Western hemisphere. Deposited with the record was a Urim and Thummim, consisting of two stones fastened in silver bows, attached to a breast-plate. The Lord had prepared this instrument for the purpose of translating the record. A vision of the hill where the sacred plates were hidden was given to the prophet.
17. Ancient Prophecies Quoted by Moroni.--After relating these things, the angel began quoting from the prophecies of the Old Testament. He first quoted part of the third {281} chapter of Malachi; [6] and then the fourth chapter. The first verse of the fourth chapter he quoted as follows:
For, behold, the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly shall _burn as stubble; for they that come shall burn them_, saith the Lord of hosts; that it shall leave them neither root nor branch.
The fifth and sixth verses he quoted:
Behold, I will _reveal unto you the priesthood by the hand of_ Elijah, the prophet, before the coming of the great and dreadful day of the Lord. And he shall _plant in the hearts of the children the promise made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole earth would be utterly wasted at his coming_.[7]
18. Moroni also quoted the eleventh chapter of Isaiah, and said the predictions in it were about to be fulfilled. They relate to the glorious restoration of the house of Israel from their long dispersion, and the reign of peace and righteousness on the earth. He quoted also the twenty-second and twenty-third verses of the third chapter of Acts:
For Moses truly said unto the fathers, a prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul which will not hear that prophet, shall be destroyed from among the people.
Moroni explained that the prophet here spoken of was Jesus Christ; but the day when they who would not hear his voice should be cut off from among the people had not yet come, but it would soon come.
19.>b> The angel quoted from the twenty-eighth verse to the end of the second chapter of Joel; and said that it was soon to be fulfilled. It predicts the outpouring of God's Spirit upon all {282} flesh; the signs in the heavens and the earth which are to precede the glorious coming of Messiah; and foretells the safety which shall be found in Mount Zion and Jerusalem in those troublous times.
20. The Warnings of Moroni.--After making these and other explanations the light within the room seemed to condense about the person of the angel and he departed. Shortly, however, he returned and repeated what he had said on his first appearance, and again withdrew. To Joseph's astonishment he appeared the third time and again repeated his message.
21. In his first appearance that eventful night the angel told Joseph that when he obtained the plates containing the record of the ancient inhabitants of America, together with the breast-plate and the Urim and Thummim--the full time for them to be given to him had not then arrived--he was to show them to no person except those to whom he would be commanded to show them. He was told that if he violated his commandment he would be destroyed. At his third appearing that same night the angel cautioned Joseph, saying that Satan would try to tempt him, in consequence of the poverty of his father's family, to obtain the plates for the purpose of getting rich. This he forbade him, saying that he must have no other object in view in getting the plates but to glorify God, and must be influenced by no other motive than that of building up his kingdom.
22. The Fourth Appearance of Moroni.--The whole night was consumed in these interviews with the angel. In the morning of the day following, Joseph went to his usual labors, but was so exhausted and faint that he found himself unable to pursue them. His father, who was laboring with him, observing that he was ailing, directed him to go home. In attempting to climb the fence out of the field where he was working, his strength entirely failed him and he fell unconscious to the ground. When he became conscious, the angel who had visited him the night before was standing by him calling his name. He {283} repeated again the things of the night before, and commanded Joseph to go and tell his father of them. This he did, and his father testified that they were of God, and counseled his son to be obedient to the heavenly vision.
23. Cumorah and its Treasures.--Joseph went immediately to the hill Cumorah[8] where the ancient record was hidden. So vivid had been his vision of the place the night before that he had no difficulty in recognizing it. [See note 4, end of section.]
24. On the west side of the hill Cumorah, not far from the top, under a stone of considerable size, lay the plates, deposited in a stone box. Removing the soil from around the edges of the stone box, with the aid of a lever, he raised it up and to his joy beheld the plates, the Urim and Thummim and breast-plate, just as described by the angel. He was about to take these treasures from the box when the messenger of the previous night again stood before him, and told him again that the time for bringing them forth had not yet arrived, and would not until four years from that date. The angel instructed him to come to that place in just one year from that time and he would meet with him, and that he would continue to do so until the time for obtaining the plates for translation had come. Accordingly at the end of each year Joseph went to the place appointed, and every time met the same heavenly messenger, who gave him instruction and intelligence in respect to the work of the Lord, and how the Christ's kingdom was to be conducted in these last days.
25. Translation and Publication of the Book of Mormon.--On the 22nd of September, 1827, the plates, together with the Urim and Thummim and breast-plate, were given into the hands of Joseph Smith by the angel Moroni, with a strict charge to keep them safe, saying that he [Joseph] would be held responsible for them; that if he should carelessly, {284} or through any neglect of his, let them go, he would be cut off; but if he would use his best endeavors to preserve them, they should be protected. He soon learned the necessity of the strict charge given to him by Moroni, for no sooner was it learned that he had the plates than every kind of device, not even omitting that of violence, was employed to wrest them from him. He guarded them safely however, and in the midst of much persecution and many difficulties, succeeded by the help of the Lord and the assistance of Martin Harris, a well-to-to farmer, Oliver Cowdery, a young school teacher, who acted as his scribe in much of the work of translation, and the Whitmer family--with this assistance he succeeded in completing the translation and publishing the work in the year 1830.
26. The Witness.--In the course of the work of translation, Joseph and those assisting him, learned from the record itself that it would be hidden from the eyes of the world, that the eyes of none might behold it except three witnesses that should see it by the power of God--besides him to whom the record would be given to translate--and a few others who should view it that they might bear witness of the work of God to the children of men.[9]
27. Oliver Cowdery, David Whitmer, and Martin Harris desired to become the three witness named, and obtained that privilege from the Lord. Some time in June, 1829, the promise that they should have a view of the plates, the Urim and Thummim and breast-plate was fulfilled. The angel Moroni appeared unto them, exhibited to them those sacred things, and commanded them to bear witness of their existence to the world. This they did, and their testimony is published in all copies of the Book of Mormon.
28. The plates were exhibited by Joseph Smith to eight other witnesses whose testimony and names are also published in all copies of the Book of Mormon.
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NOTES.
1. The Fullness of Times.--Now the thing to be known is, what the fullness of times means, or the extent and authority thereof. It means this, that the dispensation of the fullness of times is made up of all the dispensations that have ever been given since the world began, until this time. Unto Adam first was given a dispensation. It is well to know that God spoke to him with his own voice in the garden, and gave him the promise of the Messiah. And unto Noah also was a dispensation given. * * * And from Noah to Abraham, and from Abraham to Moses, and from Moses to Elias, and from Elias to John the Baptist, and from them to Jesus Christ, and from Jesus Christ to Peter, James and John, the apostles all having received their dispensation by revelation from God to accomplish the great scheme of restitution, spoken by all the holy prophets since the world began, the end of which is, the dispensation of the fullness of times in which all things shall be fulfilled that have been spoken of since the earth was made.--Joseph Smith, Mill. Star, vol. XVI, p. 220.
2. The Name of Joseph Foretold.--The Book of Mormon contains a remarkable prophecy by Joseph, the favorite son of Jacob, by which the name of the Prophet Joseph Smith, and of his father were foretold. The Prophet Lehi, who, it will be remembered, left Jerusalem six hundred years B. C., and who was acquainted with the Jewish scriptures, says, in blessing his son Joseph: "For Joseph (the one sold into Egypt by his brother) truly testified saying: A seer shall the Lord my God raise up, who shall be a choice seer unto the fruit of my loins. * * * Behold that seer will the Lord bless; and they that seek to destroy him shall be confounded. * * * And his name shall be called after me [Joseph]; and it shall be after the name of his father. And he shall be like unto me; for the thing which the Lord shall bring forth by his hand by the power of the Lord shall bring my people unto salvation."--II Nephi, ch. iii.
3. Description of Moroni.--He had on a loose robe of most exquisite whiteness. It was a whiteness beyond anything earthly I had ever seen; nor do I believe any earthly thing could be made to appear so exceedingly white and brilliant; his hands were naked, and his arms also, a little above the wrist; so also, were his feet naked, as were his legs a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but this robe, as it was open, so that I could see into his bosom. Not only was his robe exceedingly white, but his whole person was glorious beyond description, {286} and his countenance truly like lightning.--Joseph Smith, Pearl of Great Price, p. 89,
4. Description of Cumorah.--As you pass on the mailroad from Palmyra, Wayne County, to Canandaigua, Ontario County, New York, before arriving at the little village of Palmyra, you pass a large hill on the east side of the road. Why I say large, is because it is as large, perhaps, as any in that country. The north end rises quite suddenly until it assumes a level with the more southerly extremity, and I think I may say, an elevation higher than at the south, a short distance, say half or three-fourth of a mile. As you pass towards Canandaigua it lessens gradually, until the surface assumes its common level, or is broken by other smaller hills or ridges, water-courses and ravines. I think I am justified in saying that this is the highest hill for some distance round, and I am certain that its appearance, as it rises suddenly from a plain on the north, must attract the notice of the traveler as he passes by. The north end, (which has been described as rising suddenly from the plain) forms a promontory without timber, but covered with grass. As you pass to the south you soon come to scattering timber, the surface having been cleared by art or wind; and a short distance further left, you are surrounded with the common forest of the country. It is necessary to observe that even the part cleared, was only occupied for pasturage; its steep ascent and narrow summit not admitting the plough of the husbandman with any degree of ease or profit. It was at the second mentioned place, where the record was found to be deposited, on the west side of the hill, not far from the top down its side; and when myself visited the place in the year 1830, there were several trees standing--enough to cause a shade in summer, but not so much as to prevent the surface being covered with grass, which was also the case when the record was found.--Oliver Cowdery.
5. Analysis of the Book of Mormon.--
1. _The Construction of the Record_.--The Book of Mormon is an abridgment made from more extensive records kept by the ancient civilized people of America--chiefly by the people known in the Book of Mormon as Nephites. The abridgment, for the most part, is made by one Mormon, a Nephite prophet, who was born 311 A. D., and slain by his enemies in the year 400 A. D. The parts which are not his abridgment are the first 157 pages (N. E.), which bring us to the "Words of Mormon," page 158; and from page 563 {N. E.} to the end of the volume--sixty pages. This latter part of the record was made by Moroni, the son of Mormon, who was also the one who hid up the plates containing his father's and his own abridgment, in the year 421 A. D.; and who, having been raised from the dead, revealed the existence of these plates to Joseph Smith.
{287} The first 157 pages are a verbatim translation from what are known as the "smaller plates of Nephi"--we will explain: The first Nephi, who left Jerusalem with a small company of colonists led out from that city by his father, Lehi, 600 B. C., and who afterwards became their leader, prophet, and their first king--made two sets of plates, on which he proposed engraving the history of his people. On the larger of these two sets he engraved an account of his father's life, travels, prophecies, etc., together with his genealogy; and upon them also he recorded a full history of the wars and contentions of his people, as also their travels, and an account of the cities they founded and colonies they established. These larger plates were preserved in the care of succeeding kings, or judges of the republic when the kingdom was transformed into one; and, in a word, upon them was written a full history of the rise and fall of the nations which existed in America, from the landing of this colony from Jerusalem to 400 A. D., a period of nearly one thousand years.
It is quite evident that as these plates were transmitted from king to king, or from one ruling judge of the republic to another, or given into the possession of a prophet, that each recorded the historical events of his own day, and gave to such account his own name--hence Mormon found in these "larger plates" of Nephi, The Book of Mosiah, the Book of Alma, the Book of Helaman, etc.
Furthermore, it happened that there were colonies from time to time that drifted off into distant parts of the land and became lost for a season to the main body of the people; and there were missionary expeditions formed for the conversion of the Lamanites; and these parties, whether missionary or colonial, generally kept records; and when these colonists or missionary parties were found, or returned to the main body of the people, their records were incorporated within the main record, being kept by the historian--hence there was, sometimes, a book within a book, and the current of events was interrupted to record the history of these detached portions of the people, or some important missionary expedition.
Mormon, when abridging these plates of Nephi, gave to each particular division of his abridgment the name of the book from which he had taken his account of the events recorded--hence the Books of Mosiah, Alma, Helaman and III and IV Nephi in his abridgment. He also, in some instances, at least, followed the sub-divisions we have alluded to, hence we have the Record of Zeniff within the Book of Mosiah (page 181, N. E.); the account of the church founded by the first Alma (page 213); and the account of the missionary expeditions of the sons of Mosiah to the Lamanites within the Book of Alma (page 283.)
2. _Complexity of the Literary Structure of the Book_.--Again we caution the student to remember that the Book of Mormon is, for the most {288} part, an abridgment from the "larger plates" of Nephi; but it is quite evident that Mormon frequently came to passages upon the plates of Nephi which pleased him so well that he transcribed them verbatim upon the plates containing his abridgment. An example of this will be found beginning on page 163, in the second line of the ninth paragraph, and ending with page 169--the words of King Benjamin to his people. The words of King Benjamin are also renewed on page 170, in the second line of the fourth paragraph, and continue to the close of the chapter. There are many such passages throughout Mormon's abridgment.
In addition to this, Mormon frequently introduces remarks of his own by way of comment, warning, prophecy or admonition, and since there is nothing in the text, neither quotation marks nor a change of type, to indicate where these comments, or what we might call annotations, begin or end, they are liable to confuse the reader--a difficulty that we hope will be obviated by this caution. So much for Mormon's abridgment. Now to consider the part of the work done by his son, Moroni. This is from page 563 to the end of the volume. He closes up the record of his father, Mormon, and then gives us an abridgment of the twenty-four plates of Ether, which were found in North America by the people of Limhi, in the second century B. C., and then concludes his work with notes on the manner of ordaining priests and teachers, administering the sacrament of the Lord's supper, baptism, spiritual gifts, together with a sermon and some of his father's letters. In his abridgment of the record of the Jaredites, the peculiarity of mixing up his comments, admonitions and prophecies with his narrative, is even more marked than in the abridgment of Mormon, therefore the reader will need to be doubly on his guard.
3. _How the "Smaller Plates" of Nephi came to be attached to Mormon's Abridgment_.--We have already said that the first 157 pages of the Book of Mormon were not a part of Mormon's abridgment. Those pages are a verbatim translation of the "smaller plates" of Nephi, and became connected with Mormon's abridgment in this manner: Mormon had abridged the "larger plates" of Nephi as far as the reign of King Benjamin, and in searching through the records which had been delivered to him, he found the "smaller plates" of Nephi. They contained a brief history of events connected with the departure of Lehi and his colony from Jerusalem to their landing in America, and thence down to the reign of this King Benjamin--covering a period of about 400 years. These plates were made by Nephi, that upon them might be engraven an account of the ministry of the servants of God, among his people, together with their prophecies and teachings. They contain, in other words, an ecclesiastical history of the {289} Nephites, while the "larger plates" of Nephi contained a political or secular history of the same people. (I Nephi ix; xix: 1-5.)
Mormon was particularly well pleased with the contents of these "smaller plates" of Nephi, because upon them had been engraven so many prophecies concerning the coming and mission of the Messiah; and instead of condensing the history recorded on them into an abridgment, he took the plates themselves and attached them to the abridgment of Nephi's "larger plates." "And I do this for a wise purpose," says Mormon; "for thus it whispereth me according to the workings of the Spirit of the Lord which is in me." (Words of Mormon, page 159 N. E.) Nephi also, in speaking of these "smaller plates," says, "the Lord hath commanded me to make these plates for a wise purpose in him; which purpose I know not." (I Nephi ix:5.)
4. _The Wise Purpose_.--By Mormon attaching these "smaller plates" of Nephi to his own abridgment of Nephi's "larger plates," it will be observed there was a double line of history of the Nephites for about 400 years, and the wisdom of this arrangement is seen in the following: When Joseph Smith had translated the first part of Mormon's abridgment--amounting to 116 pages of manuscript, he listened to the importunities of Martin Harris, who was giving him some assistance in the work of translating, and who desired to show that portion of the work to his friends. The result was the manuscript was stolen from Harris; the records were taken from Joseph by the angel, and for a season he lost his power to translate. After a time, however, he was permitted to go on with the work, but the Lord made it known to him that it was the design of those into whose hands the manuscript had fallen to wait until he had translated that part again, and then by changing the manuscript in their possession, would bring it forth and claim that he could not translate the same record twice alike; and thus they would seek to overthrow the work of God.
But the heavenly messenger commanded Joseph Smith not to translate again the part he had already translated, but instead thereof he should translate the "smaller plates" of Nephi, and that account was to take the place of Mormon's abridgment up to the latter days of the reign of King Benjamin. (Doc. and Cov., Sec. 10.) Thus it is that we have the "Words of Mormon," beginning on page 158, explaining how the "smaller plates" of Nephi came into his possession and attached to the plates containing the record he himself was making, and connecting the historical narrative of the "smaller plates" of Nephi with his own abridgment of Nephi's "larger plates." The "Words of Mormon," interrupting as they do the history of the Nephites, have caused no little confusion in the minds of unthoughtful readers; but after it is understood that they are merely the link connecting the ecclesiastical history engraven on the "smaller {290} plates" of Nephi to Mormon's abridgment, and that they take the place of the first part of Mormon's record, the difficulty will disappear.
5. _Difference in the Literary Style of the "Smaller Plates" and Mormon's Abridgment_.--One thing we cannot forbear to mention, and that is, in the parts of the Book of Mormon translated from the "smaller plates" of Nephi, we find none of those comments or annotations mixed up with the record that we have already spoken of as being peculiar to the abridgment made by Mormon--a circumstance, we take it, which proves the Book of Mormon to be consistent with the account given of the original records from which it was translated. The value of this fact appears if we stop to consider how destructive to the claims of the book it would be if the peculiarity of Mormon's abridgment were found in that part of the book which claims to be a verbatim translation of the "smaller plates" of Nephi. There will be found, however, in this translation direct from the "smaller plates" of Nephi, as also in Mormon's abridgment, extracts from the old Jewish Scriptures--especially from the writings of Isaiah--this is accounted for by the fact that when Lehi's colony left Jerusalem, they took with them copies of the books of Moses and the writings of the prophets, and the record of the Jews down to the commencement of the reign of Zedekiah, all of which were engraven on plates of brass (see I Nephi v: 10-13), and the Nephite historians transcribed passages from these sacred records into their own writings.
6. _The Transcribed Passages_.--There are a few suggestions about these transcribed passages which may be valuable to the student, as they furnish an indirect evidence of the truth of the Book of Mormon. The Nephites having transcribed passages from the brass plates they carried with them from Jerusalem into their records, wherever such passages occur in the Book of Mormon, and corresponding passages are found in our English Bible, it will be seen by the reader that so far we have two translations of the writings of the old Hebrew prophets; and it will be found on comparison that the passages in the Book of Mormon are stronger and more in keeping with the sense sought to be expressed by the prophet than the corresponding passages and chapters in the Bible. As a proof of this I ask the student to compare I Nephi xx and xxi with Isaiah xlvii and xlix.
In some instances there are sentences, in the Book of Mormon version of passages from Isaiah, not to be found in our English version, as witness the following:
{291} BOOK OF MORMON.
O house of Jacob, come ye and let us walk in the light of the Lord; _yea, come, for ye have all gone astray, every one to his wicked ways_.--II Nephi xii.
BIBLE.
O house of Jacob, come ye, and let us walk in the light of the Lord.--Isa. ii: 5.
In other instances it will be found that the sense of the passages is different, and that the passages in the Book of Mormon best accord with the sense of the whole:
BOOK OF MORMON.
Therefore, O Lord, thou hast forsaken thy people, the house of Jacob, because they be replenished from the east, and hearken unto soothsayers like the Philistines, and they please themselves in the children of strangers.--II Nephi xii: 6.
Their land is also full of idols--they worship the work of their own hands, that which their own fingers have made: and the mean man boweth not down, and the great man humbleth himself not, therefore, forgive him not.--II Nephi xii: 8, 9.
Thou hast multiplied the nation, and increased the joy: they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil.--II Nephi xix: 3.
BIBLE.
Therefore Thou hast forsaken Thy people the house of Jacob, because they be replenished from the east, and _are_ soothsayers like the Philistines, and they please themselves in the children of strangers.--Isa. ii: 6
Their land also is full of idols; they worship the work which their own fingers have made: and the mean man boweth down, and the great man humbleth himself: therefore, forgive them not.--Isa. ii: 8, 9.
Thou hast multiplied the nation, and not increased the joy: they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil.--Isa. ix: 3.
Observe, too, the difference in the clearness of the following passages:
BOOK OF MORMON.
And when they shall say unto you, seek unto them that have familiar spirits, and unto wizards that peep and mutter; should not a people seek unto their God? for the living to hear from the dead?--II Nephi xix: 3.
BIBLE.
And when they shall say unto you, seek unto them that have familiar spirits, and unto wizards that peep, and that mutter; should not a people seek unto their God? for the living to the dead?--Isa. viii: 19.
{292} Again, the English translators of the Bible, in order to make the sense of various passages more clear, inserted here and there, words of their own; which are always written in _Italics_, that the reader might know what words have been inserted by the translator, and for which he will find no equivalent in the original text. It is worthy of note that in those transcribed passages from the brass plates into the Book of Mormon, in almost every instance, the words in the Book of Mormon version are different to those substituted by the translators of the common English Version; or are left out, as follows:
BOOK OF MORMON.
What mean ye? Ye beat my people to pieces, and grind the faces of the poor.--II Nephi xiii: 15.
BIBLE.
What mean ye _that_ ye beat my people to pieces, and grind the faces of the poor?--Isa. iii: 15.
The above is a case where the inserted word of the translator, which I have written in _Italics_, is omitted, and to my mind the passage as it stands in the Book of Mormon is the stronger and more beautiful. Here is a passage where different words are used than those inserted by the translators:
BOOK OF MORMON.
Say unto the righteous, that it is well with them; for they shall eat the fruit of their doings.
Woe unto the wicked for they shall perish; for the reward of their hands shall be upon them.--II Nephi xiii: 10, 11.
BIBLE.
Say ye to the righteous, that _it shall be_ well _with him_: for they shall eat the fruit of their doings.
Woe unto the wicked; _it shall be ill with him_; for the reward of his hands shall be given him.--Isa. iii: 10, 11.
I think it will be readily conceived that the above passage as it stands in the Book of Mormon is much superior to the version given in our common Bible. And when it is remembered that Joseph Smith and those who assisted in translating that work were most likely uninformed as to the supplied words of the translators being written in _Italics_, it is an incidental evidence that those passages in the Book of Mormon to which are found corresponding passages in the Bible, were not merely copied from the Bible, but in the Book of Mormon we have really another translation of those passages taken from original records of the Hebrews, uncorrupted by the hand of man, and hence more perfect.
7. _A Means of Testing the Truth of the Book of Mormon_.--One suggestion more I would make to the readers of the Book of Mormon: {293} that is, that they read it prayerfully with a real desire to know if it is of God. If they will peruse it with that desire in their hearts, I am sanguine that the Spirit of God which searches all things, yea, the deep things of God, will bear witness to their understanding that the book is of divine origin, and they will have a witness from God of its truth. Such a promise in fact, is contained within the book itself. When Moroni was closing up the sacred record previous to hiding it up unto the Lord until the time should come for it to be revealed as a witness for God, he engraved the following passage on the plates as words of counsel to those into whose hands the record should fall:
"And when ye shall receive these things" (i. e., the things written in the Book of Mormon) "I would exhort you that ye would ask God the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you by the power of the Holy Ghost; and by the power of the Holy Ghost ye may know the truth of all things." (Moroni x: 4,5.)
Here, then, is a means by which every person into whose hands the Book of Mormon falls may find out for himself, not from human testimony, not from the deductions of logic, but through the power of the Holy Ghost, whether the Book of Mormon is of divine origin or not. This test must be final, either for or against it, to every individual who complies with the conditions enjoined by Moroni. Those conditions are, that they into whose hands the record falls shall inquire of God with a sincere heart, with real intent, and having faith in Christ and to those who so proceed he promises without equivocation that they shall receive a manifestation of its truth by the power of the Holy Ghost. Therefore, if these directions are complied with faithfully and honestly, and the manifestation follows not, then they may know it is not of God. If the manifestation comes, of course the divine origin of the book is confirmed, for the Holy Ghost would not confirm by any manifestation of its power an imposition.
REVIEW.
1. What is a dispensation in connection with the work of God?
2. In what does the Dispensation of the Fullness of Times differ from other dispensations?
3. State when and where the Prophet Joseph was born.
4. What was the condition and standing of the Prophet's parents?
{294} 5. State what you can about the movements of the Smith family until its settlement in Manchester.
6. What occurred in Manchester when the prophet was in his fifteenth year?
7. What influence did this religious revival have on the Smith family?
8. What reflections did it give birth to in the boy Joseph?
9. What circumstance was it that decided the course of Joseph?
10. Describe the first great vision Joseph received.
11. What sectarian vagary is dispelled by this vision?
12. What were the prophet's subsequent teachings relative to the personage of God? (Note.)
13. What does the vision teach in respect to the Father and Son being distinct persons?
14. What great truth respecting the character of the creeds and sects of Christendom is learned from the vision?
15. What did it prove in regard to the false idea that God would give no more revelation to man?
16. What other important thing did this first vision accomplish?
17. How long was it after the prophet received his first vision before any other revelation was given him?
18. How was Joseph's announcement that he had received a revelation from God treated by the ministers?
19. What can you say of the prophet's conduct during the above mentioned interval of three years?
20. Give an account of Moroni's first visit to the Prophet Joseph.
21. Give a description of Moroni. (Note 3),
22. What ancient record did Moroni reveal the existence of?
23. Enumerate the several ancient prophecies of the Bible quoted by Moroni.
24. What cautions did Moroni give Joseph before finally leaving him?
25. Relate Moroni's fourth appearance to Joseph.
26. Give an account of Joseph's first visit to Cumorah.
27. By what name was this same hill known among the Jaredites?
28. Give a description of Cumorah.
29. What arrangements for future visitations did Moroni make with Joseph?
30. When were the plates of the Book of Mormon together with the Urim and Thummim given into the possession of Joseph?
31. What individuals and family rendered Joseph valuable assistance while translating the Book of Mormon?
32. How many especial witnesses were raised up to the Book of Mormon?
33. State how the Book of Mormon was constructed.
34. Describe the complexity of the structure of the Book of Mormon.
{295} 35. How did the "smaller plates" of Nephi come to be attached to Mormon's abridgment?
36. For what wise purpose were they attached to Mormon's abridgment?
37. What difference in style of composition is noticeable between these "smaller plates" and Mormon's abridgment?
38. What can you say of the transcribed passages from the brass plates?
39. What direct means exists for testing the truth of the Book of Mormon?
{296}
SECTION II.
1. The Restoration of the Aaronic Priesthood.--While engaged in the work of translating the Book of Mormon, Joseph and Oliver found reference made in the record to baptism for the remission of sins; and on the 15th of May, 1829, they went into the woods to inquire of the Lord about it. While thus engaged a messenger from heaven descended in a cloud of light and announced himself to be John, the same that is called the Baptist,[10] in the New Testament. He placed his hands upon the heads of Joseph and Oliver and ordained them to the Aaronic Priesthood.[11] He explained that this priesthood held the keys of the ministration of angels, the gospel of repentance and of baptism for the remission of sins, but had not the power of laying on hands for the gift of the Holy Ghost. He promised them also that the priesthood he then conferred upon them should never be taken again from the earth, until the sons of Levi offer an offering unto the Lord in righteousness. [See note 1, end of section.]
2. John stated that he was acting under the direction of {297} Peter, James and John, who held the keys of the Melchisedek Priesthood, which he said would in due time be conferred upon them. He then commanded Joseph to baptize Oliver, and afterwards Oliver to baptize Joseph.[12] After their baptism they were both filled with the spirit of prophecy and predicted many things concerning the rise and progress of the work. The angel also commanded them to each re-ordain the other to the Priesthood--Joseph to first ordain Oliver, and afterwards Oliver to ordain Joseph. To this commandment they were obedient, and thus the Aaronic Priesthood, the power from God which gives the right to those who receive it to preach repentance and to administer baptism for the remission of sins, was restored to men.
3. For a season, doubtless in order to avoid persecution, which constantly increased in bitterness, Joseph and Oliver kept their baptism and ordination to the Aaronic Priesthood a secret; but as men's minds were wrought upon to inquire after the truth, they at last let it be known that they had received authority to baptize for the remission of sins, and a number of people received the ordinance at their hands.
4. Restoration of the Melchisedek Priesthood.--Some time in June, 1829,[13] the promise made by John the Baptist to Joseph and Oliver, at the time he conferred the Aaronic Priesthood upon them--viz., that they should receive the higher or Melchisedek Priesthood, was fulfilled. This Priesthood was conferred upon them by Peter, James and John, probably in the wilderness between Harmony, Susquehanna county, and Colesville, {298} Broome county, on the Susquehanna River.[14] [See note 2, end of section] It is quite evident from the prominence given to these three apostles in the New Testament, that they held the keys of this Priesthood; and that of the three Peter was the chief. To him the Lord said: "I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven." [15] It was eminently proper therefore that these three apostles should be the ones to restore to the earth the Melchisedek Priesthood by conferring the apostleship upon Joseph and Oliver.
5. As after receiving their ordination under the hands of John the Baptist they were required to re-ordain each other, so after receiving the apostleship under the hands of Peter, James and John they re-ordained each other, Joseph first re-ordaining Oliver, and afterwards accepting re-ordination at his hands.[16]
6. The power and authority of this Melchisedek Priesthood [see note 3, end of section] is to hold the keys of all the spiritual blessings of the church, and those holding it have the privilege of receiving the mysteries of the kingdom of heaven--they have the right to have the heavens opened unto them--to commune with the general assembly and church of the First Born, and to enjoy the communication and presence of God the Father and Jesus the Mediator of the new covenant.[17] Hence, clothed with this power, Joseph and Oliver were authorized to organize the Church of Christ in the earth.
7. The Organization of the Church of Christ.--In all things, however, the two young men waited for direction from the Lord, and hence did not undertake to organize the church until he commanded them. It was in obedience to a commandment from the Lord, therefore, that they appointed the sixth {299} day of April, 1830, as the time to organize the church. Six persons[18] who had been baptized, and a few of their friends, met at the house of Peter Whitmer, Sen., in Fayette, Seneca county, in the State of New York, to effect that organization. The meeting was opened by solemn prayer, after which, according to previous commandment, the Prophet Joseph called upon the brethren present to know if they would accept himself and Oliver Cowdery as their teachers in the things of the kingdom of God; and if they were willing that they should proceed to organize the church according to the commandment of the Lord. To this they consented by unanimous vote. Joseph then ordained Oliver an elder of the Church of Jesus Christ;[19] after which Oliver ordained Joseph an elder of the said church. The sacrament was administered and those who had been previously baptized were confirmed members of the church and received the Holy Ghost by the laying on of hands. Some enjoyed the gift of prophecy, and all rejoiced exceedingly. [See note 4, end of section.]
8. While the church was yet assembled a revelation was received from the Lord,[20] directing that a record be kept in the church, and that in it Joseph be called a seer, a translator, a prophet, an apostle of Jesus Christ, an elder of the church; and the church was commanded to give heed to all his words and commandments which he should receive from the Lord, accepting his word as the word of God in all patience and faith. On condition of their doing this, the Lord promised them that the gates of hell should not prevail against the church; but on {300} the contrary he would disperse the powers of darkness from before them and shake the heavens for their good.
