HISTORY
OF THE
CHURCH OF JESUS CHRIST
OF
LATTER-DAY SAINTS
Period I.
History of Joseph Smith, the Prophet.
By Himself.
Volume II.
An Introduction and Notes
By
B. H. Roberts.
Published by the Church
Deseret News,
Salt Lake City, Utah.
1904.
Table of Contents.
Volume II.
Introduction.
Summary Review of Volume One.
The Expedition of Zion's Camp.
First Educational Movement of the Church.
Organization of the Foreign Ministry.
Restoration of the Keys for the Gathering of Israel.
The Spirit of Gathering on the Jews.
Elijah's Mission.
Calamitous Events.
Chapter I.
The Year Eighteen Hundred and Thirty-Four--Affairs in Zion and Kirtland.
Condition of the Saints in Missouri.
Excommunication of Wesley Hurlburt.
Mob Threats at Kirtland.
A Prayer.
Efforts of Sectarian Priests Against Restoration of Exiles.
The Elders of the Church in Kirtland, to their Brethren Abroad.
Prayer of the First Presidency.
Preparations for Returning Exiles to Zion.
Conference of High Priests and Elders at New Portage.
Order in Ancient Councils.
Responsibility of Those who Sit in Judgment.
The Prophet's Predicted Triumph.
Trial of Martin Harris.
Trial of Leonard Rich.
Chapter II.
Organization of the High Council--First Cases Before the Council.
Minutes of the Organization of the High Council of the Church.
Supplementary Proceedings in the Organization of the High Council.
{IV} First case before the High Council.
Letter from Ezra Thayer to the President of the High Council.
Minutes of the High Council.
Chapter III.
The Cause and Object of the Jackson County Persecution--The Prophet's
Mission Through Western New York.
Revelation.
Arrival of Delegation from the Church in Missouri.
Minutes of Council Meeting.
The Prophet Seeks Volunteer to Redeem Zion.
Cheering Words.
Letter from John. F. Boynton from Saco, Maine.
Incidents in the Prophet's Journey Through Western New York.
The Conference at Avon, Livingston County, New York.
Chapter IV.
Trial and Conviction of Hurlburt--Efforts in Behalf of the Redemption
of Zion--Dissolution of the United Order of Zion and Kirtland.
The Whipping of Ira J. Willis.
The Trial of "Doctor" Hurlburt for Threatening the Prophet's life.
Minutes of Council.
Special Prayer.
Letter from Presidency to Orson Hyde.
Judgment Against Hurlburt.
Dissolution of the United Order in Kirtland.
Deliverance of Zion Considered.
An Assault Thwarted by the Spirit.
An Occasion of Prayer and Blessing.
Minutes of Conference.
Return of Prophet and Party to Kirtland.
Revelation to Joseph Smith, Jun., Concerning the Order of the Church
for the Benefit of the Poor.
Chapter V.
Zion's Camp--Its Journey From Kirtland to Missouri.
Aid for the Redemption of Zion.
Gathering of Zion's Camp at New Portage.
Letter from W. W. Phelps from Liberty.
Minutes of Conference of the Elders.
{V} Departure of the Prophet from Kirtland for Missouri.
Organization of Zion's Camp.
The March of Zion's Camp.
Incidents in Zion's Camp.
Delegation from Dayton.
The Camp Enters Indiana.
Difficulties Within the Camp.
Spies from the West in the Camp.
Indianapolis Incident.
A Jackson County Spy in Camp.
Precept vs. Example--A Lesson.
A Call to Arms.
Angels Attend the Camp.
Camp Diversions.
Proposition to Divide Jackson County between Saints and the Mob.
Letter from Brethren in Clay County to Daniel Dunklin.
Passage of Camp through Springfield, Illinois.
Arrival at Jacksonville, Illinois.
A Puzzling Religious Service.
The Finding of Zelph.
A Prophecy.
Proposition of Col. Ross.
Report of Luke S. Johnson.
A False Alarm.
Chapter VI.
Zion's Camp in Missouri--Letters of Governor Dunklin and Others.
Letter from Elders in Clay County to Governor Dunklin.
Copy of Letter from Daniel Dunklin to Col. J. Thornton.
Arrival of Camp at Salt River.
Arrival of Hyrum Smith and Lyman Wight.
Messengers Sent to Governor Dunklin.
Letter from Daniel Dunklin to W. W. Phelps et. al.
Letter from John F. Ryland to A. S. Gilbert.
Departure of Camp from Salt River.
Reproof of Williams and Orton Enemies Eluded.
Letter from Elders to Judge Ryland.
Letter from the Elders to Messrs. Doniphan and Atchison.
Chapter VII.
Zion's Camp in Missouri--Efforts at Arbitration--The Word of the Lord.
Gov. Dunklin Refuses to Reinstate Saints on their Lands.
Arrival of Bishop Partridge in Camp.
{VI} The Camp Crosses Grand River.
Martin Harris Trifles with a Promise of God.
Important Meeting at Liberty Court House.
Proposition of the People of Jackson County to the Mormons.
Stirring Incidents at the Liberty Meeting.
Answer of the Mormons to the Proposition of the People of Jackson
County.
Reflections on the Jackson County Proposition.
A Mobber's Threat and God's Vengeance.
Incidents of Insubordination in the Camp.
The Prophet's Illness.
The Prophet's Anxiety for the Safety of the Camp.
Threats of the Mob.
A Timely Storm.
Care of Arms During the Storm.
The Visit of Col. Sconce to the Camp.
Cholera Breaks Out in the Camp.
Letter from Brethren in Clay County to Committee of the Jackson Mob.
Visit of Clay County Sheriff to the Camp.
Revelation given on Fishing River, Missouri, June 22, 1834.
Chapter VIII.
Zion's Camp Disbanded--An Appeal.
Reply of Brethren to Committee of the Jackson Mob.
Cholera in the Camp.
Zion's Camp Disbanded.
Letter from the Prophet to Messrs. Thornton, Doniphan and Atchison.
Fear of the Cholera.
First Victims of the Cholera.
Letter from the Elders to Governor Dunklin.
Death of Algernon Sidney Gilbert.
Letter from Chairman of Jackson Mob Committee to Amos Reese.
List of the Victims of Cholera.
The Prophet in the Goodly Land.
Gillium's Communication.
Proposition of the Mormons.
Organization of the High Council in Missouri.
Members of the Camp Discharged.
Instructions to the High Council.
The Missouri Presidency and High Council.
Blessings.
Sundry Items Determined by the High Council.
An Appeal.
{VII}
Chapter IX.
Return of the Prophet to Kirtland--Sundry Events in Missouri.
The Prophets Return to Kirtland.
Letters from John Corrill to Samuel C. Owens, Esq., and Col. Thos.
Pitcher.
Assembling of the High Council in Missouri.
The Counsel of David Whitmer.
Proposition of W. W. Phelps.
Charges Against Samuel Brown.
Letter of Appointment to the Elders.
Arrival of the Prophet in Kirtland.
Charges Against the Hulet Branch.
Testimony Against the Hulet Branch.
Decision of the Council in the Hulet Branch Case.
Elders Sent Forth to Preach.
The Case of William Batson.
Chapter X.
Charges Against the Prophet on his Return From Zion's Camp
Expedition--Trial of Elder Sylvester Smith.
Minutes of a Council Held at Kirtland, August 11, 1834.
The Prophet Reports His Vindication to the Elders in Missouri.
The Plague of Cholera in Cleveland.
Affairs in Missouri--Hulet Branch Troubles.
Charge Against Lyman Wight.
Resolutions of Vindication.
Sylvester Smith Refuses to Accept the Decision of the Council.
Formal Trial of Sylvester Smith.
Chapter XI.
A Moment's Peace--Council Meetings in Ohio and Missouri.
Temporary Peace.
The Prophet as Foreman.
Message to William Cherry.
Covenant of Edmund Bosley.
Minutes of a Conference of Elders at New Portage, Ohio, held Sept. 8,
1834.
Letter Written according to Instructions of Conference to Joseph B.
Bosworth.
Extracts from the Minutes of the High Council of Zion, Assembled in
Clay County, Sept. 10, 1834.
Minutes of High Council at Kirtland, Sept. 24, 1834.
{VIII}
Chapter XII.
Change in Church Periodicals--The Covenant of Tithing--Close of the
Year 1834.
"Messenger and Advocate" Founded.
The Prophet's Labors in Michigan.
Preparation of the School of the Elders.
Strenuous Life of the Prophet.
Letter Sent to George Jones, Brownhelm, Ohio, by Orders of the High
Council.
Revelation given November 25, 1834.
Letter from Hon. J. T. V. Thompson to W. W. Phelps.
Governor's Message to the Jackson People.
Minutes of Council Meeting Held at Kirtland, Nov. 28th.
Letter from Alvah L. Tippets to the Prophet.
The Covenant of Tithing.
A Prayer.
A Prophecy.
School at Kirtland for the Elders.
Oliver Cowdery Ordained an Assistant President.
Thanks to Governor Dunklin.
Revived Hopes.
Letter from W. W. Phelps to Esquire Thompson.
Thompson and Atchison Promise Assistance.
Chapter XIII.
The Lectures on Faith--Twelve Apostles Chosen and Ordained.
The Lectures on Theology.
Brethren Moving West Halted at Kirtland.
Minutes of the Meeting at which the Twelve Apostles were Chosen,
Ordained and Instructed.
Names of Zion's Camp.
Women in Zion's Camp.
Children in Zion's Camp.
Apostolic Charge given by Oliver Cowdery to Parley P. Pratt.
General Charge to the Twelve.
Important Item of Instruction to the Twelve.
Report of the Kirtland School.
Chapter XIII--2. [1]
The Organization of the Seventies--Blessing of the Faithful Elders and
Saints.
The Calling of Seventies.
Names of President and Members of First Quorum of Seventies.
The Prophet's Remarks on the Sacrament.
More Ordinations.
The Blessing of those who Assisted in Building the House of the Lord at
Kirtland.
{IX}
Chapter XIV.
The Great Revelation on Priesthood.
Minutes of a Meeting on the Twelve.
Revelation on Priesthood.
Chapter XV.
The First Mission of the Twelve.
Close of the Elders' School.
Public Discussion at Huntsburg.
Minutes of Conference held at Freedom, N.Y.
Minutes of Conference of the Twelve and the Seventy.
Meeting of the Twelve.
Minutes of a General Council of the Priesthood.
Items of Instruction to the Twelve and the Seventy.
The First Mission of the Twelve.
The Conference at Freedom.
Chapter XVI.
Progress of Affairs at Kirtland--Discovery of the Book of Abraham.
Change of Editors for the "Messenger and Advocate."
The "Northern Times."
Minutes of Conference held at New Portage, June 6th.
Instructions of the Prophet to the Elders and Saints in Missouri.
Letter from Thomas Shaw to the "Saints of the Most High."
The Mission of Mr. Hewitt.
Letter of W. W. Phelps to the Rev. Mr. Hewitt.
The Indifference of Mr. Hewitt.
Subscriptions for the Temple.
Conference in Canada.
Michael H. Chandler and the Egyptian Mummies.
The Case of Michael H. Barton.
The Writings of Abraham and Joseph.
Edmund Bosley Tried for Breaking Covenant.
Chapter XVII.
Sundry Council Meetings in Vermont, Ohio, and New York.
Minutes of the Vermont Conference.
The Prophet at Work on the Book of Abraham.
{X} Minutes of the High Council at Kirtland.
Minutes of the Massachusetts Conference.
Blessing the "Sons of Zion."
Minutes of the High Council.
Chapter XVIII.
The Book of Doctrine and Covenants Presented to the General Assembly of
the Priesthood and the Church.
Testimony of the Twelve Apostles to the Truth of the Book of Doctrine
and Covenants.
Article on Marriage.
Of Government and Laws in General.
Chapter XIX.
The Prophet's Return from Michigan to Kirtland--His Address to the
Elders of the Church.
Minutes of the High Council at Kirtland--trial of Almon W. Babbitt.
Conference at Saco, Maine.
Return of the Prophet to Kirtland.
John E. Page.
Conference at Farmington, Maine.
The Prophet's Letter to the Elders.
Chapter XX.
Sundry Affairs at Kirtland--The Pledge to Redeem Zion.
Conference at New Portage.
Provisions Made for Remunerating the Patriarch.
Oliver Cowdery Appointed Church Recorder.
Agents for the "Literary Firm" of the Church Appointed.
The Trial of Elder Henry Green--Sidney Rigdon, Oliver Cowdery and
Frederick G. Williams, Presiding.
Minutes of a High Council held in Kirtland, Sept. 19, 1835--Trial of
Elder Jared Carter.
The Prophet Seeks for Blessings.
Delight of the Prophet in Being Honest.
Rejoicing with Brethren Bound for Zion.
Covenant to work for the Redemption.
Chapter XXI.
Incidents From the Prophet's Experience in Kirtland and Vicinity.
Return of the Twelve.
Minutes of the High Council at Kirtland--Trial of Gladden Bishop.
{XI} The Authority to which the Twelve are Amendable.
Trial of Lorenzo L. Lewis.
Trial of Elder Allen Avery.
The Prophet on the Part of the Accused.
The Prophet Learns the Principles of Astronomy as Understood by Abraham.
Charges Against the Goulds.
The Prophet's Journey with John Corrill.
The Prophet's Meeting with the Twelve.
A Timely Loan.
Illness of Joseph Smith, Sen.
The Prophet's Blessing on Bishop Whitney.
Translation of the Writings of Abraham Begun.
The Prophet's Care of his Father.
Baptism of Ebenezer Robinson.
The Book of Abraham.
Prayer for Special Blessings.
Meeting in Kirtland.
Trial of Samuel H. Smith for Neglect of Military Duty.
A Prayer and Promise.
Warren Parrish Becomes the Prophet's Scribe.
Trial of David Elliot.
The Visit of Bishop Whitney's Parents to the Prophet.
Of Debates in Council.
Hopes for Zion's Redemption.
Disorder in a Council Meeting.
A Methodist's Inquiry into Conditions at Kirtland.
William Smith's Self-justification.
Hyrum Smith as Peacemaker.
The Rebellion of William Smith.
Visit to Shadrach Roundy.
Chapter XXII.
The Ministry of the Prophet in Kirtland.
Reproof of Reynolds Cahoon.
Revelation.
School for the Elders Opened.
Revelation.
Revelation to the Twelve.
Object of the Elder's School.
Inquiries about the Revelation to the Twelve.
Reflections on the Nature of Prophets.
Isaac Morley and Edward Partridge Commended.
Revelation.
The Case of Isaac Hill.
Labors of the Prophet with the Erring.
Case of Mary Whitcher.
Josuah, the Jewish Minister.
The Doctrine of "Joshua, the Jewish Minister."
Additional Views of Joshua.
Matthias not Joshua.
Matthias Dismissed by the Prophet.
The Prophet's Meeting with the Twelve.
The Prophet's Remarks to the Twelve.
{XII}
Chapter XXIII.
The Ministry of the Prophet in Kirtland.
The Visit of Mr. Messenger.
Revelation to Warren Parrish.
Inquiries by Erastus Holmes.
The Case of Harvey Whitlock.
Harvey Whitlock's Letter.
Letter from the Prophet to Harvey Whitlock.
Revelation to Harvey Whitlock.
Council Concerning Brethren Going to Missouri.
The word of the Lord as to Mr. Holmes' Baptism.
Minutes of a Council Meeting at New Portage.
Debate on the Question of Miracles.
Translating the Egyptian Record.
Return of Oliver Cowdery from New York.
Arrangement for Studying Hebrew.
Case of Andrew Jackson Squires.
The Marriage of Newel Knight.
Translating the Egyptian Record.
The Case of Josiah Clark.
Preaching of Morley and Partridge.
Chapter XXIV.
Miscellaneous Labors of the Prophet in Kirtland.
Insolent Treatment of the Prophet.
Marriage of Warren Parrish.
Financial Transactions.
Conversation on Religion.
The Matter of Postage.
Letter from the Prophet to the "Messenger and Advocate."
An Unruly Member.
Kindness of the Saints to the Prophet.
Gratitude of the Prophet.
Healing of Angeline Works.
Fire in the Kirtland Board Kiln.
The Prophet's Blessing on Leonard Rich.
The Prophet Reproves a Young Lady.
Debate at William Smith's.
Experience of Elders Whitmer and Williams.
Marriage in Kirtland.
Precautions Against Incendiaries.
Chapter XXV.
The Troubles of Orson Hyde and William Smith--The Book of
Abraham--Close of the Year.
The Complaints of Orson Hyde.
Visit of Elders M'Lellin, Young and Carter with the Prophet.
{XIII} The Prophet Assaulted by William Smith.
Orson Hyde's Letter of Complaint.
Reconciliation of Orson Hyde with the Prophet.
Charge to Elder Cahoon to Sustain the Twelve.
Sorrow of Father and Mother Smith over William Smith's Difficulty.
The Sympathy Between the Prophet and his Brother Hyrum.
William Smith's Letter to the Prophet.
Letter of the Prophet to his Brother William.
Desire of the Prophet for William's Salvation.
Sundry Prayers of the Prophet for the Welfare of Various Brethren.
The Prophet's Christmas at Home.
The Prophet's Renewal of the Study of Hebrew.
Revelation Given to Lyman Sherman Dec. 26, 1835.
Sunday Services.
Trifling Visitors.
Arraignment of Almon W. Babbitt.
First Report of the Seventies.
Charges Against Elder William Smith.
Patriarchal Blessing Meeting.
Hebrew Studies.
Questions of the Twelve Concerning Trial of William Smith.
An Account of the Book of Abraham.
Tone of the American Press Toward the Prophet.
Heathen Temple on Lake Erie.
Chapter XXVI.
Opening of the Year 1836--The American Indians--Special Council Meeting
in Kirtland.
Reflections of the Prophet.
Reconciliation of the Prophet and his Brother William.
Settlement of William Smith's Case before the Council.
Preparation for the Hebrew School.
A Difference Between the Prophet and Orson Pratt.
A New Teacher for Hebrew Class Employed.
Vacancies in the High Council Filled.
The Gathering of Israel and The American Indians.
Policy of the Government of the United States Respecting the Indians.
President Andrew Jackson's Views on the Policy of the General
Government with Reference to the Indians.
Hopes of the Prophet in Behalf of the Indians.
A Feast at Bishops Whitney's.
Progress of Work on Kirtland Temple.
Bishop Whitney's Unique Invitation to the Prophet.
{XIV} Visit of Alva Beaman to the Prophet.
Preparations for the Solemn Assembly.
Vinson Knight Ordained into Kirtland Bishopric.
Vacancies in the Kirtland High Council Filled.
Vacancies Filled in the High Council of Zion.
Sidney Rigdon's Ailment.
The Prophet's Joy.
The Coming of Prof. Seixas.
Rules and Regulations to be Observed in the House of the Lord in
Kirtland.
Return of Oliver Cowdery from Columbus, Ohio.
The Council Meeting in the Kirtland Temple.
Minutes of a Priesthood Meeting held in Kirtland Temple, January 15,
1836.
Chapter XXVII.
Reconciliation of the First Presidency and Twelve Apostles--Pentecostal
Times in Kirtland.
Special Council Meeting with the Twelve.
Testimonies of Presidency and Twelve.
Marriage and Sacrament.
Progress in Study of Hebrew.
Form of Marriage Certificate.
Marriage of J. F. Boynton.
The Marriage Feast.
J. W. Olived and the Prophet.
Washing and Anointing in Kirtland Temple.
The Prophet Blessed to Lead Israel in the Last Days.
The Prophet's Vision of the Celestial Kingdom.
Alvin Smith.
Revelation.
The Salvation of Children.
The Prophet's Vision of the Twelve.
Ministration of Angels.
High Councils of Zion and Kirtland Anointed.
Further Visions and Revelations.
Anointing the Twelve and Seventy.
Blessing of the Lord's Anointed.
Letter from Daniel Dunklin to W. W. Phelps et al.
Doubts of Alva Beaman.
Continuation of Spiritual Meetings.
Illness of Warren Parrish.
Arrival of Prof. Seixas.
Continuation of Ministrations and Visions.
The Prophet Feasts his Father's Family.
Resolutions.
Anointing the Seventy.
{XV}
Chapter XXVIII.
The Prophet's Ministry and Studies in Kirtland.
Further Arrangements for the Study of Hebrew.
The Gathering of Israel.
Names for the Second Quorum of Seventy.
Arrangements of Quorums to Receive Spiritual Blessings.
Visions in the Kirtland Temple.
Warren Parrish Resumes his Duty as Scribe.
Hyrum Smith Meets with an Accident.
Remarks of the Prophet on Those Unworthy of the Ministry.
The Prophet's Draft of Resolutions.
Action of the Twelve on Resolutions Governing Ordinations.
The Faith and Confidence of the Seventy.
Progress in the Study of Hebrew.
Action of the Kirtland High Council on the Resolutions on Ordinations.
The Prophet's Regard for Professor Seixas.
The Varied Activities of the Prophet.
Action of the First Presidency on the Resolutions on Ordinations.
The Selection of Men for the Ministry.
Respectful Inquiries about the work.
The Manliness of Elder Morey.
Misunderstanding Over Sale of Bibles.
Final Action on Resolutions on Ordinations and Licenses.
Resolutions on Ordinations and Licences.
The Board Kiln again Fired.
Further Arrangements of Hebrew Classes.
The Prophet's Reflections on Intemperance.
Removal of the Presidency and Twelve to Zion Contemplated.
The Temple Choir.
Death of Susan Johnson.
Withdrawal of Objections to Resolutions on Ordinations.
Elders Obtain from the Courts Licences to Perform Marriages.
Chapter XXIX.
Dedication of the Kirtland Temple--Spiritual Manifestations.
Gathering of Saints to the Dedication.
Number at the First Meeting.
{XVI} Arrangement of the Assembly.
Elder Rigdon's Discourse.
Remarks on Revelation.
The Consequence of Rejecting Present Revelation.
Joseph Smith, Jun., Sustained as the Prophet and Seer of the Church.
Presidency of Church and Twelve Apostles Sustained as Prophets, Seers
and Revelators.
The Seventies Sustained as Apostles and Special Witnesses.
High Councils and Bishoprics Sustained.
Presidency of Elders' Quorum Sustained.
The Presidents of the Quorum of the Lesser Priesthood Sustained.
The Prophet's Promise and Prediction.
Dedicatory Prayer.
Dedication of the Temple Accepted by the Priesthood and the Saints.
The Lord's Supper and Testimonies.
Spiritual Manifestations in the Kirtland Temple.
Chapter XXX.
The Ordinance of Washing of Feet--Visions in the Kirtland Temple--The
Prophet on Abolition.
Seeking the Word and Will of the Lord.
The Washing of Feet.
Continuance of the Ordinance of Feet Washing.
The Prophet's Instruction to the Elders Engaged in the Ministry.
The Day--March 30th--a Pentecost.
The Second Day of Dedicatory Services.
Confession of Leman Copley to Bearing False Witness.
The Prophet and Oliver Cowdery Appointed to Raise Money for the
Redemption of Zion.
Vision Manifested to Joseph the Seer and Oliver Cowdery.
Leading Elders Return to Zion, Missouri.
The Prophet's Views on Abolition.
Chapter XXXI.
Prediction of the Prophet's Grandparents--Agitation for the Removal of
the Saints from Clay County, Missouri.
Labors of Elder Heber C. Kimball.
Dealing with Sundry Transgressors.
{XVII} Arrival of the Prophet's Relatives in Kirtland.
Death of the Prophets Grandmother.
Case of Charles Kelley.
Letter from W. W. Phelps to the Brethren in Kirtland.
Case of Preserved Harris and Isaac McWithy.
Departure of the Patriarch and John Smith on a Mission.
Letter of Warren Parrish from Tennessee.
Minutes of a Public Meeting at Liberty, Mo.
Report.
Minutes of a Public Meeting of the Saints in Clay County, Mo., held
to Consider the Proposition of the Citizens of Clay County that the
Latter-day Saints Move into another part of the State.
Minutes of second Meeting of Citizens of Clay Co.
Letter from the Brethren of Kirtland to the Brethren in Missouri.
Letter to John Thornton, Esq., et al. from Joseph Smith, Jun., et al.
Letter from Daniel Dunklin to the Saints in Mo.
Chapter XXXII.
The Prophet's Mission--Labors in Massachusetts--The Organization of the
Kirtland Safety Society.
Departure of the Prophet from Kirtland.
A Steamboat Race.
The Great Fire in New York City.
Arrival of the Prophet's Party in Salem, Mass.
Reflections of the Prophet on Religious Intolerance.
Revelation given in Salem, Mass., August 6, 1836.
Success of the Ministry.
Labors of the Patriarch Joseph Smith, Sen.
Movements of the Saints in Missouri.
Organization of Kirtland Safety Society.
Licenses.
Organization of Caldwell County.
Minutes of a Conference held in the House of the Lord at Kirtland on
the 22nd of December, 1836.
Baptism of Doctor Richard.
Minutes of a Meeting of the Members of the "Kirtland Safety Society."
The Prophet's Remarks on the Kirtland Safety Society Company.
{XVIII}
Chapter XXXIII.
Meetings of the Quorums of Priesthood in the Kirtland Temple--The
Prophet's Instructions on Priesthood.
The Arrangements for Classes and Meetings in Kirtland Temple.
Gathering of Saints in Missouri.
Firm of Cowdery and Co. Dissolved.
Notice of a Solemn Assembly.
Washing of Feet.
Regulation of the Seventies.
The Prophet on the Subject of Priesthood.
The High Priests.
Bishops.
The Dignity of the Lesser Officers.
Necessity for Occasional Reproofs.
Pecuniary Embarrassments of the Presidency.
Remarks of Hyrum Smith.
Oliver Cowdery's Instruction to Elders.
Sidney Rigdon's Remarks on Church Debts.
The Sacrament, Use of Water in.
Chapter XXXIV.
Affairs in Zion--Apostasy at Kirtland--Appointment of the British
Mission--Its Departure for England.
Minutes of High Council at Far West.
Charges Against Lyman Wight.
Complaint against J. M. Patten.
Case of John Patten.
James Emmett Disfellowshiped.
Actions in Relation to the Word of Wisdom.
Literary Firm Sustained.
Minutes of a High Council held in the Lord's House, in Kirtland.
Transfer of the "Messenger and Advocate."
Conditions in Kirtland.
The British Mission Projected.
Licenses.
Church Conference in Upper Canada.
Minutes of a High Council Meeting in Missouri.
The Prophet's Instructions to the British Missionaries.
Willard Richards Added to the British Mission.
Illness of the Prophet.
Employment of Supplementary Means for Healing the Sick.
Dastardly Suggestions of Apostates.
Progress of the British Mission.
Arrival of British Mission in New York.
Kindness of Elijah Fordham.
Warning to New York Ministers, Departure for England.
{XIX}
Chapter XXXV.
Financial Conditions in Various Nations--Progress of the British
Mission--Conferences at Far West and Kirtland.
Extract of Letter from W. W. Phelps to the Brethren in Kirtland.
The Prophet Resigns His Office in the "Safety Society."
Status of Various Nations.
Landing of the British Mission.
"Truth Will Prevail."
Kindness of Rev. James Fielding.
Revelation to Thomas B. Marsh Concerning the Twelve.
Baptism of Albert P. Rockwood.
Progress of the British Mission.
Vexations Law Suits at Painesville.
Second Start for Canada.
The British Mission Attacked by Evil Spirits.
Spread of the Work in England.
Affairs at Far West.
Opening of the Work in Bedford.
First Confirmation in England.
Affairs in Far West--Building the Lord's House.
Goodson's Violation of Instructions.
The "Elder's Journal."
Confirmation at Preston.
The Work in Walkerfold.
The Failure of Mr. Matthews.
Charles C. Rich Made President of High Priests in Missouri.
Opening in the Fox Islands.
Caution.
The Alston Branch.
The Prophet's Work in Canada.
Greeting of President Joseph Smith to John Corrill and the Whole Church
in Zion.
Minutes of Conference in Committee of the Whole Church at Kirtland,
Sunday, Sept. 23, 1837.
Announcement Concerning Oliver Cowdery.
Revelation Making Known the Transgression of John Whitmer and William
W. Phelps.
Minutes of a Meeting in the Kirtland Temple.
Chapter XXXVI.
The Gathering Saints--Increase in the Number of Stakes
Contemplated--Councils in Zion and Kirtland--Close of the Volume.
Bishop's Agent Appointed.
The Church Recorder.
The Bishop's Memorial.
The Prophet on the Gathering.
Other Stakes of Zion to be Appointed.
Arrangements for Preaching the Gospel.
{XX} Greeting from Bishop of Kirtland and Counselors to Saints
Scattered Abroad.
The Voice of Warning.
The Prophet's Departure for Missouri.
President of the High Council Elected.
Death of Hyrum Smith's Wife.
Minutes of High Council.
Twenty-two Disfellowshiped.
Minutes of High Council.
Confessions.
Norris Brewster.
More Confessions.
Action Against Loungers.
The Egyptian Records.
Arrival of the Prophet at Far West.
The Settlement of Difficulties.
Minutes of High Council at Kirtland.
Minutes of Conference at Far West, Mo., Nov. 7, 1837.
Minutes of High Council at Kirtland.
Reuben Hedlock Chosen President of Elders.
Excommunication of Roger Orton.
A Question of Compensation.
Various Appointments.
Bishop Partridge's Report.
Apostasy in Kirtland.
Last Paper Printed in Kirtland.
The Work in England.
Progress of the British Mission.
Flight of Brigham Young from Kirtland.
Close of the Year 1837.
Footnotes
[1] By typographical error there are two chapters numbered xiii.
{XXI}
INTRODUCTION TO VOLUME II
_Summary Review of Volume One_.
The events which make up the first volume of the History of the Church
moved forward from the back ground of successive dispensations of the
Gospel which preceded the Dispensation of the Fullness of Times. That
volume covered the period from the birth of the Prophet Joseph Smith,
1805, to the close of the year 1833, and included as its chief events:
the birth of the Prophet; his first vision of the father and the
Son; the coming forth of the Book of Mormon; the organization of the
Church, April 6th, 1830; the mission to the Lamanites; the gathering
of the people from the state of New York, first to Kirtland, Ohio, and
subsequently the gathering of many of them to Jackson county, Missouri;
the location of the site of the future city of Zion and its temple;
the introduction of the doctrine of consecration and stewardship; the
experience of the Elders of Israel in their movements back and forth
between Kirtland and Zion; the spread of the work throughout the
states of the American Union and Canada; the Prophet's own mission to
the latter place; the founding of the first Church periodical, _The
Evening and Morning Star_; the selection of a number of the revelations
of God for publication under the title, "The Book of Commandments;"
the establishment of the Mercantile and Literary firms of Zion and
Kirtland; the laying of the corner stones of the Kirtland Temple; the
planting of a number of settlements in Jackson county, Missouri; the
awakening jealousy of the old settlers against the more progressive
Saints; the fanning of these flames of jealousy by sectarian priests;
the rise of that religio-political persecution which culminated in the
terrible suffering of the Saints--the destruction of their printing
establishment, the burning of their homes, their final expulsion from
Jackson county; also the negotiations between the Saints and the civil
authorities of the state of Missouri for reinstatement of the exiles
upon their lands. The first volume closed with the narration of these
circumstances of discouragement which befell the Saints in their
efforts to establish Zion in Missouri.
_Summary of Volume Two_.
In this second volume is recorded the arrival of a delegation from
the exiled Saints in Missouri, seeking advice and the word of the
Lord from the Prophet; the organizations of Zion's Camp for the
deliverance {XXII} of Zion; its march from Kirtland to Missouri; its
rich educational experiences; its disbandment and the return of many of
the brethren to Ohio; the establishment of a school for the Elders at
Kirtland, the first educational movement in the Church; the discovery
of the Book of Abraham; the organization of the first, or Kirtland High
Council; the organization of the quorums of the foreign ministry; the
Twelve and the Seventy; the publication of the Doctrine and Covenants;
the completion and dedication of the Kirtland Temple; the purification
and spiritual endowment of the Elders of the Church; the appearance of
Messiah in the Temple declaring His acceptance of it; the appearance of
Moses, Elias and Elijah, on the same occasion, delivering the keys of
their respective dispensations to the Prophet of the Dispensation of
the Fullness of Times; the commencement of the ministry of the Twelve
among the branches of the Church in the eastern States of the American
Union; the misunderstandings that arose between them and the Presidency
of the Church; the revelations of God which came in consequence of
their misunderstandings, more clearly defining the rights, powers, and
relations of the respective quorums of the Priesthood; the peaceful
exodus of the Saints from Clay county, Missouri, and the founding of
Far West; the opening of the first foreign mission by sending two of
the Twelve and several Elders to England; the attempt to mass the
several industrial pursuits and temporal interests of the Saints
under one general concern, the "Kirtland Safety Society Company;" the
failure of that concern in the general financial maelstrom that swept
over the country in 1837, hastened also--sad to relate--by the unwise
management and dishonesty of some of the incorporators and directors;
the manifestation of excessive pride and worldliness on the part of
some of the Saints at Kirtland; the disaffection of many hitherto
leading Elders of the Church against the Prophet Joseph; the extensive
apostasy of many Elders and Saints in Kirtland; with the account of
which calamitous events this volume closes.
_The Expedition of Zion's Camp_.
The time covered by this volume may properly be called the Kirtland
period of the Church History, since that city is the chief center of
activity. The four years which comprise the period are marked, on
the one hand, by rapid doctrinal development, institutional growth,
outward enlargement and internal spiritual progress; and, on the other
hand, are marked by internal dissensions, abundant manifestations of
human weakness and wickedness, resulting in bitterness and apostasy.
The period is one in which the Church is manifestly militant, and not
always, from surface appearances, triumphant. Yet removed from {XXIII}
that period by well nigh three-quarters of a century, one may see now
that it was a glorious period, notwithstanding sombre shadows are now
and then cast athwart the pathway of the Church's progress. Who can
rightly estimate the value of the experiences of that movement for
the redemption of Zion, called Zion's Camp? Nothing so completely
reveals the worth or worthlessness of human character as expeditions
of this description. Men are thrown into such relations with each
other that all that is in them, good or bad, comes to the surface.
As opportunities in time of war reveal noble or debased natures, so
in expeditions such as Zion's Camp the base or exalted phases of
human nature are forced to the surface, and are known and read of
men. God, it appears was about to choose His foreign ministry, His
Especial Witnesses to the world, the Twelve and the Seventy. After
the expedition of Zion's Camp He could choose them from among men
who had offered their all in sacrifice--even to life itself--for the
work's sake. Are not such manifestly fitter witnesses than those who
are untried? Will it be argued that to the All-knowing the untried are
as well know as the tried, and that God needed no such demonstration
of fidelity as was afforded by the expedition of Zion's Camp in order
to guide Him in the choice of His Witnesses to the nations of the
earth? If so, my answer would be an acquiescence--God needs no such
expedition in order to reveal to Him the worthiness of those who shall
be His special Witnesses. But what of the world--what of men? Do not
they need some such evidence back of those who shall testify of a new
dispensation of the Gospel? Will not men have more regard for the
testimony of Witnesses who have offered their all in sacrifice for
any given work, than for the testimony of witnesses who have made no
such sacrifice? Undoubtedly. Not for God's guidance, then, but for the
qualification of the Witnesses in the eyes of men was the expedition of
Zion's Camp in part conceived and executed. Also that those men who,
under God--the Prophet Joseph Smith and the Three Witnesses to the Book
of Mormon--were to make choice of especial Witnesses might know whom to
select because of actually demonstrated fitness and worthiness.
Moreover there were men in that expedition who later will be called
upon to conduct larger expeditions much of the same character--an
exodus of thousands from Missouri; an exodus of tens of thousands from
the confines of the United States, a thousand miles into the wilderness
of the Rocky Mountains. May not the Lord have designed in part this
expedition of Zion's Camp for their instruction, for their training?
The leaders of these later movements are all there--Brigham Young,
Heber C. Kimball, Orson Pratt, Parley P. Pratt, Charles C. Rich, George
A. Smith, Wilford Woodruff and many more. It is significant, too,
that Brigham Young at least sensed the true importance {XXIV} of the
Zion's Camp expedition. That expedition for the redemption of Zion was
regarded by many weak-faithed Saints as a sad failure, a humiliation
of a presumptuous prophet. One of these attempted to ridicule it in
the presence of Brigham Young, as a case of marching men up a hill to
march them down again. "Well," said the scoffer, "what did you gain on
this useless journey to Missouri with Joseph Smith?" "All we went for,"
promptly replied Brigham Young. "I would not exchange the _experience_
gained in that expedition for all the wealth of Geauga county." A
remark which proves that Brigham Young had a keen insight into the
purpose of the Zion's Camp movement.
_First Educational Movement of the Church_.
The value of the educational movement in the Church by the
establishment of a school for the Elders in Kirtland, cannot be
fully appreciated even yet. It stands as a direct contradiction to
the oft-repeated charges that Mormonism seeks to thrive through the
ignorance of its devotees. "Seek ye diligently, and teach one another
words of wisdom," was an admonition the Church in the Kirtland period
of its history sought earnestly to carry into effect. "Yea, seek ye
out of the best books words of wisdom: seek learning even by study,
and also by faith." To the sphere of their learning there were no
limitations set. "Teach ye diligently," said the Lord, "and my grace
shall attend you, that you may be instructed more perfectly in theory,
in principle, in doctrine, in the law of the Gospel, in all things
that pertain unto the kingdom of God, that are expedient for you to
understand; of things both in heaven and in the earth, and under
the earth; things which have been, things which are, things which
must shortly come to pass; things which are at home, things which
are abroad; the wars and the perplexities of the nations, and the
judgments which are on the land, and a knowledge also of countries
and of kingdoms." I know of nothing that lies outside this boundless
field of research into which the Elders of the church especially
were invited--nay, commanded, to enter. It comprehends the whole
possible sphere of human investigation; and furnishes all necessary
contradiction to the theory that the Church at any time contemplated an
ignorant ministry. By intelligence, not stupidity; by knowledge, not
ignorance, has the Church from the very beginning hoped to succeed in
her mission.
_The Organization of the Foreign Ministry_.
It is during the Kirtland period of her history also that the Church
raised her eyes and for the first time gazed out upon the world-wide
sphere of her future activities. Until now she had confined her
missions and labors to the United States and Canada. But lo! a foreign
{XXV} ministry had been organized, a quorum of Twelve Apostles and two
quorums of Seventy had been called into existence and ordained. Was
that without significance? Undoubtedly there is power in ordinances,
in divine appointments: "Joshua the son of Nun was full of the spirit
of wisdom; for Moses had laid his hands upon him and the children
of Israel hearkened unto him and did as the Lord commanded Moses."
While Timothy, the young Christian evangelist, was admonished by Paul
to stir up the gift of God which was in him by the putting on of
the Apostle's hands. Since, then, there is virtue in ordinations of
divine appointing, it is but to be expected that the Church of Christ
in this last dispensation would be influenced by the appointment and
ordination of her foreign ministry. It was but a proper sequence of the
appointment of this ministry that Apostles and their associates should
be sent to England. The Church of Jesus Christ of Latter-Day Saints was
never intended to be merely an American sect of religion. It is a new
and the last dispensation of the Christian religion--the Dispensation
of the Fullness of Times, the dispensation into which will be gathered
all former dispensations of the Gospel of Christ; all keys of
authority, all powers, all gifts, all graces essential to the welfare
and salvation of man--all that is essential to the completion of the
mission of the Christian religion. The mission of the Church in such a
dispensation is general not local, world-embracing. Had it been less
than one of the world's great movements, Mormonism had been inadequate
to the world's needs--less than sufficient for a world's redemption.
There was marked, therefore, a mighty bound forward in the progress
of the work when the foreign ministry of the Church was organized,
and a mission appointed to England. The work would have perished had
it not taken this step forward. The Church had reached that stage
of development when there must be a forward movement. Things do not
stand inert in this world. Inertia is death. In progress only is there
life. The thing that does not grow dies. The very rocks increase or
decay. For the time being the elements on which the Church lived were
exhausted in the land where it came forth. The material which had been
gathered into it was passing through the crucible. There was need of an
enlargement of action, a necessity for new elements being brought into
the body religious. That enlargement of action was found in opening
the British mission. The new elements essential to the preservation of
the work were found in the English people; for among them were given
the evidences of the existence of the spiritual light and life which
had characterized the work at its coming forth: and as that mission
had been directly appointed by the Prophet Joseph Smith, it supplied
the proofs that God was still with him, honored the {XXVI} authority
which had been given him, and still directed his movements in the
administration of the affairs of the Church; for it was the prompting
of the Spirit of God in the Prophet, that led to the appointment of
this first foreign mission. These considerations made the opening of
the British mission an epoch in the history of the Church.
_The Restoration of the Keys for the Gathering of Israel_.
The work of God was also greatly enlarged during this Kirtland period,
by the appearance of Moses and Elias and Elijah, and bestowing upon the
Prophet the keys of their respective dispensations. Let us contemplate
the event. "Moses appeared before us," says the Prophet, "and committed
unto us the keys of the gathering of Israel, from the four parts of the
earth, and the leading of the ten tribes from the land of the north."
Who, at the time comprehended the full import of this incident? Who
comprehends it now? From the beginning of the great Latter-Day work
men had their attention directed to the gathering of Israel and the
establishment of Zion and Jerusalem as a part of the purposes of God to
be accomplished in the work. The angel Moroni on the occasion of his
first visit to the Prophet Joseph, quoted a number of Old Testament
scriptures referring to the Lord's promises concerning the redemption
of Judah and Jerusalem; [1] also concerning the gathering of Israel
from all the lands whither they had been driven. [2] Numerous are the
prophecies relating to the return of Israel from the land of the north,
and other parts of the earth, into which they were driven in the day of
their rebellion and apostasy; [3] but it occurred to no one that before
these prophecies could be fulfilled Israel's great prophet, Moses,
who held the keys of the dispensation pertaining to the gathering of
Israel, must come and give to men the authority to proceed with that
work. The moment he appears, however, and gives such authority, the
propriety of it, the fitness of it is apparent. The appearance of Moses
was also in proper sequence of events in the development of the great
Latter-Day work. Although, as already stated, the gathering of Israel
in the last days had been made a prominent feature in the communication
of Moroni to the Prophet Joseph, and the subject also of some other
early revelations to the Church [4] not until the foreign ministry had
been organized--the Twelve and the Seventy--the quorums of Priesthood
on which rests the {XXVII} responsibility to travel in all the world
and preach the Gospel and gather Israel--not until this ministry
was organized did Moses appear and commit the keys of the gathering
of Israel from the four parts of the earth. What order is here? The
organization of the foreign ministry to go into all the nations of
earth, and then the coming of Moses to commit the keys of the gathering
of Israel from the four parts of the earth, and the leading of the ten
tribes from the land of the north. In this incident as in a thousand
others in the great work of God in the last days, the evidence of a
divine wisdom having regard for the eternal fitness of things, for the
proper sequence in the order of events in the development of the Lord's
purposes, is apparent. Note, too, the spiritual effect upon the Saints
of the restoration of these keys of the gathering of Israel. Before the
mission for England under Elders Kimball and Hyde departed, the prophet
enjoined them to adhere strictly to the first principles of the Gospel,
and say nothing for the present in relation to the gathering; this,
doubtless on account of the unsettled condition of the Church at the
time. Similar instructions, and for the same reason, were given to the
Twelve Apostles in 1839 when they went on their mission to England. But
the Saints could not be kept in ignorance of these matters. No sooner
were the people baptized than they were seized with a desire to gather
with the main body of the Church. "I find it is difficult to keep
anything from the Saints," writes Elder Taylor in his journal of this
period, "for the Spirit of God reveals it to them. * * * * Some time
ago Sister Mitchell dreamed the she, her husband and a number of others
were on board a vessel, and that there were other vessels, loaded with
Saints, going somewhere. She felt very happy and was rejoicing in the
Lord." Another sister, Elder Taylor informs us, had a similar dream,
and was informed that all the Saints were going. Neither of these
sisters nor any of the Saints at that time, knew anything about the
principle of gathering, yet all were anxious to leave their homes,
their kindred and the associations of a lifetime, to join the main
body of the Church in a distant land, the members of which were total
strangers to them. [5] The same spirit has rested upon the people in
every nation where the Gospel has been received. There has been little
need of preaching the gathering, the people as a rule have had to be
restrained rather than encouraged in the matter of gathering to Zion
and her stakes.
_The Spirit of Gathering on the Jews_.
During the last ten years the world has witnessed a remarkable change
of spirit come over the Jewish race. We hear of Jewish aspirations for
national existence; for the perpetuation of the Jewish customs {XXVIII}
and Jewish ideals. After saying so long, "May we celebrate the next
Passover in Jerusalem," the thought at last seems to have occurred to
some Jewish minds that if that expressed wish is ever realized, some
practical steps must be taken looking to the actual achievement of that
possibility--which has given rise among the Jews to what is called the
"Zionite Movement." The keynotes of that movement are heard in the
following utterances of some of the leaders in explanation of it: "We
want to resume the broken thread of our national existence; we want to
show to the world the moral strength, the intellectual power of the
Jewish people. We want a place where the race can be centralized." [6]
"It is for these Jews [of Russia, Romania and Galicia] that the name of
their country [Palestine] spells 'Hope.' I should not be a man if I did
not realize that for these persecuted Jews, Jerusalem spells reason,
justice, manhood and integrity." [7] "Jewish nationalism on a modern
basis in Palestine, the old home of the people." [8] "Palestine needs
a people, Israel needs a country. Give the country without a people,
to the people without a country." [9] In a word, it is the purpose of
"Zionism" to redeem Palestine and give it back to Jewish control--
create, in fact, a Jewish state in the land promised to their fathers.
Of course, for hundreds of years there has been talk of the Jews
returning to Jerusalem, and from time to time societies have been
formed to keep alive that hope, and keep the Jew's face turned toward
the chief city and land of his forefathers; but little was achieved by
those societies, however, except to foster the hope of Israel's return
in the heart of a widely dispersed, persecuted and discouraged race,
who have waited long for the realization of the promises made to their
fathers. I say but "little" was accomplished by the various Jewish
societies existing before the Zionite movement began beyond fostering
the hope of Israel based on the predictions of their prophets; but that
"little" was much. It was nourishing in secret and through ages of
darkness that spark of fire which when touched with the breath of God
should burst forth into a flame that not all the world could stay. They
made possible this larger movement, now attracting the attention of the
world, and know as the "Zionite Movement;" which, in reality, is but
the federation of all Jewish societies which have had for their purpose
the realization of the hopes of scattered Israel.
"Zionism" is considered to have grown out of the persecution of the
Jews during the last eighteen years in such European countries as
Russia, France, Germany, and Romania. It held its first general {XXIX}
conference in August, 1897, in Basle, Switzerland; and since then has
continued to hold annual conferences that have steadily increased both
in interest and the number of delegates representing various Jewish
societies, until now it takes on the appearance of one of the world's
great movements. It is not so much a religious movement as a racial
one: for prominent Jews of all shades of both political and religious
opinions have participated in it under the statesmanlike leadership of
Doctor Herzel of Austria. Not to persecution alone, however, is due
this strange awakening desire on the part of the Jews to return to the
city and the land of their fathers; but to the fact of the restoration
of the keys of the gathering of Israel by Moses to the Prophet of the
Dispensation of the Fullness of Times. Under the divine authority
restored by Moses, Joseph Smith sent an Apostle of the Lord Jesus
Christ to the land of Palestine to bless it and dedicate it once more
to the Lord for the return of His people. This Apostle was Orson Hyde,
and he performed his mission in 1840-2. In 1872 an Apostolic delegation
consisting of the late Presidents George A. Smith and Lorenzo Snow
were sent to Palestine. The purpose of their mission, in part, is
thus stated in President Young's letter of appointment to George A.