9. The Voice of God and the Voice of the People in Church Government.--Thus the church was organized; and in that organization we see the operation of two mighty principles--the voice of God: the consent of the people. At the time that Joseph and Oliver received instruction to ordain each other to be elders of the church, they were told to defer their ordination until such time as would be practicable to get their brethren who had been and who would be baptized assembled together: for they must have the sanction of their brethren before they ordained each other elders of the Church; and their brethren must decide by vote whether they would accept them [Joseph and Oliver] as spiritual[21] teachers. Thus, notwithstanding Joseph and Oliver had been ordained apostles under the hands of Peter, James and John, and had doubtless re-ordained each other as already stated,[22] yet when it came to being ordained _elders of the Church_,[23] and made the spiritual leaders of it, it must be done by the common consent of the church; and thus early we see enforced that law which says: "All things shall be done by common consent in the church, by much prayer and faith." [24] But no sooner was the church organized than a prophet, a seer, a translator, is appointed and the church commanded to give heed to his words, and to receive them as coming from the mouth of of the Lord himself. Here in the very inception of the church organization is clearly established the great truth, the grand principle, that in the government of the church there is to be a union of the voice of God {301} and the consent or voice of the people. Not _vox populi, vox Dei;_[25] nor _vox Dei, vox populi_;[26] but _vox Dei et vox populi_.[27]
10. Revelation on Church Government and Discipline.--Previous to the organization of the church, a very important revelation was given--in fact it was the revelation which pointed out the date on which the church was to be organized[28]--which teaches many important truths and points out the duties of the members of the church and also the duties of the officers of the church--so far as the officers of the church at that time had been given. That revelation announces the following doctrines:--
_I. Of the Existence of God_.--There is a God in heaven who is infinite and eternal from everlasting to everlasting--unchangeable; the framer of heaven and earth and all things which are in them.
_II. Of the Creation and Fall of Man_.--God created man male and female, after his own image, and in his own likeness created he them. He gave them commandment that they should love and serve him, and that he should be the sole object of their worship. But by the transgression of these holy laws man became sensual and devilish--fallen man.
_III. Of Jesus Christ_.--The Almighty God gave his Only Begotten Son as a ransom for fallen man, as it is written of him in the scriptures. He suffered temptations, but gave no heed to them; he was crucified, died, and rose again the third day; he ascended into heaven to sit on the right hand of his Father, {302} to reign with almighty power according to the will of God. As many as believe on him and are baptized in his holy name--enduring in faith to the end--shall be saved. Not only those who believed after he came in the flesh; but all those who from the beginning believed in the words of the holy prophets, who testified of him in all things.
_IV. Of the Holy Ghost and the Trinity_.--The Holy Ghost beareth record of the Father and of the Son--is God's witness. The Father, Son and Holy Ghost constitute the Holy Trinity--one God or grand Presidency of heaven and earth, infinite, eternal.
_V. Of Justification and Sanctification_.--Justification and sanctification come through the grace of God, and are just and true principles. That is, the grace of God supplies the means or conditions of justification and sanctification, and it is for man to apply those means of salvation. The means or conditions of justification and sanctification are that men love and serve God with all their might, mind, and strength. That would lead them to exercise faith in God, repentance of sin and baptism for the remission of sins, laying on of hands for the Holy Ghost, and the pursuit of a godly life and conversation--the old conditions of salvation.[29]
_VI. Of Falling from Grace_.--It is possible for men to fall from grace and depart from the living God, therefore the saints are admonished to take heed and pray always, least they fall into temptation. Even those who are sanctified are cautioned to take heed.
_VII. Of Baptism_.--All who humble themselves before God, and desire to be baptized and come forth with broken hearts and contrite spirits, and witness before the church that they have truly repented of all their sins, and are willing to take upon them the name of Jesus Christ, having a determination to serve Him to the end, and truly manifest by their works that {303} they have received of the spirit of Christ unto the remission of their sins--shall be received by baptism into the church.[30] No person, however, can be received into the church of Christ, unless he has arrived unto the years of accountability[31] before God, and is capable of repentance.
_VIII. Of the Manner of Baptism_.--The person who is called of God, and has authority from Jesus Christ to baptize, shall go into the water with the person who has presented him or herself for baptism, and shall say--calling him or her by name--"Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen." [32] Then shall he immerse him or her, and come forth again out of the water.
_IX. Of Confirmation_.--Confirmation into the church follows baptism and is performed by the laying on of hands, by those who have authority in the church. The Holy Ghost is imparted in the same manner. There is no form of exact words given, so far as we know, for confirming persons into the church and imparting the Holy Ghost; but judging from the forms given for baptism, administering the sacrament, etc., a simple form would be most proper. But whatever other words are used, the following should not be omitted: I confirm you a member of the {304} Church of Jesus Christ of Latter-day Saints; and say unto you, receive ye the Holy Ghost. Those officiating would of course be careful to do this in the name of Jesus Christ, or their administration would be of none effect.
_X. Of the Duties of Members_.--It is the duty of the members of the church to manifest righteousness by "a Godly walk and conversation;" to abstain from ill feeling toward each other, neither indulging in lying, back-biting nor evil speaking. It is also their duty to pray vocally and in secret. They are required to meet together often to partake of bread and wine in remembrance of the Lord Jesus, which is to be administered by the elder or priest[33] in the following manner: kneeling with the church he consecrates the emblems of the body and blood of Christ in these words:
BLESSING ON THE BREAD.
"O God, the Eternal Father, we ask thee in the name of thy Son Jesus Christ to bless and sanctify this bread to the souls of all those who partake of it, that they may eat in remembrance of the body of thy Son, and witness unto thee, O God, the Eternal Father, that they are willing to take upon them the name of thy Son, and always remember him, and keep his commandments which he has given them, that they may always have His Spirit to be with them. Amen."
BLESSING ON THE WINE.[34]
"O God, the Eternal Father, we ask thee in the name of thy Son Jesus Christ to bless and sanctify this wine to the souls of {305} all those who drink of it, that they may do it in remembrance of the blood of thy Son, which was shed for them; that they may witness unto thee, O God, the Eternal Father, that they do always remember him, that they may have his Spirit to be with them. Amen."
_XI. Of the Duties of Saints Respecting Children_.--Every member of the church having children is required to bring them to the elders, before the church, who are to lay their hands upon them and bless them in the name of Jesus Christ.[35]
XII. _Duties of Officers--Elders_. [36]--Elders have authority to preside over meetings and conduct them as prompted by the Holy Ghost. They also have authority to teach and expound {306} the scriptures; to watch over the church; to baptize; to lay on hands for the bestowal of the Holy Ghost; confirm those baptized, members of the church; administer the sacrament, and ordain other elders and also priests, teachers, and deacons.
--_Priests_.--It is the duty of priests to preach, teach, and expound scripture; to visit the home of each member and exhort them to pray vocally and in secret and attend to all duties. They may also baptize and administer the sacrament, ordain other priests, teachers and deacons, take the lead of meetings when no elder is present, and in a general way assist the elder; but they have no authority to lay on hands for the gift of the Holy Ghost or confirmation in the church.
--_Teachers_.--The teacher's duty is to always be with the church, watch over and strengthen it; to see that there is no iniquity in it, and that the members thereof meet together often and all do their duty. Teachers may warn, expound, exhort, teach and invite all to come unto Christ, and take the lead of meetings when no elder or priest is present; but they have not the authority to baptize, administer the sacrament or lay on hands.
--_Deacons_.--Deacons are appointed to assist the teachers in the performance of their duties. They may also warn, expound, exhort, teach and invite all to come unto Christ, but like teachers have no authority to baptize, administer the sacrament, or lay on hands.
_XIII. Conferences_.--The several elders comprising the church of Christ are to meet in conference once in three months, or from time to time as the said conference shall appoint, to do whatever church business is necessary. It is the duty of the several branches of the church to send one or more of their {307} teachers [or other representatives] to attend the conferences of the church, with a list of the names of those who joined the church since the last conference, that a record of the names of the whole church may be kept by one who shall be appointed to that work; and the names of those who are expelled from the church are also to be sent up to the conferences, that their names may be blotted out of the general record of the church. Members removing from the church where they reside are to take a letter certifying that they are regular members in good standing, and that when signed by the regular authorities of the church from whence they move is to admit them into the fellowship of the Saints in the church to which they go. Such is the plan of government and discipline contained in the revelation given just previous to the organization of the church, and in it one may observe the outlines of that more complete organization of the church which will be treated more fully in another section. The above was sufficient for the church in its infancy.
11. Commencement of the Public Ministry.--On Sunday, the 11th of April, 1830, the first public discourse was preached. It was delivered by Elder Oliver Cowdery, at the house of Peter Whitmer, in Fayette. After the services six persons were baptized. Thus began the public ministry of the church.
12. First Miracle in the Church.--In this same month of April the first miracle in the church was performed. It occurred in this manner: The Prophet Joseph went on a visit to Mr. Joseph Knight, at Colesville, Broome County, New York. This gentleman had rendered the prophet some timely assistance while translating the Book of Mormon, and he was anxious that Mr. Knight and his family should receive the truth. While in Mr. Knight's neighborhood the prophet held a number of meetings. Among those who regularly attended was Newel Knight, son of Joseph Knight. He and the prophet had many serious conversations on the subject of man's salvation. In the meetings {308} held the people prayed much, and in one of the aforesaid conversations with the prophet, Newel Knight promised that he would pray publicly. When the time came, however, his heart failed him, and he refused, saying that he would wait until he got into the woods by himself. The next morning when he attempted to pray in the woods, he was overwhelmed with a sense of having neglected his duty the evening before in not praying in the presence of others. He began to feel uneasy, and continued to grow worse both in mind and body, until upon reaching home his appearance was such as to alarm his wife. He sent for the prophet, who, when he came, found Newel in a sad condition and suffering greatly. His visage and limbs were distorted and twisted in every shape imaginable. At last he was caught up off the floor and tossed about most fearfully. The neighbors hearing of his condition came running in. After he had suffered for a time, the prophet succeeded in getting him by the hand, when immediately Newel spoke to him, saying he knew he was possessed of the devil, and that the prophet had power to cast him out. "If you know I can, it shall be done," replied the prophet; and then almost unconsciously he rebuked Satan and commanded him to depart from the man. Immediately Newel's contortions stopped, and he spoke out and said he saw the devil leave him and vanish from sight.
13.--"This was the first miracle which was done in this church or by any member of it," writes the prophet; "and it was done not by man, nor by the power of man, but it was done by God, and by the power of godliness; therefore let the honor and praise, the dominion and the glory, be ascribed to the Father, Son and Holy Spirit, for ever and ever. Amen."
14. The First Conference.--The first conference of the church was held the first day of June, 1830. About thirty members were in attendance, besides a number of unbaptized believers and others anxious to learn. The sacrament was administered, a number who had been baptized were confirmed, {309} and brethren were called and ordained to various offices of the priesthood. The time was spent in prayer, singing, instruction and exhortation. The Holy Ghost was abundantly poured out upon the saints. Some prophesied, and others were wrapped in heavenly vision, until their bodily strength was exhausted. When restored they shouted hosannah to God and the Lamb, and related the glorious things they had seen and felt while in vision. [See note 4, end of section.] Thus the ministry of God's servants began to be confirmed by the signs and the gifts of the Holy Ghost following those who believed.
15. Errors of the Saints.--It would be unreasonable to suppose that the members of the church fell into no errors. Some time in the summer of 1830, while the prophet was still living in Harmony, Penn., and Oliver Cowdery was with the Whitmer family in New York, he received a letter from Oliver informing him that he [Oliver] had discovered an error in one of the revelations, and added: "I command you in the name of God to erase these words [having named the passage] that no priestcraft be among us." [37] The prophet wrote immediately, asking by what authority Oliver took it upon himself to command him to alter or erase, to add to, or diminish a revelation or commandment from Almighty God. Joseph followed his letter in a few days, and was grieved beyond measure to find that the whole Whitmer family sustained Oliver in the position he had taken. By labor and perseverance, however, he convinced them that they were in error and the difficulty was settled.
16. Scarcely had this trouble subsided when another arose. In the month of August, 1830, in consequence of persecution having grown extremely bitter in Harmony and vicinity, the prophet removed with his family to Fayette, New York, at the invitation of the Whitmers, to live with them. On arriving {310} there he learned that Hyrum Page was in possession of a stone which he called a seer stone, and through which he was receiving revelations for the church in respect to the up-building of Zion, church government, etc. The Whitmers and the inconstant Oliver accepted these revelations and much harm was being done. A conference was to convene on the first of September, but before it assembled the prophet inquired of the Lord and obtained a revelation on the subject, which was directed more especially to Oliver Cowdery.[38] In regard to the subject in hand, it contained the following: Oliver was to be heard by the church in all things whatsoever he taught by the Comforter, concerning the revelations and commandments; and if led by the Comforter to teach by way of commandment, he had permission to do it; "But thou shalt not write by way of commandment," said the Lord to him, "but by wisdom. And thou shalt not command him who is at thy head and at the head of the church." No one was to receive commandments and revelations in the church, that is for the church, except Joseph the prophet; for the Lord had given him the keys of the mysteries and revelations, until he appointed unto the church another in his stead. Oliver was commanded to take Hyrum Page aside by himself and tell him that the revelations which he had written from that stone were not of the Lord, but that Satan had deceived him, and they must be given up, for he had not been appointed to receive revelations, neither would any one be appointed contrary to the church covenants, which provided that all things must be done in order and by common consent of the church.
17. During the conference the subject of the revelations from Hyrum Page's seer stone was discussed, and after much consideration, the whole church, including Hyrum Page, renounced the stone and all things connected with it; and the {311} church was made to understand more clearly that there is but one on the earth at a time who is authorized to receive the word and commandment of the Lord for the Church.[39]
NOTES.
1. The Visitation of John the Baptist.--On a sudden, as from the midst of eternity, the voice of the Redeemer spake peace to us, while the vail was parted and the angel of God came down clothed with glory, and delivered the anxiously looked for message, and the keys of the gospel of repentance! What joy! What wonder! What amazement! While the world was racked and distracted--while millions were groping as the blind for the wall, and while all men were resting on uncertainty, as a general mass, our eyes beheld, our ears heard. As in the blaze of day; yes, more--above the glitter of the May sunbeam which then shed its brilliancy over the face of nature! Then this voice, though mild, pierced to the center, and his words, "I am thy fellow servant," dispelled every fear. We listened, we gazed, we admired! 'Twas the voice of an angel from glory, 'twas a message from the Most High! And as we heard we rejoiced, while his love enkindled upon our souls, and we were wrapped in the vision of the Almighty! Where was room for doubt? Nowhere; uncertainty had fled, doubt had sunk more more to rise, while fiction and deception had fled forever! * * * Think for a moment what joy filled our hearts, and with what surprise we must have bowed (for who would not have bowed the knee for such a blessing) when we received under his hand the holy priesthood as he said, "Upon you, my fellow servants, in the name of Messiah, I confer this priesthood and this authority, which shall remain upon the earth, that the sons of Levi may yet offer an offering to the Lord in righteousness."--Oliver Cowdery.
2. Melchisedek Priesthood Restored.--We cannot fix the exact date when this priesthood was restored, but it occurred sometime between the 15th of May, 1829, and the 6th of April, 1830. We can approximate within a few months of the exact time, but no further, from any of the records of the church. Joseph, the Prophet, designates {312} the place, where their ordination took place, in his address to the saints, written September 6th, 1842, as follows: "Again what do we hear? * * * the voice of Peter, James and John in the wilderness between Harmony, Susquehanna county, and Colesville, Broome county, on the Susquehanna River, declaring themselves as possessing the keys of the kingdom and of the dispensation of the fullness of times." And in a revelation given September, 1830, referring to Joseph and Oliver, the Lord said, in reference to partaking again of the sacrament on the earth, that the "hour cometh that I will drink of the fruit of the vine with you on the earth, and with Moroni, * * * and also with Elias, * * * and also with John, the son of Zacharias, * * * and also with Peter, James and John whom I have sent unto you, by whom I have ordained you and confirmed you apostles and especial witnesses of my name." It would appear from the instructions given in the revelation, dated June, 1829, [Doc. and Cov. sec. xviii] that the apostleship had been conferred on Joseph Smith, Oliver Cowdery, and David Whitmer. If this supposition is correct, it reduces the period of uncertainty when this glorious event actually took place to a few weeks, or from the middle of May to the end of June.--Joseph F. Smith, "Contributor," vol. x, p. 310.
3. Why the Higher Priesthood is Called After Melchisedek.--There are in the church two Priesthoods * * * Why the first is called the Melchisedek Priesthood, is because Melchisedek was such a great high priest. Before his day it was called the Holy Priesthood, after the order of the Son of God; but out of respect or deference to the name of the Supreme Being, to avoid the too frequent repetition of his name, they the church, in ancient days called that priesthood after Melchisedek, or the Melchisedek Priesthood.--Doc. and Cov. sec. cvii.
4. Visions at the First Conference of the Church.--Among those who received visions was Newel Knight, who was so completely overcome by the power of the spirit that he had to be laid on a bed, being unable to help himself. "By his own account of the transaction," says the prophet, "he could not understand why we should lay him on the bed, as he felt no sensibility of weakness. He felt his heart filled with love, with glory, and pleasure unspeakable, and could discern all that was going on in the room; when all of a sudden a vision of futurity burst upon him. He saw there represented the great work which through my instrumentality was yet to be accomplished. He saw heaven opened, and beheld the Lord Jesus Christ, seated on the right hand of the majesty on high, and had it made plain to his understanding that the time would come when he would be admitted into His presence to enjoy his society for ever and ever."
{313}
REVIEW.
1. Relate the circumstances which led to the restoration of the Aaronic priesthood.
2. What explanation did the angel make concerning this priesthood?
3. What reason have you for believing that John the Baptist would be among the resurrected saints spoken of by Matthew? (Note.)
4. Under whose direction did John say he was acting?
5. What promise did he make to them about the Melchisedek priesthood?
6. What commandment did the angel then give to Joseph and Oliver?
7. How were these baptisms performed? (Note.)
8. What commandment did the angel give in relation to re-ordination?
9. What course did Joseph and Oliver pursue after their ordination?
10. About what time was the Melchisedek Priesthood restored? (Note 2.)
11. By whom and in what locality was it restored?
12. What made it especially appropriate that these three apostles should restore that Priesthood?
13. What is the power or authority of the Melchisedek priesthood?
14. What particular power did this Priesthood give to Joseph and Oliver?
15. When was the church organized?
16. How many persons effected the organization?
17. Were six persons all who had been baptized up to that date--6th of April, 1830?
18. Relate the circumstances connected with the organization of the church.
19. What was the organization called?
20. When was the phrase "of Latter-day Saints," added as a part of the name of the church?
21. What spiritual manifestations were experienced at the organization of the church? (Note 4.)
22. What important revelation was given immediately after the church was organized?
23. What two great principles are seen operating at the organization of the church?
{314} 24. What can you say of the union of these two principles in church government?
25. What revelation is it that commanded the organization of the church? (Note.)
26. State what that revelation says upon the existence of God.
27. --Of the creation of man.
28. --Of Jesus Christ.
29. --Of the Holy Ghost.
30. --Of justification and sanctification.
31. --Of falling from grace.
32. --Of baptism.
33. --Of the manner of baptism.
34. --Of confirmation.
35. --Of the duties of members.
36. --Of the duties of parents respecting their children. (Note.)
37. --Of the duties of officers--elders. (Note.)
38. --Of priests.
39. --Of teachers.
40. --Of deacons.
41. --Of conferences.
42. In what manner did the public ministry of the church begin?
43. Relate the first miracle performed in the church.
44. When was the first conference of the church held, and what occurred?
45. What error did Oliver Cowdery and the Whitmer family fall into?
46. How was Hyrum Page deceived by Lucifer?
47. What great principle concerning revelations to the church was brought out by these errors?
{315}
SECTION III.
1. First Mission to the Lamanites.--At the conference held in Fayette, New York, September, 1830, the first mission to the Lamanites was appointed. In the revelation[40] which corrected the evils introduced by Hiram Page's "seer stone," Oliver Cowdery was appointed to a mission to the Lamanites; and before the conference was adjourned another revelation as given appointing Parley P. Pratt, Peter Whitmer, Jun., and Ziba Peterson to accompany him. Great promises are contained in the Book of Mormon concerning the Lamanites, and the elders at that conference hoped that the time had come for their fulfillment. [See note 1, end of section].
2. _En route_ for their field of labor--the western part of the State of Missouri--the elders of the Lamanite mission stopped at Kirtland, in the north-eastern part of Ohio. Here they found a society of reformed Baptists, sometimes called Campbellites, after Alexander Campbell, the chief founder of the new sect. Their pastor was Sidney Rigdon. Elder Parley P. Pratt had formerly been a member of this sect, and he presented to his former co-religionists the Book of Mormon, and with his associates preached the fullness of the gospel to them, which, finally Mr. Rigdon and nearly all his congregation accepted.
3. The Lamanite mission continued its journey westward, and in mid-winter reached the city of Independence, in the western borders of Missouri. Crossing the frontier, several meetings were held with the Delaware Indians, which had the effect of arousing the jealousy of the sectarian missionaries {316} among them. Such was their influence with the Indian agents that they succeeded in getting the elders banished from the territory. Returning to Independence, they sent one of their number, Parley P. Pratt, to report their labors to the prophet.
4. The First Commandment to Gather.--In December, 1830, the Lord gave a revelation[41] to the church in New York, requiring the Saints in that state to move into Ohio by the time Oliver Cowdery returned from his mission to the Lamanites. This is the first direct commandment to the church to gather. During the winter of 1830-31, the Saints obeyed this commandment, the most of them settling in Kirtland. The Prophet Joseph and his family arrived there about the first of February, 1831. Before the coming of the New York Saints there was a church at Kirtland of about one hundred members, most of whom had been drawn from the Campbellite sect.
5. The First Bishops of the Church.--On the 4th of February, 1831, the Lord by revelation[42] commanded that Edward Partridge should be "appointed by the voice of the church, and ordained a bishop." Edward Partridge was a merchant in Kirtland, of whom the prophet said: "He was a pattern of piety, and one of the Lord's great men, known by his steadfastness and patient endurance to the end;" and of whom the Lord said, in the revelation appointing him bishop--"His heart is pure before me, for he is like unto Nathaniel of old, in whom there is no guile." He was required to give up his business of merchant, and devote all his time in the labors of the church. He was not to be the only bishop in the church, however, as in the November following (1831), the Lord said: "There remaineth * * * other bishops to be set apart unto the church, to minister even according to the first." [43] In December of that year, Newel K. Whitney was appointed a bishop over the church in Kirtland and vicinity {317} [see note 2, end of section]; while Edward Partridge was bishop in Zion and the regions round about.
6. The Bishopric.--Although nothing is said in the revelation which appointed Edward Partridge bishop about the rights and powers of his office in the church, yet here, doubtless, will be the most proper place to speak of bishops in respect to their rights and authority.
_I._ The bishopric is the presidency of the Aaronic Priesthood;[44] and since that Priesthood has most to do with administering the "outward ordinances, the _letter_ of the gospel," [45] the bishops will find their chief employment in the temporal affairs of the church. Indeed the Lord plainly says: "The office of a bishop is in administering all temporal things." [46] By ministering in temporal things we mean attending to the tithing, caring for the poor, and when the law of consecration shall be observed by the church, the bishops will receive the consecrations, settle people on their possessions, divide their inheritances unto them,[47] keep the Lord's store-house, etc. [See note 3, end of section].
_II._ The bishops are also to be judges among the people, to sit in judgment on trangressors, to hear testimony and give decisions according to the laws of the kingdom which are given by the prophets of God.[48] The bishop's court is the first court of record in the church; that is, a record is kept of the trial and preserved; whereas in any investigation of difficulties that may be had before the teachers or others, no record is kept. An appeal lies from the bishop's courts to the high council having jurisdiction. For want of a better expression we may say there are several kinds of bishops; first, the general presiding bishop of the church; second, traveling Bishops; third, local or ward bishops.[49]
{318} _III. Presiding Bishop of the Church_:--This bishop is the president of the Aaronic Priesthood throughout the church; he has a jurisdiction over all other bishops, priests, teachers and deacons; and a general supervision of the temporal affairs of the church, subject, of course, to the counsel of the presidency of the Melchisedek Priesthood. Of right this bishop should be the first-born among the sons of Aaron; "For the first-born holds the right of the presidency over this [the Aaronic] priesthood, and the keys or authority of the same. No man has a legal right to this office, to hold the keys of this priesthood, except he be a literal descendant and the first-born of Aaron." [50] But before the first-born among the literal descendants of Aaron can legally officiate in this calling, he must first be designated by the first presidency of the Melchisedek priesthood; second, he must be found worthy of the position, and that includes his capacity to fill the office with ability, honor and dignity; third, he must be ordained under the hands of the first presidency of the Melchisedek Priesthood.[51] But by virtue of the decree concerning the right of the priesthood descending from father to son, the first-born of the sons of Aaron may claim their anointing, if at any time they can prove their lineage or do ascertain it by revelation from the Lord under the hands of the First Presidency.[52] A literal descendant of Aaron when appointed as above described may act without counselors, except in a case where a president of the High priesthood after the order of Melchisedek is tried. In that event he is to be assisted by "twelve counselors of the High priesthood." [53] But when no literal descendant of Aaron {319} can be found, as a high priest of the Melchisedek priesthood has authority to officiate in all the lesser offices, he may officiate in the office of bishop; provided he is called, set apart and ordained unto that power under the hands of the first presidency of the Melchisedek priesthood, and is assisted by two other high priests as counselors.[54] This bishop, whether a descendant of Aaron or a high priest appointed to officiate in that calling, cannot be tried or condemned for any crime save before the first presidency of the church. If he be found guilty on testimony that cannot be impeached, he is to be condemned.[55] These are the powers, prerogatives and privileges of the presiding bishop of the church.
_IV. Traveling Bishops_:--These are bishops appointed to preside as such over large districts of country in which there are a number of branches of the church, and among which they would be expected to travel, to set in order temporal affairs and preside over those holding the Aaronic priesthood. Newel K. Whitney when called to preside over the church at Kirtland and the regions round about was a traveling bishop, and best illustrates this order of bishops. Some eight or ten months after his ordination he was called upon by the Lord to travel among all the churches of the east, searching after the poor, to administer to their wants by humbling the rich and the proud.[56] He was also sent to the cities of New York, Albany and Boston, to warn the inhabitants thereof of judgments to come and to preach the gospel.
_V. Local or Ward Bishops_:--By local bishops we mean those ordained and set apart to preside over a single ward or branch of the church; and whose jurisdiction is strictly limited {320} to that ward or branch. Both traveling and local bishops must either be high priests or literal descendants of Aaron. If the latter, then from among the first-born of the sons of Aaron.[57] In the event of their being descendants of Aaron, they would possess the same privileges in their sphere as the presiding bishop does in his; that is, they could act without counselors but must be found worthy men designated and ordained by the first presidency of the church, or by their direction. If high priests appointed to act in these bishoprics, then they must be designated and set apart by the same authority as literal descendants of Aaron, and assisted by two counselors who are also high priests. They would form the presidency over the Aaronic priesthood in the districts over which they preside, have an oversight of all the temporal concerns thereof, and in addition to that act as the common judge in that ward or district assigned to them.
7. Zion.--The Book of Mormon prophecies predict the founding of a glorious city upon the American continent to be called New Jerusalem, or Zion. [See note 4, end of section.][58] It was but natural, therefore, that the first elders of the church should be anxious to learn where it was to be built and seek to find it. The Book of Mormon, while clearly predicting that the city will be established, fails to give its location. In March, 1831, however, the Saints were commanded to gather {321} up their riches that they might purchase an inheritance that the Lord promised to point out to them some time in the future, the New Jerusalem--"a city of refuge, a place of safety for the Saints of the Most High" [59]--Zion. In June, 1831, a conference convened at Kirtland, and the Lord called twenty-eight elders to go through the Western States by different routes, two by two, preaching by the way, baptizing by water and the laying on of hands by the water side.[60] They were to meet in western Missouri to hold a conference, and if faithful the Lord promised to reveal to them the place of the city of Zion.
8. About the middle of July the Prophet Joseph and a number of these brethren arrived at Independence, meeting with Oliver Cowdery and his associates--the mission to the Lamanites. A few days afterwards a revelation was received[61] declaring Missouri to be the land which God had appointed for the gathering of the Saints, the land of promise, the place of the city of Zion, Independence being the "center place." The site of the temple which the Lord has decreed shall be built in this generation, upon which his glory shall rest, and in which the sons of Moses and of Aaron shall offer an acceptable offering to the Lord--was declared to be a short distance west of the court house. On the morning of the 3rd of August, 1831, the Prophet Joseph with the other elders that had arrived at Independence, met at the temple site and dedicated it as the place for the building of a temple. [See notes 5 and 6, end of section].
Meantime a company of Saints known as the Colesville Branch--from their having lived at Colesville, Broome County, New York--had arrived in Missouri, and having received instructions to purchase the lands in the regions round about Zion, they secured a tract of land in a fertile prairie some ten or twelve miles west of Independence, in Kaw township, not {322} far from the present location of Kansas City. On the 2nd of August--the day preceding the dedication of the temple site--in the settlement of the Colesville Saints, the first log was laid for a house, as the foundation of Zion. The log was carried by twelve men in honor of the Twelve Tribes of Israel; and Elder Sidney Rigdon consecrated and dedicated the land of Zion for the gathering of the Saints. [See note 7, end of section].
9. The Law of Consecration.--It is said of the early Christian saints that they "were of one heart and of one soul; neither said any of them that aught of the things which he possessed was his own; but they had all things common." [62] It was doubtless a desire to imitate this condition of affairs which led the followers of Sidney Rigdon, at Kirtland, to establish the "common stock" plan of living. That is, the whole community attempted to live together as one family, having all things in common. Nearly all the "family" joined the church; and when the Prophet settled in Kirtland, about the 1st of February, 1831, he persuaded them to abandon that plan of living, for the more perfect law of the Lord. [63] The more perfect law was the law of consecration.
10. The preparations for the introduction of this law was first made by the appointment of a bishop, who should have authority to administer in temporal things. The bishop was called by revelation on the 4th of February, 1831.[64] On the 9th of the same month the Lord in a revelation gave the first {323} instructions about the law of consecration.[65] From that and subsequent revelations we summarize the following in relation to that law:
I. The person desiring to make the consecration brings his possessions to the bishop and delivers them unto him--consecrates them unto the Lord, giving them up absolutely, with a deed and a covenant that cannot be broken.[66]
II. The person so consecrating his possessions, whether they be much or little, if it be a full consecration, has claim upon the bishop for stewardship out of the consecrated properties of the church, an inheritance for himself and his family,[67] from the management of which, by industry and economy--for this law contemplates industry and economy on the part of those who embrace it[68]--they may obtain a livelihood. But the possessions consecrated are the Lord's, or else the consecrations are vain, and the whole proceedings farcical.[69] The inheritance given to the individual is given to him as his stewardship, of which he must render an account unto the bishop.[70] The steward is responsible for his stewardship in time and in eternity unto the Lord.[71] The stewardships are to be secured to those to whom they are given by a written deed, that they may not be deprived of their inheritance.[72]
III. After men have received their stewardships the income from them, over and above that which is needful for the support {324} of themselves and their families, is also to be consecrated unto the Lord and taken to the Lord's store house to be distributed to the poor to supply stewardships to those who have not yet received them, to purchase lands for the public benefit, to build houses of worship, temples, etc., etc.[73]
IV. In the event of any steward needing means to improve his stewardship, or for any other righteous purpose, he has a claim upon the Lord's store-house, and so long as he is in full fellowship with the church, and is a wise and faithful steward, on application to the treasurer of the general fund, he is to be supplied with that which he needs; the treasurer, of course, being accountable to the church for his management of the general fund, and subject to removal in the event of incompetency or transgression.[74]
V. Each steward is independent in the management of his stewardship. He must pay for that which he buys; he can insist on payment for that which he sells. He has no claim upon the stewardship of his neighbor; his neighbor has no claim upon his stewardship; but both have claim, as also have their children--when they shall become of age and start in life for themselves[75]--upon the surplus in the Lord's store-house to aid them in the event of their needing assistance.[76] The various churches, or branches of the church, are each to be independent in the management of their respective store-houses,[77] subject of {325} course to a general supervision of the presiding bishop of the church and of the first presidency thereof.
11. Reflections.--Such is the law of consecration and stewardship given to the church as early as the first and second year of its existence in this last dispensation; under which law, and under no other, the Saints are to build up the Zion of God, the New Jerusalem upon this continent.[78] The law is designated to humble the rich and the proud and raise the poor and the lowly,[79] that men might be equal in temporal possessions according to their families, their circumstances, their wants and their needs.[80] There is enough in the earth and more than enough[81] to supply the necessities and the reasonable luxuries desired by man if the wealth created by his industry was but more equally distributed. The plan which the Lord has revealed to accomplish this, however, does not aim at the destruction of the individuality of men. It makes no attempt to control men in the detail management of their stewardships, or the disposal of their time, or to set taskmasters over them, but only to control and dispose of the surplus arising from their labors in the management of their respective stewardships.
12. In consequence of the unsettled state of the church arising from the persecutions and drivings inflicted upon the Saints during the time they were settling in Missouri, coupled with their inexperience, their pride, covetousness, greed and disobedience, they failed to live up to the requirements of the law of consecration, and in 1838 the lesser law of tithing was given, and has obtained in the Church unto this day. This law of tithing requires that the Saints pay first their surplus property to the bishop, and after that those who have been so tithed shall pay one-tenth of their income annually. This is the law of tithing now binding on the church.[82]
{326}
NOTES.
1. Promises to the Lamanites.--Then shall the remnant of our seed know concerning us, how that we came out from Jerusalem, and that they are descendants of the Jews. And the gospel of Jesus Christ shall be declared among them; wherefore they shall be restored unto the knowledge of their fathers, and also to the knowledge of Jesus Christ, which was had among their fathers. And then shall they rejoice; for they shall know that it is a blessing unto them from the hand of God; and their scales of darkness shall begin to fall from their eyes; and many generations shall not pass away among them, save they shall be a white and delightsome people.--Prophecy of Nephi, Nephi II, ch. xxx.
2. Newel K. Whitney's Appointment to be Bishop.--Though in natural gifts few men were better qualified for such a position, he nevertheless distrusted his ability, and deemed himself incapable of discharging the high and holy trust. In his perplexity he appealed to the prophet: "I cannot see a bishop in myself, Brother Joseph; but if you say it's the Lord's will, I'll try." "You need not take my word alone," answered the prophet, kindly, "go and ask Father for yourself." Newel felt the force of this mild rebuke, but determined to do as he was advised and seek to obtain the knowledge for himself. His humble, heartfelt prayer was answered. In the silence of night and the solitude of his own chamber, he heard a voice from heaven: "Thy strength is in me." The words were few and simple, but for him they had a world of meaning. His doubts were dispelled like the dew before the dawn. He straightway sought the prophet, told him he was satisfied and was willing to accept the office to which he had been called.
3. The Sphere of the Aaronic Priesthood.--The lesser priesthood is a part of or an appendage to the greater, or the Melchisedek priesthood, and has power in administering outward ordinances. The lesser or Aaronic priesthood can make appointments for the greater, in preaching, can baptize, administer the sacrament, attend to the tithing, buy lands, settle people on possessions, divide inheritances, look after the poor, take care of the properties of the church, attend generally to temporal affairs, act as common judges in Israel and assist in ordinances of the temple, under the direction of the greater or Melchisedek priesthood. They hold the keys of the administering of angels and administer in outward ordinances, the letter of the gospel and the baptism of repentance for the remission of sins.--Items on Priesthood. John Taylor.
4. Zion.--The word Zion is variously employed: "This is Zion, the pure in heart." (Doc. and Cov.) In this instance the word refers to a people who are declared to be the pure in heart. In the south part {327} of Jerusalem is a hill frequently spoken of in Jewish scripture as Zion, or Mount Zion. Then Enoch the seventh from Adam gathered the righteous and built a city, "that was called the city of Holiness, even Zion." The Lord in speaking to Enoch about the great events to take place in the last days, in which he would come to the earth in his glory, said He would with righteousness and truth sweep the earth as with a flood to gather His elect to "an holy city * * * and it shall be called Zion, a new Jerusalem." The Nephite prophet, Moroni, tells us that Ether in vision saw the days of the coming of the Son of Man and that "he spake concerning a new Jerusalem upon this land" (America), that was to be built up unto the remnant of the seed of Joseph (Ether xiii). Jesus also after his resurrection, when he visited the Nephites on the American continent, told them that he would establish them upon this land, and if the Gentiles would not harden their hearts, but would repent of their sins, they should be included in the covenant, and should assist in building up the city of Zion, or New Jerusalem (III Nephi: xx). The word Zion, then, is applied to a people; it is the name of a hill in the south part of Jerusalem; it is the name of a city built by Enoch and his people; it is to be the name of a city built in the last days by the Saints of the Most High upon the continent of America.--Missouri Persecutions.
5. Western Missouri (1831).--It was a country whose richness and fertility of soil far surpassed anything which they [the Saints] had ever before seen. It was a country abounding with springs and rivulets of the purest kind of water, whose crystal streams flowed in luxuriant abundance in almost every grove and prairie. A great variety of the most excellent timber bordered upon the rivers and water-courses. These shady and delightful groves were from one to three miles in width, extending many miles in length, while the rich rolling prairies, covered with a gorgeous profusion of wild flowers of every varied hue, lay spread around among the intervening groves. Their grassy surfaces extending for miles, presented the delightful appearance of a sea of meadows. It was a new country; but few inhabitants had as yet formed settlements within its borders. These consisted principally of emigrants from the Southern States.--Orson Pratt.
6. The Temple Site.--Taking the road running west from the court house for a scant half mile, you come to the summit of a crowning hill, the slope of which to the south and west is quite abrupt and very gradual toward the north and east. * * * This is the temple site. It was upon this spot on the third day of August, 1831, that Joseph Smith, Sidney Rigdon, Edward Partridge, W. W. Phelps, Oliver Cowdery, Martin Harris and Joseph Coe and another person whose name I cannot learn, for there were eight in all--men in whom the Lord was well pleased, assembled to dedicate this place as the {328} temple site in Zion. The eighty-seventh Psalm was read. Joseph [the prophet] then dedicated the spot where is to be built a temple on which the glory of God shall rest. Yea the great God hath so decreed it, saying "Verily, this generation shall not all pass away until an house shall be built unto the Lord, and a cloud shall rest upon it, which cloud shall be even the glory of the Lord, which shall fill the house. * * * And the sons of Moses, and also the sons of Aaron shall offer an acceptable offering and sacrifice in the house of the Lord, which house shall be built unto the Lord in this generation upon the consecrated spot as I have appointed." (Doc. and Cov., sec. lxxxiv: 5, 31.)--Missouri Persecutions--Roberts.
7. The Founding of Zion.--Thus the work of building up Zion commenced, and though the commencement was humble in the extreme, the final result shall be the erection of a city that shall be the crowning glory of the whole earth; a city from which shall go forth the law of the Lord unto all nations, for is it not written: "Out of Zion shall go forth the law" (Isaiah ii)? It shall be a city of refuge, for the Lord has said: "Every man who will not take up his sword against his neighbor, must needs flee to Zion for safety." The wicked will consider her inhabitants terrible, while the righteous out of every nation will come into it with songs of everlasting joy in their hearts. (Doc. and Cov., sec. xlv.)--Missouri Persecutions--Roberts.
REVIEW.
1. When and under what circumstances was the first mission appointed to the Lamanites?
2. What important circumstance occurred in the experience of the Lamanite mission en route for the west?
3. What success attended the mission to the Lamanites?
4. When was the first commandment given to the Church to gather?
5. To what place did the church first gather?
6. Who was the first Bishop in the church?
7. What was his character?
8. State what you can of the sphere of labor belonging to the bishopric.
9. What can you say of bishops as judges in Israel?
10. How many kinds of bishops are there?
11. Tell what you can of the authority, rights and powers of the presiding bishop of the church.
12. What difference exists in respect to a bishop who is a literal {329} descendant of Aaron and one who holds the office by virtue of holding the high priesthood?
13. Is being a descendant of the first-born among the sons of Aaron all sufficient to qualify a man to be a bishop?
14. What is the exception to the rule that a bishop who is a literal descendant of Aaron can act without counselors?
15. Describe traveling Bishops.
16. Give an example of such a bishop in the Church.
17. What is meant by local bishops?
18. Describe their power and jurisdiction.
19. How did the first elders of the church learn that Zion was to be built in America?
20. What various significations are attached to the word Zion? (Note 4).
21. What circumstances led a number of the elders to western Missouri?
22. What was revealed to them there?
23. Where is Zion located?
24. Describe the land of Zion. (Note 5).
25. What promises are made respecting a temple in that land? (Note 6).
26. What caused the people in Kirtland before they heard the gospel to have all things in common?
27. What course did Joseph Smith take relative to this subject? (Note).
28. In what way were the people prepared for the introduction of the law of consecration?
29. Describe the law of consecration.
30. What purposes are designed to be accomplished in the law of consecration?
31. What circumstances prevented the successful operation of this law in Missouri?
{330}
SECTION IV.
1. Persecution.--From the very commencement the work of the Lord in these last days met with the most violent opposition. No sooner did Joseph Smith declare that he had received a revelation from God than it brought upon him the ridicule and wrath of many who heard of it. The stream of hatred grew broader and deeper as the work progressed. Joseph himself endured many vexatious persecutions, and those who believed in his teachings were doomed to share them. The first general persecution of the church, however, occurred in Missouri.
2. The people among whom the Saints settled in Jackson county, Missouri, were ignorant, jealous, bigoted, and superstitious. They were also given to Sabbath-breaking, drunkenness, profanity, horse racing and gambling. It will be seen at once, therefore, that there could be but little fellowship between them and the Saints. (See note 1, end of section.) Moreover, they were principally from the Southern states, and slaveholders; and as the Saints were from the free states of the north, they were inclined to be suspicious of them. It was an easy matter therefore, for demagogues to persuade the Missourians that it was the design of the Saints to supplant them in the possession of the country.
3. Expulsion of the Saints from Jackson County.--The saints themselves were not as prudent as they should have been. Many boasted that God would destroy the wicked and give their possessions as inheritances unto the righteous. {331} Many more failed to live up to the moral precepts of the gospel, and were disobedient to the counsels of the Lord. This gave the wicked great power over them, and the result was that the jealously and wrath which had been burning for some time in the hearts of the old settlers finally broke out into deeds of violence. Almost the entire population about Independence arose and drove the Saints from the county under circumstances of the utmost cruelty.[83] Twelve hundred people were driven from their possessions; and about two hundred of their homes and one grist mill were burned. This was in the fall and winter of 1833-34. [See note 2, end of section.]
4. Zion's Camp.--The excited Saints found a temporary abode in Clay County--the next county north of Jackson--and in the meantime the Lord commanded the Prophet Joseph to gather up the strength of the Lord's house--the young and middle-aged men in the church--for the purpose of going to the assistance of their brethren in Missouri, and to redeem Zion.[84] In the spring of 1834, therefore, about one hundred and fifty of the brethren from the churches in the eastern states assembled at New Portage, Ohio, about fifty miles from Kirtland; and this number was increased to about two hundred by the time the camp reached Missouri. They took with them money to purchase lands, food and clothing to assist their destitute brethren, and it was also the determination of the camp to help their exiled friends maintain their possessions when the governor of Missouri re-instated them upon their lands.[85] But en route to Missouri the brethren did not live up to the requirement made of the camp. Some of them were disobedient, {332} even rebellious towards the prophet, and the Lord was not well pleased with them.
5. As the camp approached Jackson county it was met by delegations inquiring into their designs for approaching Jackson county. Various reports had been spread abroad in respect to their intentions, and some of them were of a character to create alarm. In order to correct these false reports the brethren made the following statement:
In the first place it is not our intention to commit hostilities against any man, or set of men; it is not our intention to injure any man's person or property except in defending ourselves. * * * It is our intention to go back upon our lands in Jackson county by order of the executive of the state, if possible. We have brought our arms with us for the purpose of self-defense, as it is well known to almost every man of the state, we have every reason to put ourselves in an attitude of defense, considering the abuse we have suffered in Jackson county. We are anxious for a settlement of the difficulties existing between us, upon honorable and constitutional principles.[86]
6. The brethren also made a proposition to submit their losses to a committee of impartial arbitrators, and another to buy out those of the old settlers who could not live with them. But before matters were brought to an investigation and adjustment the Lord in a revelation to the prophet,[87] gave instructions which led to the abandonment of any attempt at that time to redeem Zion.
7. The Lord in this revelation declared that Zion might have been redeemed by that time, had it not been for the transgressions of his Saints. They had not been obedient to the requirements made of them. They had withheld their means, and in their hearts had said concerning the Saints in Zion, "Where is their God? Behold he will deliver them in time of trouble, otherwise we will not go up unto Zion, and we will keep our {333} moneys." Besides these evidences of a want of faith, they lacked that unity required by the law of the celestial kingdom, and it is only through the observance of that law that Zion can be redeemed. The Lord, therefore, commanded the elders to wait a season for the redemption of Zion, until the Saints should obtain more experience, learn obedience, and until means could be raised to purchase all the lands in Jackson county that could be purchased and also in the surrounding counties; and until the Lord's army had become very great, and sanctified before him. And when this was done the Lord promised to hold his people guiltless in taking possession of that which was their own; and they should possess it forever. He had permitted the elders composing the camp to come thus far, for a trial of their faith; and now he had prepared a great endowment for them in the house which he had commanded to be built in Kirtland. Those who could stay in Missouri were to do so, but those who had left their families in the east were at liberty to return. In obedience to the commandment to await for a season the redemption of Zion, the Camp of Zion was disbanded early in the morning of the 25th of June. A number remained in Missouri, but the most of the camp returned to the east.
8. Relieved now of the immediate responsibility of redeeming Zion, the brethren who returned from Missouri and the churches in the east devoted their attention to building up Kirtland as a stake of Zion, and completing the temple, the foundation of which had been laid about a year before.[88] The declaration of the Lord in that revelation given on Fishing river, Missouri, to the effect that he had prepared a great endowment for the faithful elders in the house which he had commanded them to build in Kirtland, hastened the work, as they were anxious to receive those spiritual blessings.
9. High Councils.--Meantime the Lord had given many {334} important revelations in respect to the priesthood and the organization of the church. In February, 1834--a few months previous to Zion's Camp starting for Missouri--the first high council of the church was organized. This council was appointed by revelation for the purpose of settling important difficulties that might arise in the church, and which could not be settled in the bishops' courts to the satisfaction of the parties.
10. The high council is composed of twelve high priests, presided over by one or three presidents, as circumstances may determine. The high council cannot act unless seven of its members are present; but seven have the power to appoint other high priests to act temporarily in the place of absent councilors. Whenever a high council is organized, the twelve members draw lots for their places. Those who draw the even numbers--two, four, six, eight, ten, twelve--are to stand in behalf of the accused; those drawing the odd numbers in behalf of the accuser. In every case the accused has a right to half the council to prevent injury or injustice. The councilors who represent the accused and accuser respectively, do not become partisans bent on winning their case irrespective of its righteousness or justice; on the contrary, every man is to speak according to equity and truth; and aside from that is merely to see that each party to the issue involved has justice accorded him, and that he be not subjected to insult or injury. [Note 3, end of section.]
11. Whenever the council convenes to act on any case, the twelve councilors are to consider whether it is very difficult or not. If it be not a difficult case, then only two of the councilors, one for the accused and accuser respectively, are appointed to speak. But if the case is accounted difficult, then four are appointed to speak; if still more difficult, six; but in no case are more than six to speak. In all cases both the accuser and accused are to have the privilege of speaking for themselves, {335} after the evidence is all in and the councilors appointed to speak have all spoken.
12. The evidence all in, the speakers for the accused and the accuser having spoken, as also the accused and the accuser, the president gives a decision according to the understanding he has of the case and calls upon the twelve councilors to sustain it by vote. But should the councilors who have not spoken, or any one of them, discover an error in the decision of the president, they have the right to manifest it and the case has a re-hearing. If after a careful re-hearing, additional light is thrown upon the case, the decision is altered accordingly. "But in case no additional light is given, the first decision shall stand, the majority of the council having power to determine the same." [89] Such are the general outlines of the organization of a high council and the manner of procedure before it. [Notes 4 and 5, end of section.]
13. Different Kinds of High Councils.--There are three kinds of high councils in the church. They are similar in organization, and the manner of procedure is practically the same before them all; but they differ in authority and jurisdiction.
_I. The Traveling High Council_.--This Council consists of the twelve apostles of Jesus Christ. They are a traveling presiding high council; and, laboring under the first presidency of the church, they have the right to build up the church, and regulate all the affairs of the same in all the world.[90] Whenever they sit as a high council, there is no appeal from their decisions--that is, they can only be called in question by the general authorities of the church in the event of transgression.[91]
_II. The Standing High Councils at the Stakes of Zion_.--The church is divided into branches or wards with appropriate officers; and these branches, wards, and settlements of the Saints are grouped for convenience into stakes of Zion. In {336} each stake there is a standing high council, limited in its jurisdiction to the affairs of that particular stake where it is located.
_III. Temporary High Councils_.--The high priests abroad, that is, outside of the organized stakes of Zion, whenever the parties to a difficulty, or either of them request it, and the high priests abroad deem the case of sufficient importance to justify such action, are authorized to organize a temporary high council to try the case, appointing one of their own number to preside over the council during its continuance. Otherwise the council is to be organized after the pattern and proceed in the same manner as those at the stakes of Zion. "It shall be the duty of said council to transmit immediately, a copy of its proceedings, with a full statement of the testimony accompanying their decision, to the high council of the seat of the first presidency of the church. Should the parties, or either of them, be dissatisfied with the decision of said council, they may appeal to the high council of the seat of the first presidency of the church, and have a re-hearing, which case shall then be conducted according to the former pattern written, as though no such decision had been made." [92]
14. Organization of the Quorum of Twelve Apostles.--As early as June, 1829, the Lord revealed that there would be twelve especial witnesses or apostles called to preach the gospel to the nations of the earth. But it was not until several months after the prophet returned from the Zion's Camp expedition that such a quorum was organized. In the month of February, 1835, however, a general conference was called, and the three especial witnesses to the Book of Mormon selected the men--under the inspiration of the Holy Ghost, for they were appointed to that mission by revelation--who were to {337} constitute the quorum of the twelve apostles[93] or especial witnesses.
15. Organization of Quorums of Seventies.--In the same month--February, 1835--the first quorum of seventies was organized by the Prophet Joseph and his two counselors and others. Shortly afterwards the second quorum was also organized. These quorums, as would be inferred from their being called seventies' quorums, consist of seventy men. Seven presidents preside over each quorum, and the first seven presidents--the presidents of the first quorum--preside over all the quorums of seventy in the church.
16. About a month after the organization of these quorums--28th of March, 1835--a revelation was given,[94] in which the duties of the apostles and seventies are made clear, as well as the duties of other officers.[95] We have now, however, reached a point in the historical development of the church of Christ where we can consider it as a system of ecclesiastical government; and to that consideration the next section is devoted.
{338}
NOTES
1. Character of the Old Settlers in Jackson County.--Speaking of his arrival in Independence and meeting with Oliver Cowdery and other brethren there, the Prophet Joseph says: "It seemed good and pleasant for brethren to meet together in unity. But our reflections were great, coming as we had from a highly cultivated state of society in the East, and standing now upon the confines and western limits of the United States, and looking into the vast wilderness of those that sat in darkness; how natural it was to observe the degradation, leanness of intellect, ferocity and jealousy of a people that were nearly a century behind the time and to feel for those who roamed about without the benefit of civilization, refinement or religion; yea, and to exclaim in the language of the prophets, 'when will the wilderness blossom as a rose? When will Zion be built up in her glory, and where will thy temple stand, unto which all nations shall come in the last days?'"--Missouri Persecutions--Roberts.
2. Persecution in Jackson County.--The month of November, 1833, was big with important events for the members of the Church in Jackson County. That month witnessed the expulsion of twelve hundred American citizens from their homes which they had purchased from the general government. The events of that month branded the sovereign state of Missouri with an infamy that will cling to her as long as the name is remembered on earth or in heaven; and when her officials of that period shall stand before the bar of God, gouts of blood will be found on their ministerial vestments--it will be the stain, too, of innocent blood! * * * Early in the spring the mob burned the houses belonging to the Saints. According to the testimony of Lyman Wight (_Times and Seasons_ for 1843, p. 264), two hundred and three dwelling houses and one grist mill were so destroyed.--Missouri Persecutions--Roberts.
3. Fair Dealing in High Councils.--The council should try no case without both parties being present, or having had an opportunity to be present; neither should they hear one party's complaint before his case is brought up for trial; neither should they suffer the character of any one to be exposed before the high council without the person being present and ready to defend him or herself; that the minds of the councilors be not prejudiced for or against any one whose case they may possibly have to act upon.--Joseph Smith, Hist. under date of July 11, 1840.
4. Order in High Councils.--In ancient days councils were conducted with strict propriety; no one was allowed to whisper, be weary, leave the room or get uneasy in the least until the voice of the Lord by revelation, or the voice of the council by the spirit was obtained. * * * It was understood in ancient days that if one man {339} could stay in the council, another could; and if the president could spend his time, the members could also.--Joseph Smith, Hist. under date of Feb. 12, 1834.
5. Just Judgment Demanded in High Councils.--No man is capable of judging a matter in council unless his own heart is pure; and we frequently are so filled with prejudice, or have a beam in our own eye, that we are not capable of passing right decisions. * * * Our acts are rendered, and at a future day they will be laid before us; and if we should fail to judge right, and injure our fellow beings, they may be there perhaps, and condemn us. There they are of great consequence, and to me the consequence appears to be of force beyond anything which I am able to express.--Joseph Smith, Hist. under date of Feb. 12, 1834.
REVIEW.
1. What can you say of the opposition which the work of God has met with in these last days?
2. Where did the first general persecution begin?
3. What was the character of the people in western Missouri? (Note.)
4. Relate the expulsion of the Saints from Jackson county.
5. What event brought Zion's Camp into existence?
6. Relate its history.
7. What prevented Zion's Camp from redeeming Zion?
8. When was the first high council organized?
9. For what purpose are such councils organized?
10. Describe the high council.
11. What are the privileges of the accused and accuser before the council?
12. What rule obtains as to the decision of the president of the council?
13. What is to be the course of the high council in respect to deportment, fair dealing and judgment? (See notes 3, 4 and 5.)
14. How many kinds of high councils are there?
15. Describe each.
16. When did the Lord first reveal that there would be a quorum of twelve apostles called?
17. When and in what manner were the members of this quorum selected?
18. When were seventies' quorums first organized?
19. State what you can concerning the presidency of the seventies' quorums.
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SECTION V.
1. Priesthood.--Priesthood is power which God gives to man, by which man becomes an agent of God; an authorized officer in his kingdom, with the right and power to teach the laws of the kingdom, and administer the ordinances by which foreigners and aliens are admitted to citizenship. It gives man the right and power to act in God's stead--thus, If a man endowed with the proper degree of the priesthood takes one who believes the gospel and baptizes him for the remission of sins in the name of the Father, Son and Holy Ghost, the act of that authorized servant of God is just as valid as if the Lord Jesus Christ himself did it, and remission of sins will follow. So also if an authorized servant of God lays on hands to impart the Holy Ghost, the Holy Ghost will be given, inasmuch as all is done as the law of the Lord directs. So in preaching, exhorting, warning; whether it be by God's own voice, or the voice of his servants, it is the same.[96] Man through receiving the priesthood becomes God's agent; and the Lord is bound to recognize the ministrations of his agents so long as they act in accordance with the terms by which they hold that agency. Such is priesthood.
2. Spirit of Government by the Priesthood.--The government of the priesthood is exercised through the channels of love, knowledge and righteousness. The rights of the priesthood are inseparably connected with the powers of heaven, and the powers of heaven can only be controlled upon the principles of righteousness.[97] No power can or ought to be maintained {341} by virtue of the priesthood, only by persuasion, by long-suffering, by gentleness and meekness and by love unfeigned; by kindness and pure knowledge, which shall greatly enlarge the soul without hypocrisy and without guile; reproving betimes with sharpness, when moved upon by the Holy Ghost; and then showing forth afterwards an increase of love, lest those reproved esteem those reproving as enemies.[98] Such is the spirit of government under the priesthood: it may be summed up in this: men are to be taught correct principles and then govern themselves.[99]
3. The Church.--From the gospel and the priesthood comes the church. The church is the medium through which the gospel is promulgated--by which it is made known among the children of men. It is the system of government by which those who accept the gospel are controlled in things religious. It is the government of God on earth pertaining to religious affairs. The Lord had clothed it with his authority, which is his power; and it hath authority not only to teach the gospel, but to execute its laws, and inflict the penalties attached to a violation thereof--at least so far as dealing with the membership of trangressors is concerned; as for other penalties {342} that will fall upon the violators of divine law, the Father hath reserved that to himself, and will in his own time and way vindicate his own laws, having due regard to the relative claims of justice and mercy. The authority of the church comes from the priesthood, and may be said to be the collected authority of all the quorums of the priesthood combined--the aggregation of God's authority in the earth, in relation to things religious. Such is the church.
4. Divisions of the Priesthood.--In the church of Christ there are two grand divisions of priesthood; or rather its powers are grouped under two great heads--for all priesthood comes from God, is power from him, and therefore cannot properly be regarded as two different priesthoods.[100] The two divisions of priesthood are named respectively the Melchisedek priesthood[101] and the Aaronic priesthood.[102] The Melchisedek priesthood ministers more especially in spiritual things; it holds the keys of all the spiritual blessings of the church, is entitled to receive the mysteries of the kingdom of heaven, to commune with the church of the First Born, and enjoy the communion and presence of God the Father, and his Son Jesus Christ.[103] The Aaronic priesthood ministers more especially in temporal things; it holds the keys, however, of the ministering of angels and the baptism of repentance for the remission of sins.[104]
5. Officers of the Priesthood.--The officers of the Melchisedek {343} priesthood are apostles, seventies, patriarchs, high priests, elders. The officers of the Aaronic priesthood are bishops, priests, teachers, deacons. Of necessity there are presidents, or presiding officers growing out of, or appointed from among those who are ordained to the several offices in these two priesthoods.[105]
6. Presidencies in the Melchisedek Priesthood--First Presidency.--Since of necessity there are presiding officers growing out of the priesthood, there is a president appointed from the high priesthood to preside over that priesthood, he is called president of the high priesthood of the church; or, the presiding high priest over the high priesthood of the church.[106] This president of the high priesthood also presides over the whole church; he is a seer, a revelator, a translator and a prophet, having all the gifts of God which he bestows upon the head of the church.[107] Two other high priests[108] associated with the president of the high priesthood as counselors, all being appointed and ordained to that office, and upheld by the confidence, faith and prayer of the church, form the quorum of the first presidency of the church,[109] and they preside over all quorums, over Zion and all the stakes thereof; over all wards and branches and missions of the church in all the world. The president in his quorum is to be like unto Moses,[110] therefore he is the prophet and law-giver unto the church--the mouthpiece of God unto it.
7. The Traveling Presiding High Council.--The twelve apostles, or special witnesses of the name of Christ in all the world, are a traveling, presiding high council, and have {344} the power to officiate in the name of the Lord, under the direction of the first presidency of the church, to build up the church and regulate all the affairs of the same in all nations. In all large branches of the church, or the stakes of Zion, they are authorized to ordain patriarchs, as they may be designated unto them by revelation; it is the duty of the twelve also to ordain and set in order all other officers in the church. These twelve apostles form the second general presiding quorum in the church, and are equal in authority and power to the quorum of the first presidency.[111]
8. The Presiding Quorum of Seventy.--The seventy are appointed to act in the name of the Lord under the direction of the traveling high council in building up the church and regulating all the affairs of the same in all nations.[112] The quorum of seventy is presided over by seven presidents, and the senior of the seven--that is, the senior by ordination, not by age--presides over the six. This quorum is equal in authority to the traveling high council--the quorum of the twelve apostles.[113] In addition to presiding over the first quorum of seventy--to which quorum they belong--the first seven presidents were authorized in the beginning to choose other seventy, besides the first, until seven times seventy had been chosen--if the labor in the ministry required it[114]--and preside over them. Each quorum has its council of seven presidents; but the first seven presidents preside over all these quorums and all their presidents. The seventies are special witnesses for the Lord in all the world,[115] and are especially chosen to preach the gospel abroad; the responsibility of declaring the great {345} message of God unto the world rests upon them particularly, laboring, of course, under the direction of the twelve; and the twelve are to call upon the seventy in preference to any others when they have need of assistance to fill the calls for preaching and administering the gospel.[116]
9. We have spoken of these three quorums being equal in authority; but every decision made by either of them, in order to make such decision of the same power or validity one with the other, must be by unanimous voice of the respective quorums; that is every member in each quorum must be agreed to its decisions, or such decisions are not entitled to the same blessings as the decisions of the quorum of the first presidency. When circumstances render it impossible to be otherwise, a majority may form a quorum.[117] The decisions of these quorums of course are to be made in righteousness, in holiness and lowliness of heart. If so made there is no appeal from their decision; but in case that any decision of these quorums is made in unrighteousness, it may then be brought before a general assembly of the several quorums of the priesthood which constitute the spiritual authorities of the church.