Smith: "When you get to the land of Palestine, we wish you to dedicate
and consecrate that land to the Lord, that it may be blessed with
fruitfulness, preparatory to the return of the Jews, in fulfillment
of prophecy and the accomplishment of the purposes of our heavenly
Father." [10]
Acting, then, under the divine authority restored to earth by the
Prophet Moses, this Apostolic delegation--as well as the Apostle first
sent--from the summit of Mount Olivet blessed the land, and again
dedicated it for the return of the Jews. It is not strange, therefore,
to those who look upon such a movement as Zionism in connection with
faith in God's great latter-day work, to see this spirit now moving
upon the minds of the Jewish people prompting their return to the
land of their fathers. It is but the breath of God upon their souls
turning their hearts to the promises made to the fathers. It is but
the fulfillment in part of one of the many prophecies of the Book of
Mormon relating to the gathering of Israel, viz: "It shall come to pass
that the Lord God shall commence His work among all nations, kindreds,
tongues, and people, to bring about the restoration of the keys of His
people upon the earth." The spirit attendant upon the restoration of
the keys of authority to gather Israel from the four quarters of the
earth, and the exercise of that divine authority, though unrecognized
as yet by the world, is the real cause of this movement Palestine-ward
by the Jews.
_Elijah's Mission_.
The work accomplished by Elijah in giving to the Prophet Joseph the
particular dispensation of the Priesthood which should plant in the
{XXX} hearts of the children the promises made to the fathers--lest
the whole earth should be utterly wasted at His coming [11]--is
attended by evidences of virtue and power of God no less palpable than
those which bear witness to the virtue and power of God in the work
accomplished by Moses in giving to the Prophet the keys of authority
for the gathering of Israel. The work done by Elijah was to open the
door of salvation for the dead. From that event comes the knowledge of
the principles by which the saving power of the Gospel may be applied
to men who have died without receiving its benefits in this life. From
of old men had read in the scriptures that Messiah would bring out the
prisoners from the prison, and them that sit in darkness out of the
prison house; [12] that in addition to being given as a restorer of
the tribes of Jacob and a light to the gentiles, the Messiah should
have power to say to the prisoners, "Go forth; to them that sit in
darkness, show yourselves;" [13] "to proclaim liberty to the captives,
and the opening of the prison to them that are bound." [14] From
the beginning of Christianity men had read in the New Testament how
Jesus had once suffered for sins, the just for the unjust; and how
that being put to death in the flesh He was quickened by the Spirit
by which He went and preached to the spirits in prison which were
disobedient when the long suffering of God waited in the days of Noah.
[15] Also they read how for this cause was the Gospel preached to
them that are dead that they might be judged as men are in the flesh,
but live according to God in the spirit; [16] also the reasoning of
Paul to the effect that if there was no resurrection of the dead,
why, then, were the Saints baptized for the dead; [17] also how the
fathers without those of later generations cannot be made perfect.
[18] All of which passages, however, have been regarded as among the
mysteries of the word of God, incomprehensible, dark. But touched by
the Prophet Elijah's hand, imparting to them their true import, how
bright they glow with spiritual light and life! and what a sense of
largeness and power is given to the Gospel of Jesus Christ when from
this mission of Elijah's there comes the power to apply the principles
and ordinances of salvation to all the children of men (save the sons
of perdition; and these, thank God! are but few) in all ages of the
world, and whether living or dead! How the horizon of things respecting
the Gospel of Christ is pushed back from the walled-in limits of that
pseudo-Christianity current among men, by this spirit and power of
Elijah that has come into the {XXXI} world! The fact that such a spirit
has come into the world is sustained by palpable evidences. The truth
of my statement will be recognized when I say that within the last
fifty years there has arisen throughout the world an increased spirit
of interest among men concerning their ancestors that scarcely stops
this side of the marvelous. In all lands men are earnestly seeking for
their genealogies, and many volumes are issued from the press annually
in which the pedigrees of men of all sorts and conditions are given.
Some may be said to be possessed almost of a mania, on this subject
so ardent are they in seeking for a knowledge of their fore-fathers,
and this all quite apart from any direct work that is being done
along the same lines by the Latter-Day Saints; though the work of the
Saints in the temples for their dead is greatly helped by this outside
circumstance to which I call attention. Why and whence this spirit
in the hearts of the children which turns the attention of men to
the fathers of former generations, if it is not a consequence of the
fulfillment of Elijah's predicted mission that before the great and
dreadful day of the Lord should come he [Elijah] would be sent to turn
the heart of the children to the fathers, and the heart of the fathers
to the children? [19]
Of the work done by the Latter-Day Saints in consequence of the
restoration of these special keys of the Priesthood by the hand of
Elijah I need scarcely speak. That the spirit which came into the world
by reason of Elijah's special dispensation of authority to Joseph Smith
is working upon the hearts of the Latter-Day Saints is evidenced by
the building of the beautiful temple at Nauvoo, and by the erection
of the world-famed temple in Salt Lake City; also by the erection of
magnificent temples in Logan, Manti, and St. George--all in Utah. These
temples have all been erected in response to the diffusion of that
spirit that attended upon Elijah's mission; and are evidences in stone
that the Saints have partaken of that spirit which turns the hearts
of the children to the fathers. Another palpable evidence to the same
great truth is seen in the throngs which daily visit these temples to
perform the ordinances of salvation for the dead; not only baptism
for the dead, but also the confirmations, ordinations and sealings by
which the fathers shall be prepared for the kingdom of God, and all the
families of men be set in order, united together by bonds, covenants
and established relations that shall be in harmony with that heavenly
kingdom which the redeemed of God shall inherit. The full importance of
this work--its height and depth--is not yet appreciated by the children
of men; but so great it is that the period of our Church History which
witnesses its beginning--even if it were the only achievement--must
ever be regarded as an important period.
{XXXII} _Calamitous Events_.
As for the calamitous events of the Church during the Kirtland
period, what shall we say of them? Are they to be accounted wholly
deplorable, or as part of that experience of the Church which makes
for advancement? Unquestionably every experience is of value to an
individual or an organization. Some experiences may be sad, and
accounted at the time as disastrous; but are they really so? The rough
wind which shakes it helps the young and slow-growing oak; for by
reason of this very shaking the tree takes firmer hold of the earth;
wider spread the roots; deeper down into the soil are they thrust,
until the sapling, once so easily shaken, becomes a monarch in the
forest, mocks the howling tempest, until its height and frame become
worthy of the land and atmosphere in which it grows a giant tree.
So may grow a government--civil or ecclesiastical--so may grow the
Church, helped by the adverse circumstances which shake it to the very
foundations on which it rests. Profitable if not sweet are the uses of
adversity. As the winter's wind when it bites and blows upon man's body
is no flatterer, but feelingly persuades him what he is, so the adverse
circumstances which overtake an organization, such as the Church of
Christ, may be very profitable to it. Such rebellions and apostasies
as occurred in this Kirtland period of the Church's history but test
and exhibit the strength of the fabric. Such circumstances force a
review of the work as far as accomplished. The whole is re-examined to
see if in it there is any flaw or defect; if any worthless material
is being worked into its structure. Hence periods usually considered
calamitous are accompanied by corrections of what may be wrong;
and the body religious is purified by the expulsion of those whose
rebellion and apostasy but prove them unworthy of the Lord's work.
Let me be rightly understood here. I am not contending that adverse
circumstances, rebellions and apostasies are in themselves good.
Whatever may be the over-ruled results to the body religious, rebellion
and apostasy spell condemnation and the destruction of spiritual life
for the individuals overtaken by such calamities. But so long as human
nature is what it now is--weak and sinful--just so long as out of that
intractable material the Church of Christ has the mission to prepare
men for the Father's kingdom, just so long will there be occasional
calamities periods in the history of the Church such as was the year
1837 at Kirtland. But what after all are such periods but times of
purification, of cleansing? During the previous years of success in the
ministry, there had been gathered into the Church all classes of men.
As in former dispensations of the Gospel, so in this last dispensation;
the kingdom of heaven is like unto a net cast into the sea, that
gathers of every kind of fish; and when it is full, they draw it to
shore, and sit down, and gather the good into vessels, and cast
the bad away. The first step in the process of correcting human nature
is to discover its defects. It may not always follow that when the
defects are made known they will be corrected. But it is true that no
correction will be made until the necessity of correction is manifest,
until the defects are pointed out. Hence God has said: "If men will
come unto me, I will show unto them their weaknesses." But, unhappily,
it sometimes is the case that men resist God, they love their sins,
they become hardened in their iniquity, they resist the Spirit, and
prove themselves unworthy of the Father's kingdom. What then? Shall
they pollute that kingdom, or shall they be cast out as material
unfitted for the Master's use, and of their own volition choose to
remain so? There can be but one reasonable answer to the question. They
refuse to go peaceably, however. They are boisterous, they accuse the
innocent, they justify their own course, they seek to wreck the Church,
to bring to pass chaos; and in the midst of this disorder they are cast
out; and although this may not always end their power to work mischief,
or create annoyance for the body--religious--for the power to work evil
is still with them--yet the Church is rid of them, and in no way can
be regarded as responsible for their wickedness. It is our custom to
enumerate such scenes as among the calamitous events of the Church; and
they are so, in some aspects of the case. As already remarked it is a
calamitous time for those who are cast out, for they are overcome of
the evil one; and as the heavens wept when the Son of the Morning and
his following were cast out of heaven, so it is to be expected that
the Saints will be sad, and sorrow over those who are overcome of the
adversary. But for the Church herself it is well that this intractable
material is gotten rid of; that the body religious is purged of those
who can only be a source of weakness and of shame to her. She is helped
by the event; purified by it; strengthened; made more acceptable with
God and pleasing to reasonable men. It is only in a modified sense,
then, that this latter part of the Kirtland period of the Church's
history can be regarded as a calamitous time. There is more adversity
yet to follow in the experience of the Saints; much distress and many
sore trials; and so shall there continue to be such times of trial as
long as the Church remains the Church militant. Not until she becomes
the Church triumphant, and is glorified by the presence of her Great
Head, the Lord Jesus Christ, can the Saints hope for an absolute
discontinuance of the occasional recurrence of what are generally
considered trying or calamitous events.
Footnotes
1. See Mal. 3:1-7.
2. Isaiah 11:11-16; also History of the Church, vol. I, pp. 12, 13.
3. Following are a few of the most prominent of these prophecies: Deut.
30:1-6; Isaiah 2:1-4; Jeremiah 3, 12-18. Also 16:4-18; 23:1-8, and
31:7-14.
4. See Doc. & Cov. sec. 45:1-71, this revelation was given in 1831;
also Doc. & Cov. sec. 133. This is the revelation called the appendix
and was given November 3, 1831.
5. Life of John Taylor, p. 96.
6. Leon Zeltekoff.
7. Rabbi Emil G. Hirsch.
8. Max Nordau.
9. Israel Zangwill.
10. Biography of Lorenzo Snow, p. 496.
11. Church History Vol. I p. 12, also Mal. 4:5, 6.
12. Isaiah 42:7.
13. Ibid. 49:6-9.
14. Ibid. 61:1.
15. I Peter 3:18-20.
16. Ibid. 4:6.
17. I Cor. 15:29.
18. Heb. 11.
19. Mal. 4:5, 6.
{1}
CHAPTER I.
The Year Eighteen Hundred and Thirty-four--Affairs in Zion and Kirtland.
[Sidenote: Condition of the Saints in Missouri.]
_January 1, 1834_.--The scattered Saints in Missouri commenced the year
eighteen hundred and thirty-four, with a conference, which they held
in Clay county, on the first day of January, at which Bishop Partridge
presided. After transacting much business relative to comforting and
strengthening the scattered members of the Church, it was
_Resolved_, That Lyman Wight and Parley P. Pratt be sent as special
messengers, to represent the situation of the scattered brethren in
Missouri, to the Presidency and Church in Kirtland, and ask their
advice.
{2} [Sidenote: Excommunication of Wesley Hurlburt.]
On the evening of the 2nd of January, a Bishop's court assembled in
Kirtland to investigate the case of Wesley Hurlburt, against whom
charges had been preferred by Harriet Howe and others to the effect
"that Hurlburt had denied the faith, spoken reproachfully of the
Church, did not believe Joseph was a true Prophet," etc. Hurlburt was
in the place, but did not appear before the court, consequently was cut
off.
[Sidenote: Mob Threats at Kirtland.]
The threats of the mob about Kirtland through the fall and winter had
been such as to cause the brethren to be constantly on the lookout,
and those who labored on the temple were engaged at night watching
to protect the walls they had laid during the day, from threatened
violence. On the morning of the 8th of January, about 1 o'clock, the
inhabitants of Kirtland were alarmed by the firing of about thirteen
rounds of cannon, by the mob, on the hill about half a mile northwest
of the village. [1]
[Sidenote: A Prayer.]
On the evening of the 11th of January, Joseph Smith, Jun., Frederick
G. Williams, Newel K. Whitney, John Johnson, Oliver Cowdery, and Orson
Hyde united in prayer, and asked the Lord to grant the following
petitions:
1.--That the Lord would grant that our lives might be precious in His
sight; that He would watch over our persons, and give His angels charge
concerning us and our families, that no evil nor unseen hand might be
permitted to harm us.
2.--That the Lord would also hold the lives of all the United Order as
sacred, and not suffer that any of them should be taken.
{3} 3.--That the Lord would grant that Brother Joseph might prevail
over his enemy, even Dr. Hurlburt, who has threatened his life, whom
Joseph has caused to be taken with a precept; that the Lord would fill
the heart of the court with a spirit to do justice, and cause that the
law of the land may be magnified in bringing Hurlburt to justice.
4.--That the Lord in the order of His providence, would provide the
Bishop of this Church [at Kirtland] with means sufficient to discharge
every debt, in due season, that the Order owes, that the Church may not
be brought into disrepute, and the Saints be afflicted by the hands of
their enemies.
5.--That the Lord would protect our printing press from the hands
of evil men, and give us means to send forth His record, even His
Gospel, that the ears of all may hear it; and also that we may print
His Scriptures; and also that He would give those who were appointed
to conduct the press, wisdom sufficient that the cause may not be
hindered, but that men's eyes may thereby be opened to see the truth,
6.--That the Lord would deliver Zion, and gather in His scattered
people to possess it in peace; and also, while in their dispersion,
that He would provide for them that they perish not from hunger or
cold; and finally, that God, in the name of Jesus, would gather His
elect speedily, and unveil His face, that His Saints might behold His
glory, and dwell with Him. Amen.
[Sidenote: Efforts of Sectarian Priests Against Restoration of Exiles.]
As soon as the Governor of Missouri intimated, or the news began to
circulate, that the "Mormons" (as the people called the members of
the Church), would be restored to their possessions in Jackson county
(if they desired to be), the priests of all denominations, as the men
behind the scene, with the mob, began to set their springs in motion,
and by their secret councils, and false publications and insinuations,
soured the public mind, and prevented the administration {4} of the
laws, so that anything like a return to their houses and lands, or
recovery of damages for losses sustained, seemed as distant as the day
of judgment. The powers of wickedness and darkness walked hand in hand
together, and the Saints mourned.
_January 16_.--I visited Brother Jenkins Salisbury, and spent the
night. O Lord! keep us and my family safe, until I return unto them; O
my God, have mercy on my brethren in Zion, for Christ's sake. Amen.
_January 22_.--The Presidency of the High Priesthood wrote from
Kirtland to the brethren in Christ Jesus, scattered from Zion--
scattered abroad from the land of their inheritance:
THE ELDERS OF THE CHURCH TO THEIR BRETHERN ABROAD. [2]
_Dear Brethren in Christ, and Companions in Tribulation_:
When we call to remembrance the ties with which we are bound to
those who embrace the everlasting covenant, and the fellowship and
love with which the hearts of the children of our Lord's kingdom
should be united, we cherish a belief that you will bear with us,
when we take this course to communicate to you some of the many
thoughts which occupy our minds, and press with continued weight
upon our hearts, as we reflect upon the vast importance and {5}
responsibility of your callings, in the sight of the Master of the
vineyard. And though our communications to you may be frequent,
yet we believe they will be received on your part with brotherly
feelings; and that from us your unworthy brethren, you will suffer
a word of exhortation to have place in your hearts, as you see the
great extent of the power and dominion of the prince of darkness,
and realize how vast the numbers are who are crowding the road to
death without ever giving heed to the cheering sound of the Gospel
of our Lord Jesus Christ.
Consider for a moment, brethren, the fulfillment of the words of
the prophet; for we behold that darkness covers the earth, and
gross darkness the minds of the inhabitants thereof--that crimes
of every description are increasing among men--vices of great
enormity are practiced--the rising generation growing up in the
fullness of pride and arrogance--the aged losing every sense of
conviction, and seemingly banishing every thought of a day of
retribution,--intemperance, immorality, extravagance, pride,
blindness of heart, idolatry, the loss of natural affection; the
love of this world, and indifference toward the things of eternity
increasing among those who profess a belief in the religion of
heaven, and infidelity spreading itself in consequence of the
same--men giving themselves up to commit acts of the foulest
kind, and deeds of the blackest dye, blaspheming, defrauding,
blasting the reputation of neighbors, stealing, robbing, murdering;
advocating error and opposing the truth, forsaking the covenant of
heaven, and denying the faith of Jesus--and in the midst of all
this, the day of the Lord fast approaching when none except those
who have won the wedding garment will be permitted to eat and drink
in the presence of the Bridegroom, the Prince of Peace!
Impressed with the truth of these facts what can be the feelings of
those who have been partakers of the heavenly gift and have tasted
the good word of God, and the powers of the world to come? Who
but those who can see the awful precipice upon which the world of
mankind stands in this generation, can labor in the vineyard of the
Lord without feeling a sense of the world's deplorable situation?
Who but those who have duly considered the condescension of the
Father of our spirits, in providing a sacrifice for His creatures,
a plan of redemption, a power of atonement, a scheme of salvation,
having as its great objects, the bringing of men back into the
presence of the King of heaven, crowning them in the celestial
glory and making them heirs with the Son to that inheritance which
is incorruptible, undefiled, and which fadeth not away--who but
such can realize the importance of a perfect walk before all men,
and a {6} diligence in calling upon all men to partake of these
blessings? How indescribably glorious are these things to mankind!
Of a truth they may be considered tidings of great joy to all
people; and tidings, too, that ought to fill the earth and cheer
the hearts of every one when sounded in his ears. The reflection
that everyone is to receive according to his own diligence and
perseverance while in the vineyard, ought to inspire everyone who
is called to be a minister of the glad tidings, to so improve his
talent that he may gain other talents, that when the Master sits
down to take an account of the conduct of His servants, it may be
said, Well done, good and faithful servant: thou hast been faithful
over a few things; I will now make thee ruler over many things;
enter thou into the joy of thy Lord.
Some may pretend to say that the world in this age is fast
increasing in righteousness; that the dark ages of superstition
and blindness have passed, when the faith of Christ was known and
held only by a few, when ecclesiastic power had an almost universal
control over Christendom, and the consciences of men were bound by
the strong chains of priestly power: but now, the gloomy cloud is
burst, and the Gospel is shining with all the resplendent glory of
an apostolic day; and that the kingdom of the Messiah is greatly
spreading, that the Gospel of our Lord is carried to divers nations
of the earth, the Scriptures translating into different tongues;
the ministers of truth crossing the vast deep to proclaim to men
in darkness a risen Savior, and to erect the standard of Emanuel
where light has never shone; and that the idol is destroyed, the
temple of images forsaken; and those who but a short time previous
followed the traditions of their fathers and sacrificed their own
flesh to appease the wrath of some imaginary god, are now raising
their voices in the worship of the Most High, and are lifting their
thoughts up to Him with the full expectation that one day they will
meet with a joyful reception in His everlasting kingdom!
But a moment's candid reflection upon the principles of these
systems, the manner in which they are conducted, the individuals
employed, the apparent object held out as an inducement to cause
them to act, we think, is sufficient for every candid man to draw
a conclusion in his own mind whether this is the order of heaven
or not. We deem it a just principle, and it is one the force of
which we believe ought to be duly considered by every individual,
that all men are created equal, and that all have the privilege of
thinking for themselves upon all matters relative to conscience.
Consequently, then, we are not disposed, had we the power, to
deprive any one of exercising that free independence of mind which
heaven has so graciously bestowed upon the human {7} family as one
of its choicest gifts; but we take the liberty (and this we have
a right to do) of looking at this order of things a few moments,
and contrasting it with the order of God as we find it in the
sacred Scriptures. In this review, however, we shall present the
points as we consider they were really designed by the great Giver
to be understood, and the happy result arising from a performance
of the requirements of heaven as revealed to every one who obeys
them; and the consequence attending a false construction, a
misrepresentation, or a forced meaning that was never designed in
the mind of the Lord when He condescended to speak from the heavens
to men for their salvation.
Previous to entering upon a subject of so great moment to the
human family there is a prominent item which suggests itself to
our minds which, here, in few words, we wish to discuss: All
regularly organized and well established governments have certain
laws by which, more or less, the innocent are protected and the
guilty punished. The fact admitted, that certain laws are good,
equitable and just, ought to be binding upon the individual who
admits this, and lead him to observe in the strictest manner an
obedience to those laws. These laws when violated, or broken by the
individual, must, in justice, convict his mind with a double force,
if possible, of the extent and magnitude of his crime; because
he could have no plea of ignorance to produce; and his act of
transgression was openly committed against light and knowledge. But
the individual who may be ignorant and imperceptibly transgresses
or violates laws, though the voice of the country requires that he
should suffer, yet he will never feel that remorse of conscience
that the other will, and that keen, cutting reflection will never
rise in his breast that otherwise would, had he done the deed, or
committed the offense in full conviction that he was breaking the
law of his country, and having previously acknowledged the same
to be just. It is not our intention by these remarks, to attempt
to place the law of man on a parallel with the law of heaven;
because we do not consider that it is formed in the same wisdom and
propriety; neither do we consider that it is sufficient in itself
to bestow anything on man in comparison with the law of heaven,
even should it promise it. The laws of men may guarantee to a
people protection in the honorable pursuits of this life, and the
temporal happiness arising from a protection against unjust insults
and injuries and when this is said, all is said, that can be in
truth, of the power, extent, and influence of the laws of men,
exclusive of the law of God. The law of heaven is presented to man,
and as such guarantees to all who obey it a reward far beyond any
earthly consideration; though it does not promise that the believer
in every age should be exempt from the afflictions and troubles
arising from different sources in consequence of the acts of wicked
men on earth. Still in the midst of all this {8} there is a promise
predicated upon the fact that it is the law of heaven, which
transcends the law of man, as far as eternal life the temporal; and
as the blessings which God is able to give, are greater than those
which can be given by man. Then, certainly, if the law of man is
binding upon man when acknowledged, how much more must the law of
heaven be! And as much as the law of heaven is more perfect than
the law of man, so much greater must be the reward if obeyed. The
law of man premises safety in temporal life; but the law of God
promises that life which is eternal, even an inheritance at God's
own right hand, secure from all the powers of the wicked one.
We consider that God has created man with a mind capable of
instruction, and a faculty which may be enlarged in proportion to
the heed and diligence given to the light communicated from heaven
to the intellect; and that the nearer man approaches perfection,
the clearer are his views, and the greater his enjoyments, till
he has overcome the evils of his life and lost every desire for
sin; and like the ancients, arrives at that point of faith where
he is wrapped in the power and glory of his Maker, and is caught
up to dwell with Him. But we consider that this is a station to
which no man ever arrived in a moment: he must have been instructed
in the government and laws of that kingdom by proper degrees,
until his mind is capable in some measure of comprehending the
propriety, justice, equality, and consistency of the same. For
further instruction we refer you to Deut. 32, where the Lord says,
that Jacob is the lot of his inheritance. He found him in a desert
land, and in the waste, howling wilderness; He led him about, He
instructed him, He kept him as the apple of His eye, etc.; which
will show the force of the last item advanced, that it is necessary
for men to receive an understanding concerning the laws of the
heavenly kingdom, before they are permitted to enter it: we mean
the celestial glory. So dissimilar are the governments of men,
and so divers are their laws, from the government and laws of
heaven, that a man, for instance, hearing that there was a country
on this globe called the United States of North America, could
take his journey to this place without first learning the laws of
government; but the conditions of God's kingdom are such, that all
who are made partakers of that glory, are under the necessity of
learning something respecting it previous to their entering into
it. But the foreigner can come to this country without knowing a
syllable of its laws, or even subscribing to obey them after he
arrives. Why? Because the government of the United States does not
require it: it only requires an obedience to its laws after the
individual has arrived within its jurisdiction.
As we previously remarked, we do not attempt to place the law
of man on a parallel with the law of heaven; but we will bring
forward {9} another item, to further urge the propriety of yielding
obedience to the law of heaven, after the fact is admitted, that
the laws of man are binding upon man. Were a king to extend his
dominion over the habitable earth, and send forth his laws which
were of the most perfect kind, and command his subjects one and
all to yield obedience to the same, and add as a reward to those
who obeyed them, that at a certain period they should be called
to attend the marriage of his son, who in due time was to receive
the kingdom, and they should be made equal with him in the same;
and fix as a penalty for disobedience that every individual
guilty of it should be cast out at the marriage feast, and have
no part nor portion with his government, what rational mind could
for a moment accuse the king with injustice for punishing such
rebellious subjects? In the first place his laws were just, easy to
be complied with, and perfect: nothing of a tyrannical nature was
required of them; but the very construction of the laws was equity
and beauty; and when obeyed would produce the happiest condition
possible to all who adhered to them, beside the last great benefit
of sitting down with a royal robe in the presence of the king at
the great, grand marriage supper of his son, and be made equal with
him in all the affairs of the kingdom.
When these royal laws were issued, and promulgated throughout
the vast dominion, every subject, when interrogated whether he
believed them to be from his sovereign or not, answered, Yes; I
know they are, I am acquainted with the signature, for it is as
usual. _Thus saith the King!_ This admitted, the subject is bound
by every consideration of honor to his country, his king, and his
own personal character, to observe in the strictest sense every
requisition in the royal edict. Should any escape the search of
the ambassadors of the king and never hear these last laws, giving
his subjects such exalted privileges, an excuse might be urged
in their behalf, and they escape the censure of the king. But
for those who had heard, who had admitted, and who had promised
obedience to these just laws no excuse could be urged; and when
brought into the presence of the king, certainly, justice would
require that they should suffer a penalty. Could that king be just
in admitting these rebellious individuals into the full enjoyment
and privileges with his son, and those who had been obedient to his
commandments? Certainly not. Because they disregarded the voice
of their lawful king; they had no regard for his virtuous laws,
for his dignity, nor for the honor of his name; neither for the
honor of their country, nor their private virtue. They regarded
not his authority enough to obey him, neither did they regard the
immediate advantages and blessings arising from these laws if kept,
so destitute were they of virtue and goodness; and above all, they
regarded so {10} little the joy and satisfaction of a legal seat
in the presence of the king's only son, and to be made equal with
him in all the blessings, honors, comforts, and felicities of his
kingdom, that they turned away from a participation in them, and
considered that they were beneath their present notice though they
had no doubt as to the real authenticity of the royal edict.
We ask, again, would the king be just in admitting these rebels to
all the privileges of the kingdom, with those who had served him
with the perfect integrity? We again answer, No. Such individuals
would be dangerous characters in any government: good and wholesome
laws they despise; just and perfect principles they trample under
their feet as something beneath their notice; and the commands of
their sovereign which they had once acknowledged to be equitable
they entirely disregard. How could a government be conducted with
harmony if its administrators were possessed with such different
dispositions and different principles? Could it prosper? Could it
flourish? Would harmony prevail? Would order be established, and
could justice be executed in righteousness in all branches of its
departments? No! In it were two classes of men as dissimilar as
light and darkness, virtue and vice, justice and injustice, truth
and falsehood, holiness and sin. One class were perfectly harmless
and virtuous: they knew what virtue was for they had lived in the
fullest enjoyment of it, and their fidelity to truth had been
fairly tested by a series of years of faithful obedience to all
its heavenly precepts. They knew what good order was, for they had
been orderly and obedient to the laws imposed on them by their wise
sovereign, and had experienced the benefits arising from a life
spent in his government till he has now seen proper to make them
equal with his son. Such individuals would indeed adorn any court
where perfection was one of its main springs of action, and shine
far more fair than the richest gem in the diadem of the prince.
The other class were a set of individuals who disregarded every
principle of justice and equity; and this is demonstrated from
the fact, that when just laws were issued by the king, which were
perfectly equitable, they were so lost to a sense of righteousness
that they disregarded those laws, notwithstanding an obedience to
them would have produced at the time, as regards their own personal
comfort and advantage, the happiest result possible. They were
entirely destitute of harmony and virtue, so much so that virtuous
laws they despised. They had proven themselves unworthy a place
in the joys of the prince, because they had for a series of years
lived in open violation of his government. Certainly, then, those
two classes of men could not hold the reins of the same government
at the same time in peace; for internal jars, broils, and discords
would rack it to the center, were such a form {11} of government
to exist under such a system. The virtuous could not enjoy peace
in the constant and unceasing schemes and evil plans of the
wicked; neither could the wicked have enjoyment in the constant
perseverance of the righteous to do justly. That there must be
an agreement in this government, or it could not stand, must be
admitted by all. Should the king convey the reins into the hands of
the rebellious the government must soon fall; for every government,
from the creation to the present, when it ceased to be virtuous,
and failed to execute justice, sooner or later has been overthrown.
And without virtuous principles to actuate a government all care
for justice is soon lost, and the only motive which prompts it
to act is ambition and selfishness. Should the king admit these
rebels into his house to make them equal with the others, he would
condescend beneath his dignity, because he once issued virtuous
laws which were received by a part of his subjects, and the reward
affixed was a seat at the marriage feast, and an adoption into his
own family as lawful heirs. So that should he now offer any thing
different he would destroy forever that government which he once so
diligently labored to establish and preserve and which he once had
wisdom to organize. Such individuals as the last named, would be
a bane to a virtuous government, and would prove its overthrow if
suffered to hold a part in conducting it.
We take the sacred writings into our hands, and admit that they
were given by direct inspiration for the good of man. We believe
that God condescended to speak from the heavens and declare His
will concerning the human family, to give them just and holy laws,
to regulate their conduct, and guide them in a direct way, that in
due time He might take them to Himself, and make them joint heirs
with His Son. But when this fact is admitted, that the immediate
will of heaven is contained in the scriptures, are we not bound as
rational creatures to live in accordance to all its precepts? Will
the mere admission, that this is the will of heaven ever benefit us
if we do not comply with all his teachings? Do we offer violence to
the Supreme Intelligence of heaven, when we admit the truth of its
teachings, and do not obey them? Do we not descend below our own
knowledge, and the better wisdom which heaven has endowed us with,
by such a course of conduct? For these reasons, if we have direct
revelations given us from heaven, surely those revelations were
never given to be trifled with, without the trifler's incurring
displeasure and vengence upon his own head, if there is any justice
in heaven; and that there is must be admitted by every individual
who admits the truth and force of God's teachings, His blessings
and cursings, as contained in the sacred volume.
Here, then, we have this part of our subject immediately before
us {12} for consideration: God has in reserve a time, or period
appointed in His own bosom, when He will bring all His subjects,
who have obeyed His voice and kept His commandments, into His
celestial rest. This rest is of such perfection and glory, that
man has need of a preparation before he can, according to the laws
of that kingdom, enter it and enjoy its blessings. This being the
fact, God has given certain laws to the human family, which, if
observed, are sufficient to prepare them to inherit this rest.
This, then, we conclude, was the purpose of God in giving His laws
to us: if not, why, or for what were they given? If the whole
family of man were as well off without them as they might be with
them, for what purpose or intent were they ever given? Was it that
God wanted to merely show that He could talk? It would be nonsense
to suppose that He would condescend to talk in vain: for it would
be in vain, and to no purpose whatever [if the law of God were of
no benefit to man]: because, all the commandments contained in
the law of the Lord, have the sure promise annexed of a reward to
all who obey, predicated upon the fact that they are really the
promises of a Being who cannot lie, One who is abundantly able to
fulfill every tittle of His word: and if man were as well prepared,
or could be as well prepared, to meet God without their ever having
been given in the first instance, why were they ever given? for
certainly, in that case they can now do him no good.
As we previously remarked, all well established and properly
organized governments have certain fixed and prominent laws for
the regulation and management of the same. If man has grown to
wisdom and is capable of discerning the propriety of laws to govern
nations, what less can be expected from the Ruler and Upholder of
the universe? Can we suppose that He has a kingdom without laws?
Or do we believe that it is composed of an innumerable company of
beings who are entirely beyond all law? Consequently have need
of nothing to govern or regulate them? Would not such ideas be a
reproach to our Great Parent, and at variance with His glorious
intelligence? Would it not be asserting that man had found out a
secret beyond Deity? That he had learned that it was good to have
laws, while God after existing from eternity and having power to
create man, had not found out that it was proper to have laws for
his government? We admit that God is the great source and fountain
from whence proceeds all good; that He is perfect intelligence,
and that His wisdom is alone sufficient to govern and regulate
the mighty creations and worlds which shine and blaze with such
magnificence and splendor over our heads, as though touched with
His anger and moved by His Almighty word. And if so, it is done
and regulated by law; for without law all must certainly fall into
chaos. If, then, we admit that God is the source of all wisdom and
understanding, we must admit that by His direct inspiration He
has {13} taught man that law is necessary in order to govern and
regulate His own immediate interest and welfare: for this reason,
that law is beneficial to promote peace and happiness among men.
And as before remarked, God is the source from whence proceeds all
good; and if man is benefitted by law, then certainly, law is good;
and if law is good then law, or the principle of it emanated from
God; for God is the source of all good; consequently, then, he was
the first Author of law, or the principle of it, to mankind.
We would remind you, brethren, of the fatigues, trials, privations,
and persecutions, which the ancient saints endured for the sole
purpose of persuading men of the excellence and propriety of the
faith of Christ, were it in our opinion necessary, or if it would
serve in any respect to stimulate you to labor in the vineyard of
the Lord with any more diligence. But we have reason to believe (if
you make the holy Scriptures a sufficient part of your studies),
that their perseverance is known to you all; as also that they
were willing to sacrifice the present honors and pleasures of
this world, that they might obtain an assurance of a crown of
life from the hand of our Lord; and their excellent example in
labor, which manifests their zeal to us in the cause which they
embraced, you are daily striving to pattern. And not only these
examples of the Saints, but the commandments of our Lord, we hope
are constantly revolving in your hearts, teaching you, not only His
will in proclaiming His Gospel, but His meekness and perfect walk
before all, even in those times of severe persecutions and abuse
which were heaped upon him by a wicked and adulterous generation.
Remember, brethren, that He has called you unto holiness; and need
we say, to be like Him in purity? How wise, how holy; how chaste,
and how perfect, then, you ought to conduct yourselves in His
sight; and remember, too, that His eyes are continually upon you.
Viewing these facts in a proper light, you cannot be insensible,
that without a strict observance of all His divine requirements,
you may, at least, be found wanting; and if so, you will admit,
that your lot will be cast among the unprofitable servants. We
beseech you, therefore, brethren, to improve upon all things
committed to your charge, that you lose not your reward.
No doubt, the course which we pursued in our last communication to
you, is yet familiar to your minds; that we there endeavored to
show, as far as possible, the propriety, in part, of adhering to
the law of heaven; and also, the consistency in looking to heaven
for a law or rule to serve as a guide in this present state of
existence, that we may be prepared to meet that which inevitably
awaits us, as well as all mankind. There is an importance, perhaps,
attached to this subject, which the world has not so fully examined
as it requires. Think for a moment, of the greatness of the Being
who created the Universe; and {14} ask, could He be so inconsistent
with his own character, as to leave man without a law or rule by
which to regulate his conduct, after placing him here, where,
according to the formation of his nature he must in a short period
sink into the dust? Is there nothing further; is there no existence
beyond this vail of death which is so suddenly to be cast over
all of us? If there is, why not that Being who had power to place
us here, inform us something of the hereafter? If we had power to
place ourselves in this present existence, why not have power to
know what shall follow when that dark veil is cast over our bodies?
If in this life we receive our all; if when we crumble back to
dust we are no more, from what source did we emanate, and what was
the purpose of our existence? If this life were all, we should be
led to query, whether or not there was really any substance in
existence, and we might with propriety say, "Let us eat, drink,
and be merry, for tomorrow we die!" But if this life is all, then
why this constant toiling, why this continual warfare, and why
this unceasing trouble? But this life is not all, the voice of
_reason_, the language of _inspiration_, and the Spirit of the
living God, our Creator, teaches us, as we hold the record of
truth in our hands, that this is not the case, that this is not
so; for, the heavens declare the glory of a God, and the firmament
showeth His handiwork; and a moment's reflection is sufficient to
teach every man of common intelligence, that all these are not the
mere productions of _chance_, nor could they be supported by any
power less than an Almighty hand; and He that can mark the power
of Omnipotence, inscribed upon the heavens, can also see God's own
handwriting in the sacred volume: and he who reads it oftenest will
like it best, and he who is acquainted with it, will know the hand
wherever he can see it; and when once discovered, it will not only
receive an acknowledgment, but an obedience to all his heavenly
precepts. For a moment reflect: what could have been the purpose of
our Father in giving to us a law? Was it that it might be obeyed,
or disobeyed? And think further, too, not only of the propriety,
but of the importance of attending to His laws in every particular.
If, then, there is an importance in this respect, is there not a
responsibility of great weight resting upon those who are called to
declare these truths to men? Were we capable of laying any thing
before you as a just comparison, we would cheerfully do it; but
in this our ability fails, and we are inclined to think that man
is unable, without assistance beyond what has been given to those
before, of expressing in words the greatness of this important
subject. We can only say, that if an anticipation of the joys of
the celestial glory, as witnessed to the hearts of the humble is
not sufficient, we will leave to yourselves the result of your
own diligence; for God ere long, will call {15} all His servants
before Him, and there from His own hand they will receive a just
recompense and a righteous reward for all their labors. * * * * * *
* * * * * * *
It is reasonable to suppose, that man departed from the first
teachings, or instructions which he received from heaven in the
first age, and refused by his disobedience to be governed by them.
Consequently, he formed such laws as best suited his own mind, or
as he supposed, were best adapted to his situation. But that God
had influenced man more or less since that time in the formation
of law for His benefit we have no hesitancy in believing; for,
as before remarked, being the source of all good, every just
and equitable law was in a greater or less degree influenced by
Him. And though man in his own supposed wisdom would not admit
the influence of a power superior to his own, yet for wise and
great purposes, for the good and happiness of His creatures, God
has instructed man to form wise and wholesome laws, since he had
departed from Him and refused to governed by those laws which God
had given by His own voice from on high in the beginning. But
notwithstanding the transgression, by which man had cut himself off
from an immediate intercourse with his Masker without a Mediator,
it appears that the great and glorious plan of His redemption was
previously provided; the sacrifice prepared; the atonement wrought
out in the mind and purpose of God, even in the person of the Son,
through whom man was now to look for acceptance, and through whose
merits he was now taught that he alone could find redemption, since
the word had been pronounced, Unto dust thou shalt return.
But that man was not able himself to erect a system, or plan with
power sufficient to free him from a destruction which awaited him,
is evident from the fact that God, as before remarked, prepared
a sacrifice in the gift of His own Son who should be sent in due
time, to prepare a way, or open a door through which man might
enter into the Lord's presence, whence he had been cast out for
disobedience. From time to time these glad tidings were sounded in
the ears of men in different ages of the world down to the time of
Messiah's coming. By faith in this atonement or plan of redemption,
Abel offered to God a sacrifice that was accepted, which was the
firstlings of the flock. Cain offered of the fruit of the ground,
and was not accepted, because he could not do it in faith, he could
have no faith, or could not exercise faith contrary to the plan
of heaven. It must be shedding the blood of the only Begotten to
atone for man; for this was the plan of redemption, and without
the shedding of blood was no remission; and as the sacrifice was
instituted for a type, by which man was to discern the great
Sacrifice which God had prepared; to offer a sacrifice contrary
to that, no faith could be exercised, because redemption was not
purchased in that way, nor the {16} power of atonement instituted
after that order; consequently Cain could have no faith; and
whatsoever is not of faith, is sin. But Abel offered an acceptable
sacrifice, by which he obtained witness that he was righteous,
God Himself testifying of his gifts. Certainly, the shedding of
the blood of a beast could be beneficial to no man, except it was
done in imitation, or as a type, or explanation of what was to
be offered through the gift of God Himself; and this performance
done with an eye looking forward in faith on the power of that
great Sacrifice for a remission of sins. But however various may
have been, and may be at the present time, the opinions of men
respecting the conduct of Abel, and the knowledge which he had on
the subject of atonement, it is evident in our minds, that he was
instructed more fully in the plan than what the Bible speaks of,
for how could he offer a sacrifice in faith, looking to God for a
remission of his sins in the power of the great atonement, without
having been previously instructed in that plan? And further, if he
was accepted of God, what were the ordinances performed further
than the offering of the firstlings of the flock?
It is said by Paul in his letter to the Hebrew brethren, that Abel
obtained witness that he was righteous, God testifying of his
gifts. To whom did God testify of the gifts of Abel, was it to
Paul? We have very little on this important subject in the forepart
of the Bible. But it is said that Abel himself obtained witness
that he was righteous. Then certainly God spoke to him: indeed,
it is said that God talked with him; and if He did, would He not,
seeing that Abel was righteous, deliver to him the whole plan of
the Gospel. And is not the Gospel the news of the redemption? How
could Abel offer a sacrifice and look forward with faith on the Son
of God for a remission of his sins and not understand the Gospel?
The mere shedding of the blood of beasts or offering anything
else in sacrifice, could not procure a remission of sins, except
it were performed in faith of something to come; if it could,
Cain's offering must have been as good as Abel's. And if Abel was
taught of the coming of the Son of God, was he not taught also of
His ordinances? We all admit that the Gospel has ordinances, and
if so, had it not always ordinances, and were not its ordinances
always the same? Perhaps our friends will say that the Gospel and
its ordinances were not known till the days of John, the son of
Zacharias, in the days of Herod, the king of Judea. But we will
here look at this point: For our own part we cannot believe that
the ancients in all ages were so ignorant of the system of heaven
as many suppose, since all that were ever saved, were saved through
the power of this great plan of redemption, as much before the
coming of Christ as since; if not, God has had different plans in
operation (if we may so express it), to bring men back to dwell
with Himself; and this we cannot believe, {17} since there has
been no change in the constitution of man since he fell; and the
ordinance or institution of offering blood in sacrifice, was only
designed to be performed till Christ was offered up and shed His
blood--as said before--that man might look forward in faith to that
time. It will be noticed that, according to Paul, (see Gal. 3:8)
the Gospel was preached to Abraham. We would like to be informed
in what name the Gospel was then preached, whether it was in the
name of Christ or some other name. If in any other name, was it the
Gospel? And if it was the Gospel, and that preached in the name of
Christ, had it any ordinances? If not, was it the Gospel? And if it
had ordinances what were they? Our friends may say, perhaps, that
there were never any ordinances except those of offering sacrifices
before the coming of Christ, and that it could not be possible for
the Gospel to have been administered while the law of sacrifices
of blood was in force. But we will recollect that Abraham offered
sacrifice, and notwithstanding this, had the Gospel preached to
him. That the offering of sacrifice was only to point the mind
forward to Christ, we infer from these remarkable words of Jesus
to the Jews: "Your Father Abraham rejoiced to see my day, and he
saw it, and was glad" (John 8:56.) So, then, because the ancients
offered sacrifice it did not hinder their hearing the Gospel; but
served, as we said before, to open their eyes, and enable them to
look forward to the time of the coming of the Savior, and rejoice
in His redemption. We find also, that when the Israelites came out
of Egypt they had the Gospel preached to them, according to Paul in
his letter to the Hebrews, which says: "For unto us was the Gospel
preached, as well as unto them: but the word preached did not
profit them, not being mixed with faith in them that heard it" (see
Heb. 4:2). It is said again, in Gal. 3:19, that the law (of Moses,
or the Levitical law) was "added" because of transgression. What,
we ask, was this law added to, if it was not added to the Gospel?
It must be plain that it was added to the Gospel, since we learn
that they had the Gospel preached to them. From these few facts,
we conclude that whenever the Lord revealed Himself to men in
ancient days, and commanded them to offer sacrifice to Him, that it
was done that they might look forward in faith to the time of His
coming, and rely upon the power of that atonement for a remission
of their sins. And this they have done, thousands who have gone
before us, whose garments are spotless, and who are, like Job,
waiting with an assurance like his, that they will see Him in the
_latter day_ upon the earth, even in their flesh,
We may conclude, that though there were different dispensations,
yet all things which God communicated to His people were calculated
to draw their minds to the great object, and to teach them to rely
upon God alone as the author of their salvation, as contained in
His law.
{18} From what we can draw from the Scriptures relative to the
teachings of heaven, we are induced to think that much instruction
has been given to man since the beginning which we do not possess
now. This may not agree with the opinions of some of our friends
who are bold to say that we have everything written in the Bible
which God ever spoke to man since the world began, and that if he
had ever said anything more we should certainly have received it.
But we ask, does it remain for a people who never had faith enough
to call down one scrap of revelation from heaven, and for all they
have now are indebted to the faith of another people who lived
hundreds and thousands of years before them, does it remain for
them to say how much God has spoken and how much he has not spoken?
We have what we have, and the Bible contains what it does contain:
but to say that God never said anything more to man than is there
recorded, would be saying at once that we have at last received a
revelation; for it must require one to advance thus far, because it
is nowhere said in that volume by the mouth of God, that He would
not, after giving, what is there contained, speak again; and if
any man has found out for a fact that the Bible contains all that
God ever revealed to man he has ascertained it by an immediate
revelation, other than has been previously written by the prophets
and apostles. But through the kind providence of our Father a
portion of His word which He delivered to His ancient saints, has
fallen into our hands, is presented to us with a promise of a
reward if obeyed, and with a penalty if disobeyed. That all are
deeply interested in these laws or teachings, must be admitted by
all who acknowledge their divine authenticity.
It may be proper for us to notice in this place a few of the many
blessings held out in this law of heaven as a reward to those who
obey its teachings. God has appointed a day in which He will judge
the world, and this He has given an assurance of in that He raised
up His Son Jesus Christ from the dead--the point on which the
hope of all who believe the inspired record is founded for their
future happiness and enjoyment; because, "If Christ be not risen,"
said Paul to the Corinthians, "your faith is vain, ye are yet in
your sins. Then they also which are fallen asleep in Christ have
perished" (see 1 Cor. 15). If the resurrection from the dead be
not an important point, or item in our faith, we must confess that
we know nothing about it; for if there be no resurrection from the
dead, then Christ has not risen; and if Christ has not risen He
was not the Son of God; and if He was not the Son of God, there
is not nor cannot be a Son of God, if the present book called the
Scriptures is true; because the time has gone by when, according to
that book, He was to make His appearance. On this subject, however,
we are reminded of the words of Peter to the Jewish Sanhedrim, when
{19} speaking of Christ, he says that God raised Him from the dead,
and we (the apostles) are His witnesses of these things, and so is
the Holy Ghost, whom God had given to them that obey Him (see Acts
5). So that after the testimony of the Scriptures on this point,
the assurance is given by the Holy Ghost, bearing witness to those
who obey Him, that Christ Himself has assuredly risen from the
dead; and if He has risen from the dead. He will, by His power,
bring all men to stand before Him: for if He is risen from the
dead the bands of the temporal death are broken that the grave has
no victory, If then, the grave has no victory, those who keep the
sayings of Jesus and obey His teachings have not only a promise of
a resurrection from the dead, but an assurance of being admitted
into His glorious kingdom; for, He himself says, "Where I am, there
also shall my servant be" (see John 11).
In the 22nd chapter of Luke's account of the Messiah, we find
the kingdom of heaven likened unto a king who made a marriage
for his son. That this son was the Messiah will not be disputed,
since it was the kingdom of heaven that was represented in the
parable; and that the Saints, or those who are found faithful to
the Lord, are the individuals who will be found worthy to merit a
seat at the marriage supper, is evident from the sayings of John
in the Revelation where he represents the sound which he heard in
heaven to be like a great multitude, or like the voice of mighty
thunderings, saying, the Lord God Omnipotent reigneth. Let us be
glad and rejoice, and give honor to Him; for the marriage of the
Lamb is come, and His wife hath made herself ready. And to her was
granted that she should be arrayed in fine linen, clean and white:
For the fine linen is the righteousness of Saints (Rev. 19).