10. Patriarchs.--These officers hold the keys of blessings in the church. The order of this priesthood was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed, to whom the promises were made.[118] There is one general and a number of local patriarchs in the church. The first is patriarch to the whole church, and he may minister in any branch or stake in it, his jurisdiction in blessing the people being co-extensive with the church. He holds the keys of the patriarchal blessings upon the heads of all the Lord's people. And whomsoever he blesses shall be blessed, and whomsoever he curses shall be cursed; and whatsoever he binds on earth shall be bound in {346} heaven; and whatsoever he looses on earth shall be loosed in heaven.[119] He holds the sealing blessings of the church, "even the Holy Spirit of promise," whereby men are sealed up unto the day of redemption; that they may not fall, notwithstanding the hour of temptation that may come upon them.[120] The local patriarchs referred to above are patriarchs appointed and ordained by the apostles to hold and exercise the powers of giving patriarchal blessings to the Saints within the branches and stakes of Zion in which they are appointed to minister in this calling, but they are not to minister outside of their respective districts. Hence they call them local patriarchs. They possess the same powers in blessing within the district where they are appointed to labor as the general patriarch of the church does in his wider sphere.
11. High Priests.--The quorums of high priests are designed to qualify those who shall be appointed standing presidents over different stakes in Zion, and abroad.[121] They may travel and preach the gospel if they choose, for high priests have power to preach and administer all the ordinances of the gospel; but their calling is more especially to preside. To them belongs the sphere of presidency of government in the church. From these quorums, so far as the most suitable men can be found in them, are chosen men to act as bishops--where no literal descendant of Aaron can be found,--the bishops' counselors; presidents of stakes and their counselors; and also high counselors. When men more suitable for these positions are found in other quorums of the priesthood, then they are ordained high priests, and appointed to the presiding positions enumerated. In every stake there is a high priests' quorum, presided over by a president and two counselors. There is no specific number necessary to form a quorum of high priests, the quorum includes all high priests within a stake or branch where it exists, be they {347} many or few. The quorum organization is for convenience, for discipline, and for training its members in the art of government. Since to the high priests belongs the sphere of government, we know of no position in the church which calls for higher qualities of heart and mind than that of high priests. It is an office that requires the combination of wisdom and executive ability, a combination the rarest among men. The world has had untold thousands of learned men and orators, and multitudes of men with special great gifts; but it has had comparatively few blessed with that combination of gifts which makes men successful rulers; and yet those qualities which make men rulers are the qualities to be looked for and developed in high priests.
12. Elders.--Elder is the lowest office in the Melchisedek Priesthood. It is an office that is an appendage to the Melchisedek Priesthood.[122] Yet the Elder has the power to preach the gospel, baptize, lay on hands for the Holy Ghost, administer the sacrament, and preside when there is no high priest present.[123] Ninety-six Elders constitute a quorum.[124] The quorum is presided over by a president and two counselors, whose duty it is to instruct them in the duties of their office. There may be any number of quorums of Elders in a branch or stake of Zion, as there is no limit whatsoever in the revelations. The elders constitute a standing ministry in Zion and her stakes.[125] They are not under obligations to travel abroad as the seventies are; but may be called upon to preside from time to time as circumstances may require.[126]
13. Presidencies in the Aaronic Priesthood.--The Aaronic priesthood, as already remarked,[127] has to do more especially with the temporal affairs of the church; and the general {348} presidency of it is the presiding bishopric of the church. The local bishops in like manner preside over the Aaronic priesthood within their respective districts. The powers, rights, duties and responsibilities of the bishops have been treated at some length in Section III, Part IV, under the caption THE BISHOPRIC, and to the paragraphs on that subject the student is directed.
14. Priests.--Forty-eight Priests of the Aaronic order of priesthood constitute a quorum. The president of this quorum is to be a bishop, for that is one of the duties of his calling to sit in council with this quorum and teach the members thereof their duties.[128] There is no limit to the number of quorums of priests in the church; there may be such a quorum in every ward or branch.
15. Teachers.--Twenty-four Teachers constitute a quorum. They are presided over by a president and two counselors, who are to teach them the duties of their office.[129]
16. Deacons--Twelve deacons form a quorum. The quorum is presided over by a president and two counselors, who are to instruct them in the duties of their office.[130] The offices of teacher and deacon are appendages[131] to the Aaronic priesthood, as the office of elder and bishop are appendages to the Melchisedek priesthood.[132] What is meant by appendage to the priesthood is an addition to the regular quorums of the priesthood. When so added they become part of the organization but in a subordinate way. Then elders may assist high priests in their duties when called upon, and may officiate in their stead when there is no high priest present; but when the high priest is present the elder has no right to act in his stead unless called upon. The teacher may assist the priest in his duties, as the deacon may assist the teacher in his duty,[133] but {349} in that event the lesser quorums act in subordination to the ones they are authorized to assist. They were quorums added to the regular organization of the priesthood, when the duties were so multiplied that the higher and regular quorums could not discharge them. By creating these appendages to the priesthood men could be called into requisition whose wisdom and experience would not justify placing upon them all the authority with the accompanying responsibility of the higher offices of the priesthood.
17. Territorial Division of the Church.--The church in relation to the territory it occupies, for convenience in government, is divided into stakes of Zion, wards and branches.
_I. Stakes_.--A stake of Zion is a division of the church territorially that embraces several wards and branches. There is no set number of wards or branches necessary to constitute a stake. That is arranged according to convenience. The stake is presided over by a president, who is a high priest, assisted by two other high priests as counselors. They constitute the presidency of the stake, and preside over the organizations in that stake much in the same way that the president of the church presides over the entire church; but is subject of course to the general authorities of the church.
In each stake is a standing high council, over which the presidency of the stake--or the president or either one of the counselors, when circumstances render it impossible or inconvenient for all to be present--preside. This forms the highest judicial tribunal in the stake.
One or more patriarchs are appointed to confer upon the people patriarchal blessings within the stake.
The high priests are organized into a quorum with a presidency over them as already explained.[134]
The elders are organized into one or more quorums, according {350} as they are numerous enough for one or a number of quorums;[135] and with the high priests constitute the standing ministry in the stake.
_II. Wards_.--The stakes are divided into ecclesiastical wards, presided over by a bishopric, consisting of a bishop aided by two high priests as counselors unless the bishop is a literal descendant of Aaron, in which event he has authority to act as bishop without counselors.[136] The bishopric has a direct general presidency over the quorums of the lesser priesthood in his ward; and presides even over those holding the higher priesthood as members of his ward; but not over the quorums of the higher priesthood as quorums. The bishopric of a ward, like the bishopric of the church, has to do chiefly with temporal affairs; but in nearly all cases, in fact, so far as we know, in all cases at present in the church, the bishops are high priests acting in that capacity; and since in acting as bishops they do not lose their position as high priests they have a right to minister in both temporal and spiritual affairs. It may be well to remark, however, in passing, that wherein bishops do take the lead in spiritual concerns they do it by virtue of the high priesthood which they hold, which is the proper authority to act in spiritual matters.
The ward officers consist of a quorum of priests, of teachers and of deacons. Their powers and duties have already been explained.[137] They labor under the direction of the bishop, and are the standing ministers within the ward, to be with and watch over the church to see that each member thereof does his duty and that no iniquity is allowed to creep into the church, to corrupt it. At present in many wards there are not enough men to fill up the quorums of the lesser priesthood, and members of the high priesthood are frequently found officiating as teachers, etc.
{351} Each ward is divided up into teachers' districts, and two teachers appointed to take charge of each district, and visit every family and member within it, to see that all are doing their duty; that they live, so far as may be, in peace with all men; that they are prayerful; diligent in attending public worship; and that they are honest, sober and hold no hardness against their neighbors.
_III. Branches_.--Branches are organizations established chiefly out in the world where there are no regularly organized stakes. The elders while abroad on missions in order to preserve in the faith those who receive the gospel, organize branches, set apart elders or priests to preside, and also ordain as many other elders, priests, teachers and deacons to assist the president of the branch as may be deemed necessary. These officers discharge the same duties in a branch that they would in a fully organized ward. Branches are also sometimes organized in outlying districts of large wards where there are not enough people to justify a complete ward organization, and yet the district is too far removed from the ward to permit the members living there to enjoy the advantages of the adjacent ward organization. In such an event the branch is usually placed under the care of the neighboring ward.
18. Helps in Government.--In addition to these regular and direct means of ecclesiastical government in the church, there are also "helps in government," or appendages to the church organization. The chief of these are:
_I. Female Relief Societies_.--A woman's association organized in each ward to relieve the poor in their distress, and visit the sick and afflicted.
_II. Sunday Schools_.--In every ward also is a Sunday School, in which the young are taught in the gospel and educated in church discipline.
_III. Y. M. and Y. L. M. I. A._--In nearly all wards also are Young Men's and Young Ladies' Mutual Improvement Associations {352} for the instruction of the young in theology, science, history and literature; and, in fact, in all things that tend to the development and refinement of the mind of man; but the main object of these organizations is to establish the young of both sexes in a knowledge of the truth of the gospel.
_IV. Primary Associations_.--Primary Associations are ward organizations for juveniles too young to be connected with the Improvement Associations, and were established to train the young in such moral precepts and conduct as are suitable to their years.
19. The Church Judiciary System.--So long as men are imperfect just so long will difficulties and misunderstandings arise among them. And these things will beget bitterness of feeling, enmities and animosities unbecoming those striving to be saints; and hence the church must be purged of these things. Moreover, although man by nature is a religious creature, he is prone to be forgetful of religious duty; and unless a wholesome church discipline be enforced he is liable to become neglectful of his religious obligations. To settle difficulties, then, which may arise between members on the one hand, and to enforce church discipline on the other, there exists in the church an ecclesiastical judiciary system, that is most admirably adapted to answer the purposes for which it exists.
20. First, as to the settlement of difficulties arising between members of the church. The law of the Lord requires that if a brother or sister offend another, the one offended should go alone to the one who gave offense and tell him his fault; if he repents and seeks forgiveness, and makes restitution, then the one offended must forgive his brother and become reconciled. In the event of the offender being stubborn and impenitent; or maintaining that he has done no wrong, then the one aggrieved should take others with him, one or more,[138] and in their presence, {353} and with whatever assistance they can render, seek justice of and reconciliation with his brother. If the offender refuse to make restitution and reconciliation, then the matter may be taken to the bishop's court for settlement.[139] Here the matter is put on trial, the statements of the respective parties received, and the testimony of witnesses admitted and a decision rendered by the bishop according to his understanding of the case.
21. In the event of either party being dissatisfied with the bishop's decision, they may appeal to the high council of the stake. But if dissatisfied parties neither take an appeal to the high council nor comply with the bishop's decision, then they stand in danger of losing their fellowship in the church, for if men will not respect the decisions of the ecclesiastical courts, then the officers thereof must vindicate their decrees and make the courts respected by punishing those who would treat them with contempt.
22. If the case be appealed to the high council of the stake, it is heard on its merits in the manner already described in section four of this part, under the caption HIGH COUNCILS, which see. The parties or either of them may appeal to the first presidency of the church, who will direct in what manner the case shall be disposed of; but the parties must abide that decision or lose their standing in the church.
23. Now as to those who neglect their duties; who do not so much offend against individuals as against the church, by failing to live up to the regulations it prescribes for its members. It is especially the duty of the teachers, priests and bishopric to labor very assiduously to preserve their people in the faith, and by patient watchfulness; by teaching and admonition; by warning and reproof, when necessary, keep alive the spirit of the gospel in the hearts of the saints. If, however, {354} in spite of all these efforts to preserve the church members in an active performance of their duties men will grow careless and transgress the law of the Lord, they are amenable to the church courts and may be tried for their fellowship. In that case they would have the same rights in the courts and the same rights to appeal as in the case of difficulty between members.
24. The only real punishment which is within the power of the church to inflict is to disfellowship or excommunicate its members. In the former case the offender is merely suspended from the privileges of church communion; this punishment may be inflicted by the bishop, until satisfaction is made by the offender. In the latter case--excommunication--the person absolutely loses his membership in the church, together with all the priesthood he holds; and if he ever regains a standing it will be by baptism and confirmation as at the first.
25. Of course to those who hold lightly their standing in the church, suspension of fellowship, or excommunication has no especial terror; but to the man of faith, whose full hopes of eternal life with all its advantages stand or fall with his standing in the church of Christ, no greater punishment can threaten him. He remembers that the Lord hath said: "Wo unto them who are cut off from my church, for the same are overcome of the world." [140] And, again: "Inasmuch as ye are cut off by transgressions, ye cannot escape the buffetings of Satan, until the day of redemption." [141] The punishment, then, of excommunication is a serious one in the estimation of the faithful; and since man in his imperfect state is influenced to righteousness by his fear of punishment, as well as by his hope of reward, the punishment of excommunication has a wholesome effect in preserving the discipline of the church.
26. Conferences of the Church.--There are two general {355} conferences of the church each year, one convening on the 6th of April, and the other on the 6th of October. Conferences are convened every three months in all the stakes of Zion; and in the respective wards once a year. The chief purposes of holding these conferences, aside from the giving of instructions by the general authorities, who are usually present, is to sustain by vote the officers of the church. The principle of common consent operating in the church government has already been explained; [142] and it only remains to say that the means by which this "common" consent is expressed--voting to sustain those proposed for the several offices--virtually amounts to an election. The elective principle in government or in societies, is not only carried out by direct means; it may be carried out by indirect means. It is just as much a fact under the form of popular acceptance as of popular choice.[143] It is in the form of popular acceptance that the elective principle exists in the church.
27. Reflections.--If a good system for the organization and administration of authority, and an equally good system for the security of liberty is the test of a good plan of government, then this ecclesiastical government we have described must be recognized as of the very highest order. It is elaborate in organization, but simple in its operations. There is in it a most excellent assemblage of means to transmit the will of the central power into all departments of the society; and, on the other hand, an equally efficient assemblage of means for transmitting the response of the society to the central organized power. And as the whole government exists by the common consent of the church members, and elections by popular acceptance are frequent, the liberties of the people composing the church are secured. Where these facts exist, the highest order of government must result. And we may say, in conclusion, {356} that the formation of a free ecclesiastical government on so extensive a scale is one of the most interesting problems of humanity. "It requires such refined prudence [to form such a government], such comprehensive knowledge, and such perspicacious sagacity, united with such almost illimitable powers of combination, that it is nearly in vain to hope for qualities so rare to be congregated in a solitary mind." [144] Indeed it is in vain to hope for these powers in an uninspired mind. It is a task too difficult for mere human ingenuity. And when it is remembered that Joseph Smith's knowledge of government and history in his early life was exceedingly limited; and that this system of church government was given piece-meal--as will be seen by its gradual development as portrayed in this work [145]--it is absurd to accredit it to a boy's native ingenuity. It was not a system marked out in theory and then organized. On the contrary, line was given upon line, precept upon precept. An officer was given today and his duties explained; another given at another time, when the development of the work required his services, and his duties explained. After a lapse of years men began to discover that these fragments of government constituted a most elaborate yet simple system--a consistent whole, based on the highest and truest principles of government; a system that while it was suited to the conditions of the church in the earlier years of its existence, yet is capable of answering the needs of the organization should it be so expanded as to fill the earth. This is a fact as astonishing to the world as it is gratifying to the Saints. The church is its own witness that the mind which fashioned it is divine. It is too great in its organization, and yet too simple in its administration to be the creation of an uninspired mind, especially of a mind so narrow in its knowledge and inexperienced in affairs related to government as that of Joseph Smith. No, neither the hand of man {357} nor the mind of man created it; it came from God, and bears the impress of its divine creation.
REVIEW.
1. What is priesthood?
2. What is the spirit of the government by the priesthood?
3. For what was the church instituted?
4. What powers and authority appertains unto it?
5. How is the priesthood divided?
6. Why was the higher priesthood named after Melchisedek?
7. What are the powers of the Melchisedek priesthood--of the Aaronic?
8. Enumerate the officers of the respective priesthoods.
9. What constitutes the first presidency of the church?
10. What are the rights and powers of the first presidency?
11. What are the rights and powers of the twelve apostles?
12. What is the mission and calling of the seventies?
13. What are the duties and the special calling of the patriarchs?
14. What are the powers and special duties of the high priests--of elders?
15. What can you say of presidencies in the Aaronic priesthood?
16. What are the privileges and duties of priests?--of teachers?--of deacons?
17. What is the significance of "appendage" in connection with priesthood?
18. What can you say of the territorial divisions of the church?
19. Describe the stake organization--the organization of the ward--of the branch.
20. What institutions are recognized as helps in government?
21. What can you say of the church judiciary system?
22. State how difficulties are to be settled in the church.
23. What are the means of punishment legitimately within the right of the church to exercise?
24. What can you say of the effectiveness of church punishment?
25. What regular conferences are held by the church?
26. What can be said of the church as an ecclesiastical system of government?
{358}
SECTION VI.
Having paused to consider the church as a system of ecclesiastical government, it now remains for us to return to the historical development of the work of the Lord as connected with the dispensation of the fullness of times.
1. The Kirtland Temple.--During the winter of 1835-36 the temple at Kirtland was completed. This was the first temple built by the church in this dispensation. It was a stone structure, eighty by sixty, and fifty feet to the square. At the front was a tower one hundred and ten feet high. There were two main halls fifty-five by sixty-five feet; four vestries in the front, two on each floor. There was also an attic, divided into five rooms. During the winter of 1835-6 a high school was conducted in Kirtland by H. M. Hawes, Professor of Greek and Latin,[146] and the rooms in the attic were used as class rooms and for the meetings of the various quorums of the priesthood. [See note 1, end of section.]
2. Dedication of the Temple.--On Sunday, the 27th of March, 1836, the temple was dedicated with imposing ceremonies, beginning early in the morning--eight o'clock--and continuing all day. As all the Saints could not be admitted at once, the Thursday following, March 31st, the ceremonies were repeated. The service consisted of singing, prayer, preaching, prophesying, speaking in tongues, sustaining the several officers of the church by votes of acceptance and confidence, the {359} offering of a special dedicatory prayer,[147] partaking of the Lord's Supper, rendering the grand shout of Hosanna,[148] etc. The Spirit of the Lord was poured out in great power upon the Saints, and spiritual manifestations were abundant.
3. Spiritual Manifestations in the Temple.--Frederick G. Williams, counselor in the first presidency, testified that while Elder Rigdon was making the opening prayer, an angel entered the window, and took a seat between himself and Patriarch Joseph Smith, father of the prophet, and remained there during the prayer.
David Whitmer, one of the three especial witnesses to the Book of Mormon, also saw angels in the house.
Apostle Brigham Young gave a brief address in tongues.
Apostle David W. Patten, interpreted the address, and gave an exhortation in tongues himself.
At a meeting in the evening George A. Smith--afterwards an apostle and counselor to President Brigham Young--arose and began to prophesy, when a noise was heard like the sound of a rushing mighty wind, which filled the temple, and all the congregation simultaneously arose, being moved upon by an invisible power; many began to speak in tongues, and prophesy; others saw glorious visions. The Prophet Joseph saw that the temple was filled with angels, which fact he declared to the congregation. The people of the neighborhood came running together--hearing an unusual sound within, and seeing a bright light like a pillar of fire resting upon the temple--and were astonished at what was transpiring.
Wednesday night--30th March--while the meeting in the {360} temple was in charge of the twelve apostles, the brethren continued exhorting, prophesying and speaking in tongues all night. The Savior made his appearance to some, while angels ministered to others, and it was a Pentecost and an endowment long to be remembered.[149]
4. Restoration of the Keys of Former Dispensations.--Sunday, the 3rd of April, one week following the first dedication services, there was a series of most glorious visions and revelations given in the temple. After the sacrament was administered to the congregation, the curtains dividing the main hall were dropped and the Prophet Joseph and Oliver Cowdery retired into the pulpit and bowed in solemn and silent prayer. After prayer they both beheld the Lord Jesus Christ standing upon the breastwork of the pulpit. He announced himself as the First and the Last, the one who liveth and the one who was slain--their advocate with the Father. He declared his acceptance of the temple, and promised to appear unto his servants and speak unto them with his own voice, if the Saints would but keep his commandments, and not pollute the temple, the fame of which he declared should spread to foreign lands.[150]
5. The Appearing of Moses.--After this vision closed the heavens were again opened and Moses appeared before them and committed unto them the keys of the gathering of Israel from the four quarters of the earth and the leading of the ten tribes from the land of the north.[151]
6. The Appearing of Elias.--Then Elias appeared and committed the dispensation of the gospel of Abraham, saying that in them and in their seed all generations after them should be blessed.
7. The Appearing of Elijah.--As soon as the above vision closed, another opened before them, and Elijah the Prophet, who was taken to heaven without tasting death, stood before them, and said that the time had fully come which {361} Malachi had spoken of, saying, that before the great and dreadful day of the Lord should come, he, Elijah, would be sent to turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse.[152] "Therefore," said Elijah, to Joseph and Oliver, "the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors." [153]
NOTES.
1. Inner Courts of Kirtland Temple.--There was a peculiarity in the arrangement of the inner court which made it more than ordinary impressive--so much so that a sense of sacred awe seemed to rest upon all who entered; not only the Saints but strangers also manifested a high degree of reverential feeling. Four pulpits stood one above another, in the center of the building, from north to south, both on the east and west ends; those on the west for the presiding officers of the Melchisedek priesthood, and those on the east for the Aaronic: and each of these pulpits was separated by curtains of white painted canvas, which were let down and drawn up at pleasure. In front of each of these two rows of pulpits was a sacrament table for the administration of that sacred ordinance. In each corner of the court was an elevated pew for the singers, the choir being distributed into four compartments. In addition to the pulpit curtains, were others, intersecting at right angles, which divided the main ground-floor hall into four equal sections, giving to each one half of one set of pulpits.--Eliza R. Snow.
REVIEW.
1. When was the Kirtland Temple completed?
2. Give a description of it. (Note 1.)
3. For what were the attic rooms used?
4. What branches were taught in the temple school? (Note.)
5. Describe the dedicatory services.
6. State what spiritual manifestations occurred during the dedicatory services.
7. Describe the vision of the Savior given to the Prophet Joseph and Oliver Cowdery in the temple.
8. Relate the appearing of Moses--of Elias--of Elijah.
{362}
SECTION VII.
The appearing of Moses in Kirtland Temple and his restoring the keys for the gathering of Israel, marks the inauguration of a mighty work within the work of God, in this dispensation, and gives a reality to many of the predictions of the ancient prophets. To fully comprehend this great work it will be necessary to call the attention of the student to the Israelites, and a brief outline of their history.
1. Who Are Israel.--The children of Israel are the descendants of Abraham through the loins of Isaac and Jacob, taking their name, however, from the last-named patriarch, whose name was changed by an angel of the Lord from Jacob to Israel, which means a prince of God. Unto Jacob by four wives were born twelve sons--the heads of the Twelve Tribes of Israel. Joseph, Jacob's son by his wife Rachel, being his father's favorite son, was hated by his brethren, and without the father's knowledge was sold to merchants, who carried him into Egypt. His cruel brethren rent his clothing and stained it in blood, then taking it to their father represented that his son had been destroyed by a wild beast. The Lord was with Joseph in Egypt, and gave him favor in the eyes of the rulers of that land, until he became second in authority in the kingdom. Having been warned in a dream of an approaching famine, some years before it took place, he laid up in store an abundance of corn, so that while famine distressed surrounding countries there was plenty in Egypt, and thither the sons of Israel went to purchase food. Joseph revealed his identity to his brethren, became reconciled to them, and sent for his father and all attached to his household--about seventy souls in all--to {363} come to him and take up their abode in Egypt. This the aged patriarch did, and ended his days there.
2. Israel Enslaved.--Some time after Joseph's death, there arose a king who knew him not, and observing that the Israelites were likely to become more numerous than the Egyptians--since they did not murder their offspring either before or at birth, as many among the Egyptians did--this monarch enslaved them and placed task masters over them, and by oppression and the destruction of their male offspring sought to prevent their increase. Finally the Lord raised up Moses and delivered them from bondage amid a splendid display of his Almighty power, and eventually settled them in the land of Canaan--the land he had promised unto Abraham as an inheritance--where they became a mighty nation. [See note 1, end of section.]
3. Revolt of the Ten Tribes.--As a nation the Israelites reached the zenith of their splendor under the reign of David and his son Solomon. At the death of the latter, 975 B. C., the kingdom was divided. Ten tribes revolted against the oppression of Solomon's successor, his son Rehoboam, and formed the kingdom of Israel, choosing for their king Jeroboam, the son of Nebat, one of Solomon's servants. The new king--a man of great valor--established his capital at Shechem [Shek-em], but fifty years afterwards it was removed to Samaria.
4. The Captivity of Israel--The Lost Tribes.--This kingdom of Israel continued its existence for about two hundred and fifty years. In that time the people may be said to have departed wholly from the paths of righteousness, becoming drunken, licentious and idolatrous. So the Lord gave them up and Shalmaneser, a noted Assyrian king, made war upon them, utterly overcame them and led them captives into Assyria. From thence the Lord led many of them away into the northern country, where, no man knoweth, and hence they are denominated the Lost Tribes. Our reason for saying they were led {364} away into the north is to be found in the fact that many predictions of the prophets plainly declare that they shall come from the land of the north, a great company, etc.; [154] and it must be manifest that they cannot come from the land of the north unless they are there. Messiah, when he visited the Nephites after his resurrection, plainly told them that the other tribes of the house of Israel--meaning the ten tribes--the Lord had led away out of the land;[155] and he also announced his intention of visiting them, and commanded the Nephites to make a record of it that a knowledge of the existence of these "other tribes" might be made known unto the Gentiles when the Nephite records should be revealed to them. These "other tribes," Messiah spoke of, he declared not to be of the land of America, nor the land of Jerusalem, "neither in any parts of that land round about whither I have been to minister." [156]
5. The Apocryphal writer Esdras, in relating one of his visions describes one of the great characters that figured in those visions as calling unto himself a peaceful people. "Those," said the angel sent to interpret the vision, "are the tribes which were carried away captives out of their own land in the time of Oseas (Hosea) the king, whom Salmanaser, the king of the Assyrians, took captive, and crossed them beyond the river; so were they brought into another land. But they took counsel to themselves, that they would leave the multitude of the heathen, and go forth unto a further country where never man dwelt, that they there might keep their statutes, which they never kept in their own land. And they entered in at the narrow passage of the River Euphrates. For the Most High then showed them signs, and stayed the springs of the flood till they were passed over. For through the country there was great journey, even of a year and a half, and the same region is called Arsareth (or Ararah). Then dwelt they there until the latter {365} time, and when they come forth again, the Most High shall hold still the springs of the river again, that they may go through; therefore sawest thou the multitude peaceable." [157]
6. Whatever doubt may be entertained respecting the writings of Esdras, it cannot be denied that in respect to the Ten Tribes and what became of them he is in harmony with the statement made by Jesus to the Nephites, _viz:_ that the Lord had led them away out of the land. The Most High, according to Esdras, showing them signs by staying the springs of the flood of the Euphrates, as he will do when the time comes for them to return. [158] He is also in harmony with the prophets who predict the return of Israel in the last days from the land in which they have been hidden by the Lord.[159] [See note 2, end of section.]
7. The Samaritans.--The country inhabited by the kingdom of Israel--the north half of Palestine--was taken possession of by people sent from Babylon, Persia and other countries by the Assyrian king, and these strangers, intermarrying with the few Israelites remaining in the land, after the main body of the people had been led away into captivity, became the mixed people called Samaritans, so heartily despised by the Jews.
8. The Kingdom of Judah.--In the civil dissensions which divided the Israelites at the death of Solomon, the tribe of Benjamin remained loyal to Judah, and may be said to have almost lost its identity in the kingdom which with Judah it formed after the revolt of the ten tribes. It was a stormy career that the kingdom of Judah experienced after the said revolt. It was subject in turn to the Egyptians, Assyrians, and Babylonians. In consequence of treachery to the last named power, Nebuchadnezzar, king of Babylon, about 586 B. C., [160] {366} besieged Jerusalem, reduced the city to the utmost extremity, captured the king, put out his eyes and led him and most of the Jews captive to Babylon. The walls of the city were thrown down, the temple rifled of its sacred vessels and the city left desolate to be inhabited by strangers. The captivity of the Jews in Babylon lasted about seventy years.[161] The Babylonians in the meantime had been overcome of the Persians, under Cyrus the Great, who in the first year of his reign permitted the Jews to return and rebuild the city and its walls.
9. The Jews, however, never wholly regained their independence; being located between Syria and Egypt, their country was held in subjection as a province to one or the other of them according as now one and now the other was successful in the unhappy wars which broke out between those nations. Finally Palestine became a province of Rome, but the people were allowed the freedom to worship God according to the teachings of Moses and their prophets. This was their condition at the birth and during the lifetime of Messiah.[162]
10. About forty years after the crucifixion of the Christ, the Jews foolishly rebelled against the Roman authority, which brought on a terrible war. During the siege of Jerusalem, which lasted six months, over one million of the wretched inhabitants, according to Josephus, perished of the famine. The remainder were either driven into exile or sold into slavery. The city was razed to the ground, the temple destroyed, and in their eager search for gold the Romans tore up the very foundation, and ploughed up the site, so that literally there was not left one stone to stand upon another that was not thrown down.[163] Since the destruction of their city and the overthrow of their nation, the Jews have been scattered among all nations, despised, hated, oppressed, until all the evil that was prophesied of by Moses[164] concerning them--when they should turn away {367} from God and his law--came upon them. [See note 3, end of section.]
11. Miscellaneous Dispersions.--Besides the tribes of Israel that were thus dispersed, there were families of various tribes whom the Lord led away at different times into distant lands. Such as the family of Lehi of the tribe of Manasseh; and that of Ishmael of the tribe of Ephraim, both of which families, together with one Zoram--of what tribe he was is not known--the Lord led to the continent of America. The Lord also led to the same land a colony that departed from Jerusalem immediately after its destruction by king Nebuchadnezzar, in the sixth century B. C., among whom was one Mulek, one of the sons of King Zedekiah, whose people founded the city of Zarahemla, and afterwards united with the Nephites.
12. The Blood of Israel Sprinkled Among all Nations.--The Jews since the destruction of their city and nation by the Romans, have been scattered among all nations, but they have succeeded in a remarkable manner in preserving their identity as a distinct people. Still it is not to be doubted that there are instances where Jews have married and intermarried with the Gentiles among whom they lived, until they lost their identity, and thus the blood of Israel, unrecognized, is in the veins of many supposed to be Gentiles.
13. The tribes of Israel sent into Babylon, Assyria and the surrounding countries in like manner inter-mingled their blood with the people of those nations. Moreover, there are good reasons to believe that in that exodus of the ten tribes from Assyria to the north, many became discouraged and stopped by the way. Others unable to prosecute the journey also abandoned the expedition, and these that thus halted, uniting and intermarrying with the original inhabitants of the land, constituted those prolific races that over-ran the western division of the Roman Empire.
14. In this manner the blood of Israel has been sprinkled {368} almost among all the nations of the earth, until the word of the Lord which says, "I will sift the house of Israel among all nations," [165] has been literally fulfilled.
15. The Gathering of Israel.--Notwithstanding Israel and Judah have thus been scattered, their temple destroyed and their chief city trodden down of the Gentiles, the remnant of this favored people of God, according to the promises of the Lord, are to be gathered together again and established upon the lands promised to their forefathers. The keys necessary for the inauguration of this work were given to the Prophet Joseph by Moses on the occasion of his appearing to him and to Oliver Cowdery in the Kirtland Temple, and the work has begun. I think it proper here to give some of the passages of scripture which promise the gathering of Israel.