That those who keep the commandments of the Lord and walk in His
statutes to the end, are the only individuals permitted to sit at
this glorious feast, is evident from the following items in Paul's
last letter to Timothy, which was written just previous to his
death,--he says: "I have fought a good fight, I have finished my
course, I have kept the faith: henceforth there is laid up for me
a crown of righteousness which the Lord, the righteous Judge shall
give me at that day: and not to me only, but unto all them also
that love His appearing." No one who believes the account, will
doubt for a moment this assertion of Paul which was made, as he
knew, just before he was to take his leave of this world. Though he
once, according to his own word, persecuted the Church of God and
wasted it, yet after embracing the faith, his labors were unceasing
to spread the glorious news: and like a faithful soldier, when
called to give his life in the cause which he had espoused, he
laid it down, as he says, with an assurance of an eternal crown.
Follow the labors of this Apostle from the time of his conversion
to the time of his death, and you will have a fair {20} sample
of industry and patience in promulgating the Gospel of Christ.
Derided, whipped, and stoned, the moment he escaped the hands of
his persecutors he as zealously as ever proclaimed the doctrine of
the Savior. And all may know that he did not embrace the faith for
honor in this life, nor for the gain of earthly goods. What, then,
could have induced him to undergo all this toil? It was, as he
said, that he might obtain the crown of righteousness from the hand
of God. No one, we presume, will doubt the faithfulness of Paul to
the end. None will say that he did not keep the faith, that he did
not fight the good fight, that he did not preach and persuade to
the last. And what was he to receive? A crown of righteousness. And
what shall others receive who do not labor faithfully, and continue
to the end? We leave such to search out their own promises if any
they have; and if they have any they are welcome to them, on our
part, for the Lord says that every man is to receive according to
his works. Reflect for a moment, brethren, and enquire, whether
you would consider yourselves worthy a seat at the marriage feast
with Paul and others like him, if you had been unfaithful? Had you
not fought the good fight, and kept the faith, could you expect to
receive? Have you a promise of receiving a crown of righteousness
from the hand of the Lord, with the Church of the First Born? Here
then, we understand, that Paul rested his hope in Christ, because
he had kept the faith, and loved his appearing and from His hand
he had a promise of receiving a crown of righteousness. If the
Saints are not to reign, for what purpose are they crowned? In an
exhortation of the Lord to a certain church in Asia, which was
built up in the days of the Apostles, unto whom He communicated
His word on that occasion by His servant John, He says, "Behold,
I come quickly: hold that fast which thou hast, that no man take
thy crown." And again, "To him that overcometh will I grant to sit
with me in my throne, even as I also overcame, and am set down with
my Father in His throne" (see Rev. 3). And again, it is written,
"Behold, now are we the sons of God, and it doth not yet appear
what we shall be: but we know that, when He shall appear, we shall
be like Him; for we shall see Him as He is. And every man that hath
this hope in him, purifieth himself, even as He is pure" (I John
3:2, 3). How is it that these old Apostles should say so much on
the subject of the coming of Christ? He certainly had once come;
but Paul says, To all who love His appearing, shall be given the
crown: and John says, When He shall appear, we shall be like Him;
for we shall see Him as He is. Can we mistake such language as
this? Do we not offer violence to our own good judgment when we
deny the second coming of the Messiah? When has He partaken of the
fruit of the vine new with His ancient Apostles in His Father's
kingdom, as He promised He would just before He was crucified? In
Paul's epistle to the {21} Philippians, (3:20, 21), he says: "For
our conversation is in heaven; from whence also we look for the
Savior, the Lord Jesus Christ; who shall change our vile body, that
it may be fashioned like unto His glorious body, according to the
working whereby He is able even to subdue all things unto Himself."
We find another promise to individuals living in the church at
Sardis who had not defiled their garments: "And they shall walk
with me in white: for they are worthy. He that overcometh, the same
shall be clothed in white raiment; and I will not blot out his name
out of the book of life, but I will confess his name before my
Father, and before His angels." John represents the sound which he
heard from heaven, as giving thanks and glory to God, saying that
the Lamb was worthy to take the book and to open its seals; because
He was slain, and had made them kings and priests unto God: and
they should reign on the earth (see Rev. 5). In the 20th chapter
we find a length of time specified, during which Satan is to be
confined in his own place, and the Saints reign in peace, all these
promises and blessings we find contained in the law of the Lord,
which the righteous are to enjoy; and we might enumerate many more
places where the same or similar promises are made to the faithful,
but we do not deem it of importance to rehearse them here, as this
epistle is now lengthy; and our brethren, no doubt, are familiar
with them all.
Most assuredly it is, however, that the ancients, though persecuted
and afflicted by men, obtained from God promises of such weight and
glory, that our hearts are often filled with gratitude that we are
even permitted to look upon them while we contemplate that there
is no respect of persons in His sight, and that in every nation,
he that feareth God and worketh righteousness, is acceptable with
Him. But from the few items previously quoted we can draw the
conclusion that there is to be a day when all will be judged of
their works, and rewarded according to the same; that those who
have kept the faith will be crowned with a crown of righteousness;
be clothed in white raiment; be admitted to the marriage feast; be
free from every affliction, and reign with Christ on the earth,
where, according to the ancient promise, they will partake of
the fruit of the vine new in the glorious kingdom with Him; at
least we find that such promises were made to the ancient Saints.
And though we cannot claim these promises which were made to the
ancients for they are not our property, merely because they were
made to the ancient Saints, yet if we are the children of the Most
High, and are called with the same calling with which they were
called, and embrace the same covenant that they embraced, and are
faithful to the testimony of our Lord as they were, we can approach
the Father in the name of Christ as they approached Him and for
ourselves obtain the same promises. These promises, when obtained,
if ever by {22} us, will not be because Peter, John, and the other
Apostles, with the churches at Sardis, Pergamos, Philadelphia,
and elsewhere, walked in the fear of God and had power and faith
to prevail and obtain them; but it will be because we, ourselves,
have faith and approach God in the name of His Son Jesus Christ,
even as they did; and when these promises are obtained, they will
be promises directly to us, or they will do us no good. They will
be communicated for our benefit, being our own property (through
the gift of God), earned by our own diligence in keeping His
commandments, and walking uprightly before Him. If not, to what end
serves the Gospel of our Lord Jesus Christ, and why was it ever
communicated to us?
Previous to commencing this letter we designed giving you some
instruction upon the regulation of the Church; but that will be
given hereafter.
In our own country, surrounded with blessings innumerable, to which
thousands of our fellow men are strangers, enjoying unspeakable
benefits and inexpressible comforts, when once our situation is
compared with the ancient Saints, as followers of the Lamb of
God who has taken away our sins by His own blood, we are bound
to rejoice and give thanks to Him always. Since the organization
of the Church of Christ, or the Church of the Latter-day Saints,
on the 6th of April, 1830, we have had the satisfaction of
witnessing the spread of the truth into various parts of our land,
notwithstanding its enemies have exerted their unceasing diligence
to stop its course and prevent its progress; though evil and
designing men have combined to destroy the innocent, because their
own craft was in danger; and these have been assisted in raising
mobs and circulating falsehoods by a miserable set of apostates who
have for wicked and unbecoming conduct been expelled from the body
of which they were once members, yet the glorious Gospel in its
fullness is spreading and daily gaining converts; and our prayer to
God is, that it may continue, and numbers be added of such as shall
be eternally saved.
The Messiah's kingdom on earth is of that kind of government, that
there has always been numerous apostates, for the reason that it
admits of no sins unrepented of without excluding the individual
from its fellowship. Our Lord said, "Strive to enter in at the
straight gate; for many, I say unto you, will seek to enter in, and
shall not be able." And again, many are called, but few are chosen.
Paul said to the elders of the {23} Church at Ephesus, after he
had labored three years with them, that he knew that some of their
own number would turn away from the faith, and seek to lead away
disciples after them. None, we presume, in this generation will
pretend that he has the experience of Paul in building up the
Church of Christ; and yet, after his departure from the Church at
Ephesus, many, even of the elders, turned away from the truth;
and what is almost always the case, sought to lead away disciples
after them. Strange as it may appear at first thought, yet it is
no less strange than true, that notwithstanding all the professed
determination to live godly, apostates after turning from the faith
of Christ, unless they have speedily repented, have sooner or
later fallen into the snares of the wicked one, and have been left
destitute of the Spirit of God, to manifest their wickedness in the
eyes of multitudes. From apostates the faithful have received the
severest persecutions. Judas was rebuked and immediately betrayed
his Lord into the hands of His enemies, because Satan entered into
him. There is a superior intelligence bestowed upon such as obeyed
the Gospel with full purpose of heart, which, if sinned against,
the apostate is left naked and destitute of the Spirit of God, and
he is, in truth, nigh unto cursing, and his end is to be burned.
When once that light which was in them is taken from them they
become as much darkened as they were previously enlightened, and
then, no marvel, if all their power should be enlisted against
the truth, and they, Judas like, seek the destruction of those
who were their greatest benefactors. What nearer friend on earth,
or in heaven, had Judas than the Savior? And his first object was
to destroy Him. Who, among all the Saints in these last days, can
consider himself as good as our Lord? Who is as perfect? Who is
as pure? Who is as holy as He was? Are they to be found? He never
transgressed or broke a commandment or law of heaven--no deceit was
in His mouth, neither was guile found in His heart. And yet one
that ate with Him, who had often drunk of the same cup, was the
first to lift up his heel against Him. Where is one like Christ? He
cannot be found on earth. Then why should His followers complain,
if from those whom they once called brethren, and considered as
standing in the nearest relation in the everlasting covenant they
should receive persecution? From what source emanated the principle
which has ever been manifested by apostates from the true Church to
persecute with double diligence, and seek with double perseverance,
to destroy those whom they once professed to love, with whom they
once communed, and with whom they once covenanted to strive with
every power in righteousness to obtain the rest of God? Perhaps our
brethren will say the same that caused Satan to seek to overthrow
the kingdom of God, because he himself was evil, and God's kingdom
is holy. * * * * * * * * * *
The great plan of salvation is a theme which ought to occupy our
strict attention, and be regarded as one of heaven's best gifts to
mankind. No consideration whatever ought to deter us from showing
ourselves approved in the sight of God, according to His divine
requirement. Men not unfrequently forget that they are dependent
upon {24} heaven for every blessing which they are permitted to
enjoy, and that for every opportunity granted them they are to
give an account. You know, brethren, that when the Master in the
Savior's parable of the stewards called his servants before him
he gave them several talents to improve on while he should tarry
abroad for a little season, and when he returned he called for
an accounting. So it is now. Our Master is absent only for a
little season, and at the end of it He will call each to render
an account; and where the five talents were bestowed, ten will be
required; and he that has made no improvement will be cast out as
an unprofitable servant, while the faithful will enjoy everlasting
honors. Therefore we earnestly implore the grace of our Father
to rest upon you, through Jesus Christ His Son, that you may not
faint in the hour of temptation, nor be overcome in the time of
persecution.
[Sidenote: Prayer of the First Presidency.]
On the evening of the 28th of January, Brothers Oliver Cowdery,
Frederick G. Williams, and myself, being agreed, bowed before the Lord,
and united in prayer, that God would continue to deliver me and my
brethren from "Doctor" Hurlburt, [3]that he may not prevail against us
in the law-suit that is pending; and also that God would soften the
hearts of Eden Smith,--- Jones, ----- Lowd,--- Lyman, and also Mr.
Bardsley, that they might obey the Gospel; or if they would not repent,
that the Lord would send faithful Saints to purchase their farms, that
this Stake may be strengthened, and its borders enlarged. O Lord, grant
it for Christ's sake. Amen.
_January 31_.--It is my prayer to the Lord that three thousand
subscribers may be added to the Star in the time of three years.
[Sidenote: Preparations for Returning Exiles to Zion.]
_February 1_.--Every expedient preparation was making by the Church
in Kirtland, and Clay county, to have those who have been driven from
their possessions in Jackson county, returned.
[Sidenote: Conference of High Priests and Elders at New Portage.]
_February 9_.--A conference of High Priests, Elders and officers of the
Church of Christ in New Portage, Medina county, Ohio, was called at the
house of Brother {25} Kirlins, which I attended. It had been suggested
that Elder Rigdon might remove from Kirtland to New Portage; but after
listening to the proceedings of a previous conference in Portage, from
Brothers Palmer and Bosworth, it was decided that Elder Rigdon should
not remove; and that the brethren in New Portage should assist all
in their power to build the Lord's House in Kirtland; and that the
brethren erect only a temporary or cheap place for meeting in Portage,
as that was not to be established as a Stake of Zion at present; and
that course would enable them to do more for the House in Kirtland.
At a council of the High Priests and Elders, (Orson Hyde, clerk,) at my
house in Kirtland, on the evening of the 12th of February, I remarked
that I should endeavor to set before the council the dignity of the
office which had been conferred on me by the ministering of the angel
of God, by His own voice, and by the voice of this Church; that I had
never set before any council in all the order in which it ought to be
conducted, which, perhaps, has deprived the councils of some or many
blessings.
And I continued and said, no man is capable of judging a matter, in
council, unless his own heart is pure; and that we are frequently so
filled with prejudice, or have a beam in our own eye, that we are not
capable of passing right decisions.
[Sidenote: Order in Ancient Councils.]
But to return to the subject of order; in ancient days councils were
conducted with such strict propriety, that no one was allowed to
whisper, be weary, leave the room, or get uneasy in the least, until
the voice of the Lord, by revelation, or the voice of the council by
the Spirit, was obtained, which has not been observed in this Church to
the present time. It was understood in ancient days, that if one man
could stay in council, another could; and if the president could spend
his time, the members could also; but in our councils, generally, one
will be uneasy, another asleep; one praying, {26} another not; one's
mind on the business of the council, and another thinking on something
else.
[Sidenote: Responsibility of Those who sit in Judgment.]
Our acts are recorded, and at a future day they will be laid before us,
and if we should fail to judge right and injure our fellow-beings, they
may there, perhaps, condemn us; there they are of great consequence,
and to me the consequence appears to be of force, beyond anything which
I am able to express. Ask yourselves, brethren, how much you have
exercised yourselves in prayer since you heard of this council; and if
you are now prepared to sit in council upon the soul of your brother.
[Sidenote: The Prophet's Predicted Triumph.]
I then gave a relation of my situation at the time I obtained the
record (Book of Mormon), the persecutions I met with, and prophesied
that I would stand and shine like the sun in the firmament, when my
enemies and the gainsayers of my testimony shall be put down and cut
off, and their names blotted out from among men.
[Sidenote: Trial of Martin Harris.]
The council proceeded to investigate certain charges presented by Elder
Rigdon against Martin Harris; one was, that he told A. C. Russell,
Esq., that Joseph drank too much liquor when he was translating the
Book of Mormon; and that he wrestled with many men and threw them;
and that he (Harris) exalted himself above Joseph, in that he said,
"Brother Joseph knew not the contents of the Book of Mormon, until it
was translated, but that he himself knew all about it before it was
translated."
Brother Harris did not tell Esq. Russell that Brother Joseph drank
too much liquor while translating the Book of Mormon, but this thing
occurred previous to the translating of the Book; he confessed that
his mind was darkened, and that he had said many things inadvertently,
calculated to wound the feelings of his brethren, and promised to do
better. The council forgave him, with much good advice.
{27} [Sidenote: Trial of Leonard Rich.]
Brother Leonard Rich was called in question for transgressing the Word
of Wisdom, and for selling the revelations at an extortionate price,
while he was journeying east with Father Lyons, Brother Rich confessed,
and the council forgave him upon his promising to do better and reform
his life.
Footnotes
1. Of these days in Kirtland Elder Heber C. Kimball in his Journal
says, "The Church was in a state of poverty and distress, a consequence
of which it appeared almost impossible that the commandments could
be fulfilled [relative to the Kirtland Temple]; at the same time our
enemies were raging and threatening destruction upon us, and we had to
guard ourselves night after night, and for weeks were not permitted to
take off our clothes, and were obliged to lay with our fire locks in
our arms."--_Times and Seasons_, vol. 6, p. 771.
2. The use of "abroad" here does not have reference to foreign lands,
but means those who were scattered from their homes in Missouri.
This communication of the Elders of the Church at Kirtland, to their
brethren scattered abroad, does not appear in the History of the
Prophet, but is found in the _Evening and Morning Star_, vol. 2, Nos.
17, 18, 19. The document is evidently dictated by the Prophet and is of
such doctrinal importance that it is thought proper to give it place in
the body of the Church History. It treats of the origin of law, human
and divine, and man's relations thereto; the antiquity of the Gospel;
the virtue of the atonement of Christ; the importance of men in this
age being in communication with God through the means of revelation;
the bitterness and fate of apostates. The document is a complete
refutation of the charges of bad motives behind the conduct of the
saints. No man, I believe, can read this document and then believe that
those who issued it were evil disposed men bent on deceiving mankind.
The late President Daniel H. Wells was wont to say that some time
previous to his joining the Church he was satisfied that Joseph
Smith was an inspired man because of his intuitive knowledge of the
fundamental principles of law--a view that will be confirmed by a
perusal of the parts of this communication which deal with the origin,
force, and relations of law.
3. The case of Joseph Smith _vs._ "Doctor" Hurlburt did not come to
trial until the 4th of April, 1834, when the "Doctor" was bound over to
keep the peace.
{28}
Chapter II.
Organization of the High Council--First Cases Before the Council.
_Minutes of the Organization of the High Council of the Church of
Christ of Latter-day Saints, Kirtland, February 17, 1834_. [1]
1. This day a general council of twenty-four High Priests assembled
at the house of Joseph Smith, Jun., by revelation, and proceeded
to organize the High Council of the Church of Christ, which was to
consist of twelve High Priests, and one or three Presidents, as the
case might require.
2. The High Council was appointed by revelation for the purpose of
settling important difficulties which might arise in the Church,
which could not be settled by the Church or the Bishop's council to
the satisfaction of the parties.
3. Joseph Smith, Jun., Sidney Rigdon, and Frederick G. Williams,
were acknowledged Presidents by the voice of the Council; and
Joseph Smith, Sen., John Smith, Joseph Coe, John Johnson, Martin
Harris, John S. Carter, Jared Carter, Oliver Cowdery, Samuel H.
Smith, Orson Hyde, Sylvester Smith, and Luke Johnson, High Priests,
were chosen to be a standing Council for the Church, by the
unanimous voice of the Council.
4. The above-named Councilors were then asked whether they accepted
their appointments, and whether they would act in that office
according to the law of heaven: to which they all answered that
they accepted their appointments, and would fill their offices
according to the grace of God bestowed upon them.
5. The number composing the Council, who voted in the name and
for the Church, in appointing the above named Councilors were
forty-three, as follows:--Nine High Priests, seventeen Elders, four
Priests and thirteen members.
6. Voted: that the High Council cannot have power to act without
seven of the above-named Councilors, or their regularly appointed
successors, are present.
7. These seven shall have power to appoint other High Priests, whom
they may consider worthy and capable to act in the place of absent
Councilors.
{29} 8. Voted: that whenever any vacancy shall occur by the
death, removal from office for transgression, or removal from the
bounds of this Church government, of any one of the above-named
Councilors, it shall be filled by the nomination of the President
or Presidents, and sanctioned by the voice of a general council of
High Priests, convened for that purpose, to act in the name of the
Church.
9. The President of the Church, who is also the President of the
Council, is appointed by revelation, and acknowledged in his
administration, by the voice of the Church.
10. And it is according to the dignity of his office that he should
preside over the Council of the Church; and it is his privilege
to be assisted by two other Presidents, appointed after the same
manner he himself was appointed;
11. And in case of the absence of one or both of those who are
appointed to assist him, he has power to preside over the Council
without an assistant: and in case he himself is absent, the other
Presidents have power to preside in his stead, both, or either of
them.
12. Whenever a High Council of the Church of Christ is regularly
organized, according to the foregoing pattern, it shall be the
duty of the twelve Councilors to cast lots by numbers, and thereby
ascertain, who of the twelve shall speak first, commencing with
number one, and so in succession to number twelve.
13. Whenever this Council convenes to act upon any case, the twelve
Councilors shall consider whether it is a difficult one or not;
if it is not, two only of the Councilors shall speak upon it,
according to the form above written.
14. But if it is thought to be difficult, four shall be appointed;
and if more difficult, six; but in no case shall more than six be
appointed to speak.
15. The accused, in all cases, has a right to one half of the
Council, to prevent insult or injustice;
16. And the Councilors appointed to speak before the Council, are
to present the case after the evidence is examined, in its true
light before the Council, and every man is to speak according to
equity and justice.
17. Those Councilors who draw even numbers, that is 2, 4, 6, 8, 10,
and 12, are the individuals who are to stand up in behalf of the
accused, and prevent insult and injustice.
18. In all cases the accuser and accused shall have a privilege of
speaking for themselves before the Council after the evidences are
heard, and the Councilors who are appointed to speak on the case,
have finished their remarks.
19. After the evidences are heard, the Councilor, accuser and
accused have spoken, the President shall give a decision according
to the {30} understanding which he shall have of the case, and call
upon the twelve Councilors to sanction the same by their vote.
20. But should the remaining Councilors, who have not spoken,
or any one of them, after hearing the evidences and pleadings
impartially, discover an error in the decision of the President,
they can manifest it, and the case shall have a re-hearing;
21. And if, after a careful re-hearing, any additional light is
shown upon the case, the decision shall be altered accordingly;
22. But in case no additional light is given, the first decision
shall stand, the majority of the Council having power to determine
the same.
23. In case of difficulty, respecting doctrine or principle, (if
there is not a sufficiency written to make the case clear to the
minds of the Council,) the President may inquire and obtain the
mind of the Lord by revelation.
24. The High Priests, when abroad, have power to call and organize
a Council after the manner of the foregoing to settle difficulties
when the parties, or either of them, shall request it;
25. And the said Council of High Priests shall have power to
appoint one of their own number, to preside over such Council for
the time being.
26. It shall be the duty of said Council to transmit immediately, a
copy of their proceedings, with a full statement of the testimony
accompanying their decision, to the High Council of the seat of the
First Presidency of the Church.
27. Should the parties, or either of them be dissatisfied with
the decision of said Council, they may appeal to the High Council
of the seat of the First Presidency of the Church, and have a
re-hearing, which case shall there be conducted, according to the
former pattern written, as though no such decision had been made.
28. The Council of High Priests abroad, is only to be called on the
most difficult cases of Church matters; and no common or ordinary
case is to be sufficient to call such Council.
29. The traveling or located High Priests abroad, have power to say
whether it is necessary to call such a Council or not.
30. There is a distinction between the High Council of traveling
High Priests abroad, and the traveling High Council composed of the
Twelve Apostles, in their decisions.
31. From the decision of the former there can be an appeal, but
from the decision of the latter there cannot.
32. The latter can only be called in question by the general
authorities of the Church in case of transgression.
33. Resolved, that the President or Presidents of the seat of the
First Presidency of the Church, shall have power to determine
whether any {31} such case, as may be appealed, is justly entitled
to a re-hearing, after examining the appeal and the evidences and
statements accompanying it.
34. The twelve Councilors then proceeded to cast lots or ballot, to
ascertain who should speak first, and the following was the result,
namely:--
1 Oliver Cowdery,
2 Joseph Smith,
3 Samuel H. Smith,
4 Luke Johnson
5 John S. Carter,
6 Sylvester Smith,
7 John Johnson,
8 Orson Hyde,
9 Jared Carter,
10 Joseph Smith, Sen.,
11 John Smith,
12 Martin Harris.
After prayer the conference adjourned.
Oliver Cowdery,
Orson Hyde,
Clerks.
[Sidenote: Supplementary Proceedings in the Organization of the High
Council.]
On the 18th of January I reviewed and corrected the minutes of the
organization of the High Council, and on the 19th of February, the
Council assembled according to adjournment, from the 17th, (Oliver
Cowdery and Orson Hyde, clerks,) when the revised minutes were
presented and read to the Council. I urged the necessity of prayer,
that the Spirit might be given, that the things of the Spirit might
be judged thereby, because the carnal mind cannot discern the things
of God. The minutes were read three times, and unanimously adopted
and received for a form and constitution of the High Council of the
Church of Christ hereafter; with this provision, that if the President
should hereafter discover anything lacking in the same, he should be
privileged to supply it.
The number present who received the above-named document, was
twenty-six High Priests, eighteen Elders, three Priests, one Teacher,
and fourteen private members, making in all sixty-two.
{32} After giving such instruction as the Spirit dictated, I laid my
hands upon the heads of the two assistant Presidents severally and
blessed them, that they might have wisdom to magnify their office and
power to prevail over the adversary.
I also laid my hands upon the twelve Councilors, and commanded a
blessing to rest upon them, that they might have wisdom and power to
counsel in righteousness, upon all subjects that might be laid before
them. I also prayed that they might be delivered from those evils to
which they were most exposed, and that their lives might be prolonged
on the earth.
My father, Joseph, then laid his hands upon my head, and said,
Joseph, I lay my hands upon thy head, and pronounce the blessings
of thy progenitors upon thee, that thou mayest hold the keys of the
mysteries of the kingdom of heaven until the coming of the Lord.
Amen.
He also laid his hands upon the head of his son Samuel, and said,
Samuel, I lay my hands upon thy head, and pronounce the blessings
of thy progenitors upon thee, that thou mayest remain a Priest of
the Most High God, and like Samuel of old, hear His voice, saying,
Samuel, Samuel. Amen.
Father John Johnson, also, laid his hands upon the head of his son
Luke, and said,
My Father in heaven, I ask Thee to bless this my son, according to
the blessings of his forefathers; that he may be strengthened in
his ministry, according to his holy calling. Amen.
I then gave the assistant Presidents a solemn charge to do their duty
in righteousness, and in the fear of God; I also charged the twelve
Councilors in a similar manner, all in the name of Jesus Christ.
We all raised our hands to heaven in token of the everlasting covenant,
and the Lord blessed us with His Spirit. I then declared the council
organized according to the {33} ancient order, and also according to
the mind of the Lord.
[Sidenote: First Case before the High Council.]
The following complaint was then presented before the Council by Ezra
Thayer, a High Priest:
Kirtland, February 19, 1834.
_To the President of the High Council of the Church of Christ_.
The following charges I prefer against Elder Curtis Hodges, Sen.,
of this Church: First, for an error in spirit; second, for an error
in the manner of his address, which consisted in loud speaking, and
a want of clearness in articulation, which was calculated to do
injury to the cause of God; and also, for contending that that was
a good and proper spirit that actuated him thus to speak--all of
which I consider unbecoming in an Elder in this Church, and request
a hearing before the High Council.
(Signed) Ezra Thayer.
Elder Hodges pleaded "not guilty" of the above charges.
Father Lions was called on to substantiate the above charges, and his
testimony was pointed against Brother Hodges. Brother Story testified
that Elder Hodges talked so loud at a prayer meeting that the neighbors
came out to see if some one was hurt. At another meeting, he said that
Elder Thayer rebuked him for his error, but he did not receive the
rebuke; that he raised his voice so high, that he could not articulate
so as to be understood; and that his teaching brought a damper upon
the meeting, and was not edifying. Brother Erastus Babbitt was then
called upon, who testified that Elder Hodges was guilty of hollowing so
loud that in a measure he lost his voice, and uttered but little else
distinctly than "Glory to heaven's King." His testimony against Brother
Hodges was pointed. Brother Truman Wait testified much to the same
effect.
Councilor Oliver Cowdery stood up on the part of the accuser, and
opened the case clearly.
{34} Councilor Joseph Coe stood up on the part of the accused, but
could say but a few words.
The accuser and the accused then spoke for themselves, after which the
President arose and laid open the case still more plainly, and gave
his decision, which was, that the charges in the declaration had been
sustained by good witnesses; also, that Elder Hodges ought to have
confessed when rebuked by Elder Thayer; also, if he had the Spirit of
the Lord at the meetings, where he hollowed, he must have abused it,
and grieved it away. All the Council agreed with the decision.
Elder Hodges then rose and said he now saw his error, but never saw
it before; and appeared to feel thankful that he saw it. He said he
had learned more during this trial than he had since he came into the
Church; confessed freely his error, and said he would attend to the
overcoming of that evil, the Lord being his helper.
The Council forgave him, and adjourned to the evening of the 20th.
_February 20_.--The High Council met this evening to determine
concerning the Elders going out to preach.
_Minutes of the High Council_.
The president opened the Council by prayer.
At a church meeting, held in Pennsylvania, Erie county, and
Springfield township, by Orson Pratt and Lyman E. Johnson, High
Priests, some of the members of that church refused to partake of
the Sacrament, because the Elder administering it did not observe
the Word of Wisdom to obey it. Elder Johnson argued that they were
justified in so doing, because the Elder was in transgression.
Elder Pratt argued that the church was bound to receive the Supper
under the administration of an Elder, so long as he retained his
office or license. Voted that six Councilors should speak upon the
subject.
The Council then proceeded to try the question, whether
disobedience to the Word of Wisdom was a transgression sufficient
to deprive an official member from holding office in the Church,
after having it sufficiently taught him.
Councilors Samuel H. Smith, Luke S. Johnson, John S. Carter,
Sylvester Smith, John Johnson and Orson Hyde, were called to speak
upon {35} the case then before the Council. After the Councilors
had spoken, the President proceeded to give the decision:
No official member in this Church is worthy to hold an office,
after having the Word of Wisdom properly taught him, and he, the
official member, neglecting to comply with or obey it; which
decision the Council confirmed by vote.
The President then asked if there were any Elders present who
would go to Canada, and preach the Gospel to that people; for they
have written a number of letters for help. And the whole Council
felt as though the Spirit required the Elders to go there. It was,
therefore, decided by the Council, that Lyman E. Johnson and Milton
Holmes should travel together to Canada; that Zebedee Coltrin and
Henry Herriman travel together into Canada; and that Jared Carter
and Phineas Young travel together, if they can so arrange their
affairs at home as to be liberated.
It was also decided that Elder Oliver Granger should travel
eastward as soon as his circumstances would permit, and that he
could travel alone on account of his age; it was also decided that
Elder Martin Harris should travel alone whenever he travels; that
Elders John S. Carter and Jesse Smith travel east together as soon
as they can; and that Elder Brigham Young should travel alone, it
being his own choice; also that James Durfee and Edward Marvin
should travel together eastward; that Sidney Rigdon and John P.
Greene go to Strongville, that Orson Pratt and Harrison Sagers
travel together for the time being; and that there should be a
general conference held at Saco, in the state of Maine, on the 13th
day of June, 1834.
It was furthermore voted that Elder Orson Hyde, accompanied by
Elder Orson Pratt, go east to obtain donations for Zion, and means
to redeem the farm on which the house of the Lord stands.
The Church and Council then prayed with uplifted hands, that they
might be prospered in their mission.
Orson Hyde, Oliver Cowdery, Clerks.
Footnotes
1. Doctrine and covenants, sec. 102.
{36}
Chapter III.
The Cause and Object of the Jackson County Persecution--The Prophet's
Mission Through Western New York.
_February 24_.--I received the following:
_Revelation_. [1]
1. Verily I say unto you, my friends, behold, I will give unto you
a revelation and commandment, that ye may know how to act in the
discharge of your duties concerning the salvation and redemption of
your brethren, who have been scattered on the land of Zion;
2. Being driven and smitten by the hands of mine enemies, on whom I
will pour out my wrath without measure in mine own time;
3. For I have suffered them thus far, that they might fill up the
measure of their iniquities, that their cup might be full;
4. And that those who call themselves after my name might
be chastened for a little season with a sore and grievous
chastisement, because they did not hearken altogether unto the
precepts and commandments which I gave unto them.
5. But verily I say unto you, that I have decreed a decree which my
people shall realize, inasmuch as they hearken from this very hour
unto the counsel which I, the Lord their God, shall give unto them.
6. Behold they shall, for I have decreed it, begin to prevail
against mine enemies from this very hour.
7. And by hearkening to observe all the words which I, the Lord
their God, shall speak unto them, they shall never cease to prevail
until the kingdoms of the world are subdued under my feet, and the
earth is given unto the saints, to possess it forever and ever.
8. But inasmuch as they keep not my commandments, and hearken not
to observe all my words, the kingdoms of the world shall prevail
against them,
9. For they were set to be a light unto the world, and to be the
saviors of men;
{37} 10. And inasmuch as they are not the saviors of men, they
are as salt that has lost its savor, and is thenceforth good for
nothing but to be cast out and trodden under foot of men.
11. But verily I say unto you, I have decreed that your brethren
which have been scattered shall return to the lands of their
inheritances, and shall build up the waste places of Zion.
12. For after much tribulation, as I have said unto you in a former
commandment, cometh the blessing.
13. Behold, this is the blessing which I have promised after
your tribulations, and the tribulations of your brethren: your
redemption, and the redemption of your brethren, even their
restoration to the land of Zion, to be established, no more to be
thrown down.
14. Nevertheless, if they pollute their inheritances they shall
be thrown down; for I will not spare them if they pollute their
inheritances.
15. Behold, I say unto you, the redemption of Zion must needs come
by power;
16. Therefore, I will raise up unto my people a man, who shall lead
them like as Moses led the children of Israel.
17. For ye are the children of Israel, and of the seed of Abraham,
and ye must needs be led out of bondage by power, and with a
stretched-out arm:
18. And as your fathers were led at the first, even so shall the
redemption of Zion be.
19. Therefore, let not your hearts faint, for I say unto you as I
said unto your fathers, mine angel shall go up before you, but not
my presence;
20. But I say unto you, mine angels shall go up before you, and
also my presence, and in time ye shall possess the goodly land.
21. Verily, verily I say unto you, that my servant Baurak Ale
(Joseph Smith, Jun.,) is the man to whom I likened the servant to
whom the Lord of the vineyard spake in the parable which I have
given unto you.
22. Therefore let my servant Baurak Ale (Joseph Smith, Jun.,) say
unto the strength of my house, my young men and the middle aged,
gather yourselves together unto the land of Zion, upon the land
which I have bought with money that has been consecrated unto me:
23. And let all the churches send up wise men with their moneys,
and purchase lands even as I have commanded them;
24. And inasmuch as mine enemies come against you to drive you from
my goodly land, which I have consecrated to be the land of Zion:
even from your own lands after these testimonies, which ye have
brought before me against them, ye shall curse them;
{38} 25. And whomsoever ye curse, I will curse, and ye shall avenge
me of mine enemies;
26. And my presence shall be with you even in avenging me of mine
enemies, unto the third and fourth generation of them that hate me.
27. Let no man be afraid to lay down his life for my sake, for
whoso layeth down his life for my sake shall find it again;
28. And whoso is not willing to lay down his life for my sake is
not my disciple.
29. It is my will that my servant Sidney Rigdon shall lift up his
voice in the congregations in the eastern countries, in preparing
the churches to keep the commandments which I have given unto them
concerning the restoration and redemption of Zion.
30. It is my will that my servant Parley P. Pratt and my servant
Lyman Wight should not return to the land of their brethren, until
they have obtained companies to go up unto the land of Zion, by
tens, or by twenties, or by fifties, or by an hundred, until they
have obtained to the number of five hundred of the strength of my
house.
31. Behold this is my will; ask and ye shall receive; but men do
not always do my will;
32. Therefore, if you cannot obtain five hundred, seek diligently
that peradventure you may obtain three hundred;
33. And if ye cannot obtain three hundred, seek diligently, that
peradventure ye may obtain one hundred.
34. But verily I say unto you, a commandment I give unto you, that
ye shall not go up unto the land of Zion, until you have obtained
a hundred of the strength of my house, to go up with you unto the
land of Zion.
35. Therefore as I said unto you, ask and ye shall receive; pray
earnestly that peradventure my servant Baurak Ale (Joseph Smith,
Jun.,) may go with you, and preside in the midst of my people, and
organize my kingdom upon the consecrated land, and establish the
children of Zion upon the laws and commandments which have been and
which shall be given unto you.
36. All victory and glory is brought to pass unto you through your
diligence, faithfulness, and prayers of faith.
37. Let my servant Parley P. Pratt journey with my servant Joseph
Smith, Jun.
38. Let my servant Lyman Wight journey with my servant Sidney
Rigdon.
39. Let my servant Hyrum Smith journey with my servant Frederick G.
Williams.
40. Let my servant Orson Hyde journey with my servant Orson Pratt,
{39} whithersoever my servant Joseph Smith, Jun., shall counsel
them, in obtaining the fulfillment of these commandments which I
have given unto you, and leave the residue in my hands. Even so.
Amen.
[Sidenote: Arrival of Delegation from the Church in Missouri.]
The High Council of the Church also met this day at my house for the
purpose of giving an audience or hearing to Lyman Wight and Parley P.
Pratt, delegates from the Church in Missouri, to represent to us the
state of the Church in that place.
_Minutes of Council Meeting_.
President Joseph opened the Council by prayer. Two of the standing
Councilors were absent, namely, Joseph Coe and John Smith. Hyrum
Smith was chosen to act in the place of John Smith, and John P.
Greene to act in the place of Joseph Coe. Thus the High Council was
organized, and six Councilors were appointed to speak. Brothers
Parley P. Pratt and Lyman Wight, messengers from Zion, arose,
and laid their business before the Council, and delivered their
message, the substance of which was: when, how and by what means
Zion was to be redeemed from her enemies. They said that our
brethren who had been driven away from their lands and scattered
abroad, had found so much favor in the eyes of the people [of Clay
county, Mo.,] that they could obtain food and raiment of them for
their labor, insomuch that they were comfortable. But the idea of
their being driven away from the land of Zion pained their very
souls, and they desired of God, by earnest prayer, to return with
songs of everlasting joy, as said Isaiah, the prophet.
They also said that none of their lands were sold into the hands
of our enemies, except a piece of thirty acres owned by Brother
William E. McLellin, which he sold into the hands of the enemy, and
seven acres more which he would have sold to the enemy if a brother
had not come forward and purchased it and paid him his money.
Brother Joseph then arose, and said that he was going to Zion, to
assist in redeeming it. He called for the voice of the Council to
sanction his going, which was given without a dissenting voice.
He then called for volunteers to go with him, when some thirty
or forty volunteered to go, who were present at the Council. It
was a question whether the company should go by water or by land,
and after a short investigation it was decided unanimously that
they go by land. Joseph Smith, Jun., was nominated to be the
commander-in-chief of the armies of Israel, and the leader of those
who volunteered to go and assist in {40} the redemption of Zion;
the nomination was seconded and carried by the vote of all present.
Council then adjourned by prayer and thanksgiving.
Orson Hyde,
Oliver Cowdery,
Clerks.
[Sidenote: The Prophet seeks Volunteers to Redeem Zion.]
_February 26_.--I started from home to obtain volunteers for Zion,
in compliance with the foregoing revelation and action of the High
Council; and on the 27th, stayed at Brother Roundy's.
To show the feelings of a certain portion of the public, at this
period, I copy the following from the February number of the _Evening
and Morning Star_, page 271:
We copy the following article from the _North Star_, headed "The
Mormons," printed in Danville, Vermont, by E. Eaton:
"We have received the first number of the 'Mormon' _Morning and
Evening Star_ [the _Evening and Morning Star_], resuscitated in
Kirtland, Ohio. _It is the same assuming, mysterious publication as
its original_."
[Sidenote: Cheering Words.]
While the press and many of the public were breathing the spirit of
bitterness against the work of God, I received letters from many of our
friends, which gave us occasion for rejoicing: amongst them, I extract
from Brother Moses Chapman Nickerson's letter of December 20, 1833. [2]
Your labors in Canada have been the beginning of a good work; there
are thirty-four members attached to the Church at Mount Pleasant,
all of whom appear to live up to their profession, five of whom
have spoken in tongues, and three have sung in tongues; and we live
at the top of the mountain.
Also from Saco, Maine:
January 20, 1834.
Brethren in the Lord,--I have baptized about forty in this section,
and there are more convinced of the truth, but are still lingering
on the threshold of the Church, and I think the Lord will gather
some of them into His kingdom. Brother Evan M. Greene labored with
me {41} from the 16th of January, 1833, till the October following;
while we were together, we baptized about one hundred and thirty.
Brethren, pray for me, that I may have words of wisdom, and a door
of utterance to declare the whole counsel of God, and rightly
divide the word of truth, giving to every man his portion in due
season; for my determination is, with the stick of Joseph [the Book
of Mormon] in one hand, and the stick of Judah [the Bible] in the
other, to labor diligently in this world, that my skirts may be
clear from the blood of all men, and I stand acquitted before the
bar of God.
I am yours in Christ
(Signed) John F. Boynton.
[Sidenote: Incidents in the Prophet's Journey through Western New York.]
We continued our journey, and, on the 28th of February stayed at a
stranger's, who entertained us very kindly; and on the first of March
arrived at Brother Lewis', in Westfield.
On the 2nd, which was the Sabbath, Brother Parley P. Pratt preached,
and I spoke in the evening; we had a good meeting. There is a small
church in this place, which seems strong in the faith. O may God keep
them in the faith, and save them, and lead them to Zion.
_March 3_.--We intended to start on our journey east, but concluded
to tarry another day. O may God bless us with the gift of utterance
to accomplish the journey and errand on which we are sent, and return
safe to the land of Kirtland, and find my family all well. O Lord,
bless my little children with health and long life, to do good in their
generation, for Christ's sake. Amen.
Since leaving Kirtland, we passed through Thompson, Springfield, Elk
Creek, Erie, Livonia, Silver Creek, Perrysburgh, Collins, China,
Warsaw, Geneseo, Centreville, Catlin and Spafford, before we arrived at
Westfield.
On the 4th instant, we continued our journey from Westfield,
accompanied by Elder Gould; and after a ride of thirty-three miles
arrived at Villanova, and tarried all night with a Brother McBride.
The next morning, March 5th, we went to Brother Nickerson's, and found
him and his household full of faith and of the Holy Spirit.
{42} We called the church together, and related unto them what had
happened to our brethren in Zion, and opened to them the prophecies
and revelations concerning the order of the gathering to Zion, and
the means of her redemption; and I prophesied to them, and the Spirit
of the Lord came mightily upon me, and with all readiness the young
and middle-aged volunteered for Zion. The same evening we held two
meetings, three or four miles distant from each other.
_March 6_.--We held another meeting at Brother Nickerson's. The few
unbelievers that attended were outrageous, and the meeting ended in
complete confusion.
_March 7_.--We proceeded on our journey, accompanied by Brother
Nickerson, leaving Brothers Gould and Matthews to prepare and gather
up the companies in the churches in that region, and meet us in Ohio,
ready to start for Zion on the first of May. We arrived after dark at
Ellicotville, the county seat of Cataraugus, and tried for lodgings at
every tavern in the place. It being court time we found no room; but
were obliged to ride on in the dark, through mud and rain; and, after
traveling about one mile, we found shelter, for which we paid more than
tavern fare.
On the 8th, we arrived at Palmersville, at the house of Elder McGown,
where we were invited to go to Esquire Walker's to spend the evening.
We found them very friendly and somewhat believing, and tarried all
night.
_Sunday, March 9_.--We preached in a school house, and had great
attention. We found a few disciples who were firm in the faith; and,
after meeting found many believing and could hardly get away from them,
and appointed a meeting in Freedom for Monday the 10th, and stayed at
Mr. Warren A. Cowdery's, where we were blessed with a full enjoyment of
temporal and spiritual blessings, even all we needed, or were worthy to
receive.
_Monday 10_.--Met our appointment, and preached to a great
congregation; and at evening again preached to an {43} overflowing
house. After meeting, I proposed if any wished to obey, and would
make it manifest, we would stay to administer to another meeting. A
young man of the Methodist order arose and testified his faith in the
fullness of the Gospel and desired to be baptized. We appointed another
meeting for the next day.
_Tuesday 11_.--Fulfilled our appointment and baptized Heman T. Hyde,
[3] after which we rode nine miles, and put up at Steward's tavern.
_Wednesday 12_.--We arrived at Father Bosley's, after a ride of
thirty-six miles.
_Thursday 13_.--I preached.
_Friday 14_.--At Father Beaman's. [4]
_March 15_.--While at Father Beaman's, Elders Rigdon and Wight arrived,
much to the joy of their souls and the Saints in Livonia.
{44} _Sunday 16_.--Elder Rigdon preached to a large congregation in
Geneseo, Elder Pratt preached in the afternoon of Monday, the 17th.
[Sidenote: The Conference at Avon, Livingston County.]
There was also the same day, March 17, a conference of Elders at Avon,
Livingston county, New York, at the house of Alvah Beaman, which I
attended. There were present also Sidney Rigdon, Parley P. Pratt, Lyman
Wight, John Murdock, Orson Pratt and Orson Hyde, High Priests; and
six Elders. I stated that the object of the Conference was to obtain
young and middle-aged men to go and assist in the redemption of Zion,
according to the commandment; and for the Church to gather up their
riches, and send them to purchase lands according to the commandment of
the Lord; also to devise means, or obtain money for the relief of the
brethren in Kirtland, say two thousand dollars, which sum would deliver
the Church in Kirtland from debt; and also determine the course which
the several companies shall pursue, or the manner they shall journey
when they shall leave this place.
It was voted by the Council, that Fathers Bosley and Nickerson, Elder
McWithey, and Brother Roger Orton, should exert themselves to obtain
two thousand dollars, for the present relief of Kirtland. They all
agreed to do what they could to obtain it, firmly believing that it
could be accomplished by the first of April. It was also decided
that Elder Orson Hyde should tarry and preach in the regions round
about, till the money should be obtained, and then carry it with him
to Kirtland. It was also voted that I should return to Kirtland,
accompanied by Elders Sidney Rigdon and Lyman Wight. Elders John
Murdock and Orson Pratt were appointed to journey to Kirtland,
preaching by the way; and Elders Parley P. Pratt and Henry Brown to
visit the churches in Black River country, and obtain all the means
they could to help Zion.
_Tuesday, March 18_.--Tarried at Father Bosley's through the day. On
the 19th commenced my journey for {45} Kirtland, and stayed that night
at Brother McWithey's tavern.
_March 20_.--Continued our journey. Dined at Brother Joseph Holbrook's,
and at night tried three times to procure lodgings in the names of
disciples, but could not succeed. After night had commenced we found a
man, in China, named Reuben Wilson, who would keep us for money; thus
we learn there are more places for money than for the disciples of
Jesus, the Lamb of God.
_March 21_.--We came to the house of a man named Starks, six miles east
of Springville; and on the 22nd arrived at Brother Vinson Knight's
in Perrysburgh, Cataraugus county. On the 23rd we arrived at Father
Nickerson's, in Perrysburgh, where we held meeting. On the 24th, I was
not able to start, but felt determined to go the next morning.
_March 25_.--Journeyed from Father Nickerson's to Father Lewis', in
Westfield, accompanied by Father Nickerson. On the 26th, continued our
journey to Elk Creek, and stayed with Elder Hunt. The 27th, I came to
Springfield, where I found Elder Sidney Rigdon, who had come on by a
different route; and we arrived that night within sixteen miles of
Painesville. Arrived home at Kirtland on the 28th of March, finding my
family all well. The Lord be praised for this blessing!
_March 27_.--Remained at home and had great joy with my family. Sunday,
the 30th, was at home, except going to hear Elder Rigdon preach.
Footnotes
1. Doctrine and Covenants, sec. 103.
2. This Mount Pleasant branch of the Church, it will be remembered, was
organized by the Prophet and Sidney Rigdon, in the October previous.
See vol. I, chap. 30.
3. Of this incident Elder Parley P. Pratt, who was the Prophet's
traveling companion on this mission, says: "We baptized a young man
named Heman Hyde; his parents were Presbyterians, and his mother, on
account of the strength of her traditions, thought that we were wrong,
and told me afterwards that she would much rather have followed him
to an earthly grave than to have seen him baptized. Soon afterwards,
however, herself, her husband, and the rest of the family, with
some thirty of forty others, were all baptized and organized into a
branch of the Church--called the Freedom branch--from which nucleus
the light spread and souls were gathered into the fold in all the
regions round. Thus mightily grew the word of God, or the seed sown by
that extraordinary personage, the Prophet and Seer of the nineteenth
century." (Autobiography of Parley P. Pratt, p. 117.)