16. From the Bible.--Hear the word of the Lord, O, ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him as a shepherd doth his flock. For the Lord hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he. Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden, and they shall not sorrow any more at all.[166]
Therefore, behold the days come, saith the Lord, that it shall no more be said, the Lord liveth that brought up the children of Israel out of the land of Egypt; but the Lord liveth that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers.[167]
And it shall come to pass in that day[168] that the Lord shall set his hand again the second time to recover the remnant of his people, {369} which shall be left from Assyria, and from Egypt, and from Pathos, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off. Ephraim shall not envy Judah, and Judah shall not vex Ephraim. * * * And there shall be an highway for the remnant of his people, which shall be left from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt.[169]
Turn, O backsliding children, saith the Lord; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion: and I will give you pastors according to my own heart, and they shall feed you with knowledge and understanding. And it shall come to pass when ye be multiplied and increased in the land in those days, saith the Lord, they shall say no more the ark of the covenant of the Lord: neither shall it come to mind. * * * At that time they shall call Jerusalem the throne of the Lord; and all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem. * * * In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north, to the land that I have given for an inheritance unto your fathers.[170]
17. From the Book of Mormon.--But behold thus saith the Lord God: when the day cometh that they [the Jews--see context] shall believe in me, that I am Christ, then have I covenanted with their fathers that they shall be restored in the flesh, upon the earth, unto the lands of their inheritance. And it shall come to pass that they shall be gathered in from their long dispersion, from the isles of the sea, and from the four parts of the earth; and the nations of the Gentiles shall be great in the eyes of me, saith God, in carrying them forth to the lands of their inheritance.[171]
18. From the Doctrine and Covenants.--And the Lord, even the Savior, shall stand in the midst of his people, and shall reign {370} over all flesh. And they who are in the north countries shall come in remembrance before the Lord, and their prophets shall hear his voice, and shall no longer stay themselves, and they shall smite the rocks, and the ice shall flow down at their presence. And an highway shall be cast up in the midst of the great deep. Their enemies shall become a prey unto them, and in the barren deserts there shall come forth pools or living water; and the parched ground shall no longer be a thirsty land. And they shall bring forth their rich treasures unto the children of Ephraim, my servants. And the boundaries of the everlasting hills shall tremble at their presence. And there shall they fall down and be crowned with glory, even in Zion, by the hands of the servants of the Lord, even the children of Ephraim; and they shall be filled with songs of everlasting joy. Behold, this is the blessing of the Everlasting God upon the tribes of Israel, and the richer blessing upon the head of Ephraim and his fellows. And they also of the tribe of Judah, after their pain, shall be sanctified in holiness before the Lord to dwell in his presence day and night, for ever and for ever.[172] [See note 4, end of section.]
19. The Preparatory Work to the Return of the Ten Tribes.--This is enough in a general way upon the return of the Ten Tribes from the north and the return of the Jews to Jerusalem. Yet there is another part of this work of gathering Israel that calls for our attention. We have described the manner in which the blood of Israel has been sprinkled among the Gentile nations. The people in whose veins that blood runs must be gathered as well as the Jews and the Ten Tribes; for the promise of gathering extends to all the children of Israel, in all the countries whither they have been scattered. Moreover, it would seem that the Ten Tribes are to come to Zion and sing in the heights thereof, and there be crowned with glory by the hands of the servants of the Lord, the children of Ephraim.[173] The gathering of Israel scattered among the Gentile nations will have made considerable progress, and Zion will be built up before the Ten Tribes will be brought from the north. This {371} work of gathering Israel from among the Gentile nations is the work that the Church of Christ is now engaged in. The Lord has revealed the location of Zion;[174] it has been dedicated for the gathering together of his people Israel. Even the temple site is known and dedicated, and the sure word of God given that the temple shall be built in this generation.[175] The enemies of the church drove the Saints away form the consecrated land, it is true;[176] but their absence will only be temporary; the time will come when they will return and fulfill all that the Lord hath decreed in relation to Zion and its redemption.
20. Meantime they are building up stakes of Zion in the Rocky Mountain valleys, and in this way are fulfilling predictions of the ancient prophets. Isaiah hath it written, that "In the last days the house of the Lord shall be established in the tops of the mountains; * * * and all nations shall flow unto it. And many people shall go and say, Come ye and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem." [177]
21. It is remarkable how minutely the Latter-day Saints are fulfilling the terms of this prophecy:
I. They are building the temples of God in the tops of the mountains, so that the house of the Lord is truly where Isaiah saw it would be.
II. The Saints engaged in this work are people gathered from nearly all the nations under heaven, so that all nations are flowing unto the house of the Lord in the top of the mountains. [See note 5, end of section.]
III. The people who receive the gospel in foreign lands joyfully say to their relatives and friends, "Come ye, and let us go {372} up to the house of the Lord, and he will teach us of his ways and we will walk in his paths."
22. The manner in which the Saints are gathered, one here and one there, one from this city and one from another, fulfills the prophecy of Jeremiah, who, in speaking of this great gathering of Israel, represents the Lord as saying: "I will take you one of a city, and two of a family, and I will bring you to Zion; and I will give you pastors according to mine heart, which shall feed you with knowledge and understanding." [178]
23. The student should be informed how it is we know the Saints are of the house of Israel. First, they fulfill the terms of the prophecies written about the gathering of Israel by the ancient prophets, as seen above; second, the patriarchs of the church, ordained and set apart to that calling by the apostles, in giving blessings to the Saints declare them to be of the house of Israel, and mainly of the tribe of Ephraim. [See note 6, end of section.]
24. Object of Gathering.--Another object of this gathering of the people of God from among the Gentile nations--which with their wickedness, spiritual blindness, and confusion constitute Babylon--is that they may not partake of the sins of Babylon, and that they might escape the judgments and plagues decreed by God against the wickedness thereof. The Apostle John prophesies of this. In those visions given to him on the Isle of Patmos, showing him things that would take place in the future, he heard a voice from heaven saying: "Come out of her [that is out of Babylon], my people; that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. * * * Therefore shall her plagues come in one day, death and mourning, and famine; for strong is the Lord God who judgeth her." [179] The Saints are gathering out of Babylon that they may escape these threatened judgments.
{373} NOTES.
1. Settlement of Israel in Canaan.--Of the twelve tribes of Israel, nine and a half were located to the west and two and a half to the east of the Jordan. In this region they had been led by Joshua, Moses being only permitted to catch a distant glimpse of the promised land. After the death of Joshua, followed the period of Judges, which lasted about five centuries. The last of the judges was Samuel, who, when the people demanded a king, anointed Saul, 1095, B.C.--Anderson's Gen. Hist.
2. The Departure of the Ten Tribes for the North--They [the ten tribes] determined to go to a country "where never man dwelt," that they might be free from all contaminating influences. That country could only be found in the north. Asia was already the seat of a comparatively ancient civilizations; Egypt flourished in northern Africa; and southern Europe was rapidly filling with the future rulers of the world. They had, therefore, no choice but to turn their faces northward. The first portion of their journey was not, however, north; according to the account of Esdras, they appear to have at first moved in the direction of their old home, and it is possible that they originally started with the intention of returning thereto, or probably in order to deceive the Assyrians, they started as if to return to Canaan, and when they crossed the Euphrates, and were out of danger from the hosts of the Medes and Persians, then they turned their journeying feet toward the polar star. Esdras states that they entered in at the narrow passage of the river Euphrates, the Lord staying the springs of the flood until they were passed over. The point on the river Euphrates at which they crossed would necessarily be in its upper portion, as lower down would be too far south for their purpose. The upper course of the Euphrates lies among lofty mountains near the village of Pastas; it plunges through a gorge formed by precipices more than a thousand feet in height and so narrow that it is bridged at the top; it shortly afterwards enters the plain of Mesopotamia. How accurately this portion of the river answers to the description of Esdras of the "Narrows," where the Israelites crossed!--Reynolds' Are we of Israel? pp. 26-27.
3. Final Overthrow of Judah.--According to Josephus (De Bell. Jud. vi: 9, 3) 1,100,000 men fell in the siege of Jerusalem by Titus, and 79,000 were captured in the whole war. Of the latter number, the greater part was distributed among the provinces, to be butchered in the amphitheaters or cast to wild beasts; others were doomed to work as public slaves in Egypt; only those under the ages of seventeen were sold into private bondage. An equally dreadful destruction fell upon the remains of the nation, which had once more assembled in Judea, {374} under the reign of Hadrian (A. D. 133), which Dion Cassius concisely relates. By these two savage wars the Jewish population must have been effectually extirpated from the Holy Land itself, a result which did not follow from the Babylonian captivity. Afterwards a dreary period of fifteen hundred years' oppression crushed in Europe all who bore the name of Israel, and Christian nations have visited on their head a crime [the crucifixion of Messiah] perpetrated by a few thousand inhabitants of Jerusalem, who were not the real forefathers of the European Jews. Nor in the east has their lot been much more cheering. With a few partial exceptions, they have ever since been a despised, an oppressed and naturally a degraded people; though from them have spread light and truth to the distant nations of the earth.--Biblical Literature (Kitto) vol. I, p. 39.
4. Return of the Ten Tribes from the North.--Away in yonder north countries, where, I do not know, but away in those regions are ten tribes of the house of Israel. How do you know they are in the north country? Because the Bible has told us that in the latter days they should come out of the north country, and if they were not in the north country they could not come from there. Jeremiah says in his thirty-first chapter--"Behold I will bring them from the north, the blind and the lame with them, and the woman with child; they shall come, a great company out of the north countries." Where will they go to? Will they go immediately to Palestine, where they formerly had their inheritance. No. Jeremiah tells us where they will go, he tells there is to be a place called Zion before these tribes come out of the north countries, and when they come with a great company, the blind and the lame with them, and the Lord God leads them with supplication and with tears and with prayers, bringing them forth from those dreary, desolate, cold arctic regions; when that day shall come, there shall be a Zion prepared to receive these ten tribes, before they finally go back to Palestine. Is there anything in the scriptures about this? Yes. In the same chapter of Jeremiah we read that, "they shall come and sing in the height of Zion." Zion, then, will have to be built up before they come; Zion will have to be reared somewhere and prepared to receive them; and it will be a holy place, and it will be a holy people who will build up Zion, so much so that the Lord will bring these ten tribes into the height of Zion, into the midst of it.--Orson Pratt--Journal of Discourses, vol. 18, p. 22, 23.
5. All Nations Flowing Unto the House of the Lord.--One of the features in the celebration of Pioneer Day--24th of July, the anniversary of the day the company of Pioneers entered Salt Lake Valley, 1847--in Salt Lake City, 1880, was to have represented the various nationalities composing the population of Utah. A man and a woman {375} of each nation from which people had been gathered by the proclamation of the gospel were selected as the representatives, each pair bearing the national colors of their country. They occupied a platform in the Tabernacle during the services, and after a historical sketch of the introduction of the gospel in the various nations was read by Orson Pratt, the representatives of the nations arose and President John Taylor said: "I wish to state to the congregation that the Lord commanded his servants to go forth to all the world to preach the gospel to every creature. We have not yet been to all the world, but here are twenty-five nations represented today, and we have thus far fulfilled our mission."
6. The Latter-day Saints of Israel.--The set time was come for God to gather Israel, and for his work to commence upon the face of the whole earth, and the elders who have arisen in this church and kingdom are actually of Israel. Take the elders who are in the house [the old Tabernacle in Salt Lake City], and you can scarcely find one out of a hundred but what is of the house of Israel. * * * Will we go to the Gentile nations to preach the gospel? Yes, and gather out the Israelites wherever they are mixed among the nations of the earth. * * * Ephraim has become mixed with all the nations of the earth, and it is Ephraim that is gathering together. It is Ephraim that I have been searching for all the days of my preaching, and that is the blood which ran in my veins when I embraced the gospel. If there are any of the other tribes of Israel mixed with the Gentiles we are also searching after them.--Brigham Young. From a Discourse preached April 8th, 1855.
REVIEW.
1. What great work did the visit of Moses to the Kirtland Temple inaugurate?
2. Who are Israel?
3. Give a sketch of the history of Israel to the revolt of the ten tribes.
4. How came the ten tribes to revolt?
5. Give an account of the fall of the kingdom of Israel.
6. Why are the ten tribes called the "lost tribes?"
7. What evidence have you that they are in the north?
8. Give the evidence to be found in the words of Jesus to the Nephites.
{376} 9. What statement does the Apocryphal writer Esdras make respecting the ten tribes? (Note 2.)
10. Who were the Samaritans?
11. What tribes formed the kingdom of Judah?
12. Give an outline of the history of Judah to the birth of Messiah.
13. What befell Judah about thirty years after the crucifixion of Messiah? (Note 3.)
14. What can you say of miscellaneous dispersions?
15. How came the blood of Israel sprinkled among all nations?
16. What promises are made to scattered Israel?
17. Quote the several passages from the Bible which predict the gathering of Israel.
18. Quote the passages from the Book of Mormon.
19. What progress has been made in the preparatory work of the ten tribes? (Note 4.)
20. What progress has been made in the preparatory work?
21. What prophecies are the Saints minutely fulfilling in gathering together in the mountains? (Note 5.)
22. How do we know that the Latter-day Saints are of Israel? (Note 6.)
23. For what object are the Saints gathering from Babylon?
{377}
SECTION VIII.
1. Salvation for the Dead.--The appearing of Elijah the prophet, in the Kirtland Temple on the 3rd of April, 1836, was the introduction of another great work connected with the redemption of the human race. That work is Salvation for the dead, the keys of which were given to the Prophet Joseph Smith by Elijah, on the occasion of the appearing mentioned above. That event was an epoch in the history of this great dispensation. It began a revolution in the theology of the Christian world. Up to that time--1836--it was universally believed by orthodox Christians that the souls of men who died without conversion to the Christian religion, were everlastingly lost. It was believed that the application of the gospel of Jesus Christ was limited to this life; and those who failed, through whatever cause, to obtain the benefits of the means of salvation it affords, are forever barred from such benefits. "If the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall lie;" [180] and they argued from this that in whatever state a man died so he remained. If he died in a state of justification his salvation was assured; but if not, then justification and consequently salvation was forever beyond his hope.
2. This sectarian doctrine which does so much violence to the justice of God--since it closes the door of salvation against so many thousands of God's children through no other circumstances than that they never so much as heard of the gospel of Jesus Christ, and therefore could not either believe or obey it-arose, first, through a misconception of the doctrine of eternal punishment with which the wicked are threatened in the scriptures; and, second, through a very narrow conception of the sure mercies of God.
{378} 3. Christian Dogma of Eternal Judgment.--Christians believe that to receive eternal punishment was to be punished eternally. This popular Christian error was corrected in a revelation to Martin Harris through Joseph Smith, even before the church was organized.[181] In that revelation it is explained that God is "Endless;" that is one of his names; as also is "Eternal" one of his names. "Therefore eternal punishment is God's punishment. Endless punishment is God's punishment." In other words, the punishment that will overtake the wicked is Eternal's punishment; Endless' punishment. But Christians, mistaking the name of the punishment for the sign of its duration, taught that men were punished eternally for the sins committed in this life. Then again God's punishment is eternal; that is, it always exists; it is eternal as God is, but the transgressor receives only so much of it, endures it only so long as may be necessary to satisfy the reasonable claims of justice, tempered with mercy. Then, when the insulted law is vindicated, the offender is released from the punishment. But as "the bars survive the captive they enthrall," as the prison remains after the transgressor has served his time in it, so in God's government, the punishment eternally remains after transgressors have satisfied the claims of justice, and are relieved from its pains and penalties. It remains to vindicate the law of God whenever it shall be broken. But men read--"He that believeth not [the gospel] shall be damned," [182] and they are taught to believe that they were damned to all eternity--that they were consigned forever to the flames of hell.[183] [See note 1, end of section.]
{379} 4. One would think that right conceptions of the attributes of justice and mercy as they exist in God's character would lead men to the rejection of the horrible dogma of eternal punishment as taught by orthodox Christianity. But if that be not sufficient then the scriptures themselves refute it, as will appear in the following paragraphs:
5. Preaching to the Spirits in Prison.--From a remark made in the writings of the Apostle Peter,[184] we learn that after Messiah was put to death in the flesh "He went and preached to the spirits in prison, which sometime [aforetime] were disobedient, when once the long-suffering of God waiting in the days of Noah." During the three days, then, that Messiah's body lay in the tomb at Jerusalem, his spirit was in the world of spirits preaching to those who had rejected the preaching of righteous Noah. The Christian traditions no less than the scriptures teach that Jesus went down into hell and preached to those there held in ward. [See note 2, end of section.]
6. Not only is the mere fact of Messiah's going to the spirit prison stated in the scripture, but the purpose of his going there is learned from the same source. "For this cause was {380} the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit." [185] This manifestly means that these spirits who had once rejected the counsels of God against themselves, had the gospel again preached to them and had the privilege of living according to its precepts in the spirit life, and of being judged according to men in the flesh, or as men in the flesh are judged; that is, according to the degree of their faithfulness to the precepts of the gospel.
7. Naturally the question arises, Why was the gospel preached to the spirits in prison who had once been disobedient if there were no means by which it could be applied to them for their salvation? We can scarcely suppose that Messiah would preach the gospel to them if it could do them no good. He did not go there to mock their sufferings or to add something to the torture of their damnation by explaining the beauties of that salvation now forever beyond their reach! Such a supposition would at once be revolting to reason, insulting to the justice of God, and utterly repugnant to the dictates of mercy!
8. Following that question comes another: If the gospel is preached again to those who have once rejected it, how much sooner will it be presented to those who have never heard it, who have lived in those generations when the gospel and the authority to administer its ordinances were not in the earth? Seeing that those who once rejected the offer of salvation had it presented to them again--after paying the penalty of their first disobedience--it would seem that those who lived when it was not upon the earth, or who when it was upon the earth perished in ignorance of it, will much sooner come to salvation.
9. Of the things we have written, this is the sum: (1) The gospel was preached by Messiah to the spirits in prison who had rejected the teachings of Noah; therefore there must be {381} some means through which its precepts and ordinances may be applied to them. (2) If the gospel can be made available to those who once rejected the proffered mercies of God, its privileges will much sooner, and doubtless more abundantly be granted to those who died in ignorance of it.
10. Baptism for the Dead.--The manner in which the ordinances of the gospel may be administered to those who have died without receiving them is hinted at by Paul. Writing to the Corinthians on the subject of the resurrection,--correcting those who said there was no resurrection--he asks: "What shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?" [186] In this the apostle manifestly referred to a practice which existed among the Christian saints of the living being baptized for the dead, and argues from the existence of that practice that the dead must rise, or why the necessity of being baptized for the dead. Though this is the only passage in the New Testament, or in the whole Bible, that refers directly to the subject, yet of itself it is sufficient to establish the fact that such a principle was known among the ancient saints. [See notes 3 and 4, end of section.]
11. From the revelations of God to the church in this dispensation the following may be learned: Elijah, in the fulfillment of ancient prophecy, appeared unto Joseph Smith and Oliver Cowdery, and delivered to them those keys or powers of the priesthood which give to the living the right to do a work for the salvation of the dead. As a consequence the hearts of the children are turned to the fathers; and of course, since the fathers in the spirit world through the preaching of the gospel learn that it is within the power of their children to do a work for them, their hearts are turned to the children, and thus the predicted result to follow Elijah's mission is fulfilled.
12. The work that the living may do for the dead is that of attending to outward ordinances--baptisms, confirmations, {382} ordinations, washings; anointings and sealings--all being appointed by revelation and the direction of the Lord, and all sealed and ratified by the power of the priesthood of God which binds on earth and in heaven. It is required that all baptisms and other ordinances of the gospel performed for the dead be attended to in houses--and more properly in temples--specially dedicated for holy purposes. Those ordinances are to be faithfully recorded by those who see and hear them performed,[187] that there may be valid testimony that the work has been done. These ordinances attended to on earth by the living, and accepted in the spirit world by those for whom they are performed, will make them a patent means of salvation to the dead and of exaltation to the living, since they become in very deed "saviors upon Mount Zion." This work that can be done for the dead enlarges one's view of the gospel of Jesus Christ. One begins to see indeed that it is the "everlasting gospel;" for it runs parallel with man's existence both in this life and in that which is to come. It vindicates the character of God, for by it we may see that justice and judgment, truth and mercy are in all his ways. [See note 5, end of section.]
13. Different Degrees of Glory.--Closely associated with the subjects treated in the forgoing paragraphs of this section, is the subject of the Different Degrees of Glory. Nothing is more clearly stated in holy writ than that men will be judged and rewarded according to their works. [188]And as their works vary in degree or righteousness so will their rewards vary, and so will they have bestowed upon them different degrees of glory according as their works shall merit and their intelligence be capable of comprehending. Messiah said to his disciples: "In my Father's house are many mansions: if it were not so I would have told you. I go to prepare a place for you; * * * that where I am there ye may be also." [189] Still it is commonly held {383} among Christian sects that he who attains heaven partakes immediately of the highest glories; while he who misses heaven goes direct to hell and partakes of all its miseries forever.[190] Yet nothing is clearer than the fact that there are different heavens spoken of in scripture and different degrees of glory. When Solomon dedicated the temple he had builded, he exclaimed in his prayer--"Behold the heaven and heaven of heavens cannot contain thee; how much less this house which I have builded!" [191] Paul in writing to the Corinthians says "I knew a man in Christ above fourteen years ago * * * such an one caught up to the third heaven. And I knew such a man * * * how that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter." [192]
14. Reasoning on the resurrection, the last writer quoted says: "There are also celestial bodies, and bodies terrestrial; but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars: for as one star differeth from another star in glory. So also is the resurrection of the dead." [193] In all this, however, the great subject is but vaguely hinted at. For a full understanding of it we are indebted to a revelation given to Joseph Smith, February {384} 16th, 1832. From that revelation we summarized the following:[194]
15. The Celestial Glory.--They who receive the testimony of Jesus, that believe on his name and are baptized after the manner of his burial; that by keeping the commandments they might be washed and cleansed from all sin, and receive the Holy Ghost by the laying on of hands by those having authority; who overcome by faith, and are sealed by the Holy Spirit of Promise--these become the church of the First Born. They are they into whose hands the Father hath given all things--they are priests and kings, who have received of God's fullness, and of his glory; they are priests of the Most High, after the order of Melchisedek, which is after the order of the Son of God--therefore they are Gods, even the Sons of God. All things are theirs, whether life or death, or things present, or things to come, all are theirs, and they are Christ's and Christ is God's. They shall overcome all things; they shall dwell in the presence of God and Christ forever and forever; they are they whom Christ will bring with him when he shall come in the clouds of heaven to reign on the earth over his people; they have part in the resurrection of the just; their names are written in heaven, where God and Christ dwell; they are just men made perfect through Jesus the mediator of the new covenant; these are they whose bodies are celestial, whose glory the sun in heaven is {385} spoken of as typical--they inherit the celestial glory, they see as they are seen and know as they are known.
16. The Terrestrial Glory.--The terrestrial glory differs from the celestial glory as the light of the moon differs from the light of the sun. These are they who died without law, and also they who are the spirits of men in prison, whom the Son visited, and preached the gospel unto them, that they might be judged according to men in the flesh, who received not the testimony of Jesus in the flesh, but afterwards received it. These are they who are honorable men of the earth, who were blinded by the craftiness of men. These are they who receive of God's glory but not of his fullness. They may enjoy the presence of the Son but not of the presence of the Father; these are they who are not valiant in the testimony of Jesus, therefore they obtain not the crown over the kingdom of God.
17. The Telestial Glory.--The telestial glory differs from the terrestrial, as the light of the stars differs from the light of the moon. The inhabitants of the telestial glory are those who neither received the gospel of Christ in the flesh nor the testimony of Jesus in the spirit world. These are they who are thrust down to hell, and will not be redeemed from the devil until the last resurrection, when Christ shall have finished his work. These are they who are of Paul and of Apollos, and of Cephas. some of Christ and some of John, some of Moses and some of Elias; but received not the gospel nor the testimony of Jesus. These are they who will not be gathered with the Saints, to be caught up unto the church of the First Born, and received into the cloud. These are liars and sorcerers and adulterers, and whoremongers, and whosoever loves and makes a lie. They suffer the wrath of God on earth and the vengeance of eternal fire, but they will be judged every man according to his works and receive according to his works, his own dominion, in the mansions which are prepared; and they shall be servants {386} of the Most High,[195] but where God and Christ dwell they cannot come, worlds without end. They of the Telestial Glory enjoy neither the presence of the Father nor the Son, but receive the ministration of angels, and of the Holy Ghost, for even they of the Telestial Glory are accounted heirs of salvation. The Prophet Joseph and Sidney Rigdon in their vision saw that the inhabitants of the telestial glory were as innumerable as the stars in the firmament of heaven, or as the sand upon the sea shore--and they heard the voice of God saying--"These all shall bow the knee and every tongue shall confess to Him who sits upon the throne forever and ever; for they shall be judged according to their works, and every man shall receive according to his own works, his own dominions, in the mansions which are prepared, and they shall be servants of the Most High, but where God and Christ dwell they cannot come, worlds without end."
18. Degrees Within the Three Great Kingdoms of Glory.--These are the three great divisions of glory in the world to come, but within these great divisions are subdivisions or degrees. The Prophet Joseph taught that in the celestial glory there are three heavens or degrees.[196] Of the telestial glory it is written: "And the glory of the telestial is one, even as the glory of the stars is one, for as one star differs from another star in glory even so differs one from another in glory in the telestial world." [197] From this it is evident that there are different degrees of glory within the celestial and telestial glories; and though we have no direct authority for the statement, it seems but reasonable to conclude that there are different degrees of glory in the terrestrial world also. It appears but rational that it should be so, since the degrees of worthiness in men are almost infinite in their variety; and as every man is to be judged according to his works, it will require {387} a corresponding infinity of degrees in glory to mete out to every man that reward of which he is worthy, and that also which his intelligence will enable him to enjoy.
19. Progress Within and From Different Degrees of Glory.--The question of advancement within the great divisions of glory--celestial, terrestrial, and telestial; as also the question of advancement from one sphere of glory to another remains to be considered. In the revelation from which we have summarized what has been written here, in respect to the different degrees of glory, it is said that those of the terrestrial glory will be ministered unto by those of the celestial; and those of the telestial will be ministered unto by those of the terrestrial--that is, those of the higher glory minister to those of a lesser order of glory. We can conceive of no reason for all this administration of the higher to the lower, unless it be for the purpose of advancing our Father's children along the lines of eternal progression. Whether or not in the great future, full of so many possibilities now hidden from us, they of the lesser glories after education and advancement within those spheres may at last emerge from them and make their way to the higher degrees of glory until at last they attain to the highest, is not revealed in the revelations of God, and any statement made on the subject must partake more or less of the nature of conjecture.
20. But if it be granted that such a thing is possible, they who at the first entered into the celestial glory--having before them the privilege also of eternal progress--have been moving onward, so that the relative distance between them and those who have fought their way up from the lesser glories, may be as great when the latter have come into the degrees of celestial glory in which the righteous at first stood, as it was at the commencement; and thus between them is an impassable gulf which time cannot destroy. Thus: those whose faith and works are such only as to entitle them to inherit a telestial glory, may arrive at last where those whose works in this life were such as {388} to entitle them to entrance into the celestial kingdom--they may arrive where these were but never where they are.
21. Sons of Perdition.--There is a class of souls with whom the justice of God must deal, which will not and cannot be classified in the celestial, terrestrial or telestial glories.
They are the sons of perdition. But though they will not be assigned a place in either of these grand divisions of glory, the revelation from which we have drawn our information respecting man's future state describes the condition of these sons of perdition so far as it is made known unto the children of men. It also informs us as to the nature of the crime which calls for such grievous punishment.
22. The sons of perdition are they of whom God hath said that it had been better for them never to have been born; for they are vessels of wrath, doomed to suffer the wrath of God, with the devil and his angels in eternity. Concerning whom he hath said there is no forgiveness in this world nor the world to come. These are they who shall go away into everlasting punishment, with the devil and his angels, and the only ones on whom the second death shall have any power; the only ones who will not be redeemed in the due time of the Lord, after the sufferings of his wrath. He saves all the works of his hands except these sons of perdition; but they go away to reign with the devil and his angels in eternity, where their worm dieth not, and the fire is not quenched, which is their torment. The end thereof, the place thereof no man knoweth. It has not been revealed, nor will it be revealed unto man, except to them who are made partakers thereof. It has been partially shown to some in vision, and may be shown again in the same partial manner to others; but the end, the width, the height, the depth and the misery thereof they understand not, nor will any one but those who receive the terrible condemnation.
23. Such the punishment, now as to the crime that merits it. It is the crime of high treason to God which pulls down on {389} men this fearful doom. It falls upon men who know the power of God and who have been made partakers of it, and then permit themselves to be so far overcome of the devil that they deny the truth that has been revealed to them and defy the power of God. They deny the Holy Ghost after having received it. They deny the Only Begotten Son of the Father after the Father hath revealed him, and in this crucify him unto themselves anew, and put him to an open shame. They commit the same act of high treason that Lucifer in the rebellion of heaven did, and hence are worthy of the same punishment with him. Thank God, the number who commit that fearful crime is but few. It is only those who attain to a very great knowledge of the things of God that are capable of committing it, and the number among such are few indeed who become so recklessly wicked as to rebel against and defy the power of God.[198] But when such characters do fall, they fall like Lucifer, never to rise again; they get beyond the power of repentance, or the hope of forgiveness.
NOTES.
1. The Sectarian Dogma of Eternal Punishment.--There is nothing more obnoxious to a reasonable mind, a loving heart, a soul susceptible to the relative claims of justice and mercy, than the Presbyterian and other old ecclesiastical school doctrines of an eternal, material, unchanging hell of fire and torment in which the unregenerate are doomed to suffer the implacable wrath of an unrelenting Deity forever and forever, worlds without end. * * * And it is not true. It was not and is not a doctrine of Christ. It sprang from the gloom-clothed brains of cloistered monks and heretic-burning priests, bearing not a vestige of the sacred authority vested in the apostles and their immediate associates. It is redolent of the Auto de fe, and stamped with the bloody seal of apostate papal Rome. It breathes of vengeance instead of justice, and banishes sweet mercy {390} from the economy of heaven. It makes God more cruel than the most inhuman mortal. It is a libel on the Almighty and a fruitful cause of atheism, irreverence and doubt.--Penrose.
2. Messiah Preaching to the Spirits in Prison.--In the second and third centuries every branch and division of the Christian church, so far as their record enables us to judge, believed that Christ preached to the departed; and this belief dates back to our earliest reliable sources of information in the former of those two centuries.--Christ's Mission to the Under World, (Huidekoper), fourth edition, p. 49.
As Christ died for us, and was buried, so also is it to be believed, that he went down into hell.--Articles of Religion--Church of England--Art. III, Book of Common Prayer, p. 311.
These "spirits in prison" are supposed to be the holy dead. * * * The most intelligent meaning suggested by the context is, however, that Christ by his spirit preached to those who in the time of Noah, while the Ark was a preparing, were disobedient, and whose spirits are now in prison, abiding the general judgment. The prison is doubtless hades, but what hades is must be determined by other passages of scripture; and whether it is the grave or hell, it is still a prison for those who yet await the judgment day.--Cyclopedia Biblical Literature (Kitto), p. 798.