Speaking of the pleasure of his companionship with the Prophet, Elder
Pratt also says: "As we journeyed day after day, and generally lodged
together, we had much sweet communion concerning the things of God
and the mysteries of His kingdom, and I received many admonitions and
instructions which I shall never forget." (Ibid., p. 117.)
4. Speaking of "Father Beaman" and his interesting family, Elder Parley
P. Pratt has the following interesting passage, which discloses the
fact that "Father Beaman" was acquainted with the work during the time
that the Book of Mormon was translating: "Among those whose hospitality
we shared in that vicinity [Geneseo] was old Father Beaman and his
amiable and interesting family. He was a good singer, and so were his
three daughters; we were much edified and comforted in their society,
and were deeply interested in hearing the old gentleman and Brother
Joseph converse on their early acquaintance and history. He [Beaman]
had been intimate with Joseph long before the first organization of the
Church; had assisted him to preserve the plates of the Book of Mormon
from the enemy, and had at one time had them concealed under his own
hearth." (Ibid., pp. 117, 118.)
{46}
Chapter IV.
Trial and Conviction of Hurlburt--Efforts in Behalf of the Redemption
of Zion--Dissolution of the United Order of Zion and Kirtland,
[Sidenote: The Whipping of Ira J. Willis.]
_Monday, March 31_.--This day, Ira J. Willis, a young man who had been
in the Church for some time, and who was driven from Jackson county
into Clay county, returned thither to look for a stray cow, and while
at the house of Esquire Manship, a justice of the peace (where he had
called with Brother John Follet, to prove his title to the cow), was
caught by that unhung land pirate and inhuman monster, Moses Wilson,
and whipped in a most cruel and savage manner, while surrounded by some
half dozen of the old mobbers. This was an unpardonable act; all that
know Mr. Willis can bear testimony that he is a young man, honest,
peaceable and unoffending, working righteousness, and molesting no one,
May God reward Moses Wilson according to his works.
I went to Chardon today to attend the court in the case of "Doctor"
Philastus Hurlburt.
[Sidenote: The Trial of "Doctor" Hurlburt for Threatening the Prophet's
Life.]
_April 1_.--This day at Brother Rider's in Chardon. The court has not
brought forward Hurlburt's trial yet, and we were engaged in issuing
subpoenas for witnesses. My soul delighteth in the law of the Lord, for
He forgiveth my sins, and will confound mine enemies. The Lord shall
destroy him who has lifted his heel against me, even that wicked man
Dr. Philastus Hurlburt; He will deliver him to the fowls of heaven, and
his bones shall be cast to the blasts of the wind, for he lifted his
arm against the Almighty, therefore the Lord shall destroy him.
{47} Wednesday, April the 2nd, and Thursday, the 3rd, attended the
court. Hurlburt was on trial for threatening my life. Friday morning
I returned home, and in the evening attended Council, of which the
following are the minutes:
_Minutes of Council_.
Kirtland, April 4, 1834.
This evening a Council of High Priests assembled at the house of
President Joseph Smith, Jun., to reconsider the case of brother
George F. James. President Joseph Smith, Jun., presiding.
Brother George said that he had often promised to take up his cross
and magnify his calling, but had failed, and ought to have written
to the President ere this time and given him the information
that this pecuniary affairs called his attention at home, which
prevented his fulfilling the promise he made to President Joseph
Smith, in going out to proclaim the Gospel; and he sincerely asked
pardon of the Lord, and of his brethren, and particularly of
Brother Joseph. He also said he was willing to ask the forgiveness
of this Church. He said relative to certain charges, which were,
that he "had not attended meetings, and had treated lightly some
of the weak," etc.; that he had attended meetings generally; and
as far as speaking or treating lightly any brother because of his
weakness, that was foreign from his mind, and was that which he had
never done, nor could he ever and such principles in his bosom.
President Joseph Smith said he had no hardness; he only wished
Brother George to consider this as a chastisement, and that the
Council were bound to take notice of his conduct heretofore; but
now, if Brother George was willing to walk according to the new
covenant, he should have his hand of fellowship. The Council then
expressed their satisfaction at Brother George's confession.
(Signed) Oliver Cowdery, Clerk.
_April 5--_I went to Chardon as a witness for Father Johnson, and
returned in the evening. Mr. Russell, the state's attorney for Portage
county, called on me. He approached me in a gentlemanly manner, and
treated me with great respect.
[Sidenote: Special Prayer.]
_April 7_.-Bishop Whitney, Elder Frederick G. Williams, Oliver Cowdrey,
Heber C. Kimball, and myself, met in the council room, and bowed down
before the Lord, and prayed that He would furnish the means to deliver
the Firm from debt, that they might be set at liberty; also, that I
might prevail {48} against that wicked man Hurlburt, and that he might
be put to shame.
The Presidency wrote Elder Orson Hyde, who yet remained in the state of
New York, as follows:
Kirtland, April 7, 1834.
Dear Brother Orson:--We received yours of the 31st ultimo in due
course of mail, and were much grieved on learning that you were not
likely to succeed according to our expectations. Myself, Brothers
Newel, Frederick and Oliver, retired to the translating room, where
prayer was wont to be made, and unbosomed our feelings before God;
and cannot but exercise faith yet that you, in the miraculous
providences of God, will succeed in obtaining help. The fact is,
unless we can obtain help, I myself cannot go to Zion, and if I do
not go, it will be impossible to get my brethren in Kirtland, any
of them, to go; and if we do not go, it is in vain for our eastern
brethren to think of going up to better themselves by obtaining so
goodly a land, (which now can be obtained for one dollar and one
quarter per acre,) and stand against that wicked mob; for unless
they do the will of God, God will not help them; and if God does
not help them, all is vain.
Now the fact is, this is the head of the Church and the life of the
body; and those able men, as members of the body, God has appointed
to be hands to administer to the necessities of the body. Now if a
man's hand refuses to administer to the necessities of his body,
it must perish of hunger; and if the body perish, all the members
perish with it; and if the head fail, the whole body is sickened,
the heart faints, and the body dies, the spirit takes its exit, and
the carcase remains to be devoured by worms.
Now, Brother Orson, if this Church, which is essaying to be the
Church of Christ will not help us, when they can do it without
sacrifice, with those blessings which God has bestowed upon them, I
prophesy--I speak the truth, I lie not--God shall take away their
talent, and give it to those who have no talent, and shall prevent
them from ever obtaining a place of refuge, or an inheritance upon
the land of Zion; therefore they may tarry, for they might as well
be overtaken where they are, as to incur the displeasure of God,
and fall under His wrath by the way side, as to fall into the hands
of a merciless mob, where there is no God to deliver, as salt that
has lost its savor, and is thenceforth good for nothing, but to be
trodden under foot of men.
We therefore adjure you to beseech them, in the name of the Lord,
by the Son of God, to lend us a helping hand; and if all this will
not soften their hearts to administer to our necessity for Zion's
sake, turn your back upon them, and return speedily to Kirtland;
and the blood of {49} Zion be upon their heads, even as upon the
heads of her enemies; and let their recompense be as the recompense
of her enemies; for thus shall it come to pass, saith the Lord of
Hosts, who has the cattle upon a thousand hills, who has put forth
His Almighty hand to bring to pass His strange act; and what man
shall put forth his hand to steady the ark of God, or be found
turning a deaf ear to the voice of His servant? God shall speak in
due time, and all will be declared. Amen.
Your brethren in the New Covenant,
Joseph Smith, Jun.,
Frederick G. Williams,
Oliver Cowdery.
[Sidenote: Judgment Against Hurlburt.]
_April 9_.--After an impartial trial, the court decided that Dr.
Philastus Hurlburt be bound over, under two hundred dollar bonds,
to keep the peace for six months, and pay the cost, which amounted
to nearly three hundred dollars, all of which was in answer to our
prayers, for which I thank my Heavenly Father. [1]
[Sidenote: Dissolution of the United Order in Kirtland.]
On the 10th, had a council of the United Order, in which it was agreed
that the Order should be dissolved, and each one have his stewardship
set off to him.
The same day the brethren in Clay county, Missouri, executed the
following letters and petitions, according to the revelation. [2]
{50} _Friday, April 11_.--I attended meeting, and Father Tyler was
restored to the fellowship of the Church.
On the 12th, I went to a place near Lake Erie, and spent the day in
fishing, and visiting the brethren.
_Sunday, 13_.--Was sick, and unable to attend meeting.
_Monday, 14_.--I purchased some hay and oats, and got them home.
_Tuesday, 15_.--Hauled a load of hay; and on Wednesday plowed and sowed
oats for Brother Frederick G. Williams,
[Sidenote: Deliverance of Zion Considered.]
_Thursday, April 17_.--I attended a meeting agreeable to appointment,
at which time the important subjects of the deliverance of Zion and
to building of the Lord's House in Kirtland were discussed by Elder
Rigdon. After the lecture, I requested the brethren and sisters to
contribute all the money they could for the deliverance of Zion; and
received twenty-nine dollars and sixty-eight cents.
[Sidenote: An Assault Thwarted by the Spirit.]
_April 18_.--In company with Elders Sidney Rigdon, Oliver Cowdery
and Zebedee Coltrin, I left Kirtland for New Portage, to attend a
conference; dined at W. W. Williams', in Newburg, and continuing our
journey, after dark, we were hailed by a man who desired to ride. We
were checked by the Spirit, and refused. He professed to be sick,
but in a few minutes was joined by two others, who followed us hard,
cursing and swearing; but we were successful in escaping their hands,
through the providence of the Lord, and stayed that night at a tavern,
where we were treated with civility.
[Sidenote: An Occasion of Prayer and Blessing.]
_April 19_.--Continuing our journey, dined at Brother Joseph
Bosworth's, in Copley, Medina County. Brother Bosworth was strong in
the faith, and if faithful may do much good. We arrived the same day
at Brother Jonathan Taylor's, in Norton, where we were received with
kindness. We soon retired to the wilderness, where we united in prayer
and supplication for the blessings of the Lord to be given unto His
Church. We {51} called upon the Father in the name of Jesus, to go with
the brethren who were going to the land of Zion; and that I might have
strength, and wisdom, and understanding sufficient to lead the people
of the Lord, and to gather and establish the Saints upon the land of
their inheritances, and organize them according to the will of Heaven,
that they may be no more cast down forever, We then united in the
laying on of hands.
Elders Rigdon, Cowdery and Coltrin laid their hands on my head, and
conferred upon me all the blessings necessary to qualify for me stand
before the Lord, in my calling, and return again in peace and triumph,
to enjoy the society of my brethren.
Those present then laid their hands upon the head of Elder Rigdon, and
confirmed upon him the blessings of wisdom and knowledge to preside
over the Church in my absence, also to have the Spirit to assist Elder
Cowdery in conducting the _Star_, in arranging the Book of Covenants;
and pronounced the blessings of old age and peace upon him, till Zion
is built up, and Kirtland established, till all his enemies are under
his feet, and he receive a crown of eternal life in the kingdom of God
with us.
Previous to blessing Elder Rigdon, we laid hands on Elder Oliver
Cowdery, and confirmed upon him the blessings of wisdom and
understanding sufficient for his station that he be qualified to assist
Elder Rigdon in arranging the Church Book of Covenants, which is soon
to be published, and have intelligence in all things to do the work of
printing.
After blessing Elder Rigdon, we laid our hands upon Brother Zebedee
Coltrin, and confirmed the blessings of wisdom to preach the Gospel,
even till it spreads to the islands of the seas, and to be spared to
see three score years and ten, and see Zion built up, and Kirtland
established forever, and even at last to receive a crown of life. Our
hearts rejoiced, and we were comforted with the Holy Spirit.
{52} _Sunday, April 20_.--Elder Rigdon entertained a large congregation
of Saints with an interesting discourse upon the Fullness of Times.
_April 21_.--I attended conference, and had a glorious time. Some few
volunteered to go to Zion, and others donated sixty-six dollars and
thirty-seven cents for the benefit of the scattered brethren in Zion.
The following is an extract from the minutes of the conference:
_Minutes of Conference_.
Norton, Medina County, Ohio, April 21, 1834.
This day a conference of Elders assembled at the dwelling house of
Brother Carpenter. President Joseph Smith, Jun., read the second
chapter of Joel's prophecy, prayed, and addressed the conference as
follows:
"It is very difficult for us to communicate to the churches all
that God has revealed to us, in consequence of tradition; for we
are differently situated from any other people that ever existed
upon this earth; consequently those former revelations cannot be
suited to our conditions; they were given to other people, who
were before us; but in the last days, God was to call a remnant,
in which was to be deliverance, as well as in Jerusalem and Zion.
Now if God should give no more revelations, where will we find Zion
and this remnant? The time is near when desolation is to cover
the earth, and then God will have a place of deliverance in His
remnant, and in Zion."
The President then gave a relation of obtaining and translating
the Book of Mormon, the revelation of the Priesthood of Aaron, the
organization of the Church in 1830, the revelation of the High
Priesthood, and the gift of the Holy Ghost poured out upon the
Church; and said:
"Take away the Book of Mormon and the revelations, and where is
our religion? We have none; for without Zion, and a place of
deliverance, we must fall; because the time is near when the sun
will be darkened, and the moon turn to blood, and the stars fall
from heaven, and the earth reel to and fro. Then, if this is the
case, and if we are not sanctified and gathered to the places God
has appointed, with all our former professions and our great love
for the Bible, we must fall; we cannot stand; we cannot be saved;
for God will gather out His Saints from the Gentiles, and then
comes desolation and destruction, and none can escape except the
pure in heart who are gathered."
Elder Rigdon addressed the conference, and said:
"On two points hang all the revelations that have ever been given,
{53} and these are the two advents of the Messiah. The first is
past, and the second is now just before us; and consequently those
who desire a part in this era which the angels desired to look
into, have to be assembled with the Saints; for if they are not
gathered, they must wail because of His coming. There is no part of
His creation which will not feel a shock at this grand display of
His power, for the ancient Saints will reign with Christ a thousand
years. The gathered Saints will dwell under that reign, and these
who are not gathered may expect to endure His wrath that length of
time; for the rest of the dead are not to live till the thousand
years are ended.
"It is vain for men of this generation to think of laying up and
providing inheritances for their children, except they lay it up
in the place where deliverance is appointed by the voice of God;
for these are the days of vengeance, as were the days of Jeremiah;
because, before his eyes were closed in death, the Jews were led
captive, and the land possessed by another people. And so in this
day; while the father is laying up gold for his son, the destroyer
may lay him lifeless at his feet, and where then is all his
treasure? Therefore if we, the islands of the sea, and all the ends
of the earth, desire an inheritance for ourselves and our children,
and themselves and their children, it must be obtained where God
has appointed the places of deliverance."
Elder Rigdon adverted to the former covenants to Abraham, Isaac,
and Jacob, and others of the ancients, which were to be realized
in the last days; and spoke at some length upon the deliverance of
Zion, the endowment of the Elders with power from on high according
to former promises, and the spreading of the word of the Lord to
the four winds. He first referred to the situation of the brethren
in Missouri, and urged the importance of those who could, giving
heed to the revelations by going up to their assistance; and those
who could not go, to help those who are going with means for their
expenses.
Elder Cowdery gave a brief relation of the mobbing in Missouri, and
called for a contribution.
Elders Ambrose Palmer and Salmon Warner followed on the same
subject.
Brother Joseph Bosworth spoke on the deliverance of Zion, and said
he had no property, but if necessary for her deliverance he would
sell his clothes at auction, if he might have left him as good a
garment as the Savior had in the manger.
Others also spoke on the deliverance of Zion.
President Joseph Smith, Jun., prophesied.
"If Zion is not delivered, the time is near when all of this
Church, wherever they may be found, will be persecuted and
destroyed in like manner."
{54} Elder Rigdon gave an account of the endowment of the ancient
apostles, and laid before the conference the dimensions of the
House to be built in Kirtland, and rehearsed the promise to the
Elders in the last days, which they were to realize after the House
of the Lord was built.
Brother Bosworth then related a few items of a vision, as a
testimony of those things contained in the revelation read by Elder
Rigdon, and his remarks thereon.
President Smith explained the revelation concerning the building of
the Lord's House.
Elder Rigdon then spoke on the spreading of the word of the Lord;
followed by several of the brethren.
The conference voted that Thomas Tripp be excluded from the Church
in consequence of his imprudent conduct, with the privilege of an
appeal to the Bishop's Council in Kirtland.
President Smith then laid hands on certain children, and blessed
them in the name of the Lord.
Elder Rigdon administered the Sacrament.
There were present seven High Priests, and thirteen Elders.
Adjourned to the Monday preceding the second Sunday in September
Closed by singing "Now my remnant of days," etc.
(Signed) Oliver Cowdery,
Clerk of the Conference.
_April 22_.--I returned to Kirtland.
[Sidenote: Return of the Prophet and Party to Kirtland.]
_April 23_.--Assembled in Council with Elders Sidney Rigdon, Frederick
G. Williams, Newel K. Whitney, John Johnson, and Oliver Cowdery; and
united in asking the Lord to give Elder Zebedee Coltrin influence over
Brother Jacob Myres, to obtain the money which he has gone to borrow
for us, or cause him to come to this place and bring it himself. I also
received the following:
_Revelation given April 23, 1834, to Enoch [Joseph Smith, Jun.,]
concerning the Order of the Church for the benefit of the poor_. [3]
1. Verily I say unto you, my friends, I give unto you counsel, and
a commandment, concerning all the properties which belong to the
order which I commanded to be organized and established, to be an
{55} united order, and an everlasting order for the benefit of my
Church, and for the salvation of men until I come,
2. With promise immutable and unchangeable, that inasmuch as those
whom I commanded were faithful, they should be blessed with a
multiplicity of blessings;
3. But inasmuch as they were not faithful, they were nigh unto
cursing.
4. Therefore, inasmuch as some of my servants have not kept the
commandment but have broken the covenant through covetousness,
and with feigned words, I have cursed them with a very sore and
grievous curse;
5. For I, the Lord, have decreed in my heart, that inasmuch as any
man belonging to the order shall be found a transgressor, or, in
other words, shall break the covenant with which ye are bound, he
shall be cursed in his life, and shall be trodden down by whom I
will,
6. For I, the Lord, am not to be mocked in these things;
7. And all this, that the innocent among you may not be condemned
with the unjust, and that the guilty among you may not escape,
because I, the Lord, have promised unto you a crown of glory at my
right hand.
8. Therefore, inasmuch as you are found transgressors, ye cannot
escape my wrath in your lives;
9. Inasmuch as ye are cut off for transgression, ye cannot escape
the buffetings of Satan until the day of redemption.
10. And now I give unto you power from this very hour, that if any
man among you, of the order, is found a transgressor, and repenteth
not of the evil, that ye shall deliver him over unto the buffetings
of Satan, and he shall not have power to bring evil upon you.
11. It is wisdom in me; therefore, a commandment I give unto
you, that ye shall organize yourselves and appoint every man his
stewardship,
12. That every man may give an account unto me of the stewardship
which is appointed unto him;
13. For it is expedient that I, the Lord, should make every man
accountable as a steward over earthly blessings, which I have made
and prepared for my creatures.
14. I, the Lord, stretched out the heavens, and built the earth, my
very handy-work, and all things therein are mine;
15. And it is my purpose to provide for my Saints, for all things
are mine;
16. But it must needs be done in mine own way; and behold this is
the way that I, the Lord, have decreed to provide for my Saints,
that the poor shall be exalted, in that the rich are made low;
{56} 17. For the earth is full, and there is enough and to spare;
yea, I prepared all things, and have given unto the children of men
to be agents unto themselves.
18. Therefore, if any man shall take of the abundance which I
have made, and impart not his portion, according to the law of my
gospel, unto the poor and the needy, he shall, with the wicked,
lift up his eyes in hell, being in torment.
19. And now, verily I say unto you, concerning the properties of
the order.
20. Let my servant Pelagoram (Sidney Rigdon) have appointed unto
him the place where he now resides, and the lot of Tahhanes (the
tannery) for his stewardship, for his support while he is laboring
in my vineyard, even as I will, when I shall command him;
21. And let all things be done according to the counsel of the
order, and united consent or voice of the order, which dwell in the
land of Shinehah (Kirtland).
22. And this stewardship and blessing I, the Lord, confer upon my
servant Pelagoram (Sidney Rigdon), for a blessing upon him, and his
seed after him;
23. And I will multiply blessings upon him, inasmuch as he will be
humble before me.
24. And again, let my servant Mahemson (Martin Harris) have
appointed unto him, for his stewardship, the lot of land which my
Servant Zombre (John Johnson) obtained in exchange for his former
inheritance, for him and his seed after him.
25. And inasmuch as he is faithful, I will multiply blessings upon
him and his seed after him.
26. And let my servant Mahemson (Martin Harris) devote his moneys
for the proclaiming of my words, according as my servant Gazelam
(Joseph Smith, Jun.,) shall direct.
27. And again, let my servant Shederlaomach (Frederick G. Williams)
have the place upon which he now dwells.
28. And let my servant Olihah (Oliver Cowdery) have the lot
which is set off joining the house, which is to be for the
Laneshine-house (printing office), which is lot number one, and
also the lot upon which his father resides.
29. And let my servants Shederlaomach (Frederick G. Williams) and
Olihah (Oliver Cowdery) have the Laneshine-house (printing office),
and all things that pertain unto it;
30. And this shall be their stewardship which shall be appointed
unto them:
31. And inasmuch as they are faithful, behold I will bless, and
multiply blessings upon them.
{57} 32. And this is the beginning of the stewardship which I have
appointed them, for them and their seed after them;
33. And inasmuch as they are faithful, I will multiply blessings
upon them, and their seed after them, even a multiplicity of
blessings.
34. And again, let my servant Zombre (John Johnson) have the house
in which he lives, and the inheritance--all, save the ground which
has been reserved for the building of my houses, which pertains
to that inheritance, and those lots which have been named for my
servant Olihah (Oliver Cowdery).
35. And, inasmuch as he is faithful, I will multiply blessings upon
him.
36. And it is my will that he should sell the lots that are laid
off for the building up of the city of my Saints, inasmuch as
it shall be made known to him by the voice of the Spirit, and
according to the counsel of the order, and by the voice of the
order.
37. And this is the beginning of the stewardship which I have
appointed unto him, for a blessing unto him, and his seed after him;
38. And inasmuch as he is faithful, I will multiply a multiplicity
of blessings upon him.
39. And let my servant Ahashdah (Newel K. Whitney) have appointed
unto him the houses and lot where he now resides, and the lot and
building on which the Ozondah (mercantile establishment) stands,
and also the lot which is now on the corner south of the Ozondah
(mercantile establishment), and also the lot upon which the Shule
(ashery) is situated.
40. And all this I have appointed unto my servant Ahashdah (Newel
K. Whitney) for his stewardship, for a blessing upon him and
his seed after him, for the benefit of the Ozondah (mercantile
establishment) of my order which I have established for my Stake in
the land of Shinehah (Kirtland).
41. Yea, verily, this is the stewardship which I have appointed
unto my servant Ahashdah (N. K. Whitney), even this whole Ozondah
(mercantile establishment), him and his agent, and his seed after
him;
42. And inasmuch as he is faithful in keeping my commandments which
I have given unto him, I will multiply blessings upon him, and his
seed after him, even a multiplicity of blessings.
43. And again, let my servant Gazelam (Joseph Smith, Jun.,) have
appointed unto him the lot which is laid off for the building of
my house, which is forty rods long, and twelve wide, and also the
inheritance upon which his father now resides.
44. And this is the beginning of the stewardship which I have
appointed unto him, for a blessing upon him, and upon his father.
45. For, behold, I have reserved an inheritance for his father, for
his {58} support; therefore he shall be reckoned in the house of my
servant Gazelam (Joseph Smith, Jun.)
46. And I will multiply blessings upon the house of my servant
Gazelam (Joseph Smith, Jun.,) inasmuch as he is faithful, even a
multiplicity of blessings.
47. And now, a commandment I give unto you concerning Zion, that
you shall no longer be bound as an United Order to your brethren of
Zion, only on this wise:
48. After you are organized, you shall be called the United Order
of the Stake of Zion, the city of Shinehah (Kirtland). And your
brethren, after they are organized, shall be called the United
Order of the City of Zion.
49. And they shall be organized in their own names, and in their
own name; and they shall do their business in their own name, and
in their own names;
50. And you shall do business in your own name, and in your own
names.
51. And this I have commanded to be done for your salvation, and
also for their salvation, in consequence of their being driven out
and that which is to come.
52. The covenants being broken through transgression, by
covetousness and feigned words;
53. Therefore you are dissolved as a United Order with your
brethren, that you are not bound only up to this hour unto them,
only on this wise, as I said, by loan as shall be agreed by this
order in council, as your circumstances will admit and the voice of
the council direct.
54. And again a commandment I give unto you concerning your
stewardships which I have appointed unto you.
55. Behold, all these properties are mine, or else your faith is
vain, and ye are found hypocrites, and the covenants which ye have
made unto me are broken;
56. And if the properties are mine, then ye are stewards, otherwise
ye are no stewards.
57. But, verily I say unto you, I have appointed unto you to be
stewards over mine house, even stewards indeed;
58. And for this purpose I have commanded you to organize
yourselves even to shinelah (print) my words, the fullness of my
scriptures, the revelations which I have given unto you, and which
I shall hereafter, from time to time, give unto you,
59. For the purpose of building up my Church and Kingdom on the
earth, and to prepare my people for the time when I shall dwell
with them, which is nigh at hand.
{59} 60. And ye shall prepare for yourselves a place for a
treasury, and consecrate it unto my name;
61. And ye shall appoint one among you to keep the treasury, and he
shall be ordained unto this blessing;
62. And there shall be a seal upon the treasury, and all the sacred
things shall be delivered into the treasury, and no man among you
shall call it his own, or any part of it, for it shall belong to
you all with one accord;
63. And I give it unto you from this very hour; and now see to
it, that ye go to and make use of the stewardship which I have
appointed unto you, exclusive of the sacred things, for the purpose
of shinelane (printing) these sacred things as I have said;
64. And the avails of the sacred things shall be had in the
treasury, and a seal shall be upon it, and it shall not be used
or taken out of the treasury by any one, neither shall the seal
be loosed which shall be placed upon it, only by the voice of the
order, or by commandment.
65. And thus shall ye preserve the avails of the sacred things in
the treasury for sacred and holy purposes:
66. And this shall be called the sacred treasury of the Lord; and a
seal shall be kept upon it that it may be holy and consecrated unto
the Lord.
67. And again, there shall be another treasury prepared, and a
treasurer appointed to keep the treasury, and a seal shall be
placed upon it;
68. And all moneys that you receive in your stewardships, by
improving upon the properties which I have appointed unto you, in
houses, or in lands, or in cattle, or in all things save it be the
holy and sacred writings, which I have reserved unto myself, for
holy and sacred purposes, shall be cast into the treasury as fast
as you receive moneys, by hundreds, or by fifties, or by twenties,
or by tens, or by fives;
69. Or in other words, if any man among you obtain five talents
(dollars), let him cast them into the treasury; or if he obtain
ten, or twenty, or fifty, or an hundred, let him do likewise;
70. And let not any among you say that it is his own, for it shall
not be called his, nor any part of it;
71. And there shall not any part of it be used, or taken out of the
treasury, only by the voice and common consent of the order.
72. And this shall be the voice and common consent of the order;
that any man among you say to the treasurer, I have need of this to
help me in my stewardship;
73. If it be five talents (dollars), or if it be ten talents
(dollars,) or twenty, or fifty, or a hundred, the treasurer shall
give unto him the sum which he requires, to help him in his
stewardship.
{60} 74. Until he be found a transgressor, and it is manifest
before the council of the order plainly, that he is an unfaithful
and an unwise steward;
75. But so long as he is in full fellowship, and is faithful,
and wise in his stewardship, this shall be his token unto the
treasurer, that the treasurer shall not withhold.
76. But in case of transgression, the treasurer shall be subject
unto the council and voice of the order.
77. And in case the treasurer is found an unfaithful and an unwise
steward, he shall be subject to the council and voice of the
order, and shall be removed out of his place, and another shall be
appointed in his stead.
78. And again, verily I say unto you, concerning your debts, behold
it is my will that you shall pay all your debts;
79. And it is my will that you shall humble yourselves before me,
and obtain this blessing by your diligence and humility, and the
prayer of faith;
80. And inasmuch as you are diligent and humble, and exercise the
prayer of faith, behold, I will soften the hearts of those to
whom you are in debt, until I shall send means unto you for your
deliverance.
81. Therefore write speedily to Cainhannoch (New York), and write
according to that which shall be dictated by my Spirit, and I will
soften the hearts of those to whom you are in debt, that it shall
be taken away out of their minds to bring affliction upon you.
82. And inasmuch as ye are humble and faithful, and call upon my
name, behold I will give you the victory.
83. I give unto you a promise, that you shall be delivered this
once out of your bondage;
84. Inasmuch as you obtain a chance to loan money by hundreds, or
thousands, even until you shall loan enough to deliver yourselves
from bondage, it is your privilege:
85. And pledge the properties which I have put into your hands,
this once, by giving your names by common consent or otherwise, as
it shall seem good unto you
86. I give unto you this privilege, this once, and behold, if you
proceed to do the things which I have laid before you, according to
my commandments, all these things are mine, and ye are my stewards,
and the master will not suffer his house to be broken up. Even so.
Amen.
Footnotes
1. The closing paragraph of the order of the court in the Hurlburt case
is as follows: "Wherefore it is ordered and adjudged by the court that
the said Doctor P. Hurlburt enter into a new recognizance, with good
and sufficient security, in the sum of two hundred dollars, hereafter
to keep the peace and be of good behavior to the citizens of the state
of Ohio generally, and to the said Joseph Smith, Junior, in particular,
for the period of six months; and it is further ordered, that the said
Doctor P. Hurlburt pay the costs of this prosecution, taxed at the sum
of one hundred and twelve dollars and fifty-nine cents. And thereupon
came the said Doctor P. Hurlburt, with Charles A. Holmes and Elijah
Smith as his sureties, in open court, entered into a recognizance in
the penal sum of two hundred dollars each, conditioned that the said
Doctor P. Hurlburt shall, for the period of six months from and after
this day, keep the peace and be of good behavior to all the citizens
of the state of Ohio generally, and to the said Joseph Smith, Jun., in
particular.
(Signed) "M. Birchard, P. J."
2. See vol. I., pp. 483-488. The papers alluded to include a second
petition to the President of the United States; a letter from A. S.
Gilbert _et al_. accompanying same; one from W. W. Phelps _et al._ to
Governor Dunklin, informing him of the petition to the President; and
one from W. W. Phelps to Senator Thomas H. Benton, informing him of the
petition to the President, etc.
3. Doctrine and covenants, sec. 104.
{61}
Chapter V.
Zion's Camp--Its Journey From Kirtland to Missouri.
[Sidenote: Aid for the Redemption of Zion.]
About the last of April I received, by letters from friends in the
East, and of brethren in Kirtland, the sum of two hundred and fifty-one
dollars and sixty cents, towards the deliverance of Zion.
[Sidenote: Gathering of Zion's Camp at New Portage.]
_May 1_.--More than twenty of the brethren left Kirtland for Missouri,
according to previous appointment, accompanied by four baggage wagons.
They traveled to New Portage, and there tarried with the church until
the remainder of the Kirtland company, who were not in readiness to
start with them, arrived.
The following letter from Elder Phelps to us, clearly shows the
necessity there was of the Saints in Missouri receiving assistance:
Liberty, May 1, 1834.
Dear Brethren--There are great moves in the west. Last week an
alarm was spread in Jackson county, the seat of iniquity and
bloodshed, that the "Mormons" were crossing the Missouri, to take
possession of their lands, and nearly all the county turned out,
"prepared for war;" on Saturday and on Sunday took the field, near
old McGee's, above Blue; but no "Mormons" came; neither did Arthur
[1] go over to {62} see about his "spilt whisky," so that the scene
closed by burning our houses, or many of them. Our people had about
one hundred and seventy buildings in Jackson, and a bonfire of
nearly all of them at once made a light large enough to glare on
their dark deed and cup of iniquity running over at midnight.
The crisis has come; all who will not take up arms with the mob and
prepare to fight the "Mormons," have to leave Jackson county. I
understand some have left the county, because they refused to fight
an innocent people. It is said the mob will hold a "general muster"
this week, for the purpose of learning who is who. We have reason
to believe that they begin to slip over the Missouri, and commit
small depredations upon our brethren settled near the river.
It is said to be enough to shock the stoutest heart to witness the
drinking, swearing and ravings of most of the mob; nothing but the
power of God can stop them in their latter-day crusade against the
Church of Christ.
Our brethren are very industrious in putting in spring crops; and
they are generally in good health, and the faithful are in strong
hope of a glorious hereafter.
I remain yours, etc.,
W. W. Phelps.
_May 3_.--Kirtland.
_Minutes of a Conference of the Elders of the Church of Christ,
which Church was organized in the township of Fayette, Seneca
county, New York, on the 6th of April, A.D. 1830_ [2]
President Joseph Smith, Jun., was chosen moderator, and Frederick
G. Williams and Oliver Cowdery were appointed clerks.
After prayer, the conference proceeded to discuss the subject of
{63} names and appellations, when a motion was made by Sidney
Rigdon, and seconded by Newel K. Whitney, that this Church be known
hereafter by the name of "The Church of the Latter-day Saints."
Remarks were made by the members, after which the motion passed by
unanimous vote.
"Resolved, that this conference recommend to the conferences and
churches abroad, that in making out and transmitting minutes of
their proceedings, such minutes and proceedings be made out under
the above title.
"Resolved, that these minutes be signed by the moderator and
clerks, and published in the _Evening and Morning Star_."
Joseph Smith, Jun., Moderator.
Frederick G. Williams,
Oliver Cowdery, Clerks.
[Sidenote: Departure of the Prophet from Kirtland for Missouri.]
_May 5_.--Having gathered and prepared clothing and other necessaries
to carry to our brethren and sisters, who had been robbed and plundered
of nearly all their effects; and having provided for ourselves horses,
and wagons, and firearms, and all sorts of munitions of war of the
most portable kind for self-defense--as our enemies are thick on
every hand--I started with the remainder of the company from Kirtland
for Missouri. This day we went as far as the town of Streetsborough,
twenty-seven miles from Kirtland. We stayed in Mr. Ford's barn, where
Uncle John Smith and Brigham Young had been preaching three months
before. This day Brothers Brigham and Joseph Young went to Israel
Barlow's, about three-quarters of a mile, and tarried over night.
Brother Barlow returned with them in the morning and joined the camp.
Brother Brigham Young {64} had taken the families of Solomon Angel and
Lorenzo Booth into his house, that they might accompany us to Missouri.
On the 6th we arrived at New Portage, about fifty miles distance from
Kirtland, and joined our brethren who had gone before.
My company from Kirtland consisted of about one hundred men, mostly
young men, and nearly all Elders, Priests, Teachers or Deacons. As our
wagons were nearly filled with baggage, we had mostly to travel on foot.
On the 7th we made preparations for traveling, gathered all the moneys
of every individual of the company, and appointed Frederick G, Williams
paymaster to disburse the funds thus collected; and Zerubbabel Snow
was chosen commissary general. The whole company now consisted of more
than one hundred and thirty men, accompanied by twenty baggage wagons.
We left but few men in Kirtland, viz.: Elders Sidney Rigdon, Oliver
Cowdery, a few working on the Temple, and the aged.
[Sidenote: Organization of Zion's Camp.]
Through the remainder of this day I continued to organize the
company, appoint such other officers as were required, and gave such
instructions as were necessary for the discipline, order, comfort and
safety of all concerned. I also divided the whole band into companies
of twelve, leaving each company to elect its own captain, who assigned
each man in his respective company his post and duty, generally
in the following order: Two cooks, two firemen; two tent men, two
watermen, one runner, two wagoners and horsemen, and one commissary. We
purchased flour and meal, baked our own bread, and cooked our own food,
generally, which was good, though sometimes scanty; and sometimes we
had johnny-cake, or corn-dodger, instead of flour bread. Every night
before retiring to rest, at the sound of the trumpet, we bowed before
the Lord in the several tents, and presented our {65} thank-offerings
with prayer and supplication; and at the sound of the morning trumpet,
about four o'clock, every man was again on his knees before the Lord,
imploring His blessing for the day.
[Sidenote: The March of Zion's Camp.]
On the 8th we recommenced our march towards Zion, and pitched our tents
for the night in a beautiful grove at Chippeway, twelve miles from New
Portage.
On the morning of the 9th we completed our organization by companies
and proceeded onward, and encamped near Wooster; and on Saturday the
10th, passing through Mansfield, encamped for the Sabbath in Richfield
township. About one hour after we had encamped, Elders Lyman E.
Johnson, Willard Snow and a number of others joined the camp from the
north part of Vermont.
_Sunday 11_.--Elder Sylvester Smith preached, and the company received
the Sacrament of bread and wine.
Here we were increased in number by eight brethren, in company of Elder
Elias Benner, from Richland and Stark counties, most of whom were
Germans.
[Sidenote: Incidents in Zion's Camp.]
_Monday, May 11_.--We left Richfield, traveled about thirty-five miles,
passed the Bucyrus, and encamped on the Sandusky plains, at a short
distance from the place where the Indians roasted General Crawford, and
near the Indian settlements.
On the 13th we passed through a long range of beech woods, where the
roads were very bad. In many instances we had to fasten ropes to the
wagons to haul them out of the sloughs and mud holes. Brother Parley
P. Pratt broke his harness; the brethren fastened their ropes to his
wagon, and drew it about three miles to the place of encampment on the
Scioto river, while he rode singing and whistling.
_Wednesday, May 14_.--We passed on to Belle Fontaine, where we
discovered refractory feelings in Sylvester Smith, who expressed great
dissatisfaction because we {66} were short of bread, although we had
used all diligence to procure a supply, and Captain Brigham Young had
previously sent two men ahead to provide supplies for his company.
_Thursday, May 15_.--We forded Mad river, and passing through a
beautiful country, encamped a little west of Springfield. This night
Moses Martin fell asleep on sentry duty, and I went and took his sword,
and left him asleep.
_Friday, May 16_.--About nine o'clock, while I was riding in a wagon
with Brother Hyrum, Ezra Thayer and George A. Smith, we came into a
piece of thick woods of recent growth, where I told them that I felt
much depressed in spirit and lonesome, and that there had been a great
deal of bloodshed in that place, remarking that whenever a man of God
is in a place where many have been killed, he will feel lonesome and
unpleasant, and his spirits will sink.
In about forty rods from where I made this observation we came through
the woods, and saw a large farm, and there near the road on our left,
was a mound sixty feet high, containing human bones. This mound was
covered with apple trees, and surrounded with oat fields, the ground
being level for some distance around.
At dinner time some of the brethren expressed considerable fear on
account of milk sickness, with which the people were troubled along
our route. Many were afraid to use milk or butter, and appealed to me
to know if it was not dangerous. I told them to use all they could
get, unless they were told it was "sick." Some expressed fears that it
might be sold to us by our enemies for the purpose of doing us injury.
I told them not to fear; that if they would follow my counsel, and
use all they could get from friend or enemy, it should do them good,
and none be sick in consequence of it; and although we passed through
neighborhoods where many of the people and {67} cattle were infected
with the sickness, yet my words were fulfilled.
While passing through Dayton, Ohio, great curiosity was manifested,
various reports of our numbers and designs having gone before us. Some
of the inhabitants inquired of the company where they were from, when
Captain Young replied: "From every place but this, and we will soon be
from this." "Where are you going?" "To the West." [3]
[Sidenote: Delegation from Dayton.]
Some ten or a dozen gentlemen came over from Dayton to ascertain
our numbers, which they reported to be at least six hundred. These
gentlemen also inquired of almost every man in the camp where he was
from and where he was going, and what was his business. They returned
to Dayton and reported that every man in the company was a gentleman
and gave a respectful answer to every question asked, but they could
not ascertain where we were going, or what was our business.
This evening a courtmartial was held in the camp for the trial of Moses
Martin for falling asleep while on picket duty. Brother Martin pleaded
his own case, {68} saying that he was overcome with fatigue, and so
overpowered that he could not keep awake, etc. I decided that he should
be acquitted with a warning never to go to sleep again on watch, which
was sanctioned by the court, and I took occasion from this circumstance
to give the brethren much useful instruction.
[Sidenote: The Camp Enters Indiana.]
We forded the Miami river with our baggage wagons, most of the men
wading through the water. On the 17th of May we crossed the state
line of Ohio, and encamped for the Sabbath just within the limits of
Indiana, having traveled about forty miles that day. Our feet were
very sore and blistered, our stockings wet with blood, the weather
being very warm. At night a spy attempted to get into our camp, but was
prevented by our guard. We had our sentinels posted every night, on
account of spies who were continually striving to harass us, steal our
horses, etc.
[Sidenote: Difficulties Within the Camp.]
This evening there was a difficulty between some of the brethren
and Sylvester Smith, on occasion of which I was called to decide in
the matter. Finding a rebellious spirit in Sylvester Smith, and to
some extent in others, I told them they would meet with misfortunes,
difficulties and hindrances, and said, "and you will know it before you
leave this place," exhorting them to humble themselves before the Lord
and become united, that they might not be scourged. A very singular
occurrence took place that night and the next day, concerning our
teams. On Sunday morning, when we arose, we found almost every horse
in the camp so badly foundered that we could scarcely lead them a few
rods to the water. The brethren then deeply realized the effects of
discord. When I learned the fact, I exclaimed to the brethren, that
for a witness that God overruled and had His eye upon them, all those
who would humble themselves before the Lord should know that the hand
of God was in this misfortune, and their horses should be restored to
health immediately; and by twelve o'clock the {69} same day the horses
were as nimble as ever, with the exception of one of Sylvester Smith's,
which soon afterwards died.
_Sunday, May 18_.--We had preaching as usual, and the administration of
the Sacrament.
About this time the Saints in Clay county, Missouri, established an
armory, where they commenced manufacturing swords, dirks, pistols,
stocking rifles, and repairing arms in general for their own defense
against mob violence; many arms were purchased; for the leading men in
Clay county rendered every facility in their power, in order, as they
said, "to help the 'Mormons' settle their own difficulties, and pay the
Jackson mob in their own way."
_Monday, May, 19_.--We traveled thirty-one miles and encamped in
Franklin township, Henry county, in the beech woods.
_Tuesday, May 20_.--We encamped near Greenfield, having traveled about
twenty-five miles, some part of the way being so bad I walked over the
tops of my boots in mud, helping to pull through the wagons with ropes.
[Sidenote: Spies from the West in the Camp.]
While we were eating dinner three gentlemen came riding up on very fine
looking horses and commenced their inquiries of various ones concerning
our traveling in so large a body, asking where we were from, and where
we were going. The reply was as usual--some from the state of Maine;
another would say, "I am from York state;" some from Massachusetts;
some from Ohio; and some replied, "we are from the East, and as soon
as we have done eating dinner we shall be going to the West again."
They then addressed themselves to Dr. Frederick G. Williams to see if
they could find out who the leader of the camp was. The doctor replied,
"We have no one in particular." They asked if we had not a general to
take the lead of the company. The reply was, "No one in particular."
"But," said they, "is there not some one among you {70} whom you call
your captain, or leader, or who is superior to the rest?" He answered,
"Sometimes one and sometimes another takes charge of the company, so as
not to throw the burden upon any one in particular." These spies, who
had come from the west, passed us several times that same day and the
next.
[Sidenote: Indianapolis Incident.]
Although threatened by our enemies that we should not pass through
Indianapolis, we passed through that city on the 21st unmolested. All
the inhabitants were quiet. At night we encamped a few miles west of
Indianapolis. There had previously been so many reports that we should
never be permitted to pass through this place, and that the governor
would have us dispersed, that some of the brethren were afraid that
we might have difficulty there. But I had told them, in the name of
the Lord, we should not be disturbed and that we would pass through
Indianapolis without the people knowing it. When near the place many
got into the wagons, and, separating some little distance, passed
through the city, while others walked down different streets, leaving
the inhabitants wondering "when that big company would come along."
Since the 18th we had followed the national road where it was passable,
but frequently we had to take by-roads which were miry and led through
thick woods.
_Thursday, May 22_.--We encamped on a small stream of water in a grove
near Belleville.
_Friday, May 23_.--We encamped about four miles from Greencastle, after
a hard drive.
_Saturday, May, 24_.--We crossed the Wabash river at Clinton in ferry
boats, in quick time, and pushed on to the state line, where we arrived
late in the evening, and encamped in an oak opening in Edgar county,
Illinois.
[Sidenote: A Jackson County Spy in Camp.]
_Sunday, May 25_.--We had no meeting, but attended to washing, baking,
and preparing to resume our spy journey. A man in disguise, having on
an old sealskin cap, came into our camp. He swore {71} we were going
up to Jackson county, and that we would never get over the Mississippi
river alive. It was evident he was a spy, and I recollected having seen
him in Jackson county, Missouri.
[Sidenote: Precept _vs._ Example--a Lesson.]
_Monday, May 26_.--A very hot day. We traveled through Paris and across
a sixteen mile prairie; at noon we stopped to bait at a slough, about
six miles from the timber, having no water to drink but such as was
filled with living animals commonly called wigglers, and as we did not
like to swallow them we strained the water before using it. This was
the first prairie of any extent that we had come to on our journey, and
was a great curiosity to many of the brethren. It was so very level
that the deer miles off appeared but a short distance away; some of
the brethren started out in pursuit before they were apprised of their
mistake as to the distance. We continued our march, pulling our wagons
through a small creek with ropes, and came to the house of Mr. Wayne,
the only settler in the vicinity, where we found a well of water, which
was one of the greatest comforts we could have received, as we were
almost famished, and it was a long time before we could, or dared to
satisfy our thirst. We crossed the Embarras river and encamped on a
small branch of the same about one mile west. In pitching my tent we
found three massasaugas or prairie rattlesnakes, which the brethren
were about to kill, but I said, "Let them alone--don't hurt them! How
will the serpent ever lose his venom, while the servants of God possess
the same disposition, and continue to make war upon it? Men must become
harmless, before the brute creation; and when men lose their vicious
dispositions and cease to destroy the animal race, the lion and the
lamb can dwell together, and the sucking child can play with the
serpent in safety." The brethren took the serpents carefully on sticks
and carried them across the creek. I exhorted the brethren not to kill
a serpent, bird, or an animal of any kind during our journey unless it
{72} became necessary in order to preserve ourselves from hunger.
I had frequently spoken on this subject, when on a certain occasion I
came up to the brethren who were watching a squirrel on a tree, and
to prove them and to know if they would heed my counsel, I took one
of their guns, shot the squirrel and passed on, leaving the squirrel
on the ground. Brother Orson Hyde, who was just behind, picked up the
squirrel, and said, "We will cook this, that nothing may be lost." I
perceived that the brethren understood what I did it for, and in their
practice gave more heed to my precept than to my example, which was
right.
This evening Brother Parley P. Pratt and Amasa Lyman returned from the
Eugene branch, Indiana (where I had sent them), with a company of about
a dozen men.
[Sidenote: A Call to Arms.]
The reports of mobs which were continually saluting our ears caused
the brethren to be constantly alive to the subject, and about eleven
o'clock this evening our picket guards reported that they saw the fires
of the mob on the southeast of us. I instantly arose and discovered
the mistake; but wishing the brethren to enjoy the scene as well as
myself, immediately discharged my gun, which was a signal to call all
men to arms. When the companies were all paraded and ready for battle,
I pointed them to the reflection of the rising moon resting on points
of timber in the east, which gave the appearance of the reflection of
the light of a number of camp fires. The scenery was most delightful,
and was well worth the trouble of any man rising from his couch to
witness, who had never seen the like on the broad prairie before. This
circumstance proved that nearly every man in the camp was ready for
battle, except Dean Gould, who was not baptized, and Captain Jazeniah
B. Smith, who was suddenly taken with the colic, and did not leave his
tent. The whole incident was very amusing.
{73} [Sidenote: Angels Attend the Camp.]
_Tuesday, May 27_.--Notwithstanding our enemies were continually
breathing threats of violence, we did not fear, neither did we hesitate
to prosecute our journey, for God was with us, and His angels went
before us, and the faith of our little band was unwavering. We know
that angels were our companions, for we saw them. [4]
We arrived at the Okaw branch of the Kaskaskia, where we found log
canoes, which we lashed together, and ferried our baggage across the
stream. We then swam our horses and wagons, and when arrived at the
opposite shore, the brethren fastened ropes to the wagon tongues and
helped the teams out of the water and up the steep, miry banks. Some of
the brethren felled a tall tree across the river, on which they passed
over, and carried some of their baggage on their backs. While we were
passing over, George A. Smith discovered a spring that with a little
digging furnished us with an abundant supply of excellent water, which
afterwards received the name of "the Mormon Spring." This afternoon,
Elder Solomon Humphreys, an aged brother of the camp, {74} having
become exceedingly weary, lay down on the prairie to rest himself and
fell asleep. When he awoke he saw, coiled up within one foot of his
head, a rattlesnake lying between him and his hat, which he had in his
hand when he fell asleep. The brethren gathered around him, saying, "It
is a rattlesnake, let us kill it;" but Brother Humphreys said, "No,
I'll protect him; you shan't hurt him, for he and I had a good nap
together."
_Wednesday, May 28_.--We passed on as usual, except suffering much
from want of water and provisions; and arrived at Decatur township. We
encamped on a small stream of water, and here one of Brother Tanner's
horses died.
[Sidenote: Camp Diversions.]
_Thursday, May 29_.--Having to buy a horse we were detained until near
noon. There was some murmuring among the brethren, many wishing to go
on and not tarry with the rest of the company for the day, and some
were already started. I sent for them to return and collected the whole
company together, and instructed them not to scatter. I told them if
they went ahead of the camp in a scattered condition they would become
weary, lie down on the ground when their blood was heated, and they
would be liable to take diseases, such as fever and ague, which are
prevalent in this climate. They would also be in danger of being killed
by an enemy, and none of us be the wiser for it.
I then proposed for a diversion that we divide the camp into three
parts and have a sham battle, which was agreed to. Brother Roger Orton
led one division, Frederick G. Williams another division, while I
remained in the camp with the third division. They retired to the woods
with their divisions, and soon attacked the camp, which we defended
by various maneuvers for some time. Many of our captains showed
considerable tact and more acquaintance with military matters than I
had expected. Everything passed off with good feelings, although {75}
Captain Heber C. Kimball, in receiving a charge, grasped Captain Lewis
Zobriski's sword, and in endeavoring to take it from him, had the skin
cut from the palm of his hand. After the sham battle was over, I called
the camp together and cautioned the men to be careful in the future and
control their spirits in such circumstances so as never to injure each
other.
We traveled across the prairie and encamped in a strip of timber. When
we stopped to dine, I wrote a letter to the brethren in Missouri,
dated "Camp of Israel," requesting some of them to meet us as soon
as possible and give me information of the state of things in Upper
Missouri, and sent the letter to Springfield post office by Dr.
Frederick G. Williams.
At this place I discovered that a part of my company had been served
with sour bread, while I had received good, sweet bread from the same
cook. I reproved Brother Zebedee Coltrin for this partiality, for I
wanted my brethren to fare as well as I did.
[Sidenote: Proposition to Divide Jackson County between Saints and the
Mob.]
The same day (May 29th) the brethren in Clay county wrote the following
letter to his Excellency Daniel Dunklin:
Liberty, Missouri, May 29, 1834.
Sir--Your communication to us of May 2nd, containing or enclosing
an order on Colonel S. D. Lucas for the arms which were forcibly
taken from us last November, was received on the 15th instant,
and the order forwarded to Colonel Lucas at Independence, on the
17th, giving him the privilege of returning our arms at one of the
several ferries in this county. His reply to the order was, that he
would write what he would do by the next mail, May 22nd. But as he
has removed to Lexington without writing, we are at a loss to knew
whether he means to delay returning them for a season, or entirely
to refuse to restore them.
At any rate, the excitement, or rather spite, of the mob, runs
so high against our people, that we think best to request your
Excellency to have said arms returned through the agency of
Colonel Allen or Captain Atchison. Report says the arms will not
be returned, and much exertion is making by the mob to prevent our
return to our possessions in Jackson county. We also understand
that the mob is employing {76} certain influential gentlemen to
write to your Excellency, to persuade us to compromise our matters
in difference with the Jackson mob, and probably _divide Jackson
county_. We ask for our rights and no more.
Respectfully, your Excellency's servants,
(Signed)
W. W. Phelps,
Algernon S. Gilbert,
John Corrill,
Edward Partridge.
[Sidenote: Passage of Camp through Springfield, Illinois.]
_Friday, May 30_.--Frederick G. Williams and Almon W. Babbitt [5] went
ahead of the camp into Springfield in disguise, to learn the feeling of
the people and procure some powder. We passed through Springfield; our
appearance excited considerable curiosity, and a great many questions
were asked. The spies who had followed us so long pursued us very
closely, changing their dress and horses several times a day.
Brother Eleazer Miller with others joined the company with three
horses about noon, a little east of Rochester. This reinforcement was
very seasonable, as many of our horses were afflicted as they very
frequently are in changing country, climate and food. Many of the
horses after eating the dry corn and prairie grass would be seized with
colic and bloat very badly. Brother Ezra Thayre administered medicine
mixed in a quart stone bottle, prepared as follows: A threepenny paper
of tobacco, half an ounce of copperas and two table-spoons full of
cayenne pepper, and the bottle filled with water when he could not
procure whisky. One-half of a bottle constituted a dose, and would
almost invariable cure a sick horse in a few minutes, and is worthy of
remembrance. Brother Thayre called his medicine "18 by 24."
We encamped about three miles from Springfield on Spring Creek.
Frederick G. Williams and Almon W. {77} Babbitt returned to the camp
with two kegs of powder, and reported that the people were somewhat
excited, more however from a curiosity to know where we were going than
from a desire to hinder us. A brother came to see us with the news that
my brother Hyrum had passed on west the day before with a company,
about fifty miles north of us, saying, "he has a fine company, and they
all look mighty pert." I asked him to accompany us to Missouri, but he
replied, "I cannot." He went and stayed at a tavern over night with the
spies, who said they followed us three hundred miles on purpose to take
some advantage of us.
[Sidenote: Arrival at Jacksonville, Illinois.]
_Saturday, May 31_.--In the morning this brother came to me and said:
"I would be mighty glad to go with you, but my business is such I
cannot. Will a hundred dollars do you any good?" I replied, "Yes, it
will, for we are short of money." He immediately remounted his horse
and rode to Springfield, and within an hour after the camp had started
he returned and said to me: "I am mighty sorry I cannot go with you.
Here is a hundred dollars, and if I had had a few days' notice I could
have got more."
At noon we halted for dinner. A man, apparently drunk, came to the camp
and said he had a large farm and forty cows a little way ahead, and if
we would go there, he would give us all we wanted to eat and drink,
feed our horses, etc. But I soon discovered that he was more sober than
drunk, and that he was probably a spy.
Near night we arrived at a small stream of water about one mile from
Jacksonville, where we found a pawpaw bush in the road, which had been
dropped by Dr. Frederick G. Williams as a signal for us to camp. I had
sent Dr. Williams forward in the morning on horseback to select a camp
ground and watch the movements of our enemies. We pitched our tents in
the place he had selected.
Agreeable to my instructions, about sunset Brother Roger Orton
proclaimed aloud that there would be {78} preaching under the trees
within the camp at half-past ten o'clock on the morrow. There was only
one stranger in the camp to hear the appointment. Dr. Williams had gone
on to Jacksonville with his pill bags to spend the night.
[Sidenote: A Puzzling Religious Service.]
_Sunday, June 1_.--We had preaching, and many of the inhabitants of the
town came to hear. Elder John Carter, who had formerly been a Baptist
preacher, spoke in the morning, and was followed by four other Elders
in the course of the day, all of whom had formerly been preachers
for different denominations. When the inhabitants heard these Elders
they appeared much interested, and were very desirous to know who we
were, and we told them one had been a Baptist preacher, and one a
Campbellite; one a Reformed Methodist, and another a Restorationer.
During the day many questions were asked, but none could learn our
names, professions, business, or destination; and, although they
suspected we were "Mormons," they were very civil. [6]
{79} Our enemies had threatened that we should not cross the Illinois
river, but on Monday the 2nd we were ferried over without any
difficulty. The ferryman counted, and declared there were five hundred
of us, yet our true number was only about one hundred and fifty.
Our company had been increased since our departure from Kirtland by
volunteers from different branches of the Church through which we had
passed. We encamped on the bank of the river until Tuesday the 3rd.
[Sidenote: The Finding of Zelph.]
During our travels we visited several of the mounds which had been
thrown up by the ancient inhabitants of this country--Nephites,
Lamanites, etc., and this morning I went up on a high mound, near the
river, accompanied by the brethren. From this mound we could overlook
the tops of the trees and view the prairie on each side of the river as
far as our vision could extend, and the scenery was truly delightful.
On the top of the mound were stones which presented the appearance of
three altars having been erected one above the other, according to the
ancient order; and the remains of bones were strewn over the surface
of the ground. The brethren procured a shovel and a hoe, and removing
the earth to the depth of about one foot, discovered the skeleton
of a man, almost entire, and between his ribs the stone point of a
Lamanitish arrow, which evidently produced his death. Elder Burr Riggs
retained the arrow. The contemplation of the scenery around us produced
peculiar sensations in our bosoms; and subsequently the visions of the
past being opened to my understanding by the Spirit of the Almighty,
I discovered that the person whose skeleton was before us was a white
Lamanite, a large, thick-set man, and a man of God. His name was Zelph.
He was a warrior and chieftain under the great prophet Onandagus, who
was known from the eastern sea {80} to the Rocky mountains. The curse
was taken from Zelph, or, at least, in part--one of his thigh bones was
broken by a stone flung from a sling, while in battle, years before
his death. He was killed in battle by the arrow found among his ribs,
during the last great struggle of the Lamanites and Nephites. [7]
[Sidenote: A Prophecy.]
While we were refreshing ourselves and teams about the middle of the
day [June 3rd], I got up on a wagon wheel, called the people together,
and said that I would deliver a prophecy. After giving the brethren
much good advice, exhorting them to faithfulness and humility, I said
the Lord had revealed to me that a scourge would come upon the camp in
consequence of the fractious and unruly spirits that appeared among
them, and they should die like sheep with the rot; still, if they would
repent and humble themselves before the Lord, the scourge, in a great
measure, might be turned away; but, as the Lord lives, the members of
this camp will suffer for giving way to their unruly temper. [8]
[Sidenote: Proposition of Colonel Ross.]
When we arrived at Atlas, I had a conversation with Colonel Ross, a
wealthy gentleman of the neighborhood who gave us a flattering account
of the country, and wished to employ one hundred men, for which he
proposed to make ready payment. He wanted brickmakers, builders, etc.
Here our commissary purchased twenty-five gallons of honey at
twenty-five cents per gallon, and a dozen {81} Missouri cured hams,
which proved to have been a little injured on the outside. There not
being enough to supply one for every company, my company agreed to
do without. Our supper consisted of mush and honey, as we had been
unable to procure flour on account of the scarcity of mills. After
the fatigues of the day it hardly satisfied hunger; but when we had
finished, some six of the hams were brought to our tent door and thrown
down in anger, the remark being, "We don't eat stinking meat." I called
on Brother Zebedee Coltrin, our cook, and told him to be quick and fry
some ham, as I had not had my hunger fairly allayed for forty-eight
hours. He immediately commenced cooking the ham, and for once my
company feasted to their full satisfaction.
[Sidenote: Report of Luke S. Johnson.]
We had just retired to rest when the picket guard announced Luke S.
Johnson. He came into our camp and made his report. He had visited
a number of influential men, among the rest a Baptist minister, who
expressed great anxiety that our company should be stopped, and went
to a magistrate to inquire if there was not some law or pretext for
stopping us. He, the priest, said to the magistrate, "That company
march and have guns like an army. They pitch their tents by the side of
the road; they set out guards, and let nobody pass into their camp in
the night; and they are Mormons, and I believe they are going to kill
the people up in Jackson county, Missouri, and retake their lands." The
magistrate replied, "If you were traveling, and did not wish to put up
at public houses, or there were none in the country, would you not camp
by the road side in a tent? And if you were afraid that your horses
and property would be stolen in a strange country, would you not watch
and keep guards?" "Why, yes," said the priest; "but they are Mormons!"
"Well, I can't hear but they mind their own business, and if you and
this stranger [meaning Luke S. Johnson] will mind your own business,
everything will be right." This {82} Baptist priest treated Brother
Luke S. Johnson with great politeness. He gave him his dinner, his wife
washed his stockings; he gave him letters of introduction to men in
Jackson county, and delivered to his charge some letters which he had
received from Jackson county, which Brother Luke brought into the camp.
He also stated that he had seen a man that morning who informed him
that four hundred men were in readiness on the Missouri side, with ten
hours' notice, to use up all the camp, and he was on his way to give
them the notice.
[Sidenote: A False Alarm.]
A little before midnight we heard several guns fired to the west of
us, which appeared to be answered by one directly east. There was no
settlement west of us nearer than the state of Missouri. This appearing
so much like a signal, in addition to the many threats of our being
attacked on crossing the Mississippi, I considered sufficient cause
of alarm to put out a double picket guard and put the camp in a state
of defense, so that every man might be ready at a moment's notice. It
however proved to be a false alarm. [9]
Continuing our journey on the 4th, we encamped on the banks of the
Mississippi river. At this place we were somewhat afflicted, and
our enemies strongly threatened that we should not cross over into
Missouri. The river being a mile and a half wide, and having but one
ferry boat, it took two days for us to pass over. [10] While some were
ferrying, others were engaged in hunting, fishing, {83} etc. As we
arrived, we encamped on the bank, within the limits of Missouri.
While at this place, Sylvester Smith rebelled against the order of the
company, and gave vent to his feelings against myself in particular.
This was the first outbreak of importance which had occurred to mar our
peace since we commenced our journey. [11]
Footnotes
1. The circumstance here alluded to is that a Mr. Arthur, a respectable
and wealthy planter of Clay county, sent one of his black servants
into Jackson county with a large wagon load of whisky, flour and
bacon. After the servant had crossed the river, a stranger came out of
the woods and began to burst open the barrels and destroy the flour,
threatening the life of the negro if he should ever come into that
county again. Mr. Arthur, it is needless to say, was not a member of
the Church of Latter-day Saints, nor a member of any other religious
society. Whether he was taken for a "Mormon" or not does not appear.
(See _Evening and Morning Star_, vol. 2, p. 319.)
2. The minutes of this conference are to be found in the _Evening and
Morning Star_, vol. 2, p. 352. It will be observed from the heading
that the Elders assembled in the conference are called _the Elders of
the Church of Christ_. This is pointed out in order that it may be
seen that while the conference adopted the title "The Church of the
Latter-day Saints," and the Church was for some years called by that
name, it was not the intention to regard the Church as any other than
the Church of Christ. In an editorial upon this subject in the May
number of the _Star_ [minutes of the conference, however, designating
the above name of the Church were not published until the July number
of the _Star_ was issued] the following occurs as a comment upon the
action of this conference: "It is now more than four years since this
Church was organized in these last days, and though the conferences
have always shown by their minutes that they took no other name than
the name of Christ, the Church has, particularly abroad, been called
'Mormonite.' As the members of this Church profess a belief in the
truth of the Book of Mormon, the world, either out of contempt and
ridicule, or to distinguish us from others, have been very lavish in
bestowing the title of 'Mormonite.' Others may call themselves by their
own, or by other names, and have the privilege of wearing them without
our changing them or attempting so to do; but _we_ do not accept the
above title [Mormonite], nor shall we wear it as _our_ name, though
it may be lavished upon us double to what it has heretofore been. And
when the bitterness of feeling now cherished in the bosoms of those
who profess to be the followers of Christ, against the Church of the
Latter-day Saints, shall cease to exist, and when fabrications and
desipient reports concerning this society are no longer considered a
virtue, it will take its rank, at least with others, and these stigmas
will forever sleep with their inventors." (_Evening and Morning Star_,
vol. 2, p. 317.)
3. The late President Wilford Woodruff, who was a member of Zion's
camp, speaking at the celebration of the thirty-third anniversary (July
24, 1880,) of the entrance of the Pioneers into Salt Lake valley,
speaking of Zion's camp, said:
"We were followed by spies hundreds of miles to find out the object of
our mission. We had some boys in the camp. George A. Smith was among
the youngest. When they could get him alone they would question him,
thinking that he looked green enough for them to get what they wanted
out of him. The following questions were frequently put and answered:
"'My boy, where are you from?'
"'From the East.'
"'Where are you going?'
"'To the West.'
"'What for?'
"'To see where we can get land cheapest and best.'
"'Who leads the camp?'
"'Sometimes one, sometimes another.'
"'What name?'
"'Captain Wallace, Major Bruce, Orson Hyde, James Allred,' etc.
"This was about the information the spies obtained from any of the camp
that were questioned." ("The Utah Pioneers," p. 18)
4. On this point Elder Parley P. Pratt, in his Autobiography, relates
a most interesting incident. Elder Pratt was chiefly engaged as a
recruiting officer along the line of the camp's march, and would fall
in with the camp from time to time, with additional men, arms, stores,
money, etc., as opportunity afforded. And now his story:
"On one occasion, I had traveled all night to overtake the camp with
some men and means, and having breakfasted with them and changed
horses, I again started ahead on express to visit other branches and do
business, to again overtake them. At noon I had turned my horse loose
from the carriage to feed on the grass in the midst of a broad level
plain. No habitation was near; stillness and repose reigned around
me; I sank down overpowered in a deep sleep, and might have lain in a
state of oblivion till the shades of night had gathered around me, so
completely was I exhausted for want of sleep and rest; but I had only
slept a few moments till the horse had grazed sufficiently, when a
voice, more loud and shrill than I had ever before heard, fell on my
ear and thrilled through every part of my system; it said: 'Parley, it
is time to be up and on your journey.' In the twinkling of an eye I was
perfectly aroused; I sprang to my feet so suddenly that I could not
recollect where I was or what was before me to perform. I related the
circumstance afterwards to Brother Joseph Smith, and he bore testimony
that it was the angel of the Lord who went before the camp who found me
overpowered with sleep, and thus awoke me." (Autobiography of Parley P.
Pratt, pp. 122, 123.)
5. Almon W. Babbitt was born October 1, 1813, in Berkshire county,
Mass. He was the son of Ira and Nancy Babbitt.
6. In addition to confirming the above narrative of the services
on June 1, Elder Heber C. Kimball, in his journal, adds some very
interesting details, as follows:
"On Sunday, June 1, we preached all day, and many of the inhabitants of
the town came out to hear. Brother John Carter preached in the morning.
By this time the inhabitants began to flock down in companies to hear
preaching, as they understood we were professors of religion and had
had a meeting in the morning. Brother Joseph then proposed that some of
the brethren should set forth different portions of the Gospel in their
discourses, as held by the religious world. He called upon Brother
Joseph Young to preach upon the principle of free salvation. He then
called upon Brigham Young to speak, who set forth baptism as essential
to salvation. He was followed by Brother Orson Hyde, who proved by
the scriptures that baptism was for the remission of sins. He next
called upon Brother Lyman E. Johnson, who spoke at some length upon the
necessity of men being upright in their walk, and keeping the Sabbath
day holy. He then called upon Brother Orson Pratt, who delivered an
excellent discourse on the principle of the final restoration of
all things. The services of the day were concluded by a powerful
exhortation from Eleazer Miller. * * * After the day's services were
over at this place, many strangers were in our camp making remarks upon
the preaching which they had heard. They said Brother Joseph Young,
by his preaching, they should judge was a Methodist. They thought
Brother Brigham Young was a close communion Baptist. Brother Orson Hyde
they supposed was a Campbellite or Reformed Baptist. Brother Lyman H.
Johnson they supposed was a Presbyterian, and Brother Orson Pratt a
Restorationer. They inquired if we all belonged to one denomination.
The answer was, we _were_ some of us Baptists, some Methodists, some
Presbyterians, some Campbellites, and some Restorationers." (_Times and
Seasons_., vol. 6, pp. 772-3.)
7. According to Elder Kimball's journal, the facts concerning the
person whose bones had been found in the mound were not revealed to the
Prophet Joseph until the camp had departed from the mound. He says:
"While on our way we felt anxious to know who the person was who had
been killed by the arrow. It was made known to Joseph that he had
been an officer who fell in battle in the last destruction among the
Lamanites, and his name was Zelph. This caused us to rejoice much, to
think that God was so mindful of us as to show these things to His
servant. Brother Joseph had inquired of the Lord, and it was made known
in a vision." (_Times and Seasons_. vol. 6, p.788.)
8. Elder Heber C. Kimball corroborates this prediction of the 3rd of
June, closing his reference to it in his journal in these words: "Which
[predicted calamity] afterwards actually did take place, to the sorrow
of the brethren." (_Times and Seasons_, vol. 6, p. 788.)
9. Of this incident about the firing of the guns on the 3rd, Elder
Kimball, in his journal, says: "There was a great excitement in the
country through which we had passed, and also ahead of us; the mob
threatened to stop us. Guns were fired in almost all directions through
the night. Brother Joseph did not sleep much, if any, but was through
the camp pretty much during the night."
10. This account, given under date of the 4th of June, really covers
both the 4th and 5th, and the journey was made from Atlas to the
Missouri side of the Mississippi during the two days, the 4th and 5th.
While encamped on Snye island, the brethren manifested a disposition
to scatter through the woods for hunting, "but I advised them to the
contrary," said the prophet. He then continues: "Some of the brethren
went on to the sand bar and got a quantity of turtles' eggs, as they
supposed. I told them they were snakes' eggs, and they must not eat
them; but some of them thought they knew more about it than I did,
and still persisted they were turtles' eggs. I said they were snakes'
eggs--eat snakes' eggs, will you? The man that eats them will be sorry
for it; you will be sick. Notwithstanding all I said, several brethren
ate them, and were sick all the day after it."
11. Of Sylvester Smith's rebellion against the order of the camp,
Elder Kimball, in his journal, relates the following interesting
circumstances:
"When we had all got over [the Mississippi], we camped about one mile
back from the little town of Louisiana, in a beautiful oak grove, which
is immediately on the bank of the river. At this place there were
some feelings of hostility manifested again by Sylvester Smith, in
consequence of a dog growling at him while he was marching his company
up to the camp, he being the last that came over the river. The next
morning Brother Joseph told the camp that he would descend to the
spirit that was manifested by some of the brethren, to let them see the
folly of their wickedness. He rose up and commenced speaking by saying,
'If any man insults me, or abuses me, I will stand in my own defense at
the expense of my life; and if a dog growls at me, I will let him know
that I am his master.' At this moment Sylvester Smith, who had just
returned from where he had turned out his horses to feed, came up, and
hearing Brother Joseph make those remarks, said, 'If that dog bites me,
I'll kill him.' Brother Joseph turned to Sylvester and said, 'If you
kill that dog, I'll whip you,' and then went on to show the brethren
how wicked and unchristianlike such conduct appeared before the eyes of
truth and justice."
{84}
Chapter VI.
Zion's Camp in Missouri--Letters of Governor Dunklin and Others.
The Elders in Clay county wrote Governor Dunklin as follows:
Liberty, June 5, 1834.
Dear Sir--We think the time is just at hand when our society will
be glad to avail themselves of the protection of a military guard,
that they may return a Jackson county. We do not now know the
precise day, but Mr. Reese gives his opinion, that there would be
no impropriety in petitioning your Excellency for an order on the
commanding officer, to be sent by return mail, that we might have
it in our hands to present when our people get ready to start. If
this should meet your approbation, and the order sent by return
mail, we think it would be of great convenience to our society.
We would also be obliged to your Excellency for information
concerning the necessary expenses of ferriage, etc. Are our people
bound to pay the ferriage on their return? As they have already
sustained heavy losses, and many of them have lost their all, a
mitigation of expenses on their return at this time, where they
could legally be reduced, would afford great relief; not only
ferriage across the Missouri river, but other items of expense that
could lawfully be reduced.
We remain, your Excellency's most obedient servants,
A. S. Gilbert,
W. W. Phelps,
Edward Partridge.
_Copy of a letter from Daniel Dunklin, Governor of the State of
Missouri., to Colonel J. Thornton, dated--_
City of Jefferson, June 6, 1834.
Dear Sir--I was pleased at the receipt of your letter, concurred
in by Messrs. Reese, Atchison and Doniphan, on the subject of the
Mormon difficulties. I should be gratified indeed if the parties
could {85} compromise upon the terms you suggest, or, indeed, upon
any other terms satisfactory to themselves. But I should travel
out of the line of strict duty, as chief executive officer of the
government, were I to take upon myself the task of effecting a
compromise between the parties. Had I not supposed it possible,
yes, probable, that I should, as executive of the state, have to
act, I should, before now, have interfered individually in the way
you suggest, or in some other way, in order if possible to effect
a compromise. Uncommitted as I am to either party, I shall feel no
embarrassment in doing my duty--though it may be done with the most
extreme regret. My duty in the relation which I now stand to the
parties, is plain and straightforward. By an official interposition
I might embarrass my course, and urge a measure for the purpose
of effecting a compromise, and [if] it should fail, and in the
end, should I feel it my duty to act contrary to the advice I had
given, it might be said, that I either advised wrong, or that I was
partial to one side or the other, in giving advice that I would not
as an officer follow.
A more clear and indisputable right does not exist, than that of
the Mormon people, who were expelled from their homes in Jackson
county, to return and live on their lands; and if they cannot be
persuaded, as a matter of policy, to give up that right, or to
qualify it, my course, as the chief executive of the state, is a
plain one. The constitution of the United States declares "that
the citizens of each state shall be entitled to all privileges
and immunities of citizens in the several states." Then we cannot
interdict any people, who have a political franchise in the United
States, from immigrating to this state, nor from choosing what part
of the state they will settle in, provided they do not trespass
on the property or rights of others. Our state constitution
declares that the people's "right to bear arms, in defense of
themselves and of the state, cannot be questioned." Then it is
their constitutional right to arm themselves. Indeed, our military
law makes it the duty of every man, not exempted by law, between
the ages of eighteen and forty-five, to arm himself with a musket,
rifle, or some firelock, with a certain quantity of ammunition,
etc.; and again, our constitution says, "that all men have a
natural and indefeasible right to worship Almighty God according to
the dictates of their own consciences."
I am fully persuaded that the eccentricity of the religious
opinions and practices of the Mormons is at the bottom of
the outrages committed against them. They have the right
constitutionally guaranteed to them, and it is indefeasible, to
worship Joe Smith as a man, an angel, or even as the only true
and living God, and to call their habitation Zion, the Holy Land,
or even heaven itself. Indeed, there is nothing so absurd or
ridiculous that they have not a right to adopt as their religion,
so that in its exercise they do not interfere with the rights of
others.
{86} It is not long since an impostor assumed the character of
Jesus Christ and attempted to minister as such; but I never heard
of any combination to deprive him of his rights.
I consider it the duty of every good citizen of Jackson county and
the adjoining counties to exert himself to effect a compromise of
these difficulties; and were I assured that I would not have to act
in my official capacity in the affair, I would visit the parties in
person and exert myself to the utmost to settle it. My first advice
would be to the Mormons, to sell out their lands in Jackson county,
and to settle somewhere else, where they could live in peace, if
they could get a fair price for them, and reasonable damages for
injuries received. If this failed, I would try the citizens, and
advise them to meet and rescind their illegal resolves of last
summer, and agree to confirm to the laws in every particular, in
respect to the Mormons. If both these failed, I would then advice
the plan you have suggested, for each party to take separate
territory, and confine their members within their respective limits
with the exception of the public right of ingress and egress upon
the highway. If all these failed, then the simple question of legal
right would have to settle it. It is this last that I am afraid
I shall have to conform my action to in the end, and hence the
necessity of keeping myself in the best situation to do my duty
impartially.
Rumor says that both parties are preparing themselves with cannon.
That would be illegal: it is not necessary to self-defense, as
guaranteed by the constitution, and as there are no artillery
companies organized in this state, nor field pieces provided by the
public, any preparation of that kind will be considered as without
right, and, in the present state of things, would be understood
to be with criminal intent, I am told that the people of Jackson
county expect assistance from the adjoining counties, to oppose the
Mormons in taking or keeping possession of their lands. I should
regret it extremely if any should be so imprudent as to do so; it
would give a different aspect to the affair.
The citizens of Jackson county have a right to arm themselves
and parade for military duty in their own county independent
of the commander-in-chief; but if citizens march there in arms
from other counties without order from the commander-in-chief or
some one authorized by him, it would produce a very different
state of things. Indeed, the Mormons have no right to march to
Jackson county in arms, unless by order or permission of the
commander-in-chief; men must not "levy war" in taking possession
of their rights, any more than others should in opposing them in
taking possession.
As you have manifested a deep interest in a peaceable compromise
of this important affair, I presume you will not be unwilling
to be placed in a situation in which, perhaps, you can be more
serviceable to these {87} parties. I have therefore taken the
liberty of appointing you an aid to the commander-in-chief, and I
hope it will be agreeable to you to accept. In this situation you
can give your propositions all the influence they would have were
they to emanate from the executive, without committing yourself
or the commander-in-chief, in the event of failure. I should be
glad if you, or some of the other gentlemen who joined you in
your communication, would keep in close correspondence with these
parties, and by each mail write to me.
The character of the state has been injured in consequence of this
unfortunate affair; and I sincerely hope it may not be disgraced by
it in the end;
With high respect, your obedient servant,
(Signed) Daniel Dunklin.
[Sidenote: Arrival of the Camp at Salt River.]
_June 6_.--We resumed our journey, [1] and on the evening of the 7th
[2] encamped in a piece of woods, near a spring of water, at Salt
River. Here was a branch of the Church.
[Sidenote: Arrival of Hyrum Smith and Lyman Wight.]
_Sunday, June 8_.--We had been preaching, and in the course of the day
were joined by Brothers Hyrum Smith and Lyman Wight, with a company of
volunteers which they had gathered in Michigan. [3] The whole company
now consisted of two hundred and five men, and twenty-five baggage {88}
wagons with two or three horses each. We remained at Salt River until
the 12th, refreshing and reorganizing the camp, which reorganizing was
done by electing Lyman Wight general of the camp. [4] I chose twenty
men for my life guards, of whom my Brother Hyrum was chosen captain,
and George A. Smith was my armor bearer. The remainder of the company
was organized according to the pattern at New Portage. While at Salt
River, General Wight marched the camp on the prairie, inspected our
firelocks, ordered a discharge of the same at targets by platoons,
drilled us half a day, and returned to camp.
[Sidenote: Messengers Sent to Governor Dunklin.]
About this time I dispatched Elders Orson Hyde and Parley P. Pratt to
Jefferson City with a message to Governor Dunklin, to ascertain if he
was ready to fulfill the proposition which he had previously made to
the brethren to reinstate them on {89} their lands in Jackson county,
and leave them there to defend themselves. [5]
On June 9th Governor Dunklin wrote to W. W. Phelps and others: mailed
at--
City of Jefferson, June 9, 1834.
Herewith you have a second order for the delivery of your arms now
in the possession of the militia of Jackson county. Colonel Lucas
has resigned his command, he informs me. If Lieut.-Colonel Pitcher
should be arrested before you receive this, you will please hold up
the order until I am informed who may be appointed to the command
of the regiment.
Respectfully,
(Signed) Daniel Dunklin.
The foregoing letter enclosed the following order:
City of Jefferson, June 4, 1834.
_Thomas Pitcher, Lieut.-Colonel commandant of the Thirty-third
Regiment_.
Sir--On the 2nd day of last May I issued an order to Colonel Lucas
to deliver the fifty-two guns and one pistol, which you received
from the Mormons on the 4th day of November last, and reported to
him on the 3rd day of the succeeding December--to W. W. Phelps,
Edward Partridge, John Corrill, John Whitmer, and A. S. Gilbert,
or their order. On the 24th ultimo, Colonel Lucas wrote and
informed me that he had resigned his commission and left the county
of Jackson. You, as commandant of said regiment, are therefore
commanded to collect the said arms, if they are not already in your
possession, and deliver them to the aforesaid gentlemen or their
order.
Respectfully,
Daniel Dunklin, Commander-in-Chief.
The day following Judge Ryland wrote the following:
Richmond, June 10, 1834.
_Mr. A. S. Gilbert_:
Sir--Deeply impressed with a desire to do all in my power to settle
or allay the disturbances between the Mormons and the citizens of
Jackson county, I have concluded that it might have some tendency
to effectuate this object by having the Mormons called together at
Liberty next Monday, and there explain to them my notions and views
of their present situation, and of the circumstances attendant. I
therefore request you, sir, to use all your influence with your
brethren, to {90} get them to meet me next Monday in Liberty. I
much fear and dread the consequences that are yet to ensue, unless
I should succeed in my wishes to restore peace. It is the duty of
all good men to use all proper and laudable means to establish
peace. I expect a deputation of some of the most respectable
citizens of Jackson county will meet me on Monday next at Liberty.
I call upon you, in the name of humanity, therefore, to leave no
efforts untried to collect your brethren at Liberty as requested.
Should my efforts to make peace fail of success, there can be no
wrong, sir, in the attempt, and I shall enjoy the consolation of
having done my duty as a man, as well as a Christian.
I hope, sir, you will duly appreciate the motive which prompts
me to address this letter to you, and will aid me with all your
influence with your brethren in the prosecution of an object so
much to be desired by all good men and citizens.
Yours very respectfully,
John F Ryland.
[Sidenote: Departure of Camp from Salt River.]
_June 12_.--We left Salt River and traveled about fourteen miles. The
inhabitants of Salt River manifested a great respect for us, and many
of them accompanied us some distance on our journey. I instructed the
camp in the morning that if a gun was fired it would be considered an
alarm; but in the course of the day, while I was a little ahead, I
shot a squirrel for Brother Foster, when several of the brethren came
running up to see what was the matter. I told them Brother Foster was
sick; "I want you to pray for him." [6]
[Sidenote: Reproof of Williams and Orton.]
_Friday 13_.--Elder Kimball's horses, through the negligence of the
guards, got loose and went back ten miles with others. He pursued
them and returned with them to camp. Frederick G. Williams and Roger
Orton received a very severe chastisement for neglect of orders in
not taking care of the teams when in charge of the guard. The reproof
given to Roger Orton was more particularly for suffering Elder Kimball
to go back after the horses, and he was one of my life guards, and it
belonged to Orton to see that the team was {91} attended to. But as
the team was Kimball's, and he had taken the care of it all through,
Orton still threw the care on him. The Silver Grey company, numbering
fourteen, were attached to my mess, making it twenty-eight in number.
[7]
[Sidenote: Enemies Eluded.]
_Saturday 14_.--Brother Joseph Hancock and another of the brethren were
chased a considerable portion of the day by four suspicious fellows
on horseback, armed with guns, whom they eluded by traveling in the
brush and thickets where horsemen could not ride. It was late when they
returned to the camp.
At night we encamped in an unsafe and unpleasant situation in a ravine,
the only place we could get water for some miles. The country was a
wild and uncultivated region.
In answer to Judge Ryland, the Elders wrote as follows:
Near Liberty, June 14, 1834.
_Hon. J. F. Ryland_:
Dear Sir--Your communication of the 9th instant from Richmond was
duly received, and at a public meeting of our society this day its
contents were made known. Our brethren unanimously tender their
thanks for the laudable disposition manifested on your part to
effect peace between our society and the inhabitants of Jackson
county; and as many as conveniently can will be present on Monday
next. Entertaining some fears that your honor, in your zeal for
peace, might unwarily recommend a sale of our lands in Jackson
county, we have thought it expedient to give you reasonable notice,
that no such proposition could possibly be acceded to by our
society.
We have not heard that it was the intention of your honor to urge
any such measure, but our enemies in Jackson county have long
been trying to effect this object. In a letter from the governor
to us, he says: "I have been requested to advise the Mormons to
sell out and move away; but believing that it would have no good
effect, I have withheld my advice." We give this quotation from
the governor's letter to disprove the statement made in the _Upper
Missouri Enquirer_ of last Wednesday, and conclude by adding that
"home is home," and that we {92} want possession of our homes--from
which we have been wickedly expelled--and those rights which belong
to us as native free-born citizens of the United States.
Very respectfully, your friends and servants,
JOHN CORRILL, Chairman.
A. S. GILBERT, Secretary.
The foregoing was enclosed in the following letter to their lawyers:
GENTLEMEN--Will you be so good as to read the enclosed, then seal
and hand it to the judge? We have given him an early hint, fearing
that he might be induced by the solicitations of our enemies to
propose a sale of our lands, which you well know would be like
selling our children into slavery; and the urging of such a measure
would avail nothing unless to produce an excitement against us
in this county. As requested last Thursday, we hope you will be
present on Monday. [8]
Your friends and servants,
JOHN CORRILL,
A. S. GILBERT.
_To Messrs. Doniphan and Atchison_.
Footnotes
1. A note in the "Addenda" of the manuscript History to the "We resumed
our journey"--etc., adds: "The men who had previously followed us
passed us several times during the day, and were in search of us this
evening. The guard heard them say, 'They have turned aside, damn 'em,
we can't find 'em.' Elders Seth Johnson and Almon W. Babbitt, who had
been sent to the Bowling Green branch to gather recruits, returned to
the camp on the morning of the 7th with a small company, two wagons and
several horses."
2. A note in the "Addenda" to the manuscript History adds this
statement, under the events of the 7th: "one of the camp walked on
ahead to procure some milk. A number of men armed with guns met him and
said: 'Here's one damn Mormon alone--let's kill him.' But at the same
instant they discovered a number of others just coming over the hill,
when they immediately rode off in great haste. In the evening encamped
in a grove near a spring, in Monroe county. A branch of the Church,
known as the Salt River branch, but frequently called the Allred
settlement, was located here. We remained at this place several days,
washing our clothes, and preparing to pursue our journey."
3. The following is given in the "Addenda" of the manuscript History
as a fuller account of the events under the date of the 8th: "Sunday,
8th, we were joined by my brother Hyrum Smith and Lyman Wight, with
another company, who started from Pontiac, Michigan Territory, May
5th, the same day we started from Kirtland having passed through Ann
Arbor, Jacksonsburgh, Spring Arbor, Constantine, Elkhart, crossed the
Illinois river one mile below Ottawa, Pleasant Grove, Pekin, Quincy
and Palmyra. Elijah Fordham was their historian; Lyman Wight, steward;
Hyrum Smith and Samuel Bent, moderators. We had agreed to meet at this
point, and the first company that arrived was to wait for the other.
Soon after the arrival of Brother Hyrum and his company, I dispatched
Brother Luke Johnson and Almon W. Babbitt with messages to the brethren
in Clay county, fearing that the letter which I sent from Springfield
had miscarried. James Allred, Sen., and ten others of this branch
joined our camp, which now numbered two hundred and five men, all armed
and equipped as the law directs. It was delightful to see the company,
for they were all young men, except one company whom we called the
Silver Greys, and who ate at my table. We were all in good spirits, and
were taught the sword practice by Brother William Cherry (who was a
native of Ireland), an expert drill master who had been in the British
dragoon service for upwards of twenty years, and deserves much credit
for his unwearied exertions in imparting all he knew to the brethren.
This was our first attempt at learning the sword exercise. Brothers
Hiram Stratton and Nelson Tubbs procured a shop of Myres Mobley and
repaired every firelock that was out of order, and David Elliott shod
our horses. Here Brother James Foster was taken sick. I proposed to him
to remain behind. He said, 'Brother Joseph, let me go with you if I die
on the road.' I told him in the name of the Lord, that if that was his
faith, to go on his bed in the wagon, and he should get better every
day until he recovered, which was literally fulfilled."
4. Joseph Smith, however, was the commander-in-chief. The following
occurs in the "Addenda" to the manuscript History: "We organized the
camp. I was acknowledged commander-in-chief and Lyman Wight general."
5. This paragraph is a note in the "Addenda" of manuscript History.
6. This paragraph is from notes in the "Addenda" of the manuscript
History.
7. Paragraph is from notes in the "Addenda" of the manuscript History.
8. The same day, June 14, Elder John Corrill wrote to the editor of the
_Evening and Morning Star_, giving an account of affairs in Jackson
county; and as his communication gives a description of things in
Jackson county not found elsewhere, I quote so much of the letter as
was published in the _Star_, vol. 2, pp. 333, 334:
"The leaders of the mob are yet striving to keep up the same spirit of
opposition, by instilling falsehoods into the minds of the people. They
tell them that the 'Mormons' are coming upon them, _mob like_, to kill
their women and children. They raised an alarm a few days ago which
set the whole county of Jackson in an uproar--men riding in different
directions and proclaiming, 'the Mormons are coming--they are now
crossing the river--they are coming to kill, destroy,' etc. Some women
and children left their houses, and fled to the woods and elsewhere,
while the men, two hundred or three hundred, gathered together to
oppose the 'Mormons,' as they supposed, in their return. They repaired
to the different ferries up the river, to guard them, and I have been
credibly informed that they have since continued to guard the river at
the different crossing places from one end of Jackson county to the
other. And for fear that we would return and enjoy our dwellings again,
they set fire to and burned them down, and then raised the report that
the 'Mormons' went over and burnt their houses, and I am informed that
they have burnt them all except a very few which are occupied by other
families; and I have been told that they have destroyed our fences
and other property that remained. What was the cause of this great
alarm among them, I know not; for we are at home attending to our own
business, and had not thought of returning at that time. Neither have
we any thoughts of ever returning in the night time, or in the mob
like manner which they represent to the people; for as we design to
be governed in all cases by the laws of the land, we shall therefore
return under the protection of the governor, as he has promised us.
We therefore have no need to return and take them on surprise, as
they falsely represent to the people; for we mean only to act on the
principles of self-defense in all cases. But they state falsehoods
to the people, for the purpose, I suppose, of keeping their strength
good to oppose our return, which, I understand, they are determined
to do, even to the shedding of blood; and it is said by the mob, that
the whole county is combined together. They are arming themselves, and
they have distributed our guns among them. But it is easy to be seen,
that fear and consternation prevail among them; some of their leaders
have already cleared out. Colonel S.D. Lucas has taken his goods and
gone down the river; both the Chiles [Henry and Joel F.] have lately
gone to the south on a long visit. Lawyer Hicks says, if no compromise
is made he shall seek a location somewhere else; and I have been told
that L. Franklin is going away soon; some other families, I have heard,
are leaving through fear. As nearly as I can learn, the number that
is determined to stand and oppose our return, even unto bloodshed, is
about one hundred and fifty, or two hundred, in that county, though it
is said that many from other counties will come to their assistance.
"They are trying to excite the people of this county [Clay] to drive
us from here, and for this purpose, it is said, they are circulating
a paper, and have got some signers; but the authorities of this
county do not countenance them in this thing, and I think they cannot
succeed; but it is said they are lurking about and seeking a chance
to do private injury, but the brethren are on the lookout, and are
preparing themselves with arms for self-defense, and I think if we
firmly continue and persevere, according to the laws of the land, that
we shall be enabled shortly to overcome the mob and obtain our rights.
"Yours, etc.,
"John Corrill."
{94}
Chapter VII.
Zion's Camp in Missouri--Efforts at Arbitration--The Word of the Lord.
[Sidenote: Governor Dunklin refuses to Reinstate the Saints on their
lands.]
_Sunday, June 15_. [1]--Traveled twelve miles. While on the way
Orson Hyde and Parley P. Pratt returned to us from Jefferson City,
and reported that Governor Dunklin refused to fulfill his promise to
reinstate the brethren on their lands in Jackson county on the ground
of impracticability. [2]
{95} [Sidenote: Arrival of Bishop Partridge in Camp.]
We crossed the Chariton river at its mouth and encamped on the west
bank. Bishop Partridge came into the camp from Clay county. We
received much information from him concerning the hostile feelings
and prejudices that existed against us in Missouri in all quarters,
but it gave us great satisfaction to receive intelligence from him of
the union and good feeling that prevailed among the brethren. We were
in perils and threatened all the while, we were much troubled to get
provisions, and had to live principally on corn meal, and were glad to
get that. Here Dean Gould was baptized by Lyman Wight.
[Sidenote: The Camp Crosses Grand River.]
_Monday, June 16_. [3]--Traveled to Grand river, ferried over it, and
encamped on its bank. The ferryman intended charging seventeen dollars;
the brethren said they would not pay it, but would sooner make a raft
and ferry themselves over. He then agreed to take them over for twelve
dollars which offer we accepted. This morning was excessively hot, no
air stirring, and traveling in the thick woods, a thunder shower coming
on, the brethren caught all the water they could on the brims of their
hats, and not catching enough to satisfy their thirst, they drank out
of the horse tracks.
[Sidenote: Martin Harris Trifles with a Promise of God.]
Martin Harris having boasted to the brethren that he could handle
snakes with perfect safety, while fooling with a black snake with
his bare feet, he received a bite on his left foot. The fact was
communicated to me, and I took occasion to reprove him, and exhort
the brethren never to trifle with the promises of God. I told them it
was presumption for any one to provoke a serpent to bite him, but if
a man of God was accidentally bitten by a poisonous serpent, he might
have faith, or his brethren might have faith for him, so that the Lord
would hear his prayer and he might be healed; but when a man designedly
provokes a serpent to bite him, {96} the principle is the same as when
a man drinks deadly poison knowing it to be such. In that case no man
has any claim on the promises of God to be healed. [4]
[Sidenote: Important Meeting at Liberty Court House.]
On this day, June 16th, the citizens of Clay county, to the number of
eight hundred or a thousand, among whom were the brethren, assembled
at the court house in Liberty, in accordance with the request of Judge
Ryland, expressed in his letter of the 10th instant, a deputation from
Jackson county also attended the meeting and presented the following:--
_Propositions of the people of Jackson county to the Mormons_.
The undersigned committee, being fully authorized by the people of
Jackson county, hereby propose to the Mormons, that they will buy
all the land that the said Mormons own in the county of Jackson,
and also all the improvements which the said Mormons had on any
of the public lands in said county of Jackson, as they existed
before the first disturbance between the people of Jackson and
the Mormons, and for such as they have made since. They further
propose that the value of said land and improvements shall be
ascertained by three disinterested arbitrators, to be chosen and
agreed to by both parties. They further propose, that should the
parties disagree in the choice of arbitrators, then--------is to
choose them. They further propose, that twelve of the Mormons shall
be permitted to go along with the arbitrators to show them their
land and improvements while valuing the same, and such others of
the Mormons as the arbitrators shall wish to do so, to give them
information; and the people of Jackson hereby guarantee their
entire safety while doing so. They further propose, that when the
arbitrators report the value of the land and improvements, as
aforesaid, the people of Jackson will pay the valuation, with one
hundred per cent, added thereon, to the Mormons, within thirty
days thereafter. They further propose, that the Mormons are not to
make any effort, ever {97} after, to settle, either collectively
or individually, within the limits of Jackson county. The Mormons
are to enter into bonds to insure the conveyance of their land in
Jackson county, according to the above terms, when the payment
shall be made; and the committee will enter into a like bond, with
such security as may be deemed sufficient for the payment of the
money, according to the above proposition. While the arbitrators
are investigating and deciding upon the matters referred to them,
the Mormons are not to attempt to enter Jackson county, or to
settle there, except such as are by the foregoing propositions
permitted to go there.
They further propose that the people of Jackson will sell all
their lands and improvements on public lands, in Jackson county,
to the Mormons, the valuation to be obtained in the same manner,
the same per cent in addition to be paid, and the time the money is
to be paid is the same as the above set forth in our propositions
to buy; the Mormons to give good security for the payment of the
money, and the undersigned will give security that the land will be
conveyed to the Mormons. They further propose, that all parties are
to remain as they are till the payment is made, at which time the
people of Jackson will give possession.
(Signed)
Samuel C. Owens, Richard Fristoe, Thos. Hayton, Sen., Thos.
Campbell, John Davis, Thos. Jeffreys, Smallwood Noland, Robert
Rickman, Abraham McClellan, S. V. Noland.
[Sidenote: Stirring Incidents at the Liberty Meeting.]
On presentation of the foregoing, Samuel C. Owens made a flaming
war-speech, and General Doniphan replied on the side of peace.