3. Baptism for the Dead.--While not maintaining the view that there is such a thing as a living man being baptized for one who is dead, the writer in Biblical Literature (Kitto), expresses these views: "From the wording of the sentence [why then are they baptized for the dead?] the most simple impression certainly is, that Paul speaks of a baptism which a living man receives in the place of a dead one. This interpretation is particularly adopted by those expounders with whom grammatical construction is of paramount importance, and the first thing to be considered." This view is also upheld by Ambrose among the early Christian writers; and by Erasmus, Scaliger, Grotius, Calixtus among the moderns; and still more recently by Augusti Meyer, Billroth and Ruckert. De Wette considers this the only possible meaning of the words.
4. Epiphanius, a writer of the fourth century, in speaking of the Marcionites, a sect of Christians to whom he was opposed, says: "In this country--I mean Asia--and even Galatea, their school flourished eminently; and a traditional fact concerning them has reached us, that when any of them had died without baptism, they used to baptize others in their name, lest in the resurrection they should suffer punishment as unbaptized" (Heresies xxviii:7). This proves beyond controversy the fact that vicarious baptism for the dead was practiced among some sects of the early Christians. Another fact proves it still more emphatically than this statement by Epiphanius. The Council of Carthages, held A. D. 397, in its sixth canon, forbids the {391} administration of baptism and holy communion for the dead; why should this canon be formed against these practices if they had no existence among the Christians of those days?--The Gospel, page 246.
REVIEW.
1. What great work did Elijah's visit to the Kirtland Temple introduce?
2. What was the Christian belief previous to this in respect to those who died without conversion to the Christian religion?
3. Through what cause did this error arise?
4. Explain the meaning of "Eternal" punishment--"Endless" punishment.
5. What scripture teaches that Jesus preached to the spirits in prison?
6. For what purpose was the gospel preached to those who once rejected it?
7. If the gospel was preached again to those who once rejected it, what may we conclude in respect to those who never heard it in this life?
8. By what means is the gospel made available to those who died without a knowledge of it, or who hearing, rejected it?
9. Give an exposition of baptism for the dead. (Notes 3 and 4.)
10. What is the scriptural doctrine in relation to the future rewards of men?
11. What is the orthodox Christian view in respect to those who attain unto heaven?
12. In what does the Catholic view differ from that of the Protestant? (Note, p. 414.)
13. What evidences in the scripture can you quote to prove that there are different kingdoms or degrees of glory in heaven?
14. Say what you can of the celestial glory.
15. Describe as far as you can the terrestrial glory.
16. In what does the telestial glory differ from the terrestrial?
17. What class of people inherit the telestial glory?
18. What can you say of degrees within the three great kingdoms of glory?
19. What can you say of progress within and from the different degrees of glory?
20. What can you say of the sons of perdition and their punishment?
21. What is the nature of their sin?
22. What of the number of those who commit it?
{392}
SECTION IX.
1. The Breaking up at Kirtland.--The keys of knowledge respecting the great doctrines treated in the last two sections were received in the Kirtland temple; and for a time it appeared that the Saints would long enjoy the blessings of their temple and the communion and instruction of heavenly messengers. But not so. With prosperity which attended them there, came pride, envyings, jealousies and heart-burnings. Their temporal prosperity existed but a brief period. It was carried away by the wave of financial disaster which swept over the United States in 1837. Then came financial embarrassment, accompanied with charges and counter-charges of fraud and dishonesty. Apostasy among men high in authority was rife. Several of the twelve apostles went down in those dark days, and became bitter enemies to the Prophet Joseph. To such an extent did the spirit of apostasy prevail that it became murderous; and the prophet and a number of his most devoted friends had to flee from Kirtland for their lives. [See note 1, end of section.]
2. The Founding of Far West--Expulsion From Missouri.--Meantime the Saints in Missouri who were driven from Jackson county, in the latter part of 1833, removed from their temporary locations in Clay County, and settled in the new county of Caldwell, where they founded the city of Far West. It was to Far West that the Prophet Joseph and other church leaders fled when compelled to leave Kirtland. But there was little rest for the church in Missouri; persecution was threatened {393} before the prophet arrived, and his presence only seemed to hasten the impending storm. In the autumn of 1838 it broke upon the church in all its fury, and during that winter the entire church was expelled from the State by order of its governor, Lilburn W. Boggs. [See note 2, end of section.]
3. The Rise of Nauvoo.--While the Saints were being expelled from the state the Prophet Joseph and several other leading elders were imprisoned in Liberty jail, Clay county, Missouri, having been betrayed into the hands of their enemies by the treachery of false brethren. They were held on false charges of murder, arson and treason. They finally made their escape from their enemies and joined the body of the church, which had found a temporary resting place in the city of Quincy and vicinity, in Illinois. Shortly afterwards they settled at Commerce, in Hancock county, in the same state. The church purchased several large tracts of land at this place of Dr. Galland, a Mr. White, Hubbard, Wells, Hotchkiss, and others; and soon from the wilderness and bogs of Commerce--[See note 3, end of section]--rose the city of Nauvoo--meaning The Beautiful; "carrying with it also," says the Prophet Joseph, "the idea of rest."
4. Although both Joseph and the Saints saw some of their best days in Nauvoo, there was not much "rest" for them there, especially for the former. The toil and anxiety of founding a city, establishing manufactures, publishing a paper, and converting the surrounding country into fields and gardens; sending the apostles to preach the gospel in foreign lands, being all the time tormented by their enemies in Missouri and Illinois, kept the church, and especially the Prophet Joseph, busy during the whole time they remained in Nauvoo. Here the translation of the Book of Abraham was published. [See note 4, end of section.] A magnificent temple was constructed in which to carry on the work of salvation for the dead, and in which the living could receive those washings and anointings, endowments and {394} sealings, necessary to prepare them for their entrance into and their exaltation in heaven.
5. Celestial Marriage Introduced.--It was in Nauvoo also that the prophet introduced celestial marriage,--the marriage system which obtains in celestial worlds. It consists of the eternity of the marriage covenant, that is, the marriage covenant between a man and his wife is made for time and all eternity, and being sealed by that power of the priesthood which binds on earth and in heaven, the covenant holds good in heaven as well as on earth; and by reason of it men will have claim upon their wives, and wives upon their husbands, in and after the resurrection. Celestial marriage may also include a plurality of wives.
6. Eternity of the Marriage Covenant.--This new marriage system--new at least to this generation--completely revolutionized the ideas of the Saints in respect to the marriage institution. In common with the Christian sects, they had regarded marriage vaguely as an institution to exist in this world only; and married their wives as other Christians did and now do--until death shall them part. But by the revelation which the prophet made known at Nauvoo, they learned that in celestial spheres the marriage covenant exists eternally, and that the pleasing joys of family ties and associations coupled with the power of endless increase, contributes to the happiness, power and dominion of those who attain to the celestial glory. What a revelation was here! Instead of the God-given power of pro-creation being one of the things that is to pass away, it is one of the chief means of man's exaltation and glory in that great eternity, which like an endless vista stretches out before him! Through it man attains to the glory of the endless increase of eternal lives, and the right of presiding as priest and patriarch, king and lord, over his ever-increasing posterity. Instead of the commandment--"Be fruitful, multiply and replenish the earth," being an unrighteous law, it is one {395} by means of which the race of Gods is perpetuated, and it is as holy and pure as the commandment, "Repent and be baptized." Through that law, in connection with an observance of all the other laws of the gospel, man will yet attain unto the power of the Godhead,[199] and like his Father--God--his chief glory shall be to bring to pass the eternal life and happiness of man.
{396} 7. Plurality of Wives.--Celestial marriage, as already observed, may include a plurality of wives. This was as great an innovation as marriage for eternity. It came in conflict with the education and tradition of the Saints, and the sentiments of the age. Still God had commanded it through his prophet, and though their prejudices--the fruit of their traditions--revolted against it, the faithful to whom it was revealed resolved to obey it.
8. It was in 1831 that plural marriage was first made known to Joseph Smith. In that year he was engaged in revising by inspiration the Jewish Scriptures;[200] and observing with what favor the Lord regarded the early patriarchs, and many of the kings and prophets of the Jews who had a plurality of wives, he inquired of God how it was he justified them in that thing. The Lord in answer revealed the law of celestial marriage. But the time had not come for the Saints to enter into its practice, and hence the prophet kept it locked up a secret in his own breast, with the exception of saying to one or two of his most confidential friends that plural marriage was a correct principle. [See note 4, end of section.] In 1841 the prophet introduced the practice of this principle into the church by taking to himself plural wives.[201] He also taught the principle to a number of the leading elders and they obeyed it.
{397}NOTES.
1. Prosperity and Disaster which Overwhelmed the Church at Kirtland.--Speculation was rife all over the United States at that time, [1837] and the Saints did not escape the contagion. They started a banking institution, engaged in mercantile pursuits and land speculation. For a time they were prosperous and wealth rapidly accumulated among them. Sidney Rigdon declared, in a burst of enthusiasm, that the glory of the latter days was now being ushered in, and that Zion would soon become the glory of the whole earth; when the Lord for silver would bring gold; for iron, brass; and for stones, iron. But a wave of financial disaster swept over the entire country. Banking institutions went down before it; thousands of merchants were hopelessly ruined; and in the general disaster Kirtland did not escape. Like the inhabitants of other towns, her people were overwhelmed with financial embarrassment. "Distress, ruin and poverty," says Elder Taylor, "seemed to prevail. Apostates and corrupt men were prowling about as so many wolves seeking whom they might devour. They were oppressive, cruel, heartless, devising every pretext that the most satanic malignity could invent to harass the Saints. Fraud, false accusation and false swearing, vexatious law suits, personal violence, and bare-faced robbery abounded. They were truly afficted, persecuted and tormented."--Life of John Taylor, p. 52.
2. Persecution of the Saints in Missouri.--This brings us to the close of our story of the Missouri Persecutions. We have seen a people start out under the direction of the Lord to build up the city of Zion to his holy name; but who, through their disobedience and failure to observe strictly those conditions upon which the Lord promised them success in accomplishing so great and glorious a work, were driven entirely from the State where that city is to be erected. We have seen a proud, sovereign state, with a constitution that guaranteed the largest possible religious and civil liberty to its citizens, ignore the spirit and letter of that constitution; shamelessly violate the laws passed in pursuance of it; and the officers of the state, from the chief executive down, combine to destroy the Saints of God, or drive them from the State: in accomplishing which they were guilty of the most cruel barbarity. It is no palliation of their offense to say that the Saints had not strictly kept the commandments of God. Their offenses were against the laws of God rather than the laws of man. So far as the state of Missouri was concerned, she was not justified in trampling on her own constitution and laws, and committing outrages that would bring to the cheek of {398} a savage the blush of shame. It was a case where offenses must needs come, but woe, woe, unto them by whom they come!--Missouri Persecutions--Roberts.
3. Commerce, Afterwards Nauvoo.--The place was literally a wilderness. The land was mostly covered with trees and bushes, and much of it was so wet that it was with the utmost difficulty a footman could get through, and totally impossible for teams. Commerce was unhealthful, very few could live there; but believing that it might become a healthful place by the blessing of heaven to the Saints, and no more eligible place presenting itself, I considered it wisdom to make an attempt to build up a city.--Joseph Smith.
4. The Book of Abraham.--The rolls of papyrus filled with Egyptian characters and hieroglyphics, from which Joseph translated the Book of Abraham, came into his possession in the following manner: In 1831 the celebrated French traveler, Antonio Sebolo, penetrated Egypt as far as the ancient city of Thebes, under a license procured from Mehemet Ali--then Viceroy of Egypt--through the influence of Chevalier Drovetti, the French Consul. Sebolo employed four hundred and thirty-three men for four months and two days, either Turkish or Egyptian soldiers, paying them from four to six cents a day per man. They entered the Catatombs near ancient Thebes on the seventh of June, 1831, and procured eleven mummies. These were shipped to Alexandria, and from there the great traveler started with his treasures for Paris. But en route for the French capital, Sebolo put in at Trieste, where he was taken sick, and after an illness of ten days, died. This was in 1832. Previous to his death he willed his Egyptian treasures to his nephew, Michael H. Chandler, who was then living in Philadelphia, Pennsylvania, but whom Sebolo believed to be in Dublin, to which city he ordered the mummies shipped. Mr. Chandler ordered the mummies forwarded to New York from Dublin, where he took possession of them. Here the coffins for the first time were opened, and in them was found two rolls of papyrus covered with engraving. While still in the customs house, Mr. C. was informed by a gentleman, a stranger to him, that no one in the city could translate the characters; but was referred to Joseph Smith, who, the stranger informed him, possessed some kind of gift or power by which he had previously translated similar characters. Joseph Smith was then unknown to Mr. C. The mummies were shipped to Philadelphia; and from there Mr. C. traveled through the country, exhibited them and the rolls of papyrus, reaching Kirtland in July, 1835, and the Saints purchased some of the mummies and the two rolls of papyrus, one of which was the writing of Abraham and the other of Joseph, who was sold into Egypt. The Book of Abraham has been translated and published, at least in part. {399} [See Pearl of Great Price. Elder George Reynolds has published a work on this subject, "The Divine Authenticity of the Book of Abraham," which should be carefully studied by every elder in Israel.]
5. The Establishment of Plural Marriage.--The principle of plural marriage was first revealed to Joseph Smith in 1831, but being forbidden to make it public, or to teach it as a doctrine of the gospel, at that time, he confided the facts to only a very few of his intimate associates. Among them were Oliver Cowdery and Lyman E. Johnson, the latter confiding the fact to his traveling companion, Elder Orson Pratt, in the year 1832. And this great principle remained concealed in the bosoms of the Prophet Joseph Smith and the few to whom he revealed it, until he was commanded, about 1842, to instruct the leading members of the priesthood, and those who were most faithful and intelligent, and best prepared to receive it. In relation thereto, at which time and subsequently until his martyrdom, the subject in connection with the great principles of baptism, redemption and sealing for the dead, became the great theme of his life, and as the late President George A. Smith repeatedly said to me and others--"The prophet seemed irresistibly moved by the power of God to establish that principle not only in theory, in the hearts and minds of his brethren, but in practice also, he himself having led the way."--Joseph F. Smith.
REVIEW.
1. What appeared to be the prospects of the Saints at Kirtland?
2. What influence did wealth have upon them?
3. What did the great apostasy at Kirtland result in?
4. State what you can about the founding of Far West.
5. What effect did the presence of the Prophet Joseph have in Missouri?
6. Tell what you can of the expulsion from Nauvoo.
7. Where did the church find a temporary resting place after its expulsion from Missouri?
8. Where did the church next settle?
9. What is the meaning of the word "Nauvoo?"
10. What can you say of Nauvoo being a place of rest to the Prophet Joseph and the Saints?
11. Enumerate the several things which employed the attention of the Prophet and the Saints at Nauvoo.
{400} 12. Where was celestial marriage introduced?
13. What is celestial marriage?
14. In what light was celestial marriage looked upon by the Saints?
15. What was the effect of this principle upon their minds?
16. Is it sacrilege to believe that man may become like his Father--God? (See note.)
17. What beside marriage for eternity may celestial marriage include?
18. When was the rightfulness of plural marriage first made known to the Prophet Joseph?
19. About what time was this principle introduced into the Church?
20. Under what circumstances and on what date was the revelation on celestial marriage written out? (See foot note, also note 5.)
{401}
SECTION X.
1. Martyrdom of the Prophets.--The relentless persecution which had followed the Prophet Joseph Smith ever since he first announced that he had received a revelation from God, culminated at last in his and his brother Hyrum's martyrdom, at Carthage jail, Hancock county, Illinois, on the 27th of June, 1844. Religious prejudices and political jealousies, combined with the treason of wicked apostates from the church in Nauvoo, are the forces which led to this sad result. The two brothers were murdered in Carthage prison while awaiting trial on a false charge of treason against the State of Illinois. They were under the immediate protection of the officers of the state, the governor thereof having only the day before pledged the honor of the State for their protection. Notwithstanding all this a mob of from one to two hundred surrounded the prison where they were confined, forced the door, killed the Prophet Joseph and his brother Hyrum, and severely wounded Apostle John Taylor, who, with Willard Richards, was a voluntary inmate of the prison with the brothers Smith.[202]
2. The martyrdom of the prophet has an importance second only to the crucifixion of Messiah; for in his martyrdom he sealed his testimony with his blood, and thenceforth it is made binding on all the world. "For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead; otherwise it is of no {402} strength at all while the testator liveth." [203] The Dispensation of the Fullness of Times doubtless required a testimony such as Joseph Smith bore to the world, to be sealed with his blood, else the tragedy at Carthage would not have been permitted.
3. The Twelve Apostles Succeed in Presidency.--After the death of the Prophet Joseph, the Twelve--the quorum standing next to the First Presidency, and equal in authority to that quorum--took charge of the affairs of the church. Sidney Rigdon, who with Hyrum Smith was a counselor in the first presidency, pressed his claims to be recognized as the "guardian" or president of the church, but he was rejected by the Saints, and the twelve were sustained for the time being as the presiding quorum of the church.[204]
4. Expulsion from Illinois.--When the enemies of the Saints in Illinois saw that the killing of the prophet did not destroy the church, they agitated the question of driving them from the state, and such was the influence of the mob, and such the cowardice and weakness of the state officials, that they were entirely successful in the undertaking. The Saints were compelled to leave the state under circumstances of the utmost cruelty, sacrificing very much of their property, the city they had founded and the temple they had built.
5. Flight to the West--Why.--When compelled to leave Illinois, the Saints turned their faces westward. The country west of the Missouri was unoccupied, except by wandering tribes of Indians, and they might look for that peace in the vast wilderness of the west which had been refused them in the Christian, civilized states of the east. But what caused them to look to the west for an abiding place--even more than the fact that the west was unoccupied--was the frequent predictions {403} of the Prophet Joseph that the Saints would yet remove to the Rocky Mountains and become a great people. [See note 1, end of section.] Here, too, in the tops of the Rocky Mountains they could fulfill better than anywhere else the predictions of the ancient prophets. [See note 2, end of section.]
6. Arrival in Salt Lake Valley.--Westward, therefore, they turned their faces; the pioneer company--consisting of one hundred and forty-three men and three women--crossed the plains in 1847, arriving in Salt Lake Valley on the 24th of July of that year. They made their encampment on the present site of Salt Lake City, and soon afterwards laid off the city and began the erection of permanent homes.
7. Reorganization of the First Presidency.--At Winter Quarters, December 5, 1847, the first presidency of the church was reorganized. Brigham Young was nominated and sustained as the president, with authority to choose his two counselors. He selected Heber C. Kimball and Willard Richards for first and second counselors, respectively, and they were unanimously sustained by the church.
8. Brigham Young.[205]--Brigham Young acted as the president of the church for thirty years--for thirty-three years, if the three years that the quorum of the twelve (of which he was president) acted as the presiding quorum of the church, be counted. In the course of these thirty-three eventful years this truly great man conducted the exodus of the Saints from Nauvoo; led them across the wide extended plains which form the eastern slopes of the Rocky Mountains; established them in Salt Lake and surrounding valleys, located and laid out many of their settlements, and taught them not only the moral precepts of the gospel, but how to produce from the elements, sterile as they then seemed, the necessaries and comforts {404} of life. Through his wisdom--God-given--he laid the foundation of the present commonwealth of Utah. Just previous to his death he organized the settlements of the church into Stakes of Zion, as we now know them, and set in order the various quorums of the priesthood.
9. President Young was a natural leader among men--a master spirit. His genius especially manifested itself in his ability to organize and govern men. He had not only been the president of the church and the first governor of Utah, but he was also the friend of the people. In times of trial and sorrow they turned to him for comfort; in times of danger they looked to him to direct their action; in times of perplexity they went to him for the word of the Lord; and Brigham Young, full of heaven-inspired wisdom, never failed them in any of these things. [See note 3, end of section.]
10. The Twelve again Presiding.--At the death of President Brigham Young, August 29, 1877, the quorum of the twelve apostles again became the temporary presiding quorum of the church, with John Taylor at their head. [See note 4, end of section.] The quorum of the twelve continued to act as the presiding quorum of the church until the October conference of 1880, when the first presidency was again organized. John Taylor was chosen president, and he selected George Q. Cannon for his first, and Joseph F. Smith for his second counselor.
11. John Taylor.--President John Taylor came to the high office of president of the church late in life, in his seventy-second year. He joined the church in his early manhood, in 1836, and two years later was ordained into the quorum of the twelve apostles. He was a trusted friend of the Prophet Joseph, and was in prison with him when he was martyred, and he himself was wounded nigh unto death. He had been prominent in all leading events of the church from the time he was ordained an apostle until he became the president thereof. He was a man of wide experience, profound judgment, and unwavering {405} integrity. [See note 5, end of section.] He entered upon the performance of his high duties with a zeal and vigor only to be expected of a younger man. He was careful to set in order the several quorums of the priesthood, and insist upon each man doing his duty. The seven years of his administration as president of the church will be remembered as among the most eventful in the history of the church. It was during those years that the judicial crusade was inaugurated by the United States and most vigorously carried on against the Saints for the suppression of plural marriage.
12. Wilford Woodruff--His Administration.--President Taylor died on the 25th of July, 1887, and once more the quorum of the twelve apostles became the presiding quorum of the church. They continued to act in that capacity, with Wilford Woodruff as president, until April 7, 1889, when the first presidency was again reorganized, with Wilford Woodruff as president. He retained the counselors of the late President Taylor, George Q. Cannon and Joseph F. Smith, as his counselors.
13. The persecution which the United States had inflicted upon the church on the pretext of suppressing plural marriage culminated in 1890 in the discontinuance of the practice of that principle. It may be well here to enumerate those circumstances which led to the above result. It has already been stated how plural marriage was introduced and practiced in Nauvoo. After the church settled in Salt Lake valley it was publicly proclaimed as a doctrine of the church in 1852. The practice of it then was public, the whole church--and at that time the members of the church comprised nearly the whole community--approving the principle, which was at once recognized as a proper religious institution.
14. Enactments of Congress Against Plural Marriage.--For ten years the practice in Utah of this system of marriage met with no opposition from the United States. But {406} in 1862 a law was enacted by Congress to punish and prevent the practice of polygamy in the Territories of the United States.[206] The penalties affixed were a fine, not to exceed five hundred dollars, and imprisonment not to exceed five years. For twenty years, however, the law remained practically a dead letter. It was claimed by the Saints that it was an infringement of the religious liberty guaranteed by the Constitution [207] of the United States, since it prohibited the free exercise of religion. For twenty years no pronounced effort was made by the officers of the general government to enforce the law. In 1882, however, the law enacted twenty years before was supplemented by what is known as the Edmunds Law. In addition to defining the crime polygamy--for which it retained the same penalties as the law of 1862--the Edmunds law also made the cohabiting with more than one woman a crime, punishable by a fine not to exceed three hundred dollars, and by imprisonment not to exceed six months. This law also rendered persons who were living in polygamy, or who believed in its rightfulness, incompetent to act as grand or petit jurors; and also disqualified all polygamists for voting or holding office. This law of 1882 was supplemented by the Edmunds-Tucker law--enacted in 1887--which made the legal wife or husband, in case of polygamy or unlawful cohabitation, a competent witness, provided the accused consented thereto; it also enlarged the powers of United States commissioners and marshals, and required certificates of all marriages to be filed in the office of the probate court. The violation of this last provision was a fine of one thousand dollars, and imprisonment for two years. The law disincorporated the church, and ordered the supreme court to wind up its affairs, and take possession of the escheated property.
{407} 15. The laws were rigorously enforced by the United States officials, special appropriations being made by Congress to enable them to carry on a judicial crusade against the Saints. The prominent church officials were driven into retirement; others into exile. Homes were disrupted; family ties were rent asunder. Upwards of a thousand men endured fines and imprisonment in the penitentiary rather than be untrue to their families. Every effort of the government to deprive the people of what was considered their religious liberty was stubbornly contested in the Courts until the decision of the supreme court of the United States was obtained. While some of the proceedings of the courts in Utah in enforcing the anti-polygamy laws were condemned, the laws were sustained as constitutional. The court also held that the first amendment to the Constitution, which provides that Congress shall not prohibit the free exercise of religion, cannot be invoked against legislation for the punishment of plural marriages. Meantime government was relentless, and still more stringent measures than those already enacted were threatened.
16. Discontinuance of Plural Marriages.--In the midst of these afflictions and threatening portents President Wilford Woodruff besought the Lord in anguish and prayer and the Lord inspired him to issue the manifesto which discontinued the practice of plural marriages. At the semi-annual conference in October following, the action of President Woodruff was sustained by unanimous vote of the conference and plural marriages are discontinued in the church. [See notes 6, 7, 8, end of section.]
17. In this matter of plural marriage the Latter-say Saints are neither responsible for its introduction nor for its discontinuance. The Lord commanded its practice, and in the face of the sentiment of ages, and in opposition to the teachings of their own traditions, many of the Saints obeyed the commandment, and in the midst of weakness, difficulties and dangers {408} sought to carry out the law as revealed to them. For about half a century they maintained its practice in the face of opposition sufficient to appall the stoutest hearts. They defended it in the public press proclaimed it from the pulpit, debated it on the platform with all those who chose to assail it, and practiced it in their lives, notwithstanding fines and imprisonments threatened; and when the power of the government was vigorously employed to enforce its laws against this institution, hundreds of men cheerfully endured both fines and imprisonment rather than be untrue to it. A whole generation had been grown and had grown to manhood and womanhood in this marriage system, and the affections of family ties were entwined with it. Then, under the pressure of suffering brought upon the people through the laws of the United States, the Lord inspired the president of the church to proclaim its discontinuance, and the people, with hearts bursting with grief submitted to the will of heaven, and there the matter rests. If the labors and sufferings of the church of Christ for this principle have done nothing more, this much at least has been accomplished--the Saints have borne testimony to the truth. And it is for God to vindicate his own law and open the way for its establishment on the earth, which doubtless he will do when his kingdom shall come in power, and when his will shall be done in earth as it is in heaven.
18. Laying of the Cap-Stone of the Salt Lake Temple.--One of the most pleasing and at the same time one of the most important events in the history of the church during the administration of President Woodruff, was laying the cap-stone of the Salt Lake Temple, on the 6th of April, 1892. It was laid by President Woodruff amid the rejoicing of thousands of the Saints; and a resolution was adopted to complete the sacred edifice and dedicate it on the 6th of April, 1893--forty years from the time the corner-stones thereof was laid.
19. The Growth and Present Condition of the Church (1892).--Since the Saints settled in the valleys of the Rocky {409} mountains the church has been making steady growth in numbers, and its territorial boundaries are constantly extending. The church is no longer confined within the boundary lines of the territory of Utah. It has five stakes organized in the state of Idaho, one in the state of Colorado, one in Wyoming, four in the territory of Arizona, and colonies in Mexico and Canada. The settlements of the Saints are noted for peace and good order; for the cleanliness, thrift, sobriety and the comfortable circumstances of the people. But few individuals in the church can be considered wealthy, yet as a whole the community is rich, most of the people owning their homes, the lands they cultivate and the flocks and herds they tend. The land has been blessed for their sakes, and made to yield in its strength. They are a contented, happy, and fast becoming a mighty people. They are diligently preaching the gospel to the world, having sent missionaries to nearly all the nations of the earth. In the British Isles, and among the Scandinavian and German people the missionaries have been especially successful. Of late years great progress has been made also among the natives of New Zealand, Sandwich Islands, and other islands of the Pacific, notably in Samoa.
20. The church is also devoting much of its energies to the work for the dead. Four magnificent temples have been reared by the Saints. One in St, George, dedicated January 1st, 1877; one in Logan, dedicated 17th of May, 1884; another in Manti, dedicated 21st of May, 1888; and one in Salt Lake, dedicated on the 6th of April, 1893. In these temples the faithful Saints are doing a noble and a mighty work for their ancestors, as well as a very important work for the living.
21. A Preparatory Work.--The work of God, as revealed through the Prophet Joseph Smith, has a peculiar significance to this generation. It is essentially a preparatory work; its direct mission is to prepare for the glorious coming of the Son {410} of God to reign over the earth. Nothing can be more explicitly stated in the scripture than the fact that the Son of God will come to the earth in the glory of his Father, to reward the righteous with a speedy resurrection from the dead, and destroy the wicked by the judgments of famine, pestilence and war; to establish his kingdom in power, bringing in a reign of peace, liberty and righteousness. In proof of this let the student consider the following scripture:
_I. Promise of Messiah's Glorious Return:_--"And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And, while they looked steadfastly toward heaven as he went up, behold two men [angels] stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." [208]
"For the Son of man shall come in the glory of his Father, with his angels; and then he shall reward every man according to his works." [209]
_II. Messiah to Come to Judgment:_--"For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord." [210]
"And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels {411} in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day." [211] "For the Son of Man cometh at an hour when we think not." [212] [See note 9, end of section.]
_III. The World to be Warned of Coming Judgments:_--To a number of elders in Kirtland, in 1832, who had been called to the ministry, the Lord gave these instructions, and, of course, they apply to all elders called to the same ministry:--"Teach ye diligently and my grace shall attend you, that you may be instructed more perfectly in theory, in principle, in doctrine, in the law of the gospel, in all things that pertain unto the kingdom of God, that is expedient for you to understand. * * * That ye may be prepared in all things when I shall send you again to magnify the calling whereunto I have called you, and the mission with which I have commissioned you. Behold, I sent you out to testify and warn the people, and it becometh every man who hath been warned to warn his neighbor. Therefore, they are left without excuse, and their sins are upon their own heads. * * * Therefore, tarry ye, and labor diligently, that ye may be perfected in your ministry to go forth among the Gentiles for the last time, as many as the mouth of the Lord shall name, to bind up the law and seal up the testimony, and to prepare the saints for the hour of judgment which is to come; that their souls may escape the wrath of God, the desolation of abomination which awaits the wicked, both in this world and the world to come. * * * Abide ye in the liberty wherewith ye are made free; entangle not yourselves in sin, but let your hands be clean, until the Lord come; for not many days hence and the earth shall {412} tremble and reel to and fro as a drunken man, and the sun shall hide his face, and shall refuse to give light, and the moon shall be bathed in blood, and the stars shall become exceeding angry, and shall cast themselves down as a fig that falleth from off a fig tree.
"And after your testimony cometh wrath and indignation upon the people; for after your testimony cometh the testimony of earthquakes, that shall cause groanings in the midst of her, and men shall fall upon the ground, and shall not be able to stand. And also cometh the testimony of the voice of thunderings, and the voice of lightnings, and the voice of the tempest, and the voice of the waves of the sea heaving themselves beyond their bounds. And all things shall be in commotion; and surely, men's hearts shall fail them; for fear shall come upon all people; and angels shall fly through the midst of heaven, crying with a loud voice, sounding the trump of God, saying, Prepare ye, prepare ye, O inhabitants of the earth; for the judgment of our God is come; behold and lo! the Bridegroom cometh, go ye out to meet him." [213]
_IV. The Coming of the Kingdom of God from Heaven:_--"Hearken, and lo, a voice as of one from on high. * * * Prepare ye the way of the Lord, make his paths straight. The keys of the kingdom of God are committed unto man on the earth, and from thence shall the gospel roll forth unto the ends of the earth, as the stone which is cut out of the mountains without hands shall roll forth, until it has filled the whole earth; yea, a voice crying--Prepare ye the way of the Lord, prepare ye the supper of the Lamb, make ready for the Bridegroom; pray unto the Lord, call upon his holy name, make known his wonderful works among the people; call upon the Lord, that his kingdom may go forth upon the earth, that the inhabitants thereof may receive it, and be prepared for the days to come, in which the Son of Man shall come down from heaven, clothed {413} in the brightness of his glory, to meet the kingdom of God which is set up on the earth." [214]
_V. A Prayer:_--"Wherefore may the kingdom of God go forth, that the kingdom of heaven may come, that thou, O God, mayest be glorified in heaven so on earth, that thy enemies may be subdued; for thine is the honor, power and glory, forever and ever. Amen." [215]
22. Conclusion.--Such then is the work of God in the great Dispensation of the Fullness of Times--a preparatory work for the glorious coming and reign of Messiah. It is the gospel of Jesus Christ restored to the earth through the ministration of angels to Joseph Smith and others whom the Lord called to the work. In it are found all the principles, ordinances, authorities, powers, gifts, graces, callings and appointments necessary to accomplish the eternal salvation of the living and the dead--it is the _fullness_ of the gospel; and has or will gather into it all that has ever been revealed concerning the redemption of the earth and the human race. This great work of God, as we have seen, contemplates the gathering of Israel and the restoration of the "lost tribes;" the return of the Jews to Jerusalem, which city they will rebuild; the redemption of the Lamanites and the building of a glorious city upon the American continent to be called Zion; the advent of Messiah in power and glory to reign in righteousness over the earth for a thousand years, with all the ancient Saints and those of modern days who are worthy; it contemplates the final redemption of the earth, and teaches that it will become a celestial sphere, the abode of resurrected celestial beings forever. This work of God accepts and includes within its boundary lines all truth. It is progressive and is destined to become the religion of the age. Within it is scope for all the intelligence that shall flow unto it--"within its atmosphere is room for every intellectual wing." {414} It does not, as some have supposed, thrive best where ignorance is most profound; nor does it depend upon superstition for its existence or perpetuity; but it possesses within itself principles of native strength that will enable it to weather every storm, outlive all hatred born of ignorance and prejudice, and will yet prove itself to be what indeed it is--the power of God unto salvation to all those who believe and obey it.
NOTES.
1. Prophecy that the Saints would Remove to the West.--I passed over the river to Montrose, Iowa, in company with General Adams, Colonel Brewer and others, and witnessed the installation of the officers of the Rising Sun Lodge of Ancient order of Masons, at Montrose, by General James Adams, deputy grand master of Illinois. While the deputy grand master was engaged in giving the requisite instructions to the master-elect, I had a conversation with a number of the brethren in the shade of the building on the subject of our persecutions in Missouri, and the constant annoyance which has followed us since we were driven from that state. I prophesied that the Saints would continue to suffer much affliction and would be driven to the Rocky Mountains, many would apostatize, others would be put to death by their persecutors, or lose their lives in consequence of exposure or disease, and some of you will live to go and assist in making settlements and build cities and see the Saints become a mighty people in the midst of the Rocky Mountains.--Joseph Smith's journal for 6th of August, 1842.
2. Why the Church Came West.--"Many living witnesses can testify that we proposed moving to California [then a general name for the great West, including what is now Utah] leaving the land of our oppression, preaching the gospel to the Lamanites, building up other temples to the living God, establishing ourselves in the far distant West. The cruel and perfidious persecutions that we endured tended to hasten our departure, but did _not_ dictate it. It jeopardized our lives, property and liberty, but was not the cause of our removal. Many a time have I listened to the voice of our beloved prophet, while in council, dwell on this subject with delight; his eyes sparkling with animation, and his soul fired with the inspiration of the Spirit of the living God. It was a theme that caused the bosoms of all who were privileged to listen to thrill with delight; intimately {415} connected with this were themes upon which prophets, patriarchs, priests and kings dwelt with pleasure and delight; of them they prophesied, sung, wrote, spoke and desired. to see, but died without the sight. My spirit glows with sacred fire while I reflect upon these scenes, and I say, O Lord, hasten the day! Let Zion be established! Let the mountain of the Lord's house be established in the tops of the mountains!"--a thing, I may add--and which he plainly intimates--could not have been done had the Saints remained in Nauvoo. The Saints did not come to the Rocky Mountain valleys because they were compelled to by their enemies, but came here because it was their destiny to come; because the Lord would have them here; and because there were problems to work out in connection with the work of God which could be worked out nowhere else.--Life of John Taylor p. 179.
3. Character of Brigham Young.--Brigham Young was colonizer, statesman, philosopher, philanthropist, reformer, prophet leader, priestly-king, an honest man, God's noblest work! * * * His greatness shines forth in conduct and leadership and colonization and in the building of a mighty commonwealth in these mountain valleys. * * * On all great occasions promptness and decision were characteristics of his organization; and let a question arise where it might, all Israel felt when it reached God's prophet-leader, it would find proper solution, and when solved would be endorsed by wisdom.--Moses Thatcher.
4. Succession of the Twelve on the Death of President Young.--On the 4th of September, 1877, the two counselors of the late President Young and ten of the Twelve Apostles--Orson Pratt and Joseph F. Smith, the other two members, were absent in England--held a meeting and waited upon the Lord. With humble, contrite and saddened hearts they earnestly sought to learn his will concerning themselves and the church. The Lord blessed them with the spirit of union, and revealed to them what steps should be taken, and the following is what was done: Elder Taylor was unanimously sustained as the president of the twelve; and with the same unanimity it was voted that the twelve apostles should be sustained as the presiding authority in the church, while the counselors to the late President Young, John W. Young and Daniel H. Wells, were sustained as one with, counselors to, and associated with the twelve apostles. To facilitate the transaction of business it was also voted that for the time being President Taylor should be assisted by John W. Young, Daniel H. Wells and George Q. Cannon, in attending to business connected with the temples, the public works and other financial affairs of the Church.--Life of John Taylor.
5. John Taylor.--There was a beautiful harmony in the character of {416} his mind and the lineaments of his person. If the habitation was splendid, the inmate was worthy of it. His noble form and bearing were but the outward expression of the spirit within. A universal benevolence, powerful intellect, splendid courage, physical as well as moral, a noble independence of spirit, coupled with implicit faith and trust in God, a high sense of honor, unimpeachable integrity, indomitable determination and passionate love of liberty, justice and truth marked the outlines of his character.--Life of John Taylor.
6. The Discontinuance of Plural Marriage.--The clause in President Woodruff's manifesto which discontinued plural marriage is as follows: "Inasmuch as laws have been enacted by Congress forbidding plural marriages, which laws have been pronounced constitutional by the court of last resort, I hereby declare my intention to submit to those laws, and to use my influence with the members of the church over which I preside to have them do likewise. * * * And I now publicly declare that my advice to the Latter-day Saints is to refrain from contracting any marriage forbidden by the law of the land."
Following is the resolution presented to the semi-annual conference in the October following. It was presented by Lorenzo Snow, the president of the twelve apostles:--"I move that, recognizing Wilford Woodruff as the president of the Church of Jesus Christ of Latter-day Saints, and the only man on the earth at the present time who holds the keys of the sealing ordinances, we consider him fully authorized by virtue of his position to issue the manifesto which has been read in our hearing, and which is dated September 24, 1890; and that as a church in general conference assembled, we accept his declaration concerning plural marriage as authoritative and binding." The vote to sustain the foregoing motion was unanimous.
7. Basis on which the Manifesto was Issued.--Verily, verily I say unto you, that when I give a commandment to any of the sons of men, to do a work unto my name, and those sons of men go with all their might, and with all they have to perform that work, and cease not their diligence, and their enemies come upon them and hinder them from performing that work; behold, it behooveth me to require that work no more at the hands of those sons of men, but to accept of their offerings. [Revelation given 19th Jan., 1841, Doc. and Cov., sec. cxxiv.] It is on this basis that President Woodruff has felt himself justified in issuing this manifesto. * * * We have waited for the Lord to move in this matter, and on the 24th of September, President Woodruff made up his mind that he would write something, and he had the spirit of it. He had prayed about it and he had besought the Lord repeatedly to show him what to do. At that time the spirit came upon him, and the document that has been read in your hearing was the result. I know that it was right, much as it has gone against {417} the grain with me in many respects. * * * But when God speaks and when God makes known his mind and will, I hope that I and all Latter-day Saints will bow in submission to it.--Geo. Q. Cannon, in a sermon Oct. 6th, 1890.
I want to say to all Israel that the step which I have taken in issuing this manifesto has not been done without earnest prayer before the Lord. * * * I have done my duty, and the nation of which we form a part must be responsible for that which has been done in relation to that principle [plural marriage.]--President Woodruff, in a sermon Oct.6th, 1890.
8. Testimony from God Promised that the Manifesto was Inspired.--I have received a revelation and commandment from the Lord, which I have not revealed to any man, which I shall reveal to this assembly, and the command of the Lord I shall give to this people, which is this: The Lord has revealed to me that there are many in the church who feel badly tried about the manifesto, and also about the testimony of the presidency and apostles before the master in chancery. The Lord has commanded me to put the following question to the Saints, and those who will give strict attention to it shall have the Holy Ghost to be with them to inspire them to answer that question for themselves, and the Lord has promised that the answer will be to all alike. The question is this: which is the wisest course for the Latter-day Saints to pursue--to continue to attempt to practice plural marriage with the laws of the nation against it and the opposition of 60,000,000 of people, and at the cost of the confiscation, and loss of all the temples, and the stopping of the ordinances therein, both for the living and the dead; and the imprisonment of the first presidency and the twelve, and the leaders of heads of families in the church, and the confiscation of the personal property of the people (all of which of themselves would stop the practice) or after doing and suffering what we have through our adherence to this principle, to cease the practice and submit to the law, and through doing so leave the prophets, apostles and fathers at home, so that they can instruct the people and attend to the duties of the church, and also leave the temples in the hands of the Saints so that they can attend to the ordinances of the gospel, both for the living and the dead? Now the inspiration of the Lord will reveal to any person which course wisdom would dictate us to pursue. And the Latter-day Saints throughout all Israel should understand that the first presidency of the church and the twelve apostles are led and guided by the inspiration of the Lord, and the Lord will not permit me nor any other man to lead the people astray.--President Woodruff, at Box Elder quarterly conference, Oct. 25th. 1891. Juvenile Instructor, vol. xxvi: p. 671.
9. Sign of the Coming of Messiah.--I have asked the Lord concerning {418} his coming; and while asking the Lord, he gave me a sign and said: "In the days of Noah I set a bow in the heavens as a sign and a token that in any year that the bow should be seen the Lord would not come; but there should be seed time and harvest during that year; but whenever you see the bow withdrawn, it shall be a token that there shall be famine, pestilence and great distress among the nations, and that the coming of the Messiah is not far distant. * * Jesus Christ never did reveal to any man the precise time that he would come."--Joseph Smith.
REVIEW.
1. Relate the circumstances connected with the martyrdom of Joseph and Hyrum Smith.
2. Who succeeded to the presidency of the church after the death of the Prophet Joseph?
3. Give an account of the expulsion of the church from Illinois.
4. State the reasons why the church in its flight went westward.
5. Give an account of the arrival in Salt Lake valley.
6. When and where was the first presidency of the church reorganized?
7. State the leading achievements in the career of Brigham Young.
8. What was the character of President Young? (Note 3.)
9. Who again took the presidency of the church at the death of Brigham Young?
10. When was the first presidency again organized?
11. State what you can of the life and character of John Taylor.
12. For what is John Taylor's administration noted?
13. Who succeeded to the presidency of the church after the death of President Taylor?
14. What led to the discontinuance of the practice of plural marriage?
15. When was plural marriage publicly announced as a doctrine of the Church?
16. Give an account of the enactments of Congress against plural marriage.
17. State in what spirit these laws were enforced.
18. State in what way plural marriage was finally discontinued.
19. What was the basis of this action of the Church? (Notes 6, 7, 8.)
20. Were the Saints responsible either for the introduction or discontinuance of plural marriage?
21. What has been their course in relation to this principle since its introduction?
{419} 22. Give an account of the laying of the cap-stone on the Salt Lake temple.
23. Make a statement of the growth and present position of the church.
24. What is the immediate purpose of the work began by the Prophet Joseph Smith?
25. State several promises to be found in the Jewish scriptures respecting the glorious return of Messiah.
26. Quote those that predict Messiah will come to judgment.
27. What hath God decreed concerning the time of his coming? (Note 9.)
28. For what especial purpose hath God sent forth his servants to the world in this dispensation?
29. What will be the crowning event to the work of this dispensation?
30. State what is contemplated by the work of God in the dispensation of the fullness of times.
THE END.
Footnotes
1. Jaques' Catechism, page 77.
2. "God having made known unto us * * * that in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him." (Ephesians i:9, 10.)
3. Note 2, end of section.
4. Ontario County has since been divided, and the north part of it, in which Palmyra is located, is now called Wayne County.
5. While the Prophet Joseph in describing this first great vision refers to the Lord and his Son Jesus Christ as two glorious personages without giving at that time any particular description of their persons, it is clear that they were in the form of men. Teaching the church the character of the Godhead some years later, the prophet said: "God himself was once as we are now, and is an exalted Man and sits enthroned in yonder heavens. That is the great secret. If the vail was rent today and the great God who holds this world in its orbit, and who upholds all worlds and all things by his power, was to make himself visible--I say if you were to see him today, you would see him like a man in form--like yourselves, in all the person, image and very form as a man, for Adam was created in the very fashion, image and likeness of God, and received instruction from and walked and talked, and conversed with him, as one man talks and communes with another."--Journal of Discourses, Vol. VI, page 3.
6. Most likely the first part of the third chapter, as that relates to the coming of a messenger to prepare the way for the glorious coming of Messiah. (See Mal. iii: 1-6.)
7. Pearl of Great Price, page 90. The words in Italics indicate the difference between the passages as quoted by Moroni and as they stand in our English version of the Bible. The student should compare the passages as quoted above with the Bible and mark how superior is the angel's rendering of them.
8. That was the name of the hill among the Nephites. The Jaredites, a still more ancient people, called it Ramah.
9. Book of Mormon, pp. 114, 115.
10. This messenger was a resurrected personage. It will be remembered that John the Baptist was beheaded by Herod Antipas before the crucifixion of the Lord; and that after the resurrection of Messiah, "the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his [Christ's] resurrection, and went into the holy city, and appeared unto many." (Matt. xxvii: 52, 53.) As John the Baptist was one of the most worthy of the saints, and a martyr for righteousness, it is but reasonable to conclude that he was among the number resurrected immediately after the resurrection of Jesus.
11. For the words of the angel see Doc. and Cov., sec. 13.
12. These baptisms were, of course, by immersion. The Savior when teaching the Nephites how to baptize, said: "Ye shall go down and stand in the water, and * * * these are the words ye shall say, calling them by name, saying--Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen. And then shall ye immerse them in the water, and come forth again out of the water." (III Nephi xi: 23-26.) It was this passage which led Joseph and Oliver to inquire of the Lord about baptism, with the result stated in the text.
13. See Cannon's Life of Joseph Smith, p. 73.
14. Doc. and Cov., sec. cxxviii: 20; also article by Joseph F. Smith on Restoration of the Melchisedek Priesthood, "Contributor," vol x, p. 310.
15. Matt. xvi: 19.
16. Cannon's Life of Joseph Smith, p. 73.
17. Doc. and Cov., sec. cvii: 18, 19.
18. Their names were Joseph Smith, Oliver Cowdery, Hyrum Smith, Peter Whitmer, Jun., Samuel H. Smith, and David Whitmer. There were a number of others who had been baptized, but as six persons were sufficient to fill the requirements of the laws of the State of New York in respect to organizing religious societies, the church was organized with that number.
19. The words "of Latter-day Saints," were not used until some time after April 26, 1838, when they were added by revelation from the Lord. (Doc. and Cov., sec. cxv.)
20. See Doc. and Cov. sec. xxi.
21. The revelation giving these instructions was given in the chamber of Peter Whitmer, Sen., and is the "voice of God in the chamber of old Father Whitmer," alluded to in the letter of Joseph to the church under date of Sep. 6, 1842, contained in sec. cxxviii of the Doc. and Cov.
22. Page 297.
23. It is the law of the church that "no person is to be ordained to any office in this church, where there is a regularly organized branch of same, without the vote of that church." (Doc. and Cov., sec. xx: 65.)
24. Doc. and Cov., sec. xxvi.
25. The voice of the people is the voice of God.
26. The voice of God is the voice of the people.
27. The voice of God and the voice of the people.
28. This revelation is the one found in sec. xx., Doc. and Cov. The Prophet Joseph precedes it in his history with these remarks: "Among many other things of the kind [spiritual manifestations], we obtained of Him the following, by the spirit of prophecy and revelation, which not only gave us much information, but also pointed out to us the precise day upon which, according to his will and commandment, we should proceed to organize his church once again here upon the earth." Then followed the revelation above referred to.--Hist. Joseph Smith, Mill Star (Supplement) vol. xiv, p.22
29. See part I.
30. Subsequently when some persons desired to join the church without baptism at the hands of the elders, having been baptized by the ministers of other churches, the Lord said: "All old covenants have I caused to be done away in this thing, and this is a new and everlasting covenant, even that which was from the beginning. Wherefore, although a man should be baptized an hundred times, it availeth him nothing, for you cannot enter in at the straight gate by the law of Moses, neither by your dead works. For it is because of your dead works, that I have caused this last covenant and this church to be built up unto me even as in days of old. Wherefore enter ye in at the gate, as I have commanded, and seek not to counsel your God." Doc. and Cov. sec. xxii.
31. Eight years is fixed as the age of baptism for children. Doc. and Cov. sec. lxviii: 27.
32. These are the same words given to the Nephites, except that the opening clause in the Book of Mormon is: "Having authority given me of Jesus Christ" (III Nephi xi: 25), and that means the same as "Having been commissioned of Jesus Christ," etc.
33. All officers in the church holding higher authority than those named would, of course, have authority to administer the sacrament.
34. A few months after the organization of the church, viz., early in the month of August, 1830, when the Prophet Joseph left his house in Harmony, Penn., for the purpose of procuring wine to administer the sacrament to a few saints visiting him at his home--he had gone but a short distance when he was met by a heavenly messenger and received the revelation contained in the Doc. and Cov. sec. xxvii, a portion of which is as follows: "Listen to the voice of Jesus Christ, your Lord, your God and your Redeemer, whose word is quick and powerful. For behold I say unto you, that it mattereth not what ye shall eat or what ye shall drink when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory, remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins; wherefore, a commandment I give unto you, that ye shall not purchase wine, neither strong drink of your enemies; wherefore you shall partake of none except it is made new among you; yea, in this my Father's kingdom, which shall be built up on the earth." This revelation is the authority the Church of Jesus Christ of Latter-day Saints has for using water instead of wine in the sacrament.
35. It must be remembered that this revelation was given before the church was organized; at that time there were a number who had been baptized, and who had children not old enough to be baptized, and had not yet been blessed of the elders. This commandment, therefore, was directed more especially to them, but applies, of course, to people placed in like circumstances. Subsequently, in November 1831, the Lord said: "Inasmuch as parents have children in Zion, or in any of her stakes which are organized, who teach them not to understand the doctrine of repentance, faith in Christ, the Son of the living God, and of baptism and the gift of the Holy Ghost by the laying on of hands when eight years old, the sin be upon the heads of the parents; for this shall be a law unto the inhabitants of Zion, or in any of her stakes when organized; and their children shall be baptized for the remission of sins when eight years old and receive the laying on of hands, and they shall also teach their children to pray and walk uprightly before the Lord." (Doc. and Cov. sec. lxviii:25-28.)
36. The term "elder" is both a general and a specific title. That is, it may be applied to an apostle or a seventy; as, for instance, in the revelation under consideration (Doc. and Cov. sec. xx), it is said: "An apostle is an elder," etc. We shall see also further on that it is the name of a specific office in the church; that ninety-six elders constitute a quorum; that they constitute a standing ministry in the stakes of Zion; and that they have authority to do all that is enumerated in the text above.
37. The closing phrases of paragraph 37, sec. xx; Doc. and Cov., are what Oliver objected to--"And truly manifest by their works that they have received of the Spirit of Christ unto the remission of sins."
38. Doc. and Cov. sec. xxviii
39. Doc. and Cov. xxviii, and sec. xliii:1-6
40. Doctrine and Covenants, sec. xxviii.
41. Doctrine and Covenants, sec. xxxvii.
42. Doctrine and Covenants, sec. xli.
43. Doctrine and Covenants, sec. lxviii.
44. Doctrine and Covenants, sec. cvii: 15.
45. Ibid, verse 20.
46. Ibid, verse 68.
47. Doctrine and Covenants, sec. lvii:17.
48. Doctrine and Covenants, sec. lviii: 15; 18. Ibid, sec. cvii: 72-75.
49. There are bishops holding different positions: Bishop Partridge was a general bishop over the land of Zion; while Bishop Whitney was a general bishop over the church in Kirtland, Ohio, and also over the eastern churches until afterwards appointed as presiding bishop. * * * There are also ward bishops, whose duties are confined to their several wards. * * * There are also bishops' agents such as Sidney Gilbert [he was Bishop Partridge's agent in Zion, Missouri], and others.--Items on Priesthood by the late President John Taylor.
50. Doctrine and Covenants, sec. lxviii: 17, 18.
51. Doctrine and Covenants, sec. lxviii: 20.
52. Doctrine and Covenants, sec. lxviii: 21.
53. And inasmuch as a president of the high priesthood shall transgress, he shall be had in remembrance before the common council of the church, who shall be assisted by twelve counselors of the high priesthood; and their decision upon his head shall be an end of controversy concerning him. (Doctrine and Covenants, sec. cvii: 82, 83).
54. Doctrine and Covenants, sec. lxviii: 19.
55. Doctrine and Covenants, sec. lxviii: 22-24.
56. Doctrine and Covenants, sec. lxxxiv: 112.
57. I think a careful reading of sec. lxviii of the Doctrine and Covenants, will justify this conclusion--that not only the office of presiding bishop of the church should be filled by the first-born of the sons of Aaron, but that the traveling and local bishops also, so far as can be, should be chosen from among the first born of the sons of Aaron. The following passage seems especially clear on the question: "There remaineth hereafter, in the due time of the Lord, other bishops to be set apart unto the church, to minister even according to the first; wherefore they shall be high priests who are worthy, and they shall be appointed by the first presidency of the Melchisedek priesthood, except they be descendants of Aaron, and if they be literal descendants of Aaron they have a legal right to the bishopric, if they are the first-born among the sons of Aaron." Sec. lxviii: 14-16.
58. Book of Ether, ch. xiii, and III Nephi, ch. xx.
59. Doctrine and Covenants, sec. xlv.
60. Doctrine and Covenants, sec. lii.
61. Doctrine and Covenants, sec. lvii.
62. Acts iv: 32.
63. The branch of the Church in this part of the Lord's vineyard [Kirtland], which had increased to nearly one hundred members, were striving to do the will of God so far as they knew it, though some had strange notions, and false spirits had crept in among them. With a little caution and some wisdom, I soon assisted the brethren and sisters to overcome them. The plan of "common stock," which had existed in what was called "the family," whose members generally had embraced the everlasting gospel, was readily abandoned for the more perfect law of the Lord, and the false spirits were easily discerned and rejected by the light of revelation.--Joseph Smith.--Millennial Star Supplement to vol. xiv, p. 56.
64. Doctrine and Covenants, sec. xli.
65. Doctrine and Covenants, sec. xlii.
66. Doctrine and Covenants, sec. xlii: 30,32.
67. Doctrine and Covenants, sec. xlii: 32.
68. In the very revelations in which the first instructions on the subject of consecration and stewardship are given the Lord says: "Let all thy garments be plain and their beauty the beauty of the work of thine own hands. * * * Thou shalt not be idle, for he that is idle shall not eat the bread nor wear the garments of the laborer." (Doc. and Cov., sec. xliii: 40,42). In a subsequent revelation, referring to the inhabitants of Zion who were living under this law of consecration, the Lord said: "And the inhabitants of Zion, also, shall remember their labors, inasmuch as they are appointed to labor in all faithfulness, for the idler shall be had in remembrance before the Lord." (Doc. and Cov., sec. lxviii: 30).
69. Doctrine and Covenants, sec. civ: 54,57.
70. Doctrine and Covenants, sec. lxii: 2,8.
71. Doctrine and Covenants, sec. civ.
72. Doctrine and Covenants, sec. li: 4, 5.
73. Doctrine and Covenants, sec. xlii: 33, 35.
74. Doctrine and Covenants, sec. civ: 70, 77.
75. "All children have claim upon their parents for their maintenance until they are of age. After that they have claim upon the church, or in other words, upon the Lord's store-house, if their parents have not wherewith to give them inheritances. And the store-house shall be kept by the consecrations of the church, and widows and orphans shall be provided for as also the poor." (Doc. and Cov., sec. lxxxiii: 4, 6.)
76. Sec. xlii: 53;54. And you are to be equal, or in other words, you are to have equal claims on the properties for the benefit of managing the concerns of your stewardships, every man according to his wants and needs inasmuch as his wants are just. (Doc. and Cov., sec. lxxxii: 17.)
77. Doctrine and Covenants, sec. li: 10, 13, also verse 18, which says the law laid down in verses 10, 13, shall be an example to all churches.
78. Doctrine and Covenants, sec. cv: 1, 5, also sec. lviii: 35, 36.
79. Doctrine and Covenants, sec. xlii: 39.
80. Doctrine and Covenants, sec. li: 3.
81. Doctrine and Covenants, sec. civ: 15-17.
82. Doctrine and Covenants, sec. cxix.
83. For a detailed account of this event and the causes leading up to it, see the author's work on the "Missouri Persecutions."
84. Doc. and Cov., sec. ciii.
85. Daniel Dunklin, governor of Missouri, agreed to call out the militia of the state and re-instate the exiles on their lands; but he claimed that he had no authority to keep a force under arms to protect them after they were restored. Hence the coming of Zion's camp to so strengthen the brethren that they could hold their own against the mob when once placed back in their homes.
86. Missouri Persecutions.
87. Doc. and Cov., sec. cv. The revelation was given on Fishing river, Missouri.
88. The corner stones of the Kirtland temple were laid on the 23rd of July, 1833.
89. Doc. and Cov., sec. cii:22.
90. Doc. and Cov., sec. cvii: 23-33.
91. Doc. and Cov., sec. cii: 30-32, also sec. cvii: 32.
92. Doc. and Cov., sec. cii: 26, 27.
93. Their names were Lyman E. Johnson, Brigham Young, Heber C. Kimball, Orson Hyde, David W. Patten, Luke S. Johnson, Wm. E. McLellin, John F. Boynton, Wm. B. Smith, Parley P. Pratt, Thomas B. Marsh, Orson Pratt.
94. Doc. and Cov., sec. cvii.
95. The circumstances under which this revelation (contained in section cvii, Doc. and Cov.) was given are highly interesting; they are as follows: On the afternoon of the 28th of March the twelve met in council and had a time of general confession. "On reviewing our past course," writes Orson Hyde and Wm. E. McLellin, clerks of the meeting, "we are satisfied, and feel to confess also, that we have not realized the importance of our calling, to that degree that we ought; we have been light minded and vain, and in many things done wrong--_wrong_. For all these things we have asked the forgiveness of our Heavenly Father, and wherein we have grieved or wounded the feelings of the presidency, we ask their forgiveness. The time when we are about to separate is near, and when we shall meet again, God only knows; we therefore feel to ask of him whom we have acknowledged to be our prophet and seer, that he inquire of God for us and obtain a revelation (if consistent) that we may look upon it when we are separated, that our hearts may be comforted. Our worthiness has not inspired us to make this request, but our unworthiness. We have unitedly asked God our Heavenly Father to grant unto us through his seer, a revelation of his mind and will concerning our duty the coming season, even a great revelation that will enlarge our hearts comfort us in adversity and brighten our hopes amidst the power of darkness." (Mill. Star, vol. xv, p. 245.) The revelation which was given in answer to this request is one of the most splendid contained in the Book of Doctrine and Covenants.
96. Doctrine and Covenants, sec. i: 38.
97. Doctrine and Covenants sec. cxxi:36.
98. Doctrine and Covenants, sec. cxxi: 41-44. These views from the revelations of the Lord to Joseph Smith are in strict accord with the teachings of Jesus Christ to the twelve apostles among the Jews. To them he said: "Ye know that the princes of the Gentiles exercise dominion over them, and they that are great, exercise authority upon them. But it shall not be so among you; but whosoever will be great among you let him be your minister; and whosoever will be chief among you, let him be your servant; even as the Son of Man came not to be ministered unto, but to minister, and to give his life a ransom for many." (Matt. xx: 25-28.) Peter, it would seem remembered the spirit of these instructions, as years afterwards we have him saying to those set to govern the churches: "Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage, but being ensamples unto the flock." (I Peter v: 2, 3.)
99. This it appears is the view Joseph Smith took of the subject. Replying to a question of Judge Stephen A. Douglas, how he governed so easily so large a people as the Saints were at Nauvoo, the prophet replied, "I teach them correct principles and they govern themselves."
100. In answering the question: was the priesthood of Melchisedek taken away when Moses died, the Prophet Joseph said: "All priesthood is Melchisedek, but there are different portions or degrees of it. The portion which brought Moses to speak with God face to face was taken away; but that which brought the ministry of angels remained." (Hist. Joseph Smith. See also Doc. and Cov., sec. cxii: 4, 5.)
101. The reasons for calling this division the Melchisedek priesthood are given in note 3, section ii of part iv.
102. The reason for calling the second division the Aaronic Priesthood is because it was a priesthood conferred upon Aaron, the brother of Moses, and his sons after him. It is a division of the priesthood which belongs of right to the house of Aaron. (See Doc. and Cov. sec. cvii: 13, 14.)
103. Doctrine and Covenants, sec. cvii: 18-19.
104. Doctrine and Covenants, sec. cvii: 20.
105. Doctrine and Covenants, sec. cvii: 21
106. Doctrine and Covenants, sec. cvii: 65-66.
107. Ibid, verses 91, 92.
108. It must be remembered by the student that apostles are also high priests. In fact the apostleship circumscribes all priesthood, hence it happens that some men who have not been directly ordained high priests, but who were apostles, have acted in the quorum of the first presidency of the church. Brigham Young did so.
109. Doctrine and Covenants, sec. cvii: 22.
110. Ibid, verse 91.
111. Doctrine and Covenants, sec. cvii: 23, 24, 32, 39, 58.
112. Doctrine and Covenants, sec. cvii:34.
113. Doctrine and Covenants, sec. cvii: 25, 26.
114. Up to the present date--1902--there have been one hundred and forty-three quorums of seventies organized. The Prophet Joseph Smith said that this choosing of seventies was to go on--if the labor in the vineyard required it--"even until there are one hundred and forty and four thousand thus set apart for the ministry."--Hist. Joseph Smith under date May 2, 1835.