The Rev. Mr. Riley, a Baptist priest, made a hot speech against the
"Mormons," and said, "The Mormons have lived long enough in Clay
county; and they must either clear out, or be cleared out."
Mr. Turnham, the moderator of the meeting, answered in a masterly
manner; saying, "Let us be republicans; let us honor our country, and
not disgrace it like Jackson county. For God's sake don't disfranchise
or drive away {98} the Mormons. They are better citizens than many of
the old inhabitants."
General Doniphan exclaimed, "That's a fact, and as the Mormons have
armed themselves, if they don't fight they are cowards. I love to hear
that they have brethren coming to their assistance. Greater love can no
man show, than he who lays down his life for his brethren."
At this critical instant, the cocking of pistols, and the unsheathing
of other implements of death, denoted desperation. One moved
"adjournment," another cried "go on," and in the midst of this awful
crisis a person bawled in at the door, "a man stabbed!" The mass
instantly rushed out to the spot, in hopes, as some said, that "a
Mormon had got killed," but as good luck would have it, only one
Missourian had dirked another, (one Calbert, a blacksmith, had stabbed
one Males, who had previously whipped one Mormon nearly to death, and
boasted of having whipped many more). The wound was dangerous, but the
incident appeared providential as it seemed as though the occurrence
was necessary to break up the meeting without further bloodshed, and
give the Saints a chance to consult what would be the most advisable
thing to do in such a critical instant. They immediately penned the
following answer to the propositions from Jackson county, presented by
Mr. Owens _et al_.
_Answer of the Mormons to the Proposition of the People of Jackson
County_.
Gentlemen--Your propositions for an adjustment of the difficulties
between the citizens of Jackson county and the Mormons, is before
us; and as explained to you in the court house this day, we are
not authorized to say to you that our brethren will submit to
your proposals; but we agree to spread general notice, and call
a meeting of our people, the present week, and lay before you
an answer as soon as Saturday or Monday next. We can say for
ourselves, and in behalf of our brethren, that peace is what we
desire and what we are disposed to cultivate with all men; and to
effect peace, we feel disposed to use all our influence, as far as
it will be required at our hands as free-born citizens of these
United States; and as fears have been expressed, that we design
hostilities against the inhabitants of Jackson county, we hereby
pledge {99} ourselves to them, and to the hospitable citizens of
Clay county, that we will not, and neither have we designed, as a
people, to commence hostilities against the afore said citizens of
Jackson county, or any other people.
Our answer shall be handed to Judge Turnham, the chairman of the
meeting, even earlier than the time before stated, if possible.
(Signed)
W. W. PHELPS,
WM. E. M'LELLIN,
A. S. GILBERT,
JOHN CORRILL,
ISAAC MORLEY.
N.B.--As we are informed that large numbers of our people are on
their way removing to Jackson county, we agree to use our influence
immediately to prevent said company from entering into Jackson
county, until you shall receive an answer to the propositions
aforenamed.
[Sidenote: Reflections on the Jackson County Proposition.]
It may be thought, at first view, that the mob committee made a fair
proposition to the Saints, in offering to buy their lands at a price
fixed by disinterested arbitrators and one hundred per centum added
thereto, payment to be made in thirty days, and offering theirs on the
same terms; but when it is understood that the mob held possession of
a much larger quantity of land than the Saints, and that they only
offered thirty days for the payment, having previously robbed the
Saints of nearly everything, it will be readily seen that they were
only making a sham to cover their previous unlawful conduct.
[Sidenote: A Mobber's Threat and God's Vengeance.]
The tempest of an immediate conflict seemed to be checked, and the
Jackson mob to the number of about fifteen, with Samuel C. Owens and
James Campbell at their head, started for Independence, Jackson county,
to raise an army sufficient to meet me, before I could get into Clay
county. Campbell swore, as he adjusted his pistols in his holsters,
"The eagles and turkey buzzards shall eat my flesh if I do not fix Joe
Smith and his army so that their skins will not hold shucks, before two
days are passed." They went to the ferry and undertook to cross the
Missouri river {100} after dusk, and the angel of God saw fit to sink
the boat about the middle of the river, and seven out of twelve that
attempted to cross, were drowned. Thus, suddenly and justly, went they
to their own place. Campbell was among the missing. He floated down the
river some four or five miles, and lodged upon a pile of drift wood,
where the eagles, buzzards, ravens, crows, and wild animals ate his
flesh from his bones, to fulfill his own words, and left him a horrible
example of God's vengeance. He was discovered about three weeks after
by one Mr. Purtle. Owens saved his life only, after floating four miles
down the stream, where he lodged upon an island, "swam off naked about
day light, borrowed a mantle to hide his shame, and slipped home rather
shy of the vengeance of God."
[Sidenote: Incidents of Insubordination in the Camp.]
_Tuesday, June 17_.--At noon we crossed the Wakenda; it being high, we
had to be ferried over. We were informed here that a party of men were
gathered together on the Missouri river with the intention of attacking
us that night. The prairie ahead of us was twenty-three miles long
without any timber or palatable, healthy water. Some of the brethren
wished to stop near the timber, and were about making arrangements to
pitch their tents. We had but little provisions. I proposed to get some
wood and water to carry with us, and go on into the prairie eight or
ten miles. My brother Hyrum said he knew, in the name of the Lord, that
it was best to go on to the prairie; and as he was my elder brother,
I thought best to heed his counsel, though some were murmuring in the
camp. We accordingly started. When Lyman Wight crossed the river he
disapproved of our moving on to the prairie, upon which Sylvester Smith
placed himself in the road, turned back all that he could by saying,
"Are you following your general, or some other man?" and twenty staged
behind with Lyman Wight. We drove about eight miles on the prairie and
encamped out of sight of timber. {101} The sun apparently went down,
and rose again next morning in the grass. Our company had filled a
couple of empty powder kegs with water; it tasted so bad we could not
drink it, and all the water that we had was out of a slough filled
with red living animals, and was putrid. About eleven o'clock Lyman
Wight arrived with the company that had remained with him. I called
them together and reproved them for tarrying behind, and not obeying
my counsel, and told Lyman Wight never to do so again. He promised
that he would stand by me forever, and never forsake me again, let
the consequence be what it would; but Sylvester Smith manifested very
refractory feelings. [5]
[Sidenote: The Prophet's Illness.]
_Wednesday, June 18_.--As Hyrum Stratton and his companion were
taking up their blankets this morning, they discovered two prairie
rattlesnakes quietly sleeping under them, which they carefully carried
out of the camp. This day my health was so poor I left the affairs of
the camp to the management of General Wight. Having no provisions,
we traveled seventeen miles before breakfast, and I rode in Elder
Kimball's wagon. We crossed a slough half a mile wide through which
most of the brethren were obliged to wade waist deep in mud and water.
General Lyman Wight, who had traveled from Kirtland without a stocking
on his foot, carried Brother Joseph Young through on his back. Our
breakfast consisted entirely of corn meal mush, or hasty pudding. We
had not meal enough in our company to make the mush of the consistence
of good starch.
[Sidenote: The Prophet's Anxiety for the Safety of the Camp.]
After our ten o'clock breakfast we passed on to within one mile
of Richmond. We encamped in a very small prairie surrounded by a
thicket of hazel brush. When I arrived where the camp had pitched
their tents, and viewed our unsafe {102} location, considering the
danger of an attack from our enemies, I almost forgot my sickness,
went some distance in the brush, bowed down and prayed my Heavenly
Father to suffer no evil to come upon us, but keep us safe through the
night. I obtained an assurance that we should be safe until morning,
notwithstanding about fifty of the Jackson county mob crossed the
Lexington Ferry that evening for the purpose of joining the Ray county
mob and of making an attack upon us. All was quiet in the camp through
the night. While the brethren were making their bed in Captain Brigham
Young's tent, one of them discovered a very musical rattlesnake which
they were about to kill. Captain Young told them not to hurt him but
carry him out of the tent, whereupon Brother Carpenter took him in
his hands, carried him beyond all danger, and left him to enjoy his
liberty, telling him not to return. [6]
[Sidenote: Threats of the Mob.]
_Thursday, June 19_.--At daybreak, feeling that we were in a very
unsafe situation, I counseled the camp to move forward without delay,
and continued a lively march for about nine miles, when we stopped
for breakfast. While passing through Richmond, Brother Luke Johnson
observed a black woman in a gentleman's garden near the road. She
beckoned to him and said, "Come here, Massa." She was evidently much
agitated in her feelings. He went up to the fence, and she said to him,
"There is a company of men lying in wait here, who are calculating to
kill you this morning as you pass through." We halted for breakfast
on an eminence near a farm house. The owner furnished us with a large
quantity of milk, which gave a great relish to our bacon and corn
dodger, which our commissary had procured that morning. When we asked
the price of his milk he replied: "He is a mean man that will sell
milk; I could have let you have more, if I had known you had been
coming." {103} He further said: "You have many enemies about here, and
you may meet with some trouble; and it is a damned shame that every
man can't come up and enjoy his religion, and everything else without
being molested." It was near noon when we finished our breakfast, and
we passed on in fine spirits, determined to go through and meet the
brethren in Clay county. We traveled but a short distance when one
wagon broke down, and the wheels ran off from others; and there seemed
to be many things to hinder our progress, although we strove with all
diligence to speed our way forward. This night we camped on an elevated
piece of land between Little Fishing and Big Fishing rivers, which
streams were formed by seven small streams or branches. [7]
As we halted and were making preparations for the night, five men armed
with guns rode into our camp, and told us we should "see hell before
morning;" and their accompanying oaths partook of all the malice of
demons. They told us that sixty men were coming from Richmond, Ray
county, and seventy more from Clay county, to join the Jackson county
mob, who had sworn our utter destruction.
During this day, the Jackson county mob, to the number of about two
hundred, made arrangements to cross the Missouri river, above the
mouth of Fishing river, at Williams' ferry, into Clay county, and be
ready to meet the Richmond mob near Fishing river ford, for our utter
destruction; but after the first scow load of about forty had been set
over the river, the scow in returning was met by a squall, and had
great difficulty in reaching the Jackson side by dark.
[Sidenote: A Timely Storm.]
When these five men were in our camp, swearing vengeance, the wind,
thunder, and rising cloud indicated an approaching storm, and in a
short time after they left the rain and hail began to {104} fall.
[8] The storm was tremendous; wind and rain, hail and thunder met
them in great wrath, and soon softened their direful courage, and
frustrated all their designs to "kill Joe Smith and his army." Instead
of continuing a cannonading which they commenced when the sun was
about one hour high, they crawled under wagons, into hollow trees, and
filled one old shanty, till the storm was over, when their ammunition
was soaked, and the forty in Clay county were extremely anxious in the
morning to return to Jackson, having experienced the pitiless pelting
of the storm all night; and as soon as arrangements could be made, this
"forlorn hope" took the "back track" for Independence, to join the
main body of the mob, fully satisfied, as were those survivors of the
company who were drowned, that when Jehovah fights they would rather be
absent. The gratification is too terrible.
Very little hail fell in our camp, but from half a mile to a mile
around, the stones or lumps of ice cut down the crops of corn and
vegetation generally, even cutting limbs from trees, while the trees,
themselves were twisted into withes by the wind. The lightning flashed
incessantly, {105} which caused it to be so light in our camp through
the night, that we could discern the most minute objects; and the
roaring of the thunder was tremendous. The earth trembled and quaked,
the rain fell in torrents, and, united, it seemed as if the mandate
of vengeance had gone forth from the God of battles, to protect His
servants from the destruction of their enemies, for the hail fell on
them and not on us, and we suffered no harm, except the blowing down of
some of our tents, and getting wet; while our enemies had holes made in
their hats, and otherwise received damage, even the breaking of their
rifle stocks, and the fleeing of their horses through fear and pain.
Many of my little band sheltered in an old meetinghouse through this
night, and in the morning the water in Big Fishing river was about
forty feet deep, where, the previous evening, it was no more than to
our ankles, and our enemies swore that the water rose thirty feet in
thirty minutes in the Little Fishing river. They reported that one
of their men was killed by lightning, and that another had his hand
torn off by his horse drawing his hand between the logs of a corn crib
while he was holding him on the inside. They declared that if that was
the way God fought for the Mormons, they might as well go about their
business.
[Sidenote: Care of Arms During the Storms.]
_Friday 20_.--This morning I counseled the brethren to discharge all
their firearms, when it was found we had nearly six hundred shots, very
few of which missed fire, which shows how very careful the brethren had
been in taking care of their arms during the storm.
[Sidenote: The Visit of Col. Sconce to the Camp.]
We drove five miles on to the prairie where we could procure food
for ourselves and horses, and defend ourselves from the rage of our
enemies. While camped here on Saturday the 21st, Colonel Sconce, with
two other leading men from Ray county, came to see us, desiring to know
what our {106} intentions were; "for," said he, "I see that there is an
Almighty power that protects this people, for I started from Richmond,
Ray county, with a company of armed men, having a fixed determination
to destroy you, but was kept back by the storm, and was not able
to reach you." When he entered our camp he was seized with such a
trembling that he was obliged to sit down to compose himself; and when
he had made known the object of their visit, I arose, and, addressing
them, gave a relation of the sufferings of the Saints in Jackson
county, and also our persecutions generally, and what we had suffered
by our enemies for our religion; and that we had come one thousand
miles to assist our brethren, to bring them clothing, etc., and to
reinstate them upon their own lands; and that we had no intention to
molest or injure any people, but only to administer to the wants of
our afflicted friends; and that the evil reports circulated about us
were false, and got up by our enemies to procure our destruction. When
I had closed a lengthy speech, the spirit of which melted them into
compassion, they arose and offered me their hands, and said they would
use their influence to allay the excitement which everywhere prevailed
against us; and they wept when they heard of our afflictions and
persecutions, and learned that our intentions were good. Accordingly
they went forth among the people, and made unwearied exertions to allay
the excitement. [9]
[Sidenote: Cholera Breaks out in the Camp.]
Brother Ezra Thayre and Joseph Hancock are sick with the cholera.
Thomas Heyes was taken today. Previous to crossing the Mississippi
river I had called the camp together [10] and told them that in
consequence of the disobedience of some who had been unwilling to
listen to my words, but had rebelled, God {107} had decreed that
sickness should come upon the camp, and if they did not repent and
humble themselves before God they should die like sheep with the rot;
that I was sorry, but could not help it. [11] The scourge must come;
repentance and humility may mitigate the chastisement, but cannot
altogether avert it. But there were some who would not give heed to my
words.
The brethren in Clay county wrote the committee of the Jackson mob the
same day as follows:--
CLAY COUNTY, June 21, 1834.
GENTLEMEN--Your propositions of Monday last have been generally
made known to our people, and we are instructed to inform you that
they cannot be acceded to.
Honorable propositions to you are now making on our part, and we
think we shall be enabled to deliver the same to you the early
part of next week. We are happy to have it in our power to give
you assurances that our brethren here, together with those who
have arrived from the east, are unanimously disposed to make every
sacrifice for an honorable adjustment of our differences, that
could be required of free citizens of the United States.
Negotiations at the camp are now going on between some gentlemen of
this county, and our brethren, which are calculated to allay the
great excitement in your county. We are informed that the citizens
of Jackson entertain fears that our people intend to invade their
territory in a hostile manner. We assure you that their fears are
groundless, such is not and never was our intention.
(Signed)
W. W. PHELPS,
A. S. GILBERT,
W. E. M'LELLIN,
John CORRILL,
Isaac MORLEY.
_TO S.C. Owens, and others of the Jackson committee_.
_June 22_.--Brother Lyman Smith received a wound from the accidental
discharge of a horse-pistol, from which he recovered in about three
days.
{108} [Sidenote: Visit of Clay County Sheriff to the Camp.]
Cornelius Gillium, the sheriff of Clay county, came to our camp to hold
consultation with us. I marched my company in to a grove near by, and
formed in a circle, with Gillium in the centre. Gillium commenced by
saying that he had heard that Joseph Smith was in the camp, and if so
he would like to see him. I arose and replied, "I am the man." This was
the first time that I had been discovered or made known to my enemies
since I left Kirtland. Gillium then gave us instruction concerning the
manners, customs, and dispositions of the people, and what course we
ought to pursue to secure their favor and protection, making certain
inquiries, to which we replied, which were afterwards published, and
will appear under date of publication.
I received the following:--
_Revelation given on Fishing River, Missouri, June 22, 1834_. [12]
1. Verily I say unto you who have assembled yourselves together
that you may learn my will concerning the redemption of mine
afflicted people:
2. Beheld, I say unto you, were it not for the transgressions of my
people, speaking concerning the Church and not individuals, they
might have been redeemed even now;
3. But behold, they have not learned to be obedient to the things
which I required at their hands, but are full of all manner of
evil, and do not impart of their substance as becometh saints, to
the poor and afflicted among them,
4. And are not united according to the union required by the law of
the celestial kingdom;
5. And Zion cannot be built up unless it is by the principles of
the law of the celestial kingdom, otherwise I cannot receive her
unto myself;
6. And my people must needs be chastened until they learn
obedience, if it must needs be, by the things which they suffer.
7. I speak not concerning those who are appointed to lead my
people, who are the first Elders of my Church, for they are not all
under this condemnation;
{109} 8. But I speak concerning my churches abroad--there are many
who will say, where is their God? Behold, He will deliver them in
time of trouble, otherwise we will not go on unto Zion, and will
keep our moneys.
9. Therefore, in consequence of the transgressions of my people, it
is expedient in me that mine Elders should wait for a little season
for the redemption of Zion,
10. That they themselves may be prepared, and that my people may be
taught more perfectly, and have experience, and know more perfectly
concerning their duty, and the things which I require at their
hands.
11. And this cannot be brought to pass until mine Elders are
endowed with power from on high;
12. For behold, I have prepared a great endowment and blessing to
be poured out upon them, inasmuch as they are faithful and continue
in humility before me;
13. Therefore it is expedient in me that mine Elders should wait
for a little season, for the redemption of Zion;
14. For behold, I do not require at their hands to fight the
battles of Zion; for, as I said in a former commandment, even so
will I fulfill--I will fight your battles.
15. Behold the destroyer I have sent forth to destroy and lay waste
mine enemies: and not many years hence they shall not be left to
pollute mine heritage, and to blaspheme my name upon the lands
which I have consecrated for the gathering together of my saints.
16. Behold, I have commanded my servant Baurak Ale (Joseph Smith,
Jun.,) to say unto the strength of my house, my warriors, my young
men, and middle-aged, to gather together for the redemption of my
people, and throw down the towers of mine enemies and scatter their
watchmen;
17. But the strength of mine house have not hearkened unto my words;
18. But inasmuch as there are those who have hearkened unto my
words, I have prepared a blessing and an endowment for them, if
they continue faithful.
19. I have heard their prayers, and will accept their offering; and
it is expedient in me, that they should be brought thus far for a
trial of their faith.
20. And now, verily I say unto you, a commandment I give unto you,
that as many as have come hither, that can stay in the region round
about, let them stay;
21. And those that cannot stay, who have families in the east, let
them tarry for a little season, inasmuch as my servant Joseph shall
appoint unto them;
{110} 22. For I will counsel him concerning this matter, and all
things whatsoever he shall appoint unto them shall be fulfilled.
23. And let all my people who dwell in the regions round about be
very faithful, and prayerful, and humble before me, and reveal not
the things which I have revealed unto them, until it is wisdom in
me that they should be revealed.
24. Talk not of judgments, neither boast of faith, nor of mighty
works, but carefully gather together, as much in one region as can
be consistently with the feelings of the people;
25. And behold, I will give unto you favor and grace in their eyes,
that you may rest in peace and safety, while you are saying unto
the people, Execute judgment and justice for us according to law,
and redress us of our wrongs.
26. Now, behold, I say unto you, my friends, in this way you may
find favor in the eyes of the people, until the army of Israel
becomes very great;
27. And I will soften the hearts of the people, as I did the heart
of Pharaoh, from time to time, until my servant Baurak Ale (Joseph
Smith, Jun.,) and Baneemy (mine Elders), whom I have appointed,
shall have time to gather up the strength of my house,
28. And to have sent wise men, to fulfill that which I have
commanded concerning the purchasing of all the lands in Jackson
county that can be purchased, and in the adjoining counties round
about;
29. For it is my will that these lands should be purchased, and
after they are purchased that my Saints should possess them
according to the laws of consecration which I have given;
30. And after these lands are purchased, I will hold the armies
of Israel guiltless in taking possession of their own lands,
which they have previously purchased with their moneys, and of
throwing down the towers of mine enemies that may be upon them, and
scattering their watchmen, and avenging me of mine enemies unto the
third and fourth generation of them that hate me.
31. But firstly, let my army become very great, and let it be
sanctified before me, that it may become fair as the sun, and clear
as the moon, and that her banners may be terrible unto all nations;
32. That the kingdoms of this world may be constrained to
acknowledge, that the kingdom of Zion is in very deed the kingdom
of our God and His Christ; therefore let us become subject unto her
laws.
33. Verily I say unto you, it is expedient in me that the first
Elders of my Church should receive their endowment from on high in
my house, which I have commanded to be built unto my name in the
land of Kirtland;
34. And let those commandments which I have given concerning Zion
and her law be executed and fulfilled, after her redemption;
{111} 35. There has been a day of calling, but the time has come
for a day of choosing, and let those be chosen that are worthy;
36. And it shall be manifest unto my servant, by the voice of the
Spirit, those that are chosen, and they shall be sanctified;
37. And inasmuch as they follow the counsel which they receive,
they shall have power after many days to accomplish all things
pertaining to Zion.
38. And again I say unto you, sue for peace not only to the people
that have smitten you, but also to all people;
39. And lift up an ensign of peace, and make a proclamation of
peace unto the ends of the earth;
40. And make proposals for peace unto those who have smitten you,
according to the voice of the Spirit which is in you, and all
things shall work together for your good;
41. Therefore be faithful, and behold, and lo, I am with you even
unto the end. Even so. Amen.
Footnotes
1. This paragraph is a note in the "Addenda" of the Ms. Church History,
page 13, Book A.
2. This refusal of Governor Dunklin to reinstate the Saints on their
lands in Jackson county must have been a severe blow to the hopes
of Zion's camp and the Saints scattered in Clay county. From the
time of their expulsion from Jackson county the governor repeatedly
said that the exiles had a right to be reinstated upon their lands,
and had promised that he would call out the militia of the State to
reinstate them whenever they were ready and willing to return. In his
communication to Messrs. W. W. Phelps, Morley, _et al_., under date of
Feb. 4, 1834 (see Ch. Hist. vol. I, p. 476) he said in answer to their
petition to be reinstated: "One of your requests needs no evidence to
support the right to have it granted; it is that your people be put
in possession of their homes, from which they had been expelled. But
what may be the duty of the Executive after that, will depend upon
contingencies." Even a few days before his interview with Messrs. Hyde
and Pratt, in his letter to Colonel J. Thornton, under date of June
6th, he had said: "A more clear and indisputable right does not exist,
than that of the Mormon people, who were expelled from their homes in
Jackson county, to return and live on their lands; and if they cannot
be persuaded as a matter of policy to give up that right, or to qualify
it, my course, as the chief, executive officer of the state, is a plain
one. The constitution of the United States declares, that the citizens
of each state shall be entitled to all privileges and immunities of
citizens in the several states. Then we cannot interdict any people,
who have a political franchise in the United States, from immigrating
to this state, nor from choosing what part of the state they will
settle in, provided they do not trespass on the property or rights of
others." (See p. 85.)
In the face of this and other utterances the position now assumed by
Governor Dunklin was a manifestation of weakness truly lamentable.
3. This and the paragraph following concerning Martin Harris, are notes
in "Addenda" of the Ms. History. p. 14, Book A.
4. How beautifully in harmony is this counsel with the words of the
Savior to Lucifer when the latter took him up and stood him on a
pinnacle of the temple, and said: "If thou be the Son of God, cast
thyself down: for it is written He shall give his angels charge
concerning thee: and in their hands they shall bear thee up, lest at
any time thou dash thy foot against a stone. Jesus said unto him, It is
written again, Thou shalt not tempt the Lord thy God" (Matt. 4:6, 7.)
Moreover, in this last dispensation when the promise of the spiritual
gifts was renewed to the Saints, including the promise that "the poison
of a serpent should not have power to harm them"--yet, saith the Lord,
"a commandment I give unto them, that they shall not boast themselves
of these things, neither speak them before the world, for these things
are given unto you for your profit and for salvation" (Doc. & Cov.,
Sec. 84:73).
5. This paragraph is a note in the "Addenda" of the Ms. History, Book
A, p. 14.
6. This paragraph and the one preceding it, under same date, are notes
in the "Addenda" of the Ms. History, Book A, p. 14.
7. This paragraph is a note in the "Addenda" of the Ms. History, Book
A, p. 15.
8. Wilford Woodruff says that when the five men entered the camp there
was not a cloud to be seen in the whole heavens, but as the men left
the camp there was a small cloud like a black spot appeared in the
north west, and it began to unroll itself like a scroll, and in a few
minutes the whole heavens were covered with a pall as black as ink.
This indicated a sudden storm which soon broke upon us with wind, rain,
thunder and lightning and hail. Our beds were soon afloat and our tents
blown down over our heads. We all fled into a Baptist meetinghouse. As
the Prophet Joseph came in shaking the water from his hat and clothing
he said, "Boys, there is some meaning to this. God is in this storm."
We sang praises to God, and lay all night on benches under cover while
our enemies were in the pelting storm. It was reported that the mob
cavalry who fled into the schoolhouse had to hold their horses by the
bridles between the logs, but when the heavy hail storm struck them
they broke away, skinning the fingers of those who were holding them.
The horses fled before the storm and were not found for several days.
It was reported that the captain of the company in the school house
said it was a strange thing that they could do nothing against the
Mormons but what there must be some hail storm or some other thing
to hinder their doing anything, but they did not feel disposed to
acknowledge that God was fighting our battles. (Wilford Woodruff's note
in Ms. History of the Church, Book A p. 332.)
9. It is said of the prophet Joseph that if he could but once get the
attention even of his bitterest enemies his native eloquence, inspired
by the truth and the pathos of his people's sufferings, usually
overwhelmed them; and in no instance was his triumph more marked than
in the one just related.
10. The prediction will be found at p. 80.
11. When he [the Prophet Joseph] spoke these things it pierced me like
a dart, having a testimony that so it would be. (Extracts from H.C.
Kimball's journal, _Times and Seasons_, Vol. 6, p. 804.)
12. Doctrine and Covenants, sec. 105.
{112}
Chapter VIII.
Zion's Camp Disbanded--An Appeal.
_June 23_.--We resumed our march for Liberty, Clay county, taking a
circuitous course around the heads of Fishing river, to avoid the deep
water. When within five or six miles of Liberty, we were met by General
Atchison and other gentlemen, who desired us not to go to Liberty
because the feelings of the people were so much enraged against us.
At their solicitation we turned our course, wheeling to the left, and
crossing the prairie and woodland, came to Brother Algernon Sidney
Gilbert's residence, and encamped on the bank of Rush creek, in Brother
Burket's [1] field.
A council of High Priests assembled in fulfillment of the revelation
given the day previous, and the following individuals were called and
chosen, as they were made manifest unto me by the voice of the Spirit
and revelation, to receive their endowments:
Edward Partridge was called and chosen, to go to Kirtland and receive
his endowment with power from on high, and also, to stand in his office
as Bishop to purchase lands in the state of Missouri.
William W. Phelps was called and chosen, and it was appointed unto him
to receive his endowment with power from on high, and help to carry on
the printing establishment in Kirtland, until Zion is redeemed.
Isaac Morley and John Corrill were called and chosen, and it was
appointed unto them to receive their endowment with power from on high
in Kirtland, and assist in {113} gathering up the strength of the
Lord's house, and preach the Gospel.
John Whitmer and David Whitmer were called and chosen, and appointed to
receive their endowment in Kirtland, and continue in their offices.
Algernon Sidney Gilbert was called and chosen, and appointed to receive
his endowment in Kirtland, and to assist in gathering up the strength
of the Lord's house, and to proclaim the everlasting Gospel until Zion
is redeemed. But he said he "could not do it."
Peter Whitmer, Jun., Simeon Carter, Newel Knight, Parley P. Pratt,
Christian Whitmer and Solomon Hancock were called and chosen; and it
was appointed unto them to receive their endowment in Kirtland, with
power from on high; to assist in gathering up the strength of the
Lord's house; and to preach the everlasting Gospel.
Thomas B. Marsh was called and chosen; and it was appointed unto him
to receive his endowment in Kirtland, his office to be made known
hereafter.
Lyman Wight was called and chosen; and it was appointed unto him to
receive his endowment in Kirtland, with power from on high; and return
to Zion and have his office appointed unto him hereafter.
The same day the Elders made the following reply, before referred to,
to "Samuel C. Owens and others, committee" of the Jackson county mob:
We, the undersigned committee, having full power and authority to
settle and adjust all matters and differences existing between
our people or society and the inhabitants of Jackson county,
upon honorable and constitutional principles; therefore, if the
said inhabitants of Jackson county will not let us return to our
lands in peace, we are willing to propose first: that twelve
disinterested men, six to be chosen by our people, and six by the
inhabitants of Jackson county; and these twelve men shall say what
the lands of those men are worth in that county, who cannot consent
to live with us, and they shall receive their money for the same in
one year from the time the treaty is made, and none of our people
shall enter the county to reside till the money is paid. The said
twelve men shall have power also to say {114} what the damages
shall be for the injuries we have sustained in the destruction of
property and in being driven from our possessions, which amount
of damages shall be deducted from the amount for their lands. Our
object is peace, and an early answer will be expected.
(Signed)
W. W. PHELPS,
EDWARD PARTRIDGE,
ISAAC MORLEY,
JOHN CORRILL,
JOHN WHITMER,
A. S. GILBERT.
[Sidenote: Cholera in the Camp.]
_June 24_.--This night the cholera burst forth among us, and about
midnight it was manifested in its most virulent form. Our ears were
saluted with cries and moanings and lamentations on every hand; even
those on guard fell to the earth with their guns in their hands, so
sudden and powerful was the attack of this terrible disease. At the
commencement, I attempted to lay on hands for their recovery, but I
quickly learned by painful experience, that when the great Jehovah
decrees destruction upon any people, and makes known His determination,
man must not attempt to stay His hand. The moment I attempted to rebuke
the disease I was attacked, and had I not desisted in my attempt to
save the life of a brother, I would have sacrificed my own. The disease
seized upon me like the talons of a hawk, and I said to the brethren:
"If my work were done, you would have to put me in the ground without a
coffin."
[Sidenote: Zion's Camp Disbanded.]
Early on the morning of the 25th, the camp was separated into small
bands, and dispersed among the brethren living in the vicinity; and
I wrote and sent by express, to "Messrs. Thornton, Doniphan, and
Atchison," as follows:
RUSH CREEK, CLAY COUNTY, June 25, 1834.
GENTLEMEN--Our company of men advanced yesterday from their
encampment beyond Fishing river to Rush Creek, where their tents
are again pitched. But feeling disposed to adopt every pacific
measure, without jeopardizing our lives, to quiet the prejudices
and fears of some part of the citizens of this county, we have
concluded that our {115} company shall be immediately dispersed,
and continue so till every effort for an adjustment of differences
between us and the people of Jackson has been made on our part.
that would in any wise be required of us by disinterested men of
republican principles.
I am respectfully, your obedient servant,
JOSEPH SMITH, Jun.
N. B.--You are now corresponding with the governor, (as I am
informed); will you do us the favor to acquaint him of our
efforts for a compromise. This information we want conveyed to
the governor, inasmuch as his ears are stuffed with reports from
Jackson, of our hostile intentions.
J. S.
[Sidenote: Fear of the Cholera.]
I left Rush Creek the same day in company with David Whitmer and two
other brethren, for the western part of Clay county. While traveling,
we called at the house of a Mr. Moss for a drink of water. The woman of
the house shouted from the door, that they had "no water for Mormons,"
that they were "afraid of the cholera," etc., at the same time throwing
out her arms as if defending herself from the cholera in the form of a
personage. We turned and departed, according to the commandment, and
before a week had passed, the cholera entered that house, and that
woman and three others of the family were dead.
[Sidenote: First Victims of the Cholera.]
When the cholera made its appearance, Elder John S. Carter was the
first man who stepped forward to rebuke it, and upon this, was
instantly seized, and became the first victim in the camp. He died
about six o'clock in the afternoon; and Seth Hitchcock died in about
thirty minutes afterwards. Erastus Rudd died about the same moment,
although a half a mile distant. He was buried by Jesse Smith, George A.
Smith and two or three others, and while burying him, Jesse Smith was
attacked with the cholera. As it was impossible to obtain coffins, the
brethren rolled the corpses in blankets, carried them on a horse-sled
about half a mile, buried them on the bank of a small stream, which
empties into Rush creek, all of which was accomplished by dark.
When they had returned from the burial, the brethren {116} unitedly
covenanted and prayed, hoping the disease would be stayed; but in vain,
for while thus covenanting, Eber Wilcox died; and while some were
digging the grave, others stood sentry with their fire arms, watching
their enemies. [2]
{117} _June 26_.--The Elders wrote Governor Dunklin as follows:
SIR--A company of our people, exceeding two hundred men, arrived in
this county the 19th instant, and encamped about twelve miles from
Liberty, where they were met by several gentlemen from this [Clay]
and Ray county, who went by request of the people, to ascertain the
motives and designs of our people in approaching this county; and
as the deputation was composed of gentlemen who appeared to possess
humane feelings and republican principles, our people were rejoiced
at the opportunity of an interchange of feelings, and an open and
frank avowal of all their views and intentions in emigrating to
this country with their arms. A full explanation having been given
in a public address by our brother, Joseph Smith, Jun., which
produced great satisfaction, the same in substance was afterwards
reduced to writing, and handed to the afore said gentlemen, that it
might be made public. The shedding of blood is, and ever has been,
foreign and revolting to our feelings; for this reason, we have
patiently endured the grossest indignities that freemen of this
republic have ever been called to suffer; and we still continue to
bear with heart-rending feelings, a deprivation of our rights. We
commenced negotiations with the inhabitants of Jackson county for a
compromise, wherein proposals on our part have been made which have
been acknowledged by every disinterested man to be highly honorable
and liberal. An answer to our proposition has not yet been received
from the people of Jackson county.
If we fail in this attempt, we intend to make another effort and go
all lengths that could be required by human or divine law. As our
proposals and correspondence with the inhabitants of Jackson county
will doubtless hereafter be published, we think it unnecessary to
detail the same in this communication. Our right to our soil in
Jackson county we shall for ever claim, but to obtain peaceful
possession we are willing to make great sacrifices. To allay
excitement in this county, the aforesaid company of emigrants have
dispersed to await the final end of all negotiations that can be
made with the said county of Jackson.
Within the last week, one of our men being near the ferry, was
seized by some Jackson citizens, while in this county, threatened
with death if he made resistance, and carried over the river, a
prisoner, to Independence, where he was put under guard one day and
after hearing many threats, was liberated. The houses of several
of our brethren in this county have been forcibly entered by some
of the inhabitants of Jackson, and a number of guns and small arms
taken therefrom. We have been informed and have no doubt of the
fact that where the men were absent from their houses, loaded guns
were {118} presented to the females, and their lives threatened if
they made resistance.
Your second order of the restoration of our arms, was received
last mail; we have not yet done anything with it. Hoping that the
influence of the inhabitants of Jackson county will materially
lessen in the surrounding counties, and the people become more
tranquil, we think it wisdom to defer petitioning for a guard,
while there exists a hope of a compromise.
We believe that the President would render us assistance in
obtaining possession of our lands, if aided by the executive of
this state in a petition, and thereby put an end to serious evils
that are growing out of the Jackson county outrage.
In a letter from your Excellency, of April 20th, we had a word on
the subject of petitioning. We should be pleased to hear further.
and would here observe that no communication from the executive,
giving his opinion or advice, will be made public, if requested not
to do so.
We are respectfully, and with great regard,
Your obedient servants,
A. S. GILBERT,
W. W. PHELPS,
JOHN CORRILL.
[Sidenote: Death of Algernon Sidney Gilbert.]
The drafting and signing of the above, was the last public act of the
keeper of the Lord's storehouse Algernon Sidney Gilbert, for he was
attacked with the cholera the same day, and died about the 29th. He had
been called to preach the Gospel, but had been known to say that he
"would rather die than go forth to preach the Gospel to the Gentiles."
[3]
{119} The following is from the chairman of the committee of the
Jackson county mob, to our lawyer:
Independence, Missouri, June 26, 1834.
_Mr. Amos Reese_:
DEAR SIR--Since my return from Liberty, I have been busily engaged
in conversing with the most influential men of our county,
endeavoring to find out, if possible, what kind of a compromise
will suit with the Mormons on their part. The people here, _en
masse_, I find out, will do nothing like acceding to their last
proposition. We will have a meeting if possible, on Monday next, at
which time the proposals of the Mormons will be answered. In the
meantime, I would be glad that they, the Mormons, would cast an eye
back of Clinton, and see if that is not a country calculated for
them.
Yours respectfully,
S. C. OWENS.
[Sidenote: List of the Victims of Cholera.]
The cholera continued its ravages for about four days, when a remedy
for the purging, vomiting, and cramping, was discovered; viz; dipping
the persons afflicted in cold water, or pouring it upon victims of
them, and giving them whisky thickened with flour to the consistency of
starch. Whisky was the only kind of spirits that could be procured at
this place. About {120} sixty-eight of the Saints suffered from this
disease, of which number fourteen died, viz.: John S. Carter, Eber
Wilcox, Seth Hitchcock, Erastus Rudd, Algernon Sidney Gilbert, Alfred
Fisk, Edward Ives, Noah Johnson, Jesse B. Lawson, Robert McCord, Elial
Strong, Jesse J. Smith, Warren Ingalls and Betsy Parrish.
Among the most active of those who were engaged in taking care of the
sick at the camp, burying the dead, etc., were John D. Parker, John
Tanner, Nathan Tanner, Joseph B. Noble, Brigham Young, Joseph Young,
Heber C. Kimball, Luke S. Johnson and Eleazar Miller.
I sent Hiram Page with instructions to bring Jesse J. Smith and George
A. Smith to me at all hazards to the west part of the county, having
had intimations that they were sick. He found that Jesse had been
severely racked with the cholera all day, George A. Smith had taken
care of him for upwards of thirty hours. Dr. Frederick G. Williams
decided that the cholera had left him, and he would recover if not
moved. On the morning of the 28th, George A. Smith was attacked and was
immediately mounted on a hard-riding horse, rode fifteen miles, and
came to me.
The last days of June I spent with my old Jackson county friends, in
the western part of Clay county.
[Sidenote: The Prophet in the Goodly Land.]
On the 1st of July Jesse J. Smith died. I crossed the Missouri river,
in company with a few friends, into Jackson county, to set my feet once
more on the "goodly land;" and on the 2nd I went down near Liberty, and
visited the brethren. A considerable number of the Camp met me at Lyman
Wight's. I told them if they would humble themselves before the Lord
and covenant to keep His commandments and obey my counsel, the plague
should be stayed from that hour, and there should not be another case
of the cholera among them. The brethren covenanted to that effect with
uplifted hands, and the plague was stayed.
{121} This day the _Enquirer_ published the correspondence between the
sheriff, Cornelius Gillium, and Zion's Camp, of the 22nd of June, as
follows:
_Gillium's Communication_.
Being a citizen of Clay county, and knowing that there is
considerable excitement amongst the people thereof, and also
knowing that different reports are arriving almost hourly; and
being requested by the Hon. J. F. Ryland to meet the Mormons under
arms, and obtain from the leaders thereof the correctness of the
various reports in circulation, the true intent and meaning of
their present movements, and their views generally regarding the
difficulties existing between them and Jackson county,--I did, in
company with other gentlemen, call upon the said leaders of the
Mormons, at their camp in Clay county; and now give to the people
of Clay county their written statement, containing the substance of
what passed between us.
(Signed)
CORNELIUS GILLIUM.
_"Propositions of the Mormons_.
"Being called upon by the above-named gentlemen, at our camp
in Clay county, to ascertain from the leaders of our men our
intentions, views, and designs, in approaching this county in the
manner we have, we therefore the more cheerfully comply with their
request, because we are called upon by gentlemen of good feelings,
and who are disposed for peace and an amicable adjustment of the
difficulties existing between us and the people of Jackson county.
The reports of our intentions are various, and have gone abroad in
a light calculated to arouse the feelings of almost every man. For
instance, one report is, that we intend to demolish the printing
office in Liberty; another report is, that we intend crossing the
Missouri river on Sunday next, and falling upon women and children,
and slaying them; another is, that our men were employed to perform
this expedition, being taken from manufacturing establishments in
the east, that had closed business; also that we carried a flag,
bearing 'Peace' on one side, and 'War or Blood' on the other; and
various other reports too numerous to mention, all of which a plain
declaration of our intentions, from under our own hands will show
are not correct.
"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. Our
flag has been exhibited to the above gentlemen, who will be able
to describe it. Our men were not taken from any manufacturing
establishment. It is our intention to go back upon our lands in
Jackson county, by order {122} 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, that
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.
"We are willing for twelve disinterested men, six to be chosen by
each party, and these men shall say what the possessions of those
men are worth who cannot live with us in the county; and they shall
have their money in one year; and none of the Mormons shall enter
that county to reside until the money is paid. The damages that we
have sustained in consequence of being driven away, shall also be
left to the above twelve men; or they may all live in the county,
if they choose, and we will never molest them if they let us
alone, and permit us to enjoy our rights. We want to live in peace
with all men; and equal rights is all we ask. We wish to become
permanent citizens of this State; and wish to bear our proportion
in support of the government, and to be protected by its laws. If
the above propositions are complied with, we are willing to give
security on our part; and we shall want the same of the people of
Jackson county for the performance of this agreement. We do not
wish to settle down in a body, except where we can purchase the
land with money; for to take possession by conquest or the shedding
of blood is entirely foreign to our feelings. The shedding of blood
we shall not be guilty of, until all just and honorable means among
men prove insufficient to restore peace."
(Signed)
JOSEPH SMITH, Jun.,
FREDERICK G. WILLIAMS,
LYMAN WIGHT,
ROGER ORTON,
ORSON HYDE,
JOHN S. CARTER.
June 21st.
_To John Lincoln, John Sconce, George R. Morehead, Jas. H. Long,
James Collins_.
[Sidenote: Organization of the High Council in Missouri.]
On the third of July, the High Priests of Zion assembled in the yard of
Col. Arthurs, where Lyman Wight lived, in Clay county, and I proceeded
to organize a High Council, agreeable to the revelation and pattern
given at Kirtland, for the purpose of settling important business that
might {123} come before them, which could not be settled by the Bishop
and his council. David Whitmer was elected president, and William
W. Phelps and John Whitmer assistant presidents. The following High
Priests, viz.: Christian Whitmer, Newel Knight, Lyman Wight, Calvin
Beebe, Wm. E. M'Lellin, Solomon Hancock, Thomas B. Marsh, Simeon
Carter, Parley P. Pratt, Orson Pratt, John Murdock, and Levi Jackman,
were appointed councilors; and the Council adjourned to Monday.
Frederick G. Williams was clerk of the meeting.
[Sidenote: Members of the Camp Discharged.]
I authorized General Lyman Wight to give a discharge to every man of
the Camp who had proved himself faithful, certifying that fact and
giving him leave to return home. [4]
[Sidenote: Instructions to the High Council.]
{124} From this time I continued to give instruction to the members
of the High Council, Elders, those who had traveled in the Camp with
me, and such others as desired information, until the 7th, when the
Council assembled according to adjournment at the house of Elder Lyman
Wight; present, fifteen High Priests, eight Elders, four Priests, eight
Teachers, three Deacons, and several members. After singing and prayer,
I gave the Council such instructions in relation to their high calling,
as would enable them to proceed to minister in their office agreeable
to the pattern heretofore given; read the revelation on the subject;
and told them that if I should now be taken away, I had accomplished
the great work the Lord had laid before me, and that which I had
desired of the Lord; and that I had done my duty in organizing the High
Council, through which council the will of the Lord might be known on
all important occasions, in the building up of Zion, and establishing
truth in the earth.
It was voted that those who were appointed on the 3rd, should be
confirmed in their appointments.
[Sidenote: The Missouri Presidency and High Council.]
I then ordained David Whitmer, president, and W. W. Phelps and John
Whitmer, assistants; and the twelve councilors. The twelve councilors
then proceeded to cast lots, to know who should speak first, and the
order of speaking, which resulted as follows, viz.:
Simeon Carter, 1
Parley P. Pratt, 2
Wm. E. M'Lellin, 3
Calvin Beebe, 4
Levi Jackman, 5
Solomon Hancock, 6
Christian Whitmer, 7
Newel Knight, 8
Orson Pratt, 9
Lyman Wight, 10
Thomas B. Marsh, 11
John Murdock. 12
[Sidenote: Blessings.]
Father Peter Whitmer came forward and blessed his three sons, David,
John and Christian Whitmer, in the name of the Lord. Also Father Knight
blessed his son Newel.
{125} Bishop Partridge stated to the Council that a greater
responsibility rested upon him than before their organization, as
it was not his privilege to counsel with any of them, except the
president, and his own counselors; and desired their prayers that he
might be enabled to act in righteousness.
[Sidenote: Sundry Items Determined by the High Council.]
I next presented the case of William W. Phelps to the Council, to have
their decision whether or not he should take his family to Kirtland,
and if so, when he should start; as it had been deemed necessary for
him to assist in the printing establishment. It was moved and carried
that four of the councilors speak on the subject, two on each side,
viz., Simeon Carter and Wm. E. M'Lellin, for William W. Phelps; and
Parley P. Pratt and Calvin Beebe, for the church. After hearing the
pleas, the president decided that it was the duty of William W. Phelps
to go to Kirtland to assist in printing, and that his family remain in
the region where they are, and that he have an honorable discharge from
his station in Zion for a season, (as soon as he can accomplish his
business). Signed by the president and clerk.
It was then proposed by W. W. Phelps, that David Whitmer, the president
of the church in Zion, should go to Kirtland, and assist in promoting
the cause of Christ, as being one of the three witnesses. This case
was argued by Levi Jackman and Christian Whitmer in behalf of David
Whitmer; and by Solomon Hancock and Newel Knight for the church; after
which it was decided, as before, that Brother David Whitmer go to the
East and assist in the great work of the gathering, and be his own
judge as to leaving his family or taking them with him.
It was also decided that John Whitmer and Wm. E. M'Lellin go east, as
soon as convenient.
The High Priests, Elders, Priests, Teachers, Deacons and members
present, then covenanted with hands uplifted to heaven, that they
would uphold Brother David {126} Whitmer, as president in Zion, in
my absence; and John Whitmer and William W. Phelps, as assistant
presidents or counselors; and myself as First President of the Church;
and to uphold one another by faith and prayer.
Previous to entering into this covenant, and in pursuance of the
revelation to the Saints to sue for and proclaim peace to the ends of
the earth, the following appeal was written, and sanctioned by the High
Council and First Presidency of the Church, at the foregoing sitting.
President Whitmer closed the Council by prayer.
FREDERICK G. WILLIAMS, Clerk.
_An Appeal_. [5]
Whereas the Church of Christ, recently styled the Church of
the Latter-day Saints, contumeliously called "Mormons," or
"Mormonites," has suffered many privations, afflictions,
persecutions and losses on account of the religious belief and
faith of its members, which belief and faith are founded in the
revealed Word of God, as recorded in the Holy Bible, or the Book
of Mormon, the Revelations and Commandments of our Savior Jesus
Christ; and whereas the said Church, through revelation, commenced
removing to the western boundaries of the State of Missouri, where
lands were purchased of the government, and where it was calculated
to purchase of those who were unwilling to reside with the Church,
as a society, all lands that could be bought, for the purpose of
building up a holy city unto God, a New Jerusalem, a place which
we were desirous to call Zion, a place of refuge from the scourges
and plagues that are so often mentioned in the Bible by the {127}
prophets and apostles, which should be poured out upon the earth
in the last days; and whereas the inhabitants of Jackson county,
Missouri, have leagued and combined themselves against said Church,
and have driven the Saints from their lands, and have taken their
arms from them, and burned down many of their houses without any
provocation; and whereas, we have petitioned the governor of this
state and the President of the United States for the redress of
wrongs--the law being put to defiance in Jackson county--and for
the redemption of rights, that we might be legally repossessed
of our lands and property; and whereas the said inhabitants of
Jackson county have not only bound themselves to keep us out of
that county, but have armed themselves _cap a pie_, and even with
cannon for war; and whereas, our people residing in Upper Missouri,
have recently armed themselves for military duty and self-defense,
seeing their arms taken from them by the inhabitants of Jackson
county, were purposely kept from them; and whereas, a number of the
members of the Church in the East have emigrated to this region
of country, to settle and join with their brethren, with arms to
answer the military law, which has created some excitement among
the inhabitants of the upper counties of this state; whereupon,
to show that our object was only the peaceable possession of our
rights and property, and to purchase more lands in the regions
round about, we met a committee from Jackson county for compromise,
and our emigrating brethren met some gentlemen from Clay and other
counties, to satisfy them that their motives were good, and their
object peace, which they did; and whereas, the propositions of
the Jackson county committee could not be accepted on our part,
because they proposed to "buy or sell," and to sell our land would
amount to a denial of our faith, as that land is the place where
the Zion of God shall stand, according to our faith and belief in
the revelations of God, and upon which Israel will be gathered,
according to the prophets; and, secondly, the propositions were
unfair, notwithstanding they offered double price for our lands,
in thirty days, or to sell theirs at the same rate, for this plain
reason, that the whole large county of Jackson would be as thirty
to one, or nearly so, in comparison with the matter in question,
and in supposition, for one thousand dollars, two thousand dollars
to our people was asking for three hundred thousand dollars, the
exorbitant sum of six hundred thousand dollars, taking the land,
rich and poor, within thirty days, with the reproachable, vicious,
un-American, and unconstitutional proviso, that the committee
on our part bind themselves "that no Mormons should ever settle
in Jackson county;" and whereas, our committee proposed to the
said Jackson committee (if they would not grant us our rights
otherwise), that our people would buy the land of those who were
unwilling to live among {128} our people, in that county, and pay
them in one year, they allowing the damage we have sustained in
the loss of a printing office, apparatus and book-work, houses,
property, etc., to come out of the purchase money, but no answer
returned; and whereas, to show our honest intentions, and awaken
the friends of virtue, humanity, and equal rights, it becomes
our duty to lay our case before the world, to be weighed in the
balances of public opinion.
Now, therefore, as citizens of the United States and leading Elders
in the Church of the Latter-day Saints, residing in the State of
Missouri, in behalf of the Church, we, the undersigned, do make
this solemn appeal to the people and constitutional authorities of
this nation, and to the ends of the earth, for peace; that we may
have the privilege of enjoying our religious rights and immunities,
and worship God according to the dictates of our own consciences,
as guaranteed to every citizen by the constitution of the national
and state governments; that although the laws have been broken, and
are defied in Jackson county, we may be enabled to regain and enjoy
out rights and property, agreeable to law, in this boasted land of
liberty.
Since the disgraceful combination of the inhabitants of Jackson
county has set the law at defiance, and put all hope of criminal
prosecution against them, in that vicinage, beyond the reach of
judge or jury, and left us but a distant expectation of civil
remuneration for the great amount of damages we have sustained,
necessity compels us to complain to the world; and if our case and
calamity are not sufficient to excite the commiseration of the
humane, and open the hearts of the generous, and fire the spirits
of the patriotic, then has sympathy lost herself in the wilderness,
and justice fled from power; then has the dignity of the ermine
shrunk at the gigantic front of a mob, and the sacred mantle of
freedom been caught up to heaven, where the weary are at rest and
the wicked cannot come.
To be obedient to the commandments of our Lord and Savior, some of
the leaders of the Church commenced purchasing lands in the western
boundaries of the State of Missouri, according to the revelation
of God, for the city of Zion; in doing which, no law was evaded
no rights infringed, and no principle of religion neglected; but
the laudable foundation of a glorious work was begun, for the
salvation of mankind in the last days, agreeable to our faith,
and according to the promises in the sacred Scriptures of God. We
verily believed--knowing that the national and state constitutions,
and the statute laws of the land, and the commandments of the
Lord allowed all men to worship as they please--that we should be
protected, not only by the laws of a free republic, but by every
republican throughout the realms of freedom.
The holy prophets have declared, that "it shall come to pass in
the {129} last days that the mountain of the Lord's house shall
be established in the top of the mountains, and shall be exalted
above the hills; 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."
And again, it was said by Joel, seemingly to strengthen the faith
of the Latter-day Saints in the above, "that whosoever shall call
on the name of the Lord shall be delivered: for in Mount Zion and
in Jerusalem shall be deliverance, as the Lord hath said, and in
the remnant whom the Lord shall call." The Book of Mormon, which
we hold equally sacred with the Bible, says, "that a New Jerusalem
should be built up upon this land, unto the remnant of the seed of
Joseph, for the which things there has been a type."
In fact, all the prophets, from Moses to John the Revelator, have
spoken concerning these things. And in all good faith, by direct
revelation from the Lord, as in days of old, we commenced the
glorious work, that a holy city, a new Jerusalem, even Zion, might
be built up, and a temple reared in this generation, whereunto,
as saith the Lord, all nations shall be invited. First, the rich
and the learned, the wine and the noble, were to be invited; and
after that cometh the day of His power. But the inhabitants of
Jackson county arrayed themselves against us because of our faith
and belief, and destroyed our printing establishment to prevent
the spread of the work, and drove men, women and children from
their lands, houses, and homes, to perish in the approaching
winter. Every blast carried the wailing of women and the shrieks of
children across the widespread prairie, sufficiently horrible to
draw tears from the savage or melt a heart of stone.
Now, that the world may know that our faith in the work and word of
the Lord is firm and unshaken; and to show all nations, kindreds,
tongues and people, that our object is good, for the good of all,
we come before the great family of mankind for peace, and ask their
hospitality and assistance for our comfort, and the preservation
of our persons and property, and solicit their charity for the
great cause of God. We are well aware that many slanderous reports
and ridiculous stories are in circulation against our religion and
society; but as wise men will hear both sides and then judge, we
sincerely hope and trust that the still, small voice of truth will
be heard, and our great revelations read and candidly compared with
the prophecies of the Bible, that the great cause of our Redeemer
may be supported by a liberal share of public opinion, as well as
by the unseen power of God.
It will be seen by reference to the Book of Commandments, page
135, that the Lord has said to the Church--and we mean to live by
His {130} words: "Let no man break the laws of the land, for he
that keepeth the laws of God hath no need to break the laws of
the land." [6] Therefore, as the people of God, we come before
the world, and claim protection by law of the common officers of
justice in every neighborhood where our people may be. We claim the
same at the hands of the governors of the several states, and of
the President of the United States, and of the friends of humanity
and justice in every clime and country of the globe.
By the desperate acts of the inhabitants of Jackson county, many
hundreds of American citizens are deprived of their lands and
rights. It is reported, we mean to regain our possessions, and even
Jackson county, "by the shedding of blood;" but if any man will
take the pains to read the 153rd page of the Book of Commandments
he will find it there said:
"Wherefore the land of Zion shall not be obtained but by purchase
or by blood; otherwise there is none inheritance for you. And if
by purchase, behold you are blessed; and if by blood, _as you
are forbidden to shed blood_, lo, your enemies are upon you, and
you shall be scourged from city to city, and from synagogue to
synagogue, and but few shall stand to receive an inheritance." [7]
So we declare that we have ever meant and now mean to purchase the
land of our inheritance of the government, like all honest men,
and of those who would rather sell their farms than live in our
society; and, as thousand have done before us, we solicit the aid
of the children of men, and of government, to help us to obtain
our rights in Jackson county, and the land whereon the Zion of
God, according to our faith, shall stand in the last days, for the
salvation and gathering of Israel.
Let no man be alarmed because our society has commenced gathering
to build a city and a house for the Lord, as a refuge from present
evils and coming calamities. Our forefathers came to this goodly
land of America to shun persecution and enjoy their religious
opinions and rights, as they thought proper; and the Lord, after
much tribulation, blessed them: and has said that we should
continue to importune for redress and redemption by the hands
of those who are placed as rulers and are in authority over us,
according to the laws and constitution of the people, which he has
suffered to be established, and should be maintained for the rights
and protection of all flesh, according to just and holy principles;
that every man may act in doctrine and in principle pertaining to
futurity according to the moral agency which He has given unto
him; that every man may be accountable for his own sins in that
day of judgment; and for this purpose He has established the {131}
constitution of this land by the hands of wise men, whom He raised
up unto this very purpose, and redeemed the land by the shedding of
blood. [8]
Now we seek peace, and ask our rights, even redress and redemption,
at the hands of the rulers of this nation; not only our lands
and property in Jackson county, but for free trade with all men,
and unmolested emigration to any part of the Union, and for our
inherent right to worship God as we please. We ask the restoration
of these rights, because they have been taken from us or abridged
by the violence and usurpation of the inhabitants of Jackson
county. As a people we hold ourselves amenable to the laws of the
land; and while the government remains as it is, the right to
emigrate from state to state, from territory to territory, from
county to county, and from vicinity to vicinity, is open to all
men of whatever trade or creed, without hindrance or molestation;
and as long as we are justifiable and honest in the eyes of the
law, we claim it--whether we remove by single families or in
bodies of hundreds--with that of carrying the necessary arms and
accoutrements for military duty; and we believe that all honest
men, who love their country and their country's glory, and have a
wish to see the law magnified and made honorable, will not only
help to perpetuate the great legacy of freedom that came unimpaired
from the hands of our venerable fathers to us, but they will also
protect us from insult and injury, and aid the work of God, that
they may reap a reward in the regions of bliss, when all men
receive according to their works.
In relation to our distress from the want of our lands in Jackson
county, and for the want of property destroyed by fire and waste,
rather than do any act contrary to law, we solemnly appeal to the
people with whom we tarry, for protection from insult and harm,
and for the comforts of life, by labor or otherwise, while we seek
peace and satisfaction of our enemies through every possible and
honorable means which humanity can dictate, or philanthropy urge,
or religion require. We are citizens of this republic, and we
ask our rights as republicans, not merely in our restoration to
our lands and property in Jackson county, Missouri, but in being
considered honest in our faith; honest in our deal, and honest
before God, till, by due course of law, we may be proved otherwise;
reserving the right of every man's being held amenable to the
proper authority for his own crimes and sins.
"Crowns won by blood, by blood must be maintained;" and to avoid
blood and strife, and more fully satisfy the world that our object
is peace and good will to all mankind, we hereby APPEAL for peace
to the ends of the earth and ask the protection of all people. We
shall use {132} every fair means in our power to obtain our rights
and immunities without force; setting an example for all true
believers that we will not yield our faith and principles for any
earthly consideration, whereby a precedent might be established
that a majority may crush any religious sect with impunity. If we
give up our rights in Jackson county, farewell to society! farewell
to religion! farewell to our rights! farewell to property! farewell
to life! The fate of our Church now might become the fate of the
Methodists next week, the Catholics next month, and the overthrow
of all societies next year, leaving nation after nation a wide
waste, where reason and friendship once were.
Another, and the great object which we mean to help to accomplish,
is the salvation of the souls of men. To bring to pass this
glorious work, like many other religious denominations in all ages,
we shall license Elders to preach the everlasting Gospel to all
nations, according to the great commandment of our Lord and Savior
Jesus Christ, as recorded in Matthew: "Go ye therefore, and teach
all nations, baptizing them in the name of the Father, and of the
Son, and of the Holy Ghost: teaching them to observe all things
whatsoever I have commanded you: and, lo, I am with you alway, even
unto the end of the world."
Thus we shall send laborers into the Lord's vineyard, to gather
the wheat, and prepare the earth against the day when desolations
shall be poured out without measure; and as it now is and ever has
been considered one of the most honorable and glorious employments
of men to carry good tidings to the nations, so we shall expect
the clemency of all men, while we go forth, for the last time, to
gather Israel for the glory of God, that He may suddenly come to
His temple: that all nations may come and worship in His presence,
when there shall be none to molest or make afraid, but the earth
shall be filled with His knowledge and glory.
We live in an age of fearful imagination; with all the sincerity
that common men are endowed with, the Saints have labored without
pay, to instruct the United States that the gathering had commenced
in the western boundaries of Missouri, to build a holy city, where,
as may be seen in the eighteenth chapter of Isaiah, the present
should "be brought unto the Lord of Hosts of a people scattered and
peeled, and from a people terrible from their beginning hitherto;
a nation meted out and trodden under foot, whose land the rivers
have spoiled, to the place of the name of the Lord of Hosts, the
Mount Zion:" and how few have come forth rejoicing that the hour of
redemption was nigh! And some that came have turned away, which may
cause thousands to exclaim, amid the general confusion and fright
of the times, "Remember Lot's wife."
{133} It would be a work of supererogation to labor to show the
truth of the gathering of the children of Israel in these last
days; for the prophet told us long ago, that it should "no more
be said, The Lord liveth, that brought 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 so it must be for the honor
and glory of God.
The faith and religion of the Latter-day Saints are founded upon
the old Scriptures, the Book of Mormon, and direct revelation from
God; and while every event that happens around us is evidence of
the truth of them, and an indicator that the great and terrible
day of the Lord is near, we entreat the philanthropist, the
moralist, and the honorable men of all creeds and sects, to read
our publications, to examine the Bible, the Book of Mormon, and
the Commandments, and listen to the fullness of the Gospel, and
judge whether we are entitled to the credit of the world for honest
motives and pure principles.
A cloud of bad omen seems to hang over this generation; men start
up at the impulse of the moment, and defy and outstrip all law,
while the destroyer is also abroad in the earth, wasting flesh
without measure, and none can stay his course. In the midst of such
portentous times, we feel an anxious desire to prepare, and help
others to prepare, for coming events; and we candidly believe that
no honest man will put forth his hand to stop the work of the Lord
or persecute the Saints. In the name of Jesus Christ, we intreat
the people of this nation to pause before they reject the works of
the Lord or His servants; these, like all flesh, may be imperfect,
but God is pure; hear ye Him.
While we ask peace and protection for the Saints, wherever they may
be, we also solicit the charity and benevolence of all the worthy
of the earth, to purchase the righteous a holy home, a place of
rest, and a land of peace; believing that no man who knows he has
a soul will keep back his mite, but cast it in for the benefit of
Zion; thus, when time is no longer, he, with all the ransomed of
the Lord, may stand in the fullness of joy, and view the grand
pillar of heaven, which was built by the faith and charity of the
Saints, beginning at Adam, with his motto in the base, "Repent
and live," surrounded with a beautiful circle sign, supported by
a cross about midway up its lofty column, staring the world in
letters of blood, "The Kingdom of Heaven is at hand;" and finished
with a plain top towering up in the midst of the celestial world--
around which is written by the finger of Jehovah, "Eternal Life is
the greatest gift of God."
Although we may fail to show all men the truth of the fullness of
the Gospel, yet we hope to be able to convince some that we are
{134} neither deluded nor fanatics; but, like other men, have a
claim on the world for land and for a living, as good and as great
as our venerable fathers had for independence and liberty; that
though the world has been made to believe, by false reports and
vague stories, that the Saints--called "Mormons"--were meaner than
the savages, still God has been our help in time of trouble, and
has provided for us in due season, and, to use the language of
Pope, He has let the work "spread undivided" and "operate unspent."
For the honor of our beloved country, and the continuation of
its free government, we appeal for peace, for an example of
forbearance, and the diffusion of the everlasting Gospel; we appeal
to the humanity of all nations, and for the glory of God, before
whom we must all answer for the deeds done in life, and for the
hope of holiness hereafter, we mean to remain faithful to the end,
continuing to pray to the Lord to spare us and the people from
whatever is evil and not calculated to humble us, and prepare us
for His presence and glory; at the same time beseeching Him, in the
name of Jesus, to extend His blessings to whom He will, and His
mercy to all; till by righteousness, the kingdoms of this world
become fair as the sun and clear as the moon.
(Signed)
W. W. PHELPS,
DAVID WHITMER,
JOHN WHITMER,
EDWARD PARTRIDGE,
JOHN CORRILL,
ISAAC MORLEY,
PARLEY P. PRATT,
LYMAN WIGHT,
NEWEL KNIGHT,
THOMAS B. MARSH,
SIMEON CARTER,
CALVIN BEEBE.
Missouri, United States, July, 1834.
Footnotes
1. Also given "Burghart's" in some of the Church records.
2. Of these sorrowful scenes Elder Heber C. Kimball in his journal,
gives the following description, which ought not to be lost to the
reader of Church History:
"When the cholera first broke out in the camp, Brother John S. Carter
was the first who went forth to rebuke it, but [he] himself, was
immediately seized by it, and as before stated, was the first who was
slain. In about thirty minutes after his death, Seth Hitchcock followed
him; and it appeared as though we must sink under the destroyer with
them. We were not able to obtain boards to make coffins, [for those
who died], but were under the necessity of rolling them up in their
blankets, and burying them in that manner. So we placed them on a
sled, which was drawn by a horse about half a mile, where we buried
them in a little bluff by the side of a small stream that emptied into
Rush creek. This we accomplished by dark, and returned. Our hopes were
that no more would die, but while we were uniting in a covenant to
pray once more with uplifted hands to God, we looked at our beloved
brother, Elder Wilcox, and he was gasping his last. At this scene my
feelings were beyond expression. Those only who witnessed it, can
realize anything of the nature of our sufferings, and 50 felt to weep,
and pray to the Lord that He would spare my life that I might behold
my dear family again. I felt to covenant with my brethren, and I felt
in my heart never to commit another sin while I lived. We felt to sit
and weep over our brethren, and so great was our sorrow that we could
have washed them with our tears, to realize that they had traveled one
thousand miles through so much fatigue to lay down their lives for our
brethren--and who hath greater love than he who is willing to lay down
his life for his brethren? This increased our love to them. About 12
o'clock at night we placed Brother Wilcox on a small sled, which we
drew to the place of interment, with one hand hold of the rope, and
in the other we bore our firelocks for our defense. While one or two
were digging the grave, the rest stood with their arms to defend them.
This was our situation, the enemies around us, and the destroyer in our
midst. Soon after we returned another brother was taken away from our
little band; thus it continued until five out of ten [attacked] were
taken away. It was truly affecting to see the love manifested among
the brethren for one another, during the affliction; Brother Joseph,
seeing the sufferings of his brethren, stepped forward to rebuke the
destroyer, but was immediately seized with the disease himself; and
I assisted him a short distance from the place, when it was with
difficulty he could walk. All that kept our enemies from us was the
fear of the destroyer which the Lord so sent among us. After burying
these five brethren, or about this time, I was seized by the hand of
the destroyer, as I had gone in the woods to pray. I was instantly
struck blind, and saw no way whereby I could free myself from the
disease, only to exert myself by jumping and thrashing myself about,
until my sight returned to me, and my blood began to circulate in my
veins. I started and ran some distance, and by this means, through the
help of God, I was enabled to extricate myself from the grasp of death.
This circumstance took place in a piece of woods just behind Brother
Sidney Gilbert's house * * * * * * Two other brethren died at Brother
Gilbert's house about this same time. One of these was a cousin to
Brother Joseph Smith, the Prophet."
3. Heber C. Kimball remarks: "The Lord took him at his word." Extracts
from Kimball's journal, _Times and Seasons_, vol. 6, p. 839.
The remarks in the body of the history, and this expression from Elder
Kimball's journal are liable to create a misunderstanding concerning
Brother Algernon Sidney Gilbert, than whom the Lord has had few more
devoted servants in this dispensation. The place and date of his birth
cannot now be ascertained. His father's family resided in Huntington,
Connecticut. Besides himself, there was a younger brother who joined
the Church, but he died of cholera in St. Louis, Missouri, the same
year as his elder brother. Elder Gilbert for some years was successful
merchant in Painesville, Ohio; and subsequently, with Newel K. Whitney,
he founded the successful mercantile firm of Gilbert and Whitney in
Kirtland, Ohio, at which place the Gospel found him in the year 1830.
Later, he was called to go to Missouri, and was appointed keeper of
the Lord's storehouse, and upon him also devolved the responsibility
of purchasing lands for the Saints. He was devoted to the interest of
the Saints and the Church. In the persecutions which came upon the
people in Jackson county he sacrificed all his goods, and was among the
six who offered their own lives for the lives of their friends in the
Jackson county trouble. As to his refusing to accept the appointment
to go and preach the Gospel to the Gentiles, that refusal did not
arise from any lack of faith in the truth of God's great work, but
from a native diffidence and a lack of confidence in his own ability
to preach. He was a man of rare good sense, conservative and of sound
judgment. All of which appears in the many communications drawn up in
Missouri by him during the troublous times through which the Church
passed in those days. Much of the correspondence between the Missouri
brethren and Governor Dunklin was the work of Elder Gilbert, and it
bears witness to the truth of what is here said of him. Nor did he
entirely refuse to bear witness of the truth of the Gospel to others.
In a communication to the _Messenger and Advocate_ from Huntington,
Connecticut, under date of September 24, 1834, his aged father, Eli
Gilbert, describing the visit of his son to that place some two years
previous, says: "He continued with us about two weeks, and in that time
was pressed by his friends and acquaintances to meet them and others,
and inform them concerning the people, and the Book of Mormon. This he
cheerfully did, as often as his low state of health would permit; and
although threatened and abused by some of our pious persecutors, yet he
was not much hurt nor interrupted. When a meeting was held, a goodly
number were brought to serious inquiry concerning these things, and
several would gladly have received baptism, as they afterwards told me.
And, thank God, some retain that desire and determination yet."
4. This formal order to discharge every man of Zion's camp and release
him to return home may be considered as the termination of Zion's camp
expedition for the redemption of Zion. Had Governor Dunklin possessed
the courage to enforce the law of the State; had he called out the
militia of Missouri to reinstate the exiles in their homes as at one
time he expressed a willingness to do, the history of Zion's camp might
have had a different ending; for the exiles reinstated in their lands,
and reinforced by the two hundred brethren who constituted Zion's camp,
might have been able to have maintained their inheritances on that
land; but Governor Dunklin when the crisis came, lacked the necessary
courage to fulfill his promise, and without the moral assistance which
the reinstatement of the Saints upon their lands by the military forces
of the state would give, the exiles and Zion's camp were powerless.
Perhaps also another view is admissible. Had the members of Zion's camp
been more faithful, less contentious, more united; had the Saints in
the eastern branches had more faith--faith to send up to Zion more men
and more money with which to strengthen the hands of the Saints on the
land of Zion--the history of Zion's camp might have been different:
for with a larger force they would doubtless have been able to hold
their lauds against the mob, independent of the action of the State
authorities. But thus it is: what men and great movements might attain
to is often defeated, sometimes by the actions of enemies, sometimes
by the lack of devotion and faith and energy on the part of those
into whose hands great enterprises are committed. While God's general
purposes will never ultimately be defeated by man, still upon each side
of the general purposes of God a margin somewhat wide seems to have
been left in which those both for and against those purposes may write
what history they please--one that will meet with the approval of God,
or one that will meet only with condemnation--herein is the agency of
man. But in the exercise of that agency God's purposes will not be
thwarted, for man's agency will not extend so far as that; if it did,
it would interfere with God's agency and decrees. The order above, I
again remark, closed the history of this first march of Zion's Camp;
and the redemption of Zion has been left to other hands, and to other
times. But that its redemption will come no one doubts who believes in
the firm decrees of God.
5. The editor of the _Evening and Morning Star_ (Oliver Cowdery) thus
concluded an editorial which preceded this "Appeal," published in the
number of the _Star_ above quoted:
"With the most of individuals and societies who have been traduced,
and their characters and designs misrepresented, their last appeal
has been made to the world or nation at large; here they rested their
claim, and here the matter, with them, was brought to a final close. If
the community approved their course, they triumphed; if not, it sank
forever; but this is not the last resort of a people whose interest
is in heaven, and whose hope is built upon the everlasting word of
Omnipotence. When earthly courts and tribunals fail, and when the voice
of the people is not given in their favor, and a place on earth is
denied them, and their helpless, innocent posterity, their last great
refuge is Jehovah; and if, like the ancients, they are driven from the
face of society, that even a lodging place is forbidden them, they can
wander in obscurity, not 'accepting deliverance,' till their change
comes, and they 'obtain a better resurrection.'" _Evening and Morning
Star_, vol. 2, p. 361.
6. Doctrine and Covenants, sec. 58:21.
7. Doctrine and Covenants, sec. 63:29-31.
8. Doctrine and Covenants, sec. 101:76-80.
{135}
Chapter IX.
Return of the Prophet to Kirtland--Sundry Events in Missouri.
[Sidenote: The Prophet Returns to Kirtland.]
On the 8th of July I went to the eastern part of Clay county, and
held a meeting in the evening at the house of Thomas B. Marsh. Those
present were chiefly High Priests and Elders. On the 9th I started for
Kirtland, in company with my brother Hyrum, Frederick G. Williams,
William E. M'Lellin and others, in a wagon.
July 10.--Elder Corrill wrote as follows:
_Samuel C. Owens, Esq_.:
SIR--The last time I saw you in Liberty you said that an answer to
our proposals, you thought, would be forwarded soon; but it has not
been done. We are anxiously waiting to have a compromise effected,
if possible. Respecting our wheat in Jackson county, can it be
secured so that we can receive the avails of it, or not, seeing
that we are at present prohibited the privilege [of harvesting it]?
JOHN CORRILL.
P. S.--Please hand the following to Colonel Pitcher.
J. C.
LIBERTY, July 10, 1834.
_Colonel Thomas Pitcher_:
SIR--The following is a true copy of an order from the governor
for our arms. Have the goodness to return an answer as soon as
possible, that we may know whether we can have the arms upon said
order or not; also, when. Send word when we can receive them,
and we will appoint an agent to receive and receipt the same. Be
assured we do not wish to obtain them from any hostile intentions,
but merely because {136} the right of property is ours. If I
remember right, there is one gun and a sword more than the order
calls for.
JOHN CORRILL.
[Here followed a copy of the Governor's order of May 2, to Colonel
Lucas.] [1]
[Sidenote: Assembling of the High Council in Missouri.]
On the 12th the High Council of Zion assembled in Clay county, and
appointed Edward Partridge, Orson Pratt, Isaac Morley and Zebedee
Coltrin to visit the scattered and afflicted brethren in that region,
and teach them the ways of truth and holiness, and set them in order
according as the Lord shall direct; but it was decided that it was not
wisdom for the Elders generally to hold public meetings in that region.
It was also decided that Amasa Lyman assist Lyman Wight in his mission
of gathering the strength of the Lord's house, to which labor I had
appointed him.
_July 31_.--The High Council of Zion assembled, and heard the report
of Edward Partridge, Orson Pratt, Zebedee Coltrin, and Isaac Morley,
concerning the mission appointed them at the previous council.
[Sidenote: The Counsel of David Whitmer.]
President David Whitmer gave the council some good instructions, to
the effect that it was their duty to transact all business in order,
and when any case is brought forward for investigation, every member
should be attentive and patient to what is passing in all cases, and
avoid confusion and contention, which are offensive in the sight of the
Lord. He also addressed the Elders, and said it was not pleasing in
the sight of the Lord for any man to go forth and preach the Gospel of
peace, unless he is qualified to set forth its principles in plainness
to those whom he endeavors to instruct; and also he should be informed
as to the rules and regulations of the Church of the Latter-day
Saints; for just {137} as a man is, and as he teaches and acts, so
will his followers be, let them be ever so full of notions and whims.
He also addressed the congregation, and told them it was not wisdom
for the brethren to vote at the approaching election; and the council
acquiesced in the instructions of the president.
[Sidenote: Proposition of W. W. Phelps.]
William W. Phelps proposed to the council to appoint a certain number
of Elders to hold public meetings in that section of country [Clay
county], as often as should be deemed necessary, to teach the disciples
how to escape the indignation of their enemies, and keep in favor with
those who were friendly disposed. Simeon Carter, John Corrill, Parley
P. Pratt and Orson Pratt were appointed by the unanimous voice of the
council and congregation to fill the mission.
[Sidenote: Charges Against Samuel Brown.]
Elder Nathan West preferred charges against Samuel Brown, High Priest,
for teaching contrary to counsel, namely, encouraging the brethren in
practicing gifts (speaking in tongues,) in ordaining Sylvester Hulet a
High Priest (without counsel) in a clandestine manner; asserting that
he had obtained a witness of the Lord, which was a command to perform
the same on receiving the gift of tongues, which gift he had never
before received, but afterwards said that he had been in possession of
that gift for the space of a year; and in undervaluing the authority
and righteousness of the High Council by charging Elder West not to say
anything that would tend to prejudice their minds, lest they might not
judge righteously.
The charges were sustained by the testimony of Leonard Rich, Charles
English, Brother Bruce, Edward Partridge, Hiram Page, Roxa Slade,
Caleb Baldwin, and Sylvester Hulet. President David Whitmer gave the
following decision, which was sanctioned by the council:
"According to testimony and the voice of the Holy Spirit, which is
in us, we say unto you, that God, in His {138} infinite mercy, doth
yet grant you a space for repentance; therefore, if you confess all
the charges which have been alleged against you to be just, and in a
spirit that we can receive it, then you [Samuel Brown] can stand as a
private member in this Church, otherwise we have no fellowship for you;
and also, that the ordination or Sylvester Hulet, by Samuel Brown, is
illegal and not acknowledged by us to be of God, and therefore it is
void."
Brother Brown confessed the charges, and gave up his license, but
retained his membership. [2]
[Sidenote: Letter of Appointment to the Elders.]
Council adjourned on the evening of the first of August; but previous
to adjourning, the Council gave the following letter to the Elders
appointed to visit the churches in Clay county:
_To the Latter-day Saints who have been driven from the land of
their inheritance, and also those who are gathering in the regions
round about, in the western boundaries of Missouri. The High
Council established according to the pattern given by our blessed
Savior Jesus Christ, send greeting_:
DEAR BRETHREN--We have appointed our beloved brother and companion
in tribulation, John Corrill, to meet you in the name of the Lord
Jesus. He, in connection with others also duly appointed, will
visit you alternately for the purpose of instructing you in the
necessary qualifications of the Latter-day Saints; that they may be
perfected, that the officers and members of the body of Christ may
become very prayerful and very faithful, strictly keeping all the
commandments, and walking in holiness before the Lord continually;
that all that mean to have the destroyer pass over them, as the
children of Israel, and not slay them, may live according to
the "word of wisdom;" that the Saints, by industry, diligence,
faithfulness, and the prayer of faith, may become purified, and
enter upon their inheritance, to build up Zion, according to the
word of the Lord.
We are sure if the Saints are very humble, very watchful, and
very prayerful, that few will be deceived by those who have not
authority to teach, or who have not the spirit to teach according
to the power of the {139} Holy Ghost, and the scriptures. Lest any
man's blood be required at your hands, we beseech you, as you value
the salvation of souls, who are within, to set an example worthy to
be followed by those who are without the kingdom of our God and His
Christ, that peace by grace, and blessings by righteousness, may
attend you, until you are sanctified and redeemed.
Dated, Clay county, August 1, 1834.
[Sidenote: Arrival of the Prophet in Kirtland.]
About this time I arrived in Kirtland, after a tedious journey from the
midst of enemies; mobs, cholera, and excessively hot weather, having
parted from those whom I started with on the 9th ultimo, at different
points of the journey.
_August 4_.--[Kirtland.] A council of Elders ordained Thomas Colburn,
Elder; and resolved to send Elder Zerubbabel Snow to Canada, to labor
in the ministry.
[Sidenote: Charges Against the Hulet Branch.]
_August 6_.--The High Council of Zion assembled in Clay county, and
resolved that Leonard Rich act in the place of Parley P. Pratt, who was
absent, and Amasa Lyman in place of William E. M'Lellin, absent.
The following charge was then preferred:
This may certify, that whereas, the brethren and sisters comprising
that part of the Church known by the name of the Hulet Branch,
have imbibed certain principles concerning the gifts that are
not thought to be correct by the remainder of the Church; which
principles seem to have a tendency to cause disunion in the Church.
I, therefore, as a well wisher in the cause of Christ, and for the
peace, and love, and upholding of the great cause of God, do hereby
pray that the High Council will take into consideration the above
report, that we all may come to understanding and grow until we all
come unto the perfect stature of men and women in Christ Jesus.
(Signed) NATHAN WEST.
[Sidenote: Testimony Against the Hulet Branch.]
Charles English testified that the Hulet Branch believed that they
received the word of the Lord by the gift of tongues, and would not
proceed to their temporal business without receiving the word of the
Lord. Sylvester Hulet would speak, and {140} Sally Crandall interpret.
Said they would not receive the teachings of ordained members, even
Brother Joseph Smith, Jun., himself, unless it agreed with their gifts.
Said they received the word of the Lord while they were in Jackson
county, that they were to be persecuted by their brethren in Clay
county, and now it had come. Also said that the heads of the Church
would have to come down and receive the gifts as they did. Said that
they, the Hulet Branch, had come up to their privileges more than the
rest of the Church. They thought they were right; but if they could be
convinced that they were wrong, they would retract. Sister Crandall
professed to know and see men's hearts.
Philo Dibble concurred in the foregoing testimony, and also testified
that Sister Crandall saw the hearts of King Follett and Hiram Page, and
they were not right.
Hiram Page testified that Lyman Leonard said, if it was necessary to
lay aside the gifts for a season, they would receive a knowledge of it
through the gifts.
Nathan West concurred in the foregoing testimony, also testified that
Sally Crandall saw his heart, that it was full of eyes; also eyes in
others' hearts, some few, some many eyes.
Daniel Stanton testified that Sally Crandall said she saw his heart and
saw two books in it, and that there was a Nephite standing behind him
to push him into his duty; also that Sylvester Hulet spoke in tongues
in meeting, and Sally Crandall interpreted thus: Verily, verily, thus
saith the Lord unto you, little band, ye must beware, for there are
many who are seeking to pry into your privileges.
Absalom Crichfield testified that when he was in Jackson county last
spring, the Hulet Branch said, in tongues, that they would be safe,
during the night, from any interruption by the mob; but, before
morning, Lyman Leonard and Josiah Sumner were whipped; they also said
that they saw my heart, and three young women in it.
Brother Batson and Alpheus Gifford concurred in much {141} of the
foregoing testimony, and also other similar circumstances in addition.
After an adjournment of three-quarters of an hour, the president
instructed the speakers not to seek to excel, but speak according to
truth and equity; and that they ought to chase darkness from their
minds, and be exercised on the subject upon which they were to speak,
in order that they might touch upon points of doctrine, bring hidden
things to light, and make dark things, clear, etc.
[Sidenote: Decision of the Council in the Hulet Branch Case.]
After councilors had spoken, the president said: "As for the gift
of tongues in the manner it was used in the Hulet Branch, the devil
deceived them, and they obtained not the word of the Lord, as they
supposed, but were deceived; and as for the gift of 'seeing,' as held
by the Hulet Branch, it is of the devil, saith the Lord God."
The council were unanimous in sanctioning the decision, and appointed
Amasa Lyman and Simeon Carter to go and labor with Brother Hulet and
Sister Crandall, and others of like faith, and set the truth in order
before them.
I have been thus particular in giving the history of this council, as
the gift of tongues is so often made use of by Satan to deceive the
Saints.
[Sidenote: Elders Sent Forth to Preach.]
The council adjourned to the 7th, when about twenty Elders were sent
forth to preach the Gospel to the world, but not in Jackson or Clay
counties or their vicinity.
[Sidenote: The Case of William Batson.]
President David Whitmer testified to the council that William Batson
was not capable of filling his office of Elder, because he had not
discretion and understanding sufficient to act wisely in that capacity,
whereupon the council voted unanimously, that his office and license be
taken from him; to which he consented, and gave up his license.
Elias and Isaac Higbee, and Jesse Hitchcock, were ordained to the High
Priesthood, and council adjourned to the 21st of August.
Footnotes
1. Vol. 1, p. 491.
2. The closing words in the decision signed by David Whitmer and W. W.
Phelps as moderators and John Whitmer, clerk, are: "Therefore Brother
Brown stands as a private member in this Church--all this by the voice
of the councilors." (Far west Record of High council (Ms.), p. 57.)
{142}
Chapter X.
Charges Against the Prophet on his Return from Zion's Camp
Expedition--Trial of Elder Sylvester Smith.
_Minutes of a Council held at Kirtland, August 11, 1834_.
This day a number of High Priests and Elders of the Church of the
Latter-day Saints, assembled in the new school house, for the
purpose of investigating a matter of difficulty growing out of
certain reports, or statements, made by Elder Sylvester Smith, one
of the High Councilors of this Church, accusing President Joseph
Smith, Jun., with criminal conduct during his journey to and from
Missouri this spring and summer.
After calling the meeting to order, President Joseph Smith spoke
at considerable length upon the circumstances of their journey to
and from Missouri, and very minutely laid open the causes out of
which the jealousies of Brother Sylvester Smith and others had
grown. He made a satisfactory statement concerning his rebukes and
chastisements upon Sylvester Smith and others, and also concerning
the distribution of monies and other properties, calling on
brethren present who accompanied him, to attest the same, all of
which was satisfactory to the brethren present, as appeared by
their own remarks afterwards.
After President Joseph Smith had closed his lengthy remarks,
Brother Sylvester Smith made some observations relative to the
subject of their difficulties, and began to make a partial
confession for his previous conduct, asking forgiveness for
accusing Brother Joseph publicly, on the Saturday previous, of
prophesying lies in the name of the Lord; and for abusing (as he
had said) his (Sylvester's) character before the brethren, while
journeying to the west.
Elder Rigdon made some remarks, by way of reproof, upon the conduct
of Sylvester Smith.
Elder John P. Greene spoke: others also, followed by the clerk
[Oliver Cowdery]: after which, on motion of Elder Rigdon, the
assembly arranged itself into a council, Bishop Newel K. Whitney
presiding, and proceeded to discuss how this difficulty should be
disposed of.
{143} Elder John Smith thought that for Brother Sylvester to make a
public confession in the _Star_, would be the way to heal the wound.
Elder Cahoon followed with nearly the same remarks.
Elder Isaac Hill thought it ought to be quashed and go no further:
followed with the same from Elder I. Bishop.
Samuel H. Smith said that it was his opinion that Brother Sylvester
ought to make a more public confession, and send by letter, to
those who are in the same transgression with himself, and inform
them of this decision; and then, if necessary, make it public in
the _Star_.
Elder Orson Hyde thought the confession ought to be as liberal as
the accusation, or that it ought to be written and published.
Elder John P. Greene said, that if Brother Sylvester would view
this thing in its proper light, he would be willing to make a
public confession, and send it forth; and he advised him to do this
for the salvation of the churches abroad.
Elder Isaac Story said, that it was his opinion, that the plaster
ought to be as large as the wound; that a proper statement ought to
be published abroad.
The clerk [Oliver Cowdery] then proposed that the council send a
certificate of resolution, informing the churches abroad, that the
conduct of President Joseph Smith has been investigated, and that
he has acted in a proper manner, and in every respect has conducted
himself to the satisfaction of the Church in Kirtland; and also
let Brother Sylvester make a proper confession, following the same
minutes.
Elders Amasa Lyman, Peter Shirts, Truman Wait, Roswell Evans,
Alpheus Cutler, and Thomas Burdick, made remarks to the same effect.
Elder Sidney Rigdon made a few remarks upon the attitude in which
Sylvester stood before the world, in endeavoring to preach the
Gospel.
Elder Orson Hyde moved for a decision relative to the first
question, viz., What is to be done to arrest the evil.
The moderator [Bishop Newel K. Whitney] then proceeded, after a few
remarks, to give a decision according to a motion previously made,
viz., that an article be published in the _Evening and Morning
Star_, by the direction of the Council, that the Church in Kirtland
has investigated the conduct of President Joseph Smith, Jun., while
journeying to the west, and returning; and that we find that he has
acted in every respect in an honorable and proper manner with all
monies and other properties entrusted to his charge; after which a
vote was taken and carried to the above effect.
A motion was then made by Orson Hyde, and seconded by Sidney
Rigdon, that a committee of three be appointed to write the article
for the _Star_, agreeable to the decision.
{144} Oliver Cowdery, Thomas Burdick and Orson Hyde, were nominated
and appointed a committee by unanimous vote.
Brother Sylvester then said that he was willing to publish a
confession in the _Star_.
OLIVER COWDERY, Clerk.
[Sidenote: The Prophet Reports His Vindication to the Elders in
Missouri.]
I wrote to Lyman Wight, Edward Partridge, John Corrill, Isaac Morley,
and others of the High Council of Zion, from Kirtland, August 16, 1834,
as follows:
DEAR BRETHREN--After so long a time, I dictate a few lines to you,
to let you know that I am in Kirtland, and that I found all well
when I arrived, as pertaining to health; but our common adversary
had taken the advantage of our Brother Sylvester Smith, and others,
who gave a false coloring to almost every transaction, from the
time we left Kirtland, until we returned, and thereby stirred up a
great difficulty in the Church against me. Accordingly I was met
in the face and eyes, as soon as I had got home, with a catalogue
of charges as black as the author of lies himself, and the cry
was Tyrant--Pope--King--Usurper--Abuser of men--Angel--False
Prophet--Prophesying lies in the name of the Lord--Taking
consecrated monies--and every other lie to fill up and complete
the catalogue. Such experiences may be necessary to perfect the
Church, and render our traducers mete for the devourer, and the
shaft of the destroying angel. In consequence of having to combat
all these, I have not been able to regulate my mind, so as to give
you counsel, and the information that you needed; but that God
who rules on high, and thunders judgments upon Israel when they
transgress, has given me power from the time I was born into the
kingdom to stand; and I have succeeded in putting all gainsayers
and enemies to flight, unto the present time; and notwithstanding
the adversary laid a plan, which was more subtle than all others,
as you will see by the next _Star_, I now swim in good, clean
water, with my head out.
I shall now proceed to give you such counsel as the Spirit of the
Lord may dictate. You will recollect that your business must be
done by your High Council. You will recollect that the first Elders
are to receive their endowment in Kirtland, before the redemption
of Zion. You will recollect that Council will have power to say
who of the first Elders among the children of Zion are accounted
worthy; and you will also recollect that you have my testimony
in behalf of certain ones, previous to my departure. You will
recollect {145} that the sooner these ambassadors of the Most High
are dispatched to bear testimony, to lift up a warning voice,
and proclaim the everlasting Gospel, and to use every convincing
proof and faculty with this generation, while on their journey to
Kirtland--the better it will be for them and for Zion. Inasmuch as
the indignation of the people sleepeth for a while our time should
be employed to the best advantage; although it is not the will of
God, that these ambassadors should hold their peace after they have
started upon their journey. They should arouse the sympathy of the
people.
I would recommend to Brother Phelps, (if he be yet there,) to write
a petition, such as will be approved by the High Council; and let
every signer be obtained that can be, in the State of Missouri by
them while they are on their journey to this place [Kirtland] that
peradventure we may learn whether we have friends or not in these
United States.
This petition is to be sent to the governor of Missouri, to solicit
him to call on the President of the United States for a guard to
protect our brethren in Jackson county, upon their own lands, from
the insults and abuse of the mob.
And I would recommend to Brother Wight to enter complaint to the
governor as often as he receives any insults or injury; and in
case that they proceed to endeavor to take life, or tear down
houses, and if the citizens of Clay county do not befriend us, to
gather up the little army, and be set over immediately into Jackson
county, and trust in God, and do the best he can in maintaining
the ground. But, in case the excitement continues to be allayed,
and peace prevails, use every effort to prevail on the churches to
gather to those regions and locate themselves, to be in readiness
to move into Jackson county in two years from the eleventh of
September next, which is the appointed time for the redemption of
Zion. If--verily I say unto you--if the Church with one united
effort perform their duties; if they do this, the work shall be
complete--if they do not this in all humility, making preparation
from this time forth, like Joseph in Egypt, laying up store
against the time of famine, every man having his tent, his horses,
his chariots, his armory, his cattle, his family, and his whole
substance in readiness against the time when it shall be said: 'To
your tents, O Israel! Let not this be noised abroad; let every
heart beat in silence, and every mouth be shut.
Now, my beloved brethren, you will learn by this we have a great
work to do, and but little time to do it in; and if we do not exert
ourselves to the utmost in gathering up the strength of the Lord's
house that this thing may be accomplished, behold there remaineth
a scourge for the Church, even that they shall be driven from city
to city, and {146} but few shall remain to receive an inheritance;
if those things are not kept, there remaineth a scourge also;
therefore, be wise this once, O ye children of Zion! and give heed
to my counsel, saith the Lord.
I would inform Bishop Partridge that the bill I received from him
was good, and when I can get our money changed for another, I will
mail it to him.
The brethren, up to now, have generally arrived from Clay county in
health, notwithstanding the warm season. I would also inform Bishop
Partridge that I am not satisfied with Brother Hulet concerning
the colt, and so long as unrighteous acts are suffered in the
Church, it cannot be sanctified, neither can Zion be redeemed; and
also that I was obliged to leave the consecrated horn in Illinois,
also Brother William E. M'Lellin, who was sick. We expect when he
recovers that he will come to Kirtland. He was very humble, and I
entertain no doubt as to his standing while he continues so. We
have a desire to hear concerning the cholera, and whether Sister
Bunnel is yet alive. Inform us as to all deaths, and give the names
and standing of all those who are called away.
The cholera is raging in Detroit, Cleveland, Fairport, Buffalo, and
other places. We found it in Chariton as we came through and almost
every other place. It is an awful and solemn day, but this is only
the foreshadowing of what is to come.
The churches seem to be in a cold, languid and disconsolate state;
and as the revolution of the earth is once in twenty-four hours, so
we may look for frequent revolutions among this wicked and perverse
generation, and also in the Church of Christ. When the head is
sick, the whole body is faint; and when the Church lifts up the
head, the angel will bring us good tidings. Even so. Amen.
Joseph Smith, Jun.
[Sidenote: The Plague of Cholera in Cleveland.]
_August 21_.--Doctor Frederick G. Williams returned from Cleveland and
told us concerning the plague, and after much consultation, we agreed
that Dr. Williams should go to Cleveland and commence administering to
the sick, for the purpose of obtaining blessings for them, and for the
glory of the Lord. Accordingly, we (Joseph, Frederick, and Oliver,)
united in prayer before the Lord for this thing. Now, O Lord, grant us
these blessings in the name of Jesus Christ. Amen.
[Sidenote: Affairs in Missouri--Hulet Branch Troubles.]
The same day the High Council of Zion assembled at {147} the house of
Lyman Wight, and Elders Simeon Carter and Amasa Lyman made a report
concerning their mission to the Hulet branch. They found the church
willing to receive the decision of the last council respecting the
false spirits with which they had been troubled.
[Sidenote: Charge Against Lyman Wight.]
John Corrill entered a complaint against Lyman Wight for teaching
that "all disease in this Church is of the devil, and that medicine
administered to the sick is of the devil; for the sick in the Church
ought to live by faith."
Elder Wight acknowledged that he had taught the doctrine, and rather
believed it to be correct.
The President decided that it was not lawful to teach the Church that
all disease is of the devil, but if there is anyone who has this faith,
let him have it to himself; and if there are any who believe that roots
and herbs administered to the sick, and all wholesome vegetables which
God has ordained for the use of man--and if any say that such things
applied to the sick, in order that they may receive health, and this
medicine is applied by any member of the Church--if there are any among
you that teach that these things are of Satan, such teaching is not of
God.
[Sidenote: Resolutions of Vindication.]
On the 23rd of August, a council convened for the purpose of hearing
the resolutions designed for the _Star_, which were to be drawn up by
Elders Oliver Cowdery, Thomas Burdick, and Orson Hyde, on the subject
of the difficulty existing between President Joseph Smith, Jun., and
Sylvester Smith.
Elder Reynolds Cahoon presided in consequence of the ill health of
Bishop Whitney.