115. Doctrine and Covenants, sec. cvii.
116. Doctrine and Covenants, sec. cvii: 38.
117. Doctrine and Covenants, sec. cvii: 27, 28.
118. Doctrine and Covenants, sec. cvii: 39, 41.
119. Doctrine and Covenants, sec. cxxiv: 91, 93.
120. Ibid, verse 124.
121. Doctrine and Covenants, sec. cxxiv: 133-136.
122. Doctrine and Covenants, sec. lxxxiv, verse 29.
123. Doctrine and Covenants, sec. cvii: 11.
124. Doctrine and Covenants, sec. cvii: 89.
125. Doctrine and Covenants, sec. cxxiv: 137.
126. Doc. and Covenants, sec. cvii: 89, 90. Ibid, sec. cxxiv: 140. For further information on duties of elders see sec. ii, part iv, of this work.
127. See sec. iii, part iv.
128. See sec. ii, part iv, under caption Priests for explanation of their duties and powers.
129. For explanation of the duties and powers of Teachers see caption Teachers, sec. ii, part iv.
130. For explanation of their duties see caption Deacons, sec. ii, part iv.
131. Doctrine and Covenants, sec. lxxxiv: 30.
132. Doctrine and Covenants, sec. lxxxiv: 29.
133. Doctrine and Covenants, sec. xx: 38, 59.
134. See caption High Priests this section.
135. See caption Elders this section.
136. See Bishopric, sec. iii, part iv.
138. See caption _Of the Duties of Officers, Priests, Teachers, Deacons_.
138. When the difficulty arises in a regularly organized ward the most suitable persons to engage in such business would be the teachers of the respective parties.
139. See on this method of settling difficulties Matt. xviii: 15, 17. Doctrine and Covenants, sec. xlii: 88-91. Book of Mormon, III Nephi, xii: 23,25.
140. Doctrine and Covenants, sec. iv: 8.
141. Doctrine and Covenants, sec. clv: 9.
142. See Section ii, Part IV, paragraphs 8, 9.
143. Guizot's Hist. Civilization.
144. Remarks of Disraeli on the formation of government in his Vindication of the English Constitution.
145. That is Part IV of this work.
146. Besides the classic, there was an English department that included a course in common and higher mathematics, geography, English grammar, reading and writing. Hebrew was taught by Professor Seixas, a Jew, and the elders made considerable progress in that language. These items are interesting as showing that "Mormonism" is not and was not even in the beginning of its career, opposed to education as many have claimed.
147. The prayer will be found in the Doc. and Cov. sec. cix. It was given by revelation to the prophet.
148. The shout of hosanna consists in the whole congregation shouting with all the strength of their voices--accompanying it with the waving of handkerchiefs--these words: Hosanna! Hosanna! Hosanna! TO GOD AND THE LAMB! AMEN! AMEN! AMEN! Those who have witnessed this shout of praise and gladness to God by a large congregation of saints, will never forget the power and heavenly influence that accompany it.
149. For the foregoing account of spiritual manifestations see Hist. Joseph Smith, Mill. Star, Vol. 15, pages 726-28.
150. Doc. and Cov. sec. cx.
151. Doc. and Cov. sec. cx.
152. Mal. iv: 5, 6.
153. Doc. and Cov. sec. cx.
154. See pages 371-97.
155. Book of Mormon, III Nephi xv: 12-20.
156. Book of Mormon, III Nephi xvi: 1-5.
157. II Esdras xiii.
158. Compare with Isaiah xi: 15, 16.
159. See prophecies quoted p. 368-9.
160. I do not state this date definitely because authorities differ in respect to it; some fixing it at 588, another at 590, and still others as in the text. The difference which is not material, arose no doubt from some giving the date at which the king of Babylon began his siege and others when it ended.
161. Fifty-six, according to some historians.
162. See Part I, p. 27.
163. Matt. xxiv: 2.
164. Deut. xxviii:15-68. The student should read this passage in Deuteronomy. It is without exception the most terrible warning and prophecy on record. Yet terrible as it is, it hath all overtaken Israel.
165. Amos ix: 9.
166. Jeremiah xxxi:10-12. See also verses 7, 8, 9.
167. Jeremiah xvi:14, 15.
168. See the verses preceding this quotation for an explanation of the time of this occurrence, Isaiah xi:1-10. This is one of the passages quoted to Joseph Smith by the angel Moroni, who said also that "it was about to be fulfilled." See Pearl of Great Price, p. 90.
169. Isaiah xi:10-12, 16.
170. Jeremiah iii:15-19.
171. Book of Mormon II Nephi x:7, 8. See also I Nephi x:14, II Nephi vi:8-11, and also Book of Jacob v. This last reference especially should be studied.
172. Doc. and Cov., sec. cxxxiii:25-35.
173. Doc. and Cov., sec. cxxxiii:32.
174. See page 321, this work.
175. See p. 321.
176. For the particulars of the persecution which resulted in the banishment of the Saints from that land, the student is referred to the author's work on the Missouri Persecutions.
177. Isaiah ii:23.
178. Jeremiah iii:14, 15.
179. Rev. xviii:4-8.
180. Eccl. xi.
181. The revelation was given March, 1830; Doc. and Cov. sec. xix.
182. Mark xvi:16.
183. The so-called early fathers of the church, Justin Martyr, Clement, of Alexandria, Tertullian and Cyprian, all taught that the fire of hell is a real material flame, and that the wicked were punished in it eternally. Augustine in the fifth century stated the same doctrine with great emphasis and argued against those who sought to modify it. (See Augustine's City of God. Part II, book xx, and xxi).Thomas Aquinas (A-kwi-nas) of the mediaeval school of theologians, rising head and shoulders above divines of his day, teaches in his Summa Theologia, that the fire of hell is of the same nature as ordinary fire, though with different properties; that the place of punishment though not definitely known is probably under the earth. He also taught that there was no redemption for those once damned, their punishment is to be eternal. Coming to more modern times, we read in the Westminster Confession of Faith--adopted in the seventeenth century by the Puritan party in England--the following on the subject (ch. xxxiii): "The wicked who know not God, and obey not the Gospel of Jesus Christ shall be cast into eternal torment and be punished with everlasting destruction from the presence of the Lord and from the glory of his power." Question twenty-nine of the larger catechism and the answer to it are as follows: "What are the punishments of sin in the world to come. Ans. The punishments of sin in the world to come are everlasting separation from the comfortable presence of God, and most grievous torment in soul and body, without intermission, in hell fire forever." The Westminster Confession and the large catechism are still the standards of the Presbyterian churches. Indeed the above expresses the orthodox Christian faith from the second and third centuries until the present time.
184. I Peter iii:18-21.
185. I Peter iv:6.
186. I Cor. xv:29.
187. Doc. and Cov. sec. cxxvii and cxxviii.
188. Rom. ii:6-12; I Cor. iii:8; II Cor. v:10; Rev. ii:23; xx:12.
189. St. John xiv:1-3.
190. An exception must be made in the case of the Roman Catholic Church. Catholics do not believe that all Christians at death go immediately into heaven, but on the contrary "believe that a Christian who dies after the guilt and everlasting punishment of mortal sins have been forgiven him, but who, either from want of opportunity or through his negligence, has not discharged the debt of temporal punishment due to his sin, will have to discharge that debt to the justice of God in purgatory." "Purgatory is a state of suffering after this life, in which those souls are for a time detained, which depart this life after their deadly sins have been remitted as to the stain and guilt, and as to the everlasting pain that was due to them; but which souls have on account of those sins still some temporal punishment to pay; as also those souls which leave this world guilty only of venial [pardonable] sins. In purgatory these souls are purified and rendered fit to enter into heaven, where nothing defiled enters." The quotations in the above are from Catholic Belief, by Bruno, D. D. of the Catholic church. As all works of the Catholic church accessible to me have nothing on the different degrees of glory, I conclude that Catholic teaching is that they who attain unto heaven are all equal in glory.
191. I Kings viii:27.
192. II Cor. xii:2-4.
193. I Cor. xv:40-42.
194. The circumstances under which the revelation was given are these: The Prophet Joseph and Sidney Rigdon were engaged in revising the Jewish scriptures. When they came to St. John, ch. v:29--speaking of the resurrection of the dead, concerning those that should hear the voice of the Son of Man and come forth, instead of reading in the text of our common English Bibles--"And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation," the following was given to them by the Spirit: "And shall come forth they who have done good in the resurrection of the just, and they who have done evil in the resurrection of the unjust." This reading of the passage caused them to marvel as it was given to them by inspiration; and while they pondered on this thing the Spirit of God enveloped them, and they saw the Lord Jesus Christ and those different glories which men will inherit, an account of which is given in the text. The vision is recorded in Doc. and Cov., sec. lxxvi.
195. "Servants of God, but not Gods nor the sons of God," remarks Apostle Orson Pratt in his foot note on the passage from which this is condensed. Doc. and Cov. sec. lxxvi:112.
196. Doc. and Cov., sec. cxxxi:1.
197. Doc. and Cov., sec. lxxvi.
198. Those desiring to verify the statements of the text will consult with care Heb. vi:4-8 and Doc. and Cov., sec. lxxvi:25-48.
199. It may sound like sacrilege in modern ears to speak of man becoming as God. Yet why should it be so considered? Man is the offspring of God, he is of the same race, and hath within him--undeveloped, it is true--the faculties and attributes of his Father. He hath also before him an eternity of time in which to develop both the faculties of the mind and the attributes of the soul--why should it be accounted a strange thing that at last the child shall arrive at the same exaltation and partake of the same intelligence and glory with his Father? If Jesus Christ, "being in the form of God, thought it not robbery to be equal with God" (Philippians ii:6), why should it be thought blasphemous to teach that man by faith and righteousness in following the counsels of God shall at last become like him, and share in his power and glory, being a God, even a son of God? I grant you the height from our present position looks tremendous; yet it is not impossible of attainment, since we have eternity in which to work. Stand by the cradle of a new-born babe and contemplate it. Within that little body of organized pulp--with eyes incapable of distinguishing objects; legs unable to bear the weight of its body--without the power of locomotion; hands over whose movements it hath no control; ears that hear but cannot distinguish sounds; a tongue that cannot speak--yet within that little helpless tabernacle what powers lie dormant! Within that germ in the cradle are latent powers which only require time for their unfolding to astonish the world. From it may come the man of profound learning who shall add something by his own wisdom to the sum total of human knowledge. Perhaps from that germ shall come a profound historian, a poet or eloquent orator to sway the reason and passions of men, and guide them to better and purer things than they have yet known. Or a statesman may be there in embryo; a man whose wisdom shall guide the destiny of the state, or perhaps with God-like power rule the world. If from such a germ as this in the cradle may come such an unfolding of power as we see in the highest and noblest manhood, may it not be, that taking that highest and noblest manhood as the germ, that from it may come, under the guiding hand of our Father in heaven, a still more wonderful unfolding, until the germ of highest and noblest manhood shall develop into a God! The distance between the noblest man and the position of a God is greater than that between the infant in the cradle and the highest development of manhood; but if so, there is a longer time--eternity--in which to arrive at the result; and a God and heavenly influences instead of the human parent and earthly means to bring to pass the necessary development.--Roberts.
200. Millennial Star, vol. xiv, p. 114.
201. On the 12th of July, 1843, at the request of Hyrum Smith, the revelation as now contained in the book of Doctrine and Covenants, was written from the dictation of the Prophet Joseph, by Elder William Clayton, at that time the Prophet's scribe. The same day a copy of the revelation was made for Bishop Newel K. Whitney by Joseph C. Kingsbury. Emma Smith, the first wife of the Prophet, obtaining the revelation as first written out by William Clayton, in a moment of jealousy destroyed it. Bishop Whitney's copy, however, was preserved and from it the revelation, now in the Doctrine and Covenants, was printed. It will be observed by the student from the revelation itself that the principle of plural marriage was known and practiced before the writing of the revelation on the 12th of July.
202. For a full account of this terrible tragedy the student is referred to the Life of Joseph Smith by Geo. Q. Cannon, ch. lxvi; and the Life of John Taylor, ch. xiii, xiv, xv.
203. Heb. ix:16, 17.
204. The subject of "Succession in the Presidency of the Church," is a subject of deep importance, and those who desire to enter minutely into the consideration of it should consult the author's work of that title, a book of 120 pages.
205. President Brigham Young was born in Whitingham, Windham county, Vermont, June 1, 1801. He was baptized into the Church April 14th, 1832, and immediately afterwards ordained an elder.
206. The first anti-polygamy law was approved July 1st, 1862.
207. "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof."--Amendments to the Constitution, Article I.
208. Acts i:9-11.
209. Matt. xvi:27.
210. I Thess. iv:14-17.
211. II Thess. i:7-10.
212. Luke xii:40. II Peter iii:10. Doc. and Cov., sec. xlix:6-7.
213. Doc. and Cov., sec. lxxxviii:78-92.
214. Doc. and Cov., sec. lxv.
215. Ibid.
Index
Abraham, Book of, 393, 398. Actors in Christ's Crucifixion, Fate of, 58. Adam, Fall of, 83. Agitation, Religious in N. Y., 276, Albert, Archbishop of Mentz, 212. Alva, Duke of, 257. America, Discovery of, 269, 270. " Influence of on liberty, 263. " Catholics seek liberty in, 264 Anarchy, Reign of, 200. Announcement, Angelic, 12. Anti-Christ, Rise of foretold, 193. Apostasy--see Part II. " in days of apostles, 154. " admitted by Christian writers, 189. " predicted in scriptures, 192, 196. Apostles, Twelve, 45. " a second time succeed to presidency, 404. " equal in authority with first presidency, 344. " Quorum filled, 70. " Quorum of Twelve succeed to presidency, 402. " Twelve organized, 336. " Traveling, presiding high council, 343. Associations, Primary, 352. Athanasius, 172. Atonement, a mystery, 98. " Pact of, 86, 87. " Love of God in, 89. " Mercy and Justice of, 87. " of Christ voluntary, 88. " universal in application, 98. Augsburg, Confession of, 220. Augustus, 12, 31. Aurelius, Marcus, 115. Authority from God needful, 101.
Bartholomew's Eve, St., Massacre on, 267. Baptism, 128. " Form changed, 129. " Manner of, among Nephites, 136. " Of, 302. " of children, 130, 136. " Of the manner of, 303. " symbol of burial and resurrection, 135. Baptist, John, restores Aaronic Priesthood, 297.
Bethlehem, 11. Bible corrupted, 65. Bishopric, Powers of, 317. Bishops, Equality among changed 141, 142. " Pirst in the Church, 316. " Local or Ward, 319. " Manner of electing, 140. " Objections to, 145. " of Constantinople, 149. " Presiding, 318. " Pre-eminence of Roman, 144, 146, 150. " Traveling, 319. Blasphemy, 52, 57. Boleyn, Anne, 259. Bull of Excommunication burned, 215, 225.
Cajetan, Cardinal Thomas, appointed to hear cause of Luther, 212. Cajetan urges Luther's excommunication, 215. Calvin, John, 266. " Spread of his doctrine, 254. " Views on church government, 253. " Views on eucharist, 254. Ceremonies, Addition to, 128. Charles V, Emperor Germany, 215. " annuls edict of Worms and Augsburg, 221. " decides against Protestants, 221. " rupture with pope, 218. Christian III of Denmark regulates religious affairs of his kingdom, 257. Christians, Unwise Zeal of, 123. Christiern II, King of Sweden and Denmark, 255. " Banished from Denmark, 256. " driven from Sweden, 255. " Invites Reynhard, Carlstadt and Luther to Denmark, 256. Church, The, 92, " A corrupt, 244. " Attempt to reorganize Nephite, 200. " Anti-Christian Nephite, 198. " Condition of, 2d century, 114. " Condition of, in 4th century, 184. " Condition of, in 5th century, 185. " Condition of, subsequent to 5th century, 187. " Condition of, in 10th century, 188. " Conferences of, 354. " destroyed, 189. " Distinct Protestant, founded, 218. " Division of, 9th century, 151. " Early decline of, 155. " Establishment of, by apostles, 139. " Government of, modeled on plan of civil government, 143. " government, opinions on, 99. " government, Reflections on, 355. " Growth and present condition of, 409. " Immoral condition of, 184. " in America, 64, 96, 97. " Judiciary system of, 352. " members of, Duties of, 304. " Nephite, 198. " Officers, divinely called, 95. " Organization of by Joseph Smith, 299. " organization not perpetuated, 139. " Progress of, under Constantine, 121. " The, what it is, etc., 341. " Territorial divisions of, 349. Clement VII proposes council in Italy, 222. " rupture with Charles V, 218 " succeeds Hadrian VI, 217. Clergy, Celibacy of, 183. Commerce, afterwards Nauvoo, 393, 398. Conferences appointed, 306. " The first, 308. Confirmation, Manner of, 303. Consecration, Law of, 322. Constantine, 119, 120, 121. " Friendliness to Christians, 120. Constantinople taken by Turks, 206. Cornelius, 76. Councils, Attempt to settle difficulties by, 244. " Desire for general, 213. " Difficulty of locating one, 222. " General, appeal to, 212. " High, Different kinds, 335. " " Fair dealing in, 338. " " how organized, 334. " " Just judgment in, 339. " " Order in, 338. " " organized, 333. " " Standing, The, 335. " " Temporary, 336. " " Traveling. The, 335. " Nicene, The, 171. " Rise of, 142. " Trent, The, of, 223, 227. " Usurpations of, 155. Cowdery, Oliver, one of the three witnesses, 284. " involved in errors, 309. Cross, Luminous, 119, 124. Crucifixion, 55. Crusades, Influence of the, on liberty, 207. Cumorah, Treasures of, 283. " Description of, 286. Cyprian, 149, 156.
Darkness, Age of, 205. " Three hours', 55, 58. Deacons, Duties of, 306. " Quorums of, 348. Dead, Baptism for, 381, 390. " Salvation for, 377. Diet at Augsburg, The, 220. " Spire, The, 219. " Worms, The, 215, 216. Diocletian, 117, Distinctions, Class, among Nephites, 198. " Revival of, 199. Dispersions, Miscellaneous, 367. Dispensation of Fullness of Times, " Preparation for opening the, 266. " Meaning of, 275. " Character of, 409. Domitian, 110, 111. Duties of deacons, 306. " elders, 305. " members, 304. " priests, 306. " teachers, 306.
Eckius, John, theologian of Ingolstadt, 212. " Discussion with Carlstadt, 215. " Discussion with Luther, 213. Edicts of Severus, 113. Elders, Duties of, 305. " Quorums of, 347. Elias, Appearing of, 360. Elijah, Appearing of, 360. Eucharist--see Sacrament. Events, Chronological order of, neglected, 49. " Order of, 47. Excommunication, Manner of, 162.
Faith, Catholic, Rule of, 242. Far West, Founding of, 392. Fear, Political, 51. Feudalism, Breaking up of, 207. Frederick, Elector of Saxony, 215. " Death of, 218. " Duke of Holstein and Sleswick succeeds Christiern II of Denmark, 256. " Gives religious liberty to Denmark, 256. Free will, Discussion on, 213.
Gamaliel, 73. Gathering, first command to gather, 316. " Object of, 372. Gentiles, Gospel taken to, 76. George, Duke of Saxony joins in demand for general council, 213. " at the discussion between Luther and Eckius, 215. " on the corruptions of the church, 225. Gifts Spiritual, 92. " Decline of, 161, 176. " On continuance of, 175. Glory, different degrees of, 382. " Celestial, The, 384. " Terrestrial, The, 385. " Telestial, The, 385. " Degrees within the three great divisions, 386. " Progress within degrees of, 387. God, Appears to Joseph Smith, 278. " Arian theory of, 171. " Christian doctrine respecting, 164. " Existence of, 301. " Form of, etc., 279. " Immateriality of, 173. " Orthodox view of, 170. " Sabellian theory of, 170. Godhead, Oneness of the, 173. " Illustration of, 176. " Man may attain unto, 395. Gods, Heathen, 21. Gospel, supplants the law, 44. " Spread of, 77. " Messiah, author of, 177. " Fragmentary histories of, 65. " Moral precepts, Departure from, 180. Government, Helps in, 351. " Roman, 24. Grace, Catholic view of, 233. " Controversy on, 230. " Facts which enter the question of, 231. " Falling from, 302. " Pelagian view of, 233. " Protestant view of, 233. Gregory VII, 205.
Harris, Martin, one of the three witnesses, 284. Henry IV, Humiliation of, 205, 224. Henry VIII, of England, champion Roman church, 258. " Marriage to Catharine of Aragon, 258. " Divorce of, 259. " Rupture with pope, 259. Hermit, Peter the, 207. Herod, Antipas, 38, 41. " the Great, 13, 17. Herodias, 38. Hosanna, Shout of, 359. House of the Lord, All nations to flow unto the, 374. Huguenots, Character of the, 255.
Immaterialists, Atheists, 178. Indulgences, Nature of, 209. " Origin of, 209. " Position of Catholic church respecting, 230. " To be accompanied by reformation, 238. " Traffic in, 210. Interpretation of Bible, Private, 243. " Private, effects of, 246. Israel, Blood of, sprinkled in all nations, 367. " Captivity of, 363. " Enslaved, 363. " Latter-day Saints of, 375. " Miscellaneous Dispersion of, 367. " Revolt of Ten Tribes of, 363. " Scattering of, 365. " Settlement of, in Canaan, 373. " The gathering of, 368. " Ten tribes of, preparatory work to their return, 370. " Who are, 362.
Jealousy, Religious, 51. Jesus Christ, Appearance among Nephites, 62. " Appears to Prophet Joseph and Oliver Cowdery, 278, 360. " Ascension, 62. " Baptism of, 37. " Before Pilate and Herod, 54. " Betrayal of, 53. " Birth of, 11, 16. " Burial of, 56. " Charges against, 52. " Childhood of, 34, 39. " Common people hear, 51. " Crucifixion of, 55. " Defense of, 57. " Divinity of, 47. " Doctrines of, 43. " Manner of Teaching, 48. " Ministry of, 43. " Mission of, 83, 301. " Resurrection of, 60. " Temptation of, 43. " Trial of, 53. " Jews, Judgment upon, 107. " State of, 26. " John, The apostle, 196. " John, the Baptist, 35. " Martyrdom of, 38. " Mission of, 36. " Restores Aaronic Priesthood, 296, 311. " Was he Elias, 40. Joseph, husband of Mary, 11. John, Prince, succeeds Frederic the Wise, 218. " signs the Augsburg confession, 220. Judah, Final overthrow of, 373. " Kingdom of, 394. Judas, 52. Judgment, eternal, Christian dogma of, 378. " True doctrine of, 378. Justification by faith, Luther on, 234, 239. " Catholic church on, 237. " Evil results of, 239. " and sanctification, 302.
Keys of former dispensations restored, 360. Kirtland, Breaking up at, 392. Knight, Joseph, 307. " Newel, 307. Knox, John, Scotch reformer, 261. " sent to galleys, 261. " his work in Scotland, 262.
Law added to gospel, 45. Learning, Revival of, 205. Leo X, indifference to German agitation, 211. " Luther's appeal from, 212. " Death of, 217. Liberty, Religious, secured, 223. " " secured by U. S. Constitution, 270. Life, Double rule of, 180. " Origin of false idea of moral, 181. Literature, Greek, Influence of, 224. Logos, Plato's, 169. " in Trinity, 170. Lying accounted a virtue, 183. Luther, Martin, Birth of, 208. " at Wartburg, 217. " before Diet at Worms, 215. " burns pope's bull, 215, 225. " Character of, 226. " Danger of doctrine, 236. " Death of, 222. " Fundamental doctrine of, 234. " excommunicated, 215, 226. " his answer to Diet, 216. " Mischief of doctrine, 235. " on Indulgences, 224. " Preaching of, 208. " visits Rome, 208.
Magi, 13. Man, Creation and Fall of, 301. Manifesto, discontinuing plural marriage, 407. Marriage, Celestial, introduced, 394. " Covenant, Eternity of, 394. " Establishment of plural, 396. " Plural, 394. " " Discontinued, 407. " " Enactments of Congress against, 405. Martyrdom of the prophets, 401. Martyrs, Christian, 124. " " Worship of, 161. Mary Magdalene, 61. Mary, the mother of Jesus, 11. Mass, Institution of, 133. Matthias, 70. Maximilian I, Emperor of Germany, 212. Melanchthon, Philip, drafts religious formula, 218. " drafts Augsburg Confession, 220. Messiah — see Jesus Christ. Metropolitans, Origin of, 142. Ministry, Commencement of, 307. Miracle, First in the Church, 307. Mission, First, to Lamanites, 315. Missouri, Character of old settlers, 338. " Saints expelled from, 392. " Western, 327. Mormon, Book of, 280. " " Analysis of, 286. " " Means of testing truth of, 292. " " The Prophet Joseph's first view of, 283. " " Translation and publication, 283. Moroni, Ancient Prophecies quoted by, 281. " Description of, 285. " Fourth appearance of, 282. " First visit to Joseph Smith, 280. " Warning to Jos. Smith, 282. Moses, Appearing of, 360. Mysteries, Pagan, 22.
Nazareth, 35, 39. Nature, Convulsions of, 58. Nero, 109, 112. Nephites, Destruction of, 200. Nuremberg, The truce of, 221. Nauvoo, The rise of, 393, 398.
Opposition, Rise of, 72. Officials, Church, Corruption of, 143. Ordinances, Outward, 127. Organizations, Rerival of secret, 199.
Paganism, Mysteries of, 22, Pagans, Accusations of, 127. Partridge, Edward, appointed bishop, 316. Passover, 34, 39. Patriarchs, Duties and callings, 345. Paul, 75, 80. " prophesies of apostasy, 194. Paul III succeeds Clement VII, 222. " calls Council of Trent, 222. Pentecost, 71, 79. Perdition, Sons of, 388. Persecution, First, 75. " among Nephites, 198. " Early church, 353. " End of Pagan, 119. " in Jackson County, Mo., 330, 338. " of Christians by Jews, 105. " " Romans, 107. " second century, A, 123. " under Aurelius, 115. " under Severus, 115. " under Trajan, 116, 123. " under Diocletian, 117. Petri, Olaus, 255. " Discussion with Gallius, 256. Pharisees, 27. Philip II of Spain, 257. Philosophy, Gnostic and New Platonic, 166. " Modes of life to which it led, 168. " Pagan, mixed with Christian religion, 163. Pilate, 54. Pioneers, Arrival of, in Salt Lake Valley, 403. Polycarp, 115, 122. Popes, Absolute power of, 157. " Character of language used by, 158. " Supremacy of, discussed, 214. " Rise of temporal power of, 153. Predestination, Luther on, 234. " Melanchthon on, 235. " Effect of, on the mind, 239. Presbyterian form of church government, 253. Presidency, First, reorganized, 403. Priesthood, Nature of, 340. " Aaronic, Restoration of, 296. " Spirit of government by, 340. " Sphere of Aaronic, 326. " Time of restoration of Melchisedek, 311. Priests, Duties of, 306. " High, Duties, Powers, 346. " Quorums of, 348. Prophecies on gathering of Israel, 368. " quoted by Moroni, 281. Protestant, Confession of Faith, 220. " Origin of name, 219. " objection to Catholic abuses, 220. " Reverses of, 222. " Victory of, 223. Punishment, Eternal, Sectarian dogma, of, 378, 389. Puritans Character of, 269. " Intolerance of, 264. " not satisfied with reformation, 260. Rebellion, Luther's, 242. " Revolution, not, 244. Reformation, Catholic view of, 245. " in Switzerland, 252. " in France, 255. " in Sweden, 255, 267. " in Denmark, 256, 268. " Motives back of, 249. " Reproach of, 250. " Revolution, not, 246. " True cause of, 245, 249. Reformers, Divisions among, 250. " The error of, 248. Relatives of Jesus, 111. Resurrection, 60. Rigdon, Sidney, accepts gospel, 315. Rites, Pagan, joined to Christian, 137.
Sacrament, 52. " Administration, Manner of 134, 304. " Corrupted, 132. " Suppression of half, the 134. " Views of Calvin and Zwingle on, 254. Sadducees, 27. Saints, Latter-day, added to Church title, 299. " Errors of, 309. " Expulsion of from Illinois, 402. " Expulsion of, from Jackson County, Mo., 330. " Flight of, to the west, 402. Salvation, Conditions of, 91. " General, 84. " Individual, 89. Samaritans, 29, 365. Sanctification, 302. Sanhedrim, 32. Schools, Sunday, 351. Scripture, Missing parts of, 66. Sects, Multiplication of, 248. Serfdom, Release of masses from, 206. Seventies, 46. " Nature of calling, etc., 344. " Organization of, 337. " Presiding quorum of, 344. Sign of dove, 42. Signs of Christ's birth, 13. Smalcald, League of, 221. Smith, Joseph, Birth and parentage of, 275. " first prayer and vision, 277. " martyrdom of, 401. " name foretold, 285. Societies, Female Relief, 351. Spirits in prison, Preaching to, 379. " Messiah preaching to, 390.
Tacitus, 109. Taylor, President John, 404. " " Description of, 415. Teachers, Duties of, 306. " False, to arise, 192. " Quorum of, 348. Temple, Kirtland, The, 358, 361. " Manifestations in, 359. " Salt Lake, Laying capstone of, 408. " Site of, in Jackson Co., 327. Temporal affairs, 74. Temptations, Order of, 47. Tetzel, John, his connection with indulgences, 211. " Luther's assault upon, 211. " Character of, 225. " Death of, 230, 239. Toleration, Heathen, 21. Traditions, 67. Trajan, 116. Trent, Council of, 223. " Pestilence at, 227. Tribes, Ten, depart for north, 373, " lost, 363. " Return of, 368, 374. " Revolt of, 363. Trinity, Doctrine of the, 302.
United States government, Hand of God in establishment of, 271. Urban II favors crusades, 208.
Vasa, Gustavus, king of Sweden, 255. Vision at first Conference of the Church, 312. " Importance of Joseph Smith's first, 278. " Joseph Smith's first, 277. Voice of God and of the people in Church government, 300.
Wards, how organized, 350. Whitmer, David, one of the Three Witnesses, 284. Whitnev, Newel K., appointed Bishop, 316, 326. Witnesses, Three, 284. Woodruff, President Wilford, 405. " issues Manifesto, 407. " lays capstone of Salt Lake Temple, 408. Works, Good, Luther on, 234. " Catholics trusted in, 237. World, Condition of, etc., 20. " Pagan, Arraignment of, 23. " State at Christ's birth, 24. Worship, on Sunday, Reason why, 135. " Description of, 135. " of martyrs, 161, 175. " Simplicity of, changed, 160. Wycliffe, John, English reformer, 259, 268.
Y. M. and Y. L. M. I. A., 351. Young, Brigham, Birth, etc., 403. " Character of, 415. " chosen President of the Church, 403.
Zion, Location of, etc., 320, 326. " Camp of, 331. " Stakes of, 349. Zwingle, birth, teaching, death, 252. " recognized gradation in Church officers, 252. " views on eucharist, 254. " views on predestination, 254.
Transcriber's Note
Various spelling and punctuation errors in the original print edition have been corrected as seemed reasonable. This ebook was developed using scans available at https://archive.org/details/outlinesofeccles1902robe.