The following preamble and resolutions were read and adopted, to wit:--
Whereas a report having come to this place [Kirtland] censuring
the conduct of President Joseph Smith, Jun., relative to his
proceedings {148} during his late journey to and from Missouri;
and whereas said report was calculated to create an unfavorable
influence as regards the moral character and honesty of our
brother, it becomes necessary for us to investigate the matter, and
report the same to our brethren abroad; Therefore,--
_Resolved_: That after hearing from the mouths of some that a
suspicion rested upon their minds relative to the conduct of
our President as regards his honesty and godly walk, we have
investigated his whole proceedings by calling upon those who
accompanied him to and from Missouri, and we are happy to have
it in our power to say to our brethren abroad, one and all, that
we satisfied with his conduct, having learned from the clearest
evidence, that he has acted in every respect worthy his high
and responsible station in this Church, and has prudently and
cautiously preserved the good of this society at large, and is
still worthy of our esteem and fellowship, and that those reports
could have originated in the minds of none except such as either
from a natural misunderstanding, or a natural jealousy, are easily
led to conceive of evils where none exists.
_Resolved_: That we say to out brethren that while we are
surrounded by thousands eager to grasp at a shadow, if they have a
hope of turning it into a falsehood for the injury of the Gospel,
we exhort them to be steadfast and immovable in the truth, resting
assured that while they continue to walk in the Holy Covenant they
have professed to embrace, that nothing can in the end operate
against their good; and that while wickedness abounds, as in days
of old, the characters of those seeking the greatest good for their
lives misrepresented, and a false shade thrown over their worthy
deeds, all this is calculated to create an evil prejudice in the
minds of the community, to present, if possible, the increase of
light, the better to effect evil purposes and keep men in error.
We say, dear brethren, may peace and the blessings of our Lord
Jesus Christ be multiplied unto you through the knowledge of truth,
forever.
_Resolved_: That the minutes be signed by the moderator and clerk,
and published to the churches in the _Evening and Morning Star_.
Reynolds Cahoon, Moderator.
Oliver Cowdery, Clerk.
We, the undersigned, members of the above named Conference, for the
satisfaction of our brethren abroad, feel it to be our duty to say
to those with whom we have a personal acquaintance, that we were
present during the foregoing investigation, and cheerfully concur
in the spirit of the above minutes, and join in saying that we are
perfectly satisfied that whatever impressions may have gone abroad,
or whatever may {149} remain with any in this vicinity, relative to
the conduct of our President, Joseph Smith, Jun., we are certain
(from evidence) that he conducted himself in all respects as set
forth in the resolutions of this Conference. We are induced to make
these statements that the innocent may not suffer wrongfully, and
that the minds of our brethren and friends may be satisfied, that
every appearance of evil is, in this place, searched out, and that
nothing unbecoming a society of people professing godliness is
suffered to exist among them.
IRA AMES, Benson, Vermont.
ASA LYMAN, Parishville, New York.
JOHN RUDD, Springfield, Erie county, Pennsylvania.
ISAAC STOREY, Warsaw, New York.
WILLIAM BURGESS, Bolton, New York.
JONAS PUTNAM, Bolton, New York.
J.B. BOSWORTH, from the church in Norton.
ROSWELL EVANS, Waterford, Vermont.
JOHN SMITH, Potsdam, New York.
ORSON JOHNSON, Bath, New Hampshire.
OLIVER HIGLEY, Jamestown.
ALMAN SHERMAN, Pomfret, New York.
JACOB BUMP, Silver Creek, New York.
ISAAC HILL, East Liverpool, Ohio.
LORENZO YOUNG, the same.
The undersigned members of this Conference, having accompanied
President Joseph Smith, Jun., to and from Missouri, certify that
the above is a correct statement concerning his character and
conduct.
LYMAN E. JOHNSON.
HEBER C. KIMBALL. [1]
[Sidenote: Sylvester Smith Refuses to Accept the Decision of the
Council.]
Brother Sylvester Smith objected to abiding by the decision of the
former council, and proceeded to justify himself in his former conduct;
and after much discussion, the following resolution was offered by the
clerk, and passed by unanimous vote:--
_Resolved_: That in consequence of the stand our brother, Sylvester
Smith, has taken against the former decision of this council, that
we judge him guilty of a misdemeanor, unbecoming a man in his high
{150} station, and except a humble confession be made to this,
council, he stands rebuked, and disqualified to act further in his
office in the Church, until he make proper satisfaction, or till a
trail before the Bishop, assisted by twelve High Priests can be had.
OLIVER COWDERY,
Clerk of Council.
[Sidenote: Formal Trial of Sylvester Smith.]
_August 28, 1834_.--This day the High Council assembled according
to the direction of Bishop Whitney, to try Brother Sylvester Smith,
charged with a misdemeanor. The following is a copy of the complaint:--
_To Newel K. Whitney, Bishop of the Church of Latter-day Saints in
Kirtland_.
Sir, I prefer the following charges against Sylvester Smith, a High
Priest of said Church:--
1st. He has refused to submit to the decision of a council of the
High Priests and Elders of this Church, held in this place on the
11th of this month, given in a case of difficulty between said
Sylvester Smith and Joseph Smith, Jun.
2nd. He continues to charge said Joseph Smith, contrary to the
decision of the before mentioned council, with improper conduct
in his proceedings as President of the Church of the Latter-day
Saints, during his journey the past season to the State of Missouri.
As these things are exceedingly grievous to many of the Saints in
Kirtland, and very prejudicial to the cause of truth in general, I
therefore require that you summon the High Council of this Church
to investigate this case, that a final decision may be had upon the
same. I say the High Council because it is a case affecting the
Presidency of said Church. [2]
Sidney Rigdon.
Kirtland, Ohio, August 23, 1834.
{151} _Bishop Whitney notifies Sylvester Smith of the Charge_.
Kirtland, Ohio, August 27, 1834.
Brother Sylvester Smith--Whereas complaint has been made to me by
Counselor Sidney Rigdon, setting forth that you have been violating
the laws of the Church of the Latter-day Saints, you are therefore,
notified to appear before the High Council of High Priests, to be
held in the Council House, in Kirtland, on the 28th day of August,
at ten o'clock, a.m., to answer to said charges, agreeably to the
laws of the Church.
N. K. Whitney, Bishop.
The presidents proceeded to nominate a High Priest to fill the
vacancy in the council, occasioned by the death of Elder John
C. Carter, viz.: Orson Johnson--which nomination was carried
unanimously, and he was ordained High Councilor under the hands of
Counselor Sidney Rigdon.
Councilor Luke S. Johnson said he wished to be excused from sitting
in this council, because he had been previously tempted on some
matters, and that he had sinned, and wished to make a more public
confession than he could make here.
After some remarks from the councilors, it was decided that Elder
Johnson continue his seat in the council.
Elder John P. Greene was appointed to act in the place of Sylvester
Smith; also Elder Amos Durfee in the place of John Johnson, Sen.,
who was absent; also Lyman Johnson in the place of Martin Harris.
The council was organized and complaint read. It was agreed that
six councilors speak on the case. The bishop then charged the
council in the name of the Lord, to act according to truth and
righteousness.
Elder Reynolds Cahoon testified that the testimony given before a
council, on the 11th instant, was, that President Joseph Smith,
Jun., had conducted himself in a proper manner, while journeying
to and from Missouri; and that the council considered that
Sylvester Smith had accused President Joseph Smith wrongfully, and
was entirely in the fault. He further considered that everything
bearing on or relating to this affair had been brought before the
council, and from this they gave their decision.
Elder John P. Greene concurred in the foregoing statements, and
he supposed that Brother Sylvester, on the 11th instant, saw the
affair in the same light in consequence of his [Sylvester's] saying
at the time, that he was not previously aware of the spirit that
possessed him at the time he made his charges against President
Joseph Smith.
Elder Alpheus Cutler said that he considered that the evidence
given before the council on the 27th was sufficient to prove that
President {152} Joseph Smith had conducted himself in an honorable
manner during his late journey to and from Missouri, and that he
considered that the evidence there given was such that it could not
be invalidated.
Elder Jacob Bump said that previous to the council on the 11th
his mind had been agitated, and it was in consequence, in part,
of reports which had been put in circulation respecting President
Smith's conduct during his late journey to and from Missouri; but
when he heard the case investigated before that council his mind
was satisfied that he had been misinformed, and was fully satisfied
that President Joseph Smith had not acted in any respect contrary
to righteousness before the Lord.
Elder Asa Lyman said, that previous to the council his mind had
been agitated also, but was satisfied at the council; and he verily
believed from the evidence there given that President Joseph Smith
had not acted contrary to justice.
Elder Jacob Bump said that his mind was excited still further after
conversing with Brother Sylvester, previous to the 11th, which
served in a degree to excite his mind further.
Elder Edmund Bosley said that he understood the case on the 11th in
the same light as stated by Brothers Cahoon and Whitney.
Elders John Rudd, Ezekiel Rider and Samuel H. Smith viewed the case
in the same light.
Elder Orson Hyde said that he considered that Brother Sylvester was
to publish a confession in the _Evening and Morning Star_, and that
he himself had been in the fault, and this President Smith had not
committed fault, as he [Sylvester] had previously stated.
Elders Alpheus Cutler, J. P. Greene, Ezekiel Rider, Jacob Bump,
Samuel H. Smith, John Rudd and Frederick G. Williams concurred.
Elder Oliver Cowdery said, that after listening to all the reports
and evidences, from the beginning up to the decision on the 11th
instant, he considered that Brother Sylvester was to acknowledge
that all the charges previously preferred in public against
President Joseph Smith were ungrounded, and that he [Sylvester]
was the one, and the only one in fault, touching all circumstances
occurring between himself and President Joseph Smith, and that the
other charges indirectly preferred as grievances of others, were
also without foundation.
Elder John Smith concurred in the above.
Elder C. Durfee said that he considered that President Smith was
acquitted, as not being guilty of any misdemeanor before the
council on the 11th.
Elder Orson Hyde said that he had accompanied President Smith to
Missouri from Mansfield in Ohio, except leaving him for a short
time to visit the governor of Missouri. He was present when Brother
{153} Sylvester reproved President Smith concerning a certain
difficulty arising about a dog; that he considered President
Smith's reproofs were just at the time, as he well recollects
stating the same in substance to President Smith. He said he did
not consider this reproof had any tendency to lessen the esteem of
the brethren for President Smith; but if it had, in consequence of
a confession in general terms from President Smith about that time,
he thought that sufficient to heal any hard feeling then existing
against him, or that might exist; and that during his journey to
the west, he could not say that he had seen anything in President
Smith's conduct contrary to the true principles of his profession
as a man of God.
Elder Luke S. Johnson said that he fell in company with President
Joseph Smith at Mansfield, Ohio, and accompanied him most of the
way to Missouri; and that during the whole course of the journey
he did not see anything in his conduct to lessen his esteem for
him as a man of God. But he said he heard President Joseph Smith
reprove Brother Sylvester concerning a certain matter respecting
some bread; he did not hear the whole, and thought at the time the
reproofs were rather severe, but had learned since they were not
any more severe than just.
President Joseph Smith was then called upon to make a statement
concerning the transactions as they happened at the time these
reproofs were given. He said that Brother John S. Carter came
to him to know whether Brother Sylvester had conducted himself
right in the affairs between him [Sylvester] and Brother Parley
P. Pratt, when Brother Pratt called upon Brother Sylvester for
some bread for supper. He learned from Brother Pratt's mouth that
Brother Sylvester had more bread than he needed at the time, yet
directed him to some one else, who, he [Brother Sylvester] said,
had sufficient. President Smith then went with Brothers Pratt and
John S. Carter to Brother Sylvester's tent, where Brother Sylvester
justified himself in not imparting a portion of his bread to
Brother Pratt. He then rebuked Brother Sylvester for contending
that he had done right in this case, because, if this was so,
brethren might frequently retire to rest without food, and as long
as he [Brother Sylvester] had bread he was bound to impart to
those who had none; and that, under these circumstances, Brother
Sylvester had conducted himself contrary to the principles of
Christ; and that his [Sylvester's] mind was darkened in consequence
of this covetous spirit.
The moderator then adjourned the counsel until nine o'clock, a.m.,
tomorrow, at this place.
Elder Hyrum Smith closed by prayer.
August 29th, nine o'clock, a. m., council being organized in due
form, the testimony was continued as follows:
{154} Elder Luke S. Johnson said, in relation to a circumstance
that occurred on the twenty-five mile prairie in Missouri, that by
a direction from the leader of the camp he had been back to inspect
the crossing at a certain creek; that when he came up with the camp
he found it moving, and as he was behind, he went on till he came
up with Brother Wight's and Sylvester's company, and found them out
of the road building a fire to cook supper. As the teams passed on
Brother Sylvester called to the leaders of companies (those who
were yet behind), and asked them whom they were following; whether
General Wight or some other man. Some hesitated a little and went
on. After taking supper he [Luke] went on with their company.
When he came up with the camp from the creek he found that the
ensign or flag commonly carried ahead for the camp to follow, was
then moving forward. He further said that he understood that Joseph
was appointed to lead the camp; that he always, or generally, gave
orders when the camp should move forward, and when it should stop;
that when on his way to the creek the second time he met President
Smith, who told him that he Joseph should order the camp to move
into the prairie. When the camp came to order on the prairie in the
evening, Brothers Wight and Sylvester were called upon to state
why they had sought to divide the camp. They both acknowledged
that they had been out of the way by so doing, and were reproved
for their conduct. Relative to an assertion heretofore made, that
President Smith did at the time throw a trumpet or horn at Brother
Sylvester, he did not consider at the time that the President had
any intention of throwing it at Brother Sylvester, because he might
have hit him with it, being so near to him as he was; it only fell
to the ground near to them (himself and Brother Sylvester), but
supposed that he had had it in his hand, and only threw it down as
usual. He further said that the reproofs given by President Smith
at the time were no more severe than he had often heard him give
previously; that he did not consider him angry, as he has been
represented.
Elder Hyrum Smith said, that when the camp first came to the creek
he and his brother Joseph were forward; that while the teams were
crossing Brother Joseph asked whether it was advisable to move
into the prairie to camp. After consultation it was first advised
to camp in the bushes in the edge of the prairie. While making
preparations to encamp they were informed that a mob intended to
make an attack upon them that night. They further consulted upon
their situation, and himself and Brother Thayer were requested by
Brother Joseph to go on to the edge of the prairie, where they
might encamp. They looked out a place, but it was near the bushes,
and Brother Joseph gave an order to go forward on to the prairie.
Some complained of the {155} order because they could not find fuel
with which to cook their supper. They were told that it would be
advisable to carry wood for that purpose. Some further remarks were
offered on the subject of a visit from a mob, and preparations were
made with the guns, etc. Some fears were entertained for the teams
and families yet crossing the creek, and it was thought advisable
to send back a company, among whom was Luke S. Johnson, to guard
and assist them over. He then took the flag or standard--as he
had previously carried it--and gave the word to move forward,
and the teams immediately began to follow. After the company had
come upon the prairie, himself and Elder Roger Orton received an
order to call on Lyman Wight to place a strong guard around the
camp that night; but he [Wight] refused doing anything further,
because he supposed that he [Hyrum] had ordered the camp on to the
prairie without an order from the commander of the company. He
was then informed by Brother Joseph that it was by his [Joseph's]
order that the camp moved on to the prairie. He was present when
Brother Joseph reproved Lyman Wight and Sylvester Smith, and saw
the transactions concerning the trumpet or horn; and as to Brother
Joseph's intention or design to throw it at Sylvester, he had
no such thought at the time, nor could he have had such thought
since; that at the time when Joseph had finished his remarks to
Lyman Wight and Sylvester Smith he threw the horn on the ground,
and Brother Wight told him the next day that he had had a jealousy
existing in his mind against him [Hyrum] for some days, but now
his mind was satisfied, and he now had no hardness or jealousy. He
further said, that when he received the order for moving the camp
on the prairie, Brothers Lyman and Sylvester were near by.
Adjourned to one o'clock p. m.
Council met according to adjournment. The clerk called the names of
the councilors and parties, when business was resumed.
Elder Brigham Young said, that he was in company with President
Joseph Smith, Jun., from about twenty-seven miles of this place
[Kirtland] till they arrived in Clay county, Missouri; that at
the time the difficulty occurred on the Twenty-five Mile Prairie,
when the camp was divided, he concurred in what Brother Hyrum had
said, and that he could not relate it any more circumstantially
than he had done. He further said that he had not seen anything in
President Smith's conduct to justify the charge previously made by
Brother Sylvester "that his heart was corrupt." So far from this,
he had not seen the least shadow of anything of the kind. He had
not seen anything in his [Joseph's] conduct, during his journey to
the west, unbecoming his profession as a man of God.
_Question by Sylvester Smith_.--Did you not think that my character
{156} was injured in the minds of the weaker part of the camp in
consequence of those reproofs and chastisements which were given me
by Brother Joseph?
_Answer_.--I did not.
Elder Young further said in regard to a certain difficulty over
a dog, that on a certain evening after crossing the Mississippi
river, Brother Sylvester came up with the remaining part of
the camp, when the dog came out and barked at him; he knew not
whether the dog bit him or not. The next morning, after hearing
considerable complaint and murmuring concerning the dog, President
Smith spoke to several brethren present and said, "I will descend
to that spirit that is in the camp, to show you the spirit you are
of, for I want to drive it from the camp. _The man that kills that
dog, (or my dog), I will whip him_." He thought that about this
time Brother Sylvester came up, and said, "_If that dog bites me
I will kill him_." Joseph replied, "If you do, I will whip you."
Sylvester said, "If you do, I shall defend myself the best way that
I can!" Brother Joseph then said that he "would do it in the name
of the Lord."
President Smith then asked the brethren if they were not ashamed of
such a spirit. Said he, "_I am_."
He then proceeded to reprove them for condescending to that spirit;
that they ought to be above it; that it was the spirit of a dog;
and men ought never to place themselves on a level with the beasts;
but be possessed of a more noble disposition. He [Joseph] then
said, he had condescended to that spirit, in order to show the
spirit which was among them.
Elder Young further said, that this explanation gave general
satisfaction, and the most of the brethren saw that he had only
made these remarks for the purpose of instructing them, and warning
them against such a spirit or disposition.
Elders Lyman E. Johnson and Heber C. Kimball concurred.
Elder David Elliot said he was not present when those reproofs were
given in the morning; that the circumstances were related to him
afterwards, which unfavorably affected his mind, and gave him some
disagreeable feelings; that at noon he heard President Joseph give
a further explanation, which perfectly satisfied him.
He further said, that during the forenoon he learned there were
many of the brethren dissatisfied with President Smith's remarks
in the morning concerning the dog, but that after the explanation
at noon so generally given, he thought that every one in the camp
might have understood President Smith's purpose.
Elder Lorenzo Booth concurred in the statement of Elder Young;
though he was not present in the morning when the reproofs were
given {157} concerning the dog; that he was with President Smith
from twenty-seven miles from this place [Kirtland] to Missouri, and
a part of the way home; that he did not see anything in President
Smith's character derogatory to a man professing religion; that
he was present during a certain transaction which occurred during
their journey home, respecting certain articles of bedding: that he
had heard since his return that President Smith and Ezra Thayer had
fought; that he was present during the whole transaction, and there
was no fighting.
He further said, in relation to a certain report which had come to
his knowledge since his return from Missouri, that President Smith
had taken a bed quilt which was not his property; that while at New
Portage, Ohio, on their way to Missouri, one of the brethren gave
him [Joseph] two bed quilts, which he [Booth] had charge of, as he
was the individual who drove the team for President Smith, and had
charge of the baggage; that before leaving Clay county, Missouri,
he [Booth] took them to be washed, and after starting for home he
put them on board of the wagon, the baggage of which he had the
charge during their journey home; that he brought the same back
with him, has seen them since, and knows that the one which was
said to be the property of another individual, is the one which was
given President Smith at Norton.
Counselor Frederick G. Williams said, while at Norton certain
articles were handed him to mark, among which were two bed quilts,
which he marked with common ink; has seen certain bed quilts since
his return, and has no doubt but this one in question is the one he
marked.
Elder Brigham Young further said relative to a difficulty about
some bread, that Elder John S. Carter, on their journey to
Missouri, on the line between Ohio and Indiana, said to President
Smith, "Is this thing right?" "What thing?" "Concerning Parley P.
Pratt's asking Brother Sylvester for some bread for supper."
He then learned that Brother Pratt had asked Brother Sylvester for
some bread; that Sylvester had bread at the time, but directed
Brother Pratt to some one else, who he [Sylvester] said had
sufficient; that Elder Pratt called upon that individual, and could
not obtain any; that he was present when President Smith told
Brother Sylvester that he had not acted right in the matter, that
he ought to impart when he had it instead of directing one where
he was not certain he could obtain, that by so doing some might be
deprived of food at times.
He further said, that Brother Sylvester contended he had been
right, and justified his own conduct in the matter; that Joseph
reasoned with Sylvester to convince him that he [Sylvester] was in
fault; but he continued to justify his course till President Smith
reproved him sharply.
{158} He frequently heard the brethren speak of this circumstance,
and all whom he had heard say anything on the subject, manifested
a satisfaction with President Smith, and thought his observations
correct, and the principles which he advanced, just.
Elder Lyman Sherman said that he concurred in Elder Young's
statement concerning the bread; that he thought it was generally
known that Elder Pratt, in consequence of Brother Sylvester's not
furnishing him with bread, was deprived of bread that night; that
at the time he [Joseph] told him [Sylvester] that Brother Parley
did not obtain any bread in consequence of Brother Sylvester not
supplying him with it.
Elder Jacob Bump said, that since the brethren's return from
the west he had gone with Sylvester to Elder Rigdon to advise
concerning the adjusting of certain complaints which were in
circulation respecting President Joseph Smith's conduct on the
journey to and from Missouri; that Brother Sylvester told Brother
Rigdon that Elder Pratt did obtain bread of the individual to when
he sent him.
Elder Orson Hyde said, that he concurred in the statements of Elder
Brigham Young concerning the circumstances which occurred at the
time the difficulty arose about the bread.
Elders Lyman Johnson and Heber C. Kimball concurred in the same
statement.
Elder Orson Hyde then exhibited an account current, taken from the
receipts of monies and other property expended during their late
journey to and from Missouri.
This account was taken from documents during the journey by
Counselor Frederick G. Williams, who said that the account
exhibited was correctly taken from his accounts, as he had the
charge of the monies, and attended to paying them out, etc.
The case was then submitted to the council, and the councilors
severally spoke in their turns, followed by the complainant and
accused, as follows:--First, the councilors: Jared Carter commenced
fifteen minutes before six o'clock, p. m., and spoke twenty-five
minutes. Joseph Smith, Sen., commenced ten minutes past six o'clock
and spoke five minutes. John Smith commenced fifteen minutes past
six o'clock and spoke ten minutes. Lyman E. Johnson commenced
twenty-five minutes past six o'clock and spoke one minute. Oliver
Cowdery commenced twenty-eight minutes past six and spoke two hours
and twelve minutes. Joseph Coe commenced twenty minutes before nine
o'clock and spoke five minutes.
The accuser, Sidney Rigdon, commenced fifteen minutes before nine
o'clock and spoke five minutes. Oliver Cowdery spoke seven minutes
more.
{159} The accused, Sylvester Smith, commenced eighteen minutes
before ten o'clock and spoke one hour and eighteen minutes.
The Moderator then gave the following decision:
"That if Brother Sylvester Smith will acknowledge the following
items of complaint before this council, and publish the same in
print; that he can remain yet a member of this Church, otherwise
he is expelled from the same, viz.: First, he is to acknowledge
that he has wickedly and maliciously accused our President, Joseph
Smith, Jun., with prophesying lies in the name of the Lord, once
on the line between Ohio and Indiana, and at another time after
crossing the Mississippi river, and at another time, after leaving
the Church in Missouri, at Florida; that he is to acknowledge,
that in making these charges against President Joseph Smith,
Jun., he has himself wilfully and maliciously lied; that he has
maliciously told falsehoods in saying that President Joseph Smith,
Jun., has abused him with insulting and abusive language, and also
in injuring his character and standing before the brethren while
journeying to Missouri; that he further cast out insinuations
concerning President Joseph Smith's character, which was also an
evil and malicious design to injure President Smith's standing in
the Church; that he further acknowledge that he has abused the
former councils which have sat upon this case, and wickedly and
maliciously insulted their just and righteous decisions; that
he has further tantalized this present council, in seeking to
excuse himself contrary to the advice of the counselors, after
acknowledging that it was organized by the direction of revelation;
and further, that he has wilfully and maliciously lied, by saying
that Brother Joseph Smith, Jun., had prohibited the liberty of
speech on their journey to Missouri; that he also acknowledge that
he has wickedly and maliciously lied by charging President Joseph
Smith, Jun., of being possessed of a heart as corrupt as hell."
The councilors were then called upon to give their assent to the
foregoing decision, and they concurred unanimously.
"I hereby certify that the foregoing charges or complaint are just
and true, and hereby acknowledge the same, as set forth in the
decisions of this council, by signing my own proper name to their
minutes, with my own hand. (Signed)
"Sylvester Smith."
The above was signed for fear of punishment. [3]
{160} The council then proceeded to other business, President
Joseph Smith presiding.
Council agreed that the Church in Kirtland be instructed in their
particular duties, etc., on Sunday next, by President Joseph Smith,
Jun. It was further decided that Elder Brigham Young be appointed
to take the lead in singing in our meetings.
The council then closed, at fifteen minutes before three o'clock,
a. m., on the 30th of August, 1834. Brother Reynolds Cahoon prayed.
Oliver Cowdery,
Orson Hyde,
Clerks.
Footnotes
1. The foregoing resolutions to this point were all published in the
_Evening and Morning Star_, vol. 2, No. 23, August, 1834.
2. This has reference to the special High Council of the Church
authorized to try the President of the High Priesthood, who is also
the President of the Church, should he be found in transgression.
The Council consists of the Presiding Bishop of the Church, assisted
by twelve High Priests, agreeable to the revelation which says: "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. Thus, none shall be exempt from the justice and the laws of God,
that all things may be done in order and in solemnity before Him,
according to truth and righteousness." Doctrine and Covenants, Sec.
107:82-84.
As remarked by Elder Rigdon, inasmuch as this case was one involving
charges against the Presidency of the Church, it was proper that it
should be heard by this special council of the Church.
3. This remark assigning a "fear of punishment" as the reason why
Sylvester Smith signed the above acquiescence in the decision of
the council, may have been true at the time it was signed; but in
justice to Sylvester Smith the fact ought to be known that after time
to reflect upon his conduct and his accusation against the Prophet
his mind underwent a very radical change: for in a communication to
the _Messenger and Advocate_, under date of October 28, 1834, he
volunteered a most complete vindication of the Prophet's course while
on the Zion's Camp expedition, and made a most humble confession of his
own shortcomings. Following is the communication referred to:
_Dear Brother_:
"Having heard that certain reports are circulating abroad, prejudicial
to the character of Brother Joseph Smith, Jun., and that said reports
purport to have come from me, I have thought proper to give the public
a plain statement of the facts concerning this matter. It is true,
that some difficulties arose between Brother Joseph Smith, Jun., and
myself, in our travels the past summer to Missouri; and that on our
return to this place I laid my grievances before a general council,
where they were investigated in full, in an examination which lasted
several days, and the result showed to the satisfaction of all present,
I believe, but especially to myself, that in all things Brother Joseph
Smith, Jun., had conducted worthily, and adorned his profession as a
man of God, while journeying to and from Missouri. And it is no more
than just that I should confess my faults by saying unto all people, so
far as your valuable and instructive paper has circulation, that the
things that I accused Brother Smith of were without foundation; as most
clearly proven, by the evidence which was called, to my satisfaction.
And in fact, I have not at any time withdrawn my confidence and
fellowship from Brother Joseph Smith, Jun., but thought that he had
inadvertently erred, being but flesh and blood, like the rest of
Adam's family. But I am now perfectly satisfied that the errors of
which I accused him before the council, did not exist, and were never
committed by him; and my contrition has been and still continues to be
deep, because I admitted thoughts into my head which were not right
concerning him; and because that I have been the means of giving rise
to reports which have gone abroad, censuring the conduct of Brother
Joseph Smith, Jun., which reports are without foundation. And I hope
that this disclosure of the truth, written by my own hand, and sent
abroad into the world, through the medium of the _Messenger and
Advocate_, will put a final end to all evil reports and censurings
which have sprung out of anything that I have said or done.
"I wish still further to state for the relief of my own feelings, which
you must be sensible are deeply wounded in consequence of what has
happened, that I know for myself, because I have received testimony
from the heavens that the work of the Lord, brought forth by means of
the Book of Mormon, in our day through the instrumentality of Brother
Joseph Smith Jun., is eternal truth, and must stand, though the heavens
and the earth pass away.
"Please give publication to the above, and oblige a lover of
righteousness and truth.
Yours in the testimony of Jesus,
"Sylvester Smith."
"To O. Cowdery, Kirtland, October 28, 1834."
{161}
Chapter XI.
A Moment's Peace--Council Meetings in Ohio and Missouri.
[Sidenote: Temporary Peace.]
The excitement of the people began to subside and the Saints, both in
Missouri and Ohio, began to enjoy a little peace. The elders began to
go forth, two and two, preaching the word to all that would hear, and
many were added to the Church daily. [1]
[Sidenote: The Prophet as Foreman.]
_September 1_.--I continued to preside over the Church, and in
forwarding the building of the house of the Lord in Kirtland. I acted
as foreman in the Temple stone quarry, and when other duties would
permit, labored with my own hands.
[Sidenote: Message to Wm. Cherry.]
_September 2_.--Conference wrote Brother William Cherry, by Orson Hyde,
clerk, to correct a report to the effect that "he had been cut off
from the Church;" and advising the brethren not to find fault with one
another, after having returned from such an arduous journey as that
to Missouri had been, and especially since their offerings had been
accepted of the Lord; also encouraging Brother Cherry and others to
move west.
[Sidenote: Covenant of Edmund Bosley.]
On the 4th, Elder Edmund Bosley said that, if he could obtain the
management of his property, in one year, he would consecrate it for the
printing of the word of the Lord.
{162} _Minutes of a Conference of Elders, of New Portage, Ohio,
held September 8, 1834_.
After prayer, President Joseph Smith, Jun., and Oliver Cowdery
united in anointing with oil and laying hands upon a sick sister.
She said she was healed, but requested us to pray that her faith
fail not, saying if she did not doubt she would not be afflicted
any more.
President Joseph Smith then made remarks upon the subject of false
spirits.
Elder Ambrose Palmer presented a case that had previously
occasioned some difficulty in the Church, which was that Brother
Carpenter had been tried for a fault before the Church, and
the Church gave him a certain time to reflect whether he would
acknowledge his error or not. Brother Gordon, at the time, spoke
in tongues, and declared that Brother Carpenter should not be
shown any lenity. Elder Palmer wished instruction on this point,
whether they had proceeded right or not, as Brother Carpenter was
dissatisfied.
President Joseph Smith then gave an explanation of the gift of
tongues, that it was particularly instituted for the preaching of
the Gospel to other nations and languages, but it was not given for
the government of the Church.
He further said, if Brother Gordon introduced the gift of tongues
as a testimony against Brother Carpenter, it was contrary to the
rules and regulations of the Church, because in all our decisions
we must judge from actual testimony.
Elder Gordon said the testimony was received and the decision given
before the gift of tongues was manifested.
President Smith advised that we speak in our own language in all
such matters, and then the adversary cannot lead our minds astray.
Elder Palmer stated that when he was presiding in a conference,
several of the brethren spoke out of order, and Elder J. B.
Bosworth refused to submit to order according to his request; and
he wished instructions on this point, whether he or some one else
should preside over this branch of the Church; and also whether
such conduct could be approved in conferences.
Brother Gordon made some remarks on the same subject.
President Smith said, relative to the first question, that Brother
Gordon's tongue in the end did operate as testimony, as, by his
remarks in tongues, the former decision was set aside and his
[given in tongues] taken; that it was his [President Smith's]
decision that Brother {163} Gordon's manifestation was incorrect,
and from a suspicious mind. He approved the first decision, but
discarded the second.
Brother Joseph Keeler acknowledged that in the former decision
he had acted hastily himself in urging Brother Carpenter to
make acknowledgment without having time to reflect; and asked
forgiveness wherein he had erred.
Brother Gordon said he discovered that he was in error, and was
satisfied with the counsel, and was willing to ask forgiveness of
the brethren and of the Lord.
Decision was then given on the second question, that Elder Bosworth
was out of his place in opposing Elder Palmer when the latter
presided in the conference.
The two decisions were confirmed by unanimous vote of the
conference.
A motion was then made and passed by unanimous vote that a letter
be written to Brother J.D. Bosworth, informing him of the last
decision--that he acted out of place in opposing Elder Palmer in a
former conference when requested to take his seat that the business
might proceed according to order--and that such letter be signed by
the clerk of this conference.
The case of Elder Milton Stow was then presented, when it was
proven that he had delivered prophecies at two different times
that were not true; at one time in saying that Zion was already
redeemed, and at another in saying that Brother Carpenter was cut
off forever and also in saying that Sister Carpenter was dead.
It was decided by vote, that Brother Milton Stow be and by the
decision of this conference is, suspended from the privileges of
this Church of Latter-day Saints, and from acting in the authority
of an Elder in said Church of the Latter-day Saints, till he
appear before the Bishop's council in Kirtland and make proper
satisfaction.
Conferences closed by prayer.
Oliver Cowdery, Clerk of Conference.
The following letter was written according to the instruction of the
conference, as recorded in the foregoing minutes:--
_To Joseph B. Bosworth, a High Priest in the Church of Latter-day
Saints_.
NEW PORTAGE, OHIO, September 8, 1834.
DEAR BROTHER:--By a decision of this conference I am directed to
inform you that a difficulty has been presented to this body which
arose {164} in a former conference between yourself and Elder
Ambrose Palmer, to the effect that in a former conference where
Elder Palmer presided, according to the office of his appointment
as president of this [New Portage] branch of the Church of the
Latter-day Saints, you, when requested by him to be seated, refused
to submit to his decision, and spoke disrespectfully to our brother
while acting in his calling, which has occasioned offense to the
conference. It is the decision, therefore, of this conference,
that you come before the Church, (as you are not present to do it
at this conference) and make the proper confession required in the
law of the Lord. Why I say disrespectfully is because when you were
requested to be seated and to desist from speaking, you said you
had as much right to speak as Elder Palmer.
OLIVER COWDERY, Clerk of Conference.
_Extracts from the minutes of the High Council of Zion, assembled
in Clay County, September 10, 1834_.
The following brethren were chosen to fill the places of absent
members:--Zebedee Coltrin for Parley P. Pratt; Hazen Aldrich for
Solomon Hancock; Elias Higbee for Newell Knight; Isaac Higbee for
William E. M'Lellin; Peter Dustin for Orson Pratt.
Elisha H. Groves was ordained a High Priest.
A letter was read from President Joseph Smith to W. W. Phelps,
dated 16th of August; also a petition written by W. W. Phelps to
the governor of the state of Missouri was read and accepted.
Calvin Beebe and Levi Jackman were nominated as first Elders to
go forth to Kirtland, preaching by the way, and if approved by
President Joseph Smith, should be accounted worthy, and numbered as
such. [2]
It was decided by the President, and sanctioned by the Council,
that the first Elders go forth as soon as they can get ready, and
preach by the way to Kirtland.
Voted, that those Elders that came up in the camp apply for a
release from Lyman Wight, [3] and receive a recommendation to
Bishop Partridge, to go forth to preach the Gospel.
THOMAS B. MARSH, Secretary pro tem.
{165} _Minutes of the High Council at Kirtland, September 24, 1834_.
Joseph Smith, Jun., presiding, assisted by Sidney Rigdon and
Frederick G. Williams, counselors.
Jared Carter and Martin Harris were absent.
After prayer, the president made some remarks; when the case of
Sylvester Smith was called up to inquire whether or not, under
existing circumstances, he can fill the office of High Councilor.
It was decided that four Councilors speak on the case, viz.: Samuel
H. Smith and Orson Johnson, Luke Johnson and Orson Hyde.
The Councilors severally spoke in their course, followed by Brother
Sylvester; after which the assistant presidents spoke; when the
president gave a decision, that Brother Sylvester stand no longer a
High Councilor, but that he retain the office of High Priest, and
continue to lift up his voice in the name of Jesus in preaching the
Gospel--to which the council assented, and Brother Sylvester gave
his assent with thankfulness.
The President nominated Hyrum Smith to fill the office vacated by
Sylvester Smith. The nomination was seconded by the clerk. The
Councilors and all present voted for the nomination.
The President led in prayer, and then he ordained Hyrum Smith to
the office of High Councilor, pronouncing blessings upon him in the
name of the Lord; after which Joseph Smith, Sen., blessed his son
Hyrum in the name of the Lord, confirming the same blessings.
Elders John P. Greene and Brigham Young were then appointed to fill
the vacancies occasioned by the absence of Councilors Jared Carter
and Martin Harris.
The council then proceeded to appoint a committee to arrange the
items of the doctrine of Jesus Christ, for the government of
the Church of Latter-day Saints, which Church was organized and
commenced its rise on the 6th of April, 1830. These items are to
be taken from the Bible, Book of Mormon, and the revelations which
have been given to the Church up to this date, or that shall be
given until such arrangements are made.
Councilor Samuel H. Smith nominated President Joseph Smith, Jun.,
Oliver Cowdery, Sidney Rigdon, and Frederick G. Williams to compose
said committee, which was seconded by Councilor Hyrum Smith. The
Councilors then gave their vote in the affirmative, which was also
agreed to by the whole conference.
The council then decided that said committee, after arranging and
publishing said Book of Covenants, have the avails of the same.
The council then decided that a notice be published to the churches
and conferences abroad that High Priests be ordained hereafter, in
{166} the High Council at Kirtland, and receive licence signed by
the clerk of the council.
The council decided that Bishop Whitney be privileged, considering
his present embarrassed circumstances, to make such arrangements
with his store as he shall deem most advisable.
Closed by prayer.
Oliver Cowdery,
Orson Hyde,
Clerks.
Footnotes
1. End of manuscript "Record A."
2. That is, they should be numbered among the Elders to receive
their endowments in Kirtland, if approved by the Prophet, Seer, and
Revelator, Joseph Smith, as provided by the revelation of June 22nd.
(see p. 108.)
3. Who, it will be remembered, was appointed "General of the Camp"
(p. 88); and in the absence of the "Commander-in-Chief," was first in
command; hence the direction to apply to him for release.
{167}
Chapter XXII.
Change in Church Periodicals--The Covenant of Tithing--Close of the
Year 1834.
[Sidenote: "Messenger and Advocate" Founded.]
_October 1-15_.--Great exertions were made to expedite the work of
the Lord's house, and notwithstanding it was commenced almost with
nothing, as to means yet the way opened as we proceeded, and the
Saints rejoiced. The former part of October was spent in arranging
matters respecting the Lord's house and the printing office, for it had
previously been published that the _Evening and Morning Star_ would
be discontinued, and a new paper issued in its place, entitled _The
Latter-day Saints Messenger and Advocate_. [1]
[Sidenote: The Prophet's Labors in Michigan.]
{168} Having accomplished all that could be done at present, on the
16th of the month, in company with my brother Hyrum Smith, and Elders
David Whitmer, Frederick G. Williams, Oliver Cowdery, and Roger Orton,
left Kirtland for the purpose of visiting some Saints in the state of
Michigan, where, after a tolerably pleasant journey, we arrived at
Pontiac on the 20th.
While on our way up the lake on board the steamer _Monroe_, Elder
Cowdery had a short discussion with a man calling his name Ellmer. He
said that he was "personally acquainted with Joe Smith, had heard him
preach his lies, {169} and now, since he was dead, he was glad! He had
heard Joe Smith preach in Bainbridge Chenango county, New York, five
years since; he knew it to be him, that he [Joseph Smith] was a dark
complexioned man," etc. Ellmer appeared to exult most in that "Joe"
was dead, and made his observations in my presence. I concluded that
he learned it from the popular priests of the day, who, through fear
that their craft will be injured, if their systems are compared with
the truth, seek to ridicule those who teach the truth, and thus I am
suffering under the tongue of slander for Christ's sake, unceasingly.
God have mercy on such, if they will quit their lying. I need not
state my complexion to those that have seen me, and those who have
read my history thus far, will recollect that five years ago I was
not a preacher, as Ellmer represented; neither did I ever preach in
Bainbridge. [2]
After preaching, and teaching the Saints in Michigan as long as our
time would allow, we returned to Kirtland, greatly refreshed from our
journey, and much pleased with our friends in that section of the
Lord's vineyard.
[Sidenote: Preparation of the School for the Elders.]
It now being the last of the month, and the Elders beginning to come
in, it was necessary to make preparations for the school for the
Elders, wherein they might be more perfectly instructed in the great
things of God, during the coming winter. A building for a printing
office was nearly finished, and the lower story of this building was
set apart for that {170} purpose, (the school) when it was completed.
So the Lord opened the way according to our faith and works, and
blessed be His name.
[Sidenote: Strenuous Life of the Prophet.]
No month ever found me more busily engaged than November; but as my
life consisted of activity and unyielding exertions, I made this
my rule: _When the Lord commands, do it_. Among other matters, the
following letter was sent to George James, Brownhelm, Ohio, by order of
the High Council:
Kirtland, November 10, 1834.
Dear Brother:--There having been serious complaints presented
to us against you, we sincerely request you to come to Kirtland
immediately, as it will be necessary that a proper notice be taken
of the same. We do not write the above with a view to accuse you
ourselves, but you know the great responsibility resting upon us
and the propriety of noticing charges, especially when they are
preferred against men in important and interesting stations in the
Church of the Saints. We have truly written the above with feelings
of deep interest for your own welfare and standing in the Church;
and we do hope you will not fail to come down immediately, as
the representations made to us will require immediate notice. It
is necessary for us to inform you that until you appear and make
the satisfaction requisite, you are suspended from acting in the
authority of the office to which you have been previously ordained.
With feelings of respect we subscribe ourselves, your brethren in
the New Covenant,
Joseph Smith, Jun.
Sidney Rigdon.
Oliver Cowdery,
Clerk of the High Council.
I continued my labors daily, preparing for the school, and received the
following:
_Revelation given November 25, 1834_. [3]
1. It is my will that my servant Warren A. Cowdery should be
appointed and ordained a presiding High Priest over my Church in
the land of Freedom and the regions round about;
{171} 2. And should preach my everlasting Gospel, and lift up his
voice and warn the people, not only in his own place, but in the
adjoining counties.
3. And devote his whole time to this high and holy calling which I
now give unto him, seeking diligently the kingdom of heaven and its
righteousness, and all things necessary shall be added thereunto,
for the laborer is worthy of his hire.
4. And again, verily I say unto you, the coming of the Lord draweth
nigh, and it overtaketh the world as a thief in the night:
5. Therefore, gird up your loins that you may be the children of
light, and that day shall not overtake you as a thief.
6. And again, verily I say unto you, there was joy in heaven when
my servant Warren bowed to my sceptre, and separated himself from
the crafts of men.
7. Therefore, blessed is my servant Warren, for I will have mercy
on him, and notwithstanding the vanity of his heart, I will lift
him up, inasmuch as he will humble himself before me;
8. And I will give him grace and assurance wherewith he may stand,
and if he continue to be a faithful witness and a light unto the
Church, I have prepared a crown for him in the mansions of my
Father. Even so. Amen.
The same day, Hon. J. T. V. Thompson, Missouri state senator, wrote
Elder Phelps, at Liberty, as follows:
Jefferson City, Nov. 25, 1834.
DEAR SIR:--I will say to you that your case with the Jackson
people has been mentioned to the highest officer in the sate,
the governor. He speaks of it in his message, and so much of his
message will be referred to a committee. I am not able to say what
will be their report, but I will write you again.
I have the honor, etc.,
J. T. V. Thompson.
The following is that portion of the governor's message referred to in
the foregoing letter:
In July, 1833, a large portion of the citizens of Jackson county
organized themselves and entered into resolutions to expel from
that county a religious sect called Mormons, who had become
obnoxious to them. In November following, they effected their
object; not, however, without the loss of several lives.
{172} In the judicial inquiry into these outrages, the civil
authorities who had cognizance of them, deemed it proper to have
a military guard for the purpose of giving protection during the
progress of the trials. This was ordered, and the Attorney-General
was requested to give his attention during the investigation, both
of which were performed, but all to no purpose. As yet none has
been punished for these outrages, and it is believed that, under
our present laws, conviction for any violence committed against a
Mormon cannot be had in Jackson county. These unfortunate people
are now forbidden to take possession of their homes, and the
principal part of them, I am informed, are at this time living in
an adjoining county, in a great measure upon the charity of its
citizens. It is for you to determine what amendments the laws may
require so as to guard against such acts of violence for the future.
_Minutes of a Council held at Kirtland, November 28th_.
A council convened this evening to transact business according to
the regulations of the Church; Joseph Smith, Jun., Sidney Rigdon
and Frederick G. Williams presiding. Eight councilors present.
John Johnson and Hyrum Smith were appointed to speak.
A letter from the church in Lewis, Essex county, New York, was
presented by Brothers John H. Tippits, and Joseph H. Tippits, and
read by the clerk. Said letter contained an account of money and
other property sent by the church in Lewis, in the care of said
brethren, to carry to Missouri to purchase land. These Elders
wished the advice of the council, whether they had better pursue
their journey or not.
The two Councilors spoke on the case, followed by President
Williams, Councilor Orson Hyde and the clerk; after which President
Rigdon gave a decision that our brethren be advised to tarry in
this place during the winter; in which the council concurred.
The two brethren then arose respectively and said they were
perfectly satisfied with the decision of the council.
The amount donated by the church in Lewis is, according to their
letter, in cash, $473.29. The amount in _Star_ property is $375.11.
Total, $848.40.
The council then decided that President Joseph Smith, Jun., take
such amount of said money as those brethren can part with for the
present, by giving sufficient security, to be paid with interest by
the 15th of April, 1835.
It was ascertained by the council that Sister Caroline Tippits held
$149.75 of the money mentioned in said letter, she was accordingly
called into the council, and expressed a willingness to loan the
same.
{173} One note of $280 was drawn in favor of John H. Tippits, and
another of $150, in favor of Caroline Tippits, each due April 15,
1835. Signed by Joseph Smith, Jun., Oliver Cowdery, and Frederick
G. Williams.
Oliver Cowdery, Clerk.
The following letter was presented by John H. Tippits, and formed
the subject for consideration by the preceding council, written to
President Joseph Smith, Jun., and the High Council in Kirtland, by
Alvah L. Tippits, to be sent greeting:
President Smith will recollect the time I left Kirtland last winter
in order to come to dispose of the property I had in possession,
which I have been striving to do from that time till about the
first of September last, but I have felt very uneasy while the
commandment has gone forth for the eastern churches to flee unto
the West.
The 1st, or about the 1st of September, with two of my brethren, I
took the revelation concerning the redemption of Zion and read it,
and then we agreed to ask God to enable us to obey the same. As we
live in the eastern states, our minds were impressed with these
important lines:
"Therefore, a commandment I give unto all the churches, that
they shall continue to gather together unto the places which I
have appointed; nevertheless as I have said unto you in a former
commandment, let not your gathering be in haste, nor by flight;
but let all things be prepared before you: and in order that all
things be prepared before you, observe the commandment which I
have given concerning these things, which saith, or teacheth, to
purchase all the lands with money, which can be purchased or money,
in the region round about the land which I have appointed to be the
land of Zion, for the beginning of the gathering of my Saints; all
the land which can be purchased in Jackson county and the counties
round about, and leave the residue in mine hand. Now, verily I say
unto you, let all the churches gather together all their monies;
let these things be done in their time, but not in haste, and
observe to have all things prepared before you. And let honorable
men be appointed, even wise men, and send them to purchase these
lands; and the churches in the eastern countries, when they are
built up, if they will hearken unto this counsel, they may buy
lands and gather together upon them; and in this way they may
establish Zion." [4]
After further consideration and much prayer, we carried the case
before the church in this place, which met the approbation of the
same.
{174} Accordingly we strove to become of one heart and one mind,
and appointed a day for fasting and prayer, and asked the Lord to
enable us to collect all our monies; and appointed a day for the
church to come together for counsel.
Accordingly we came together, and after conversation, chose a
moderator and clerk to keep the records of the church; counseled
concerning property owned by the church, and commenced to make sale
and collect pay according to the voice of the church in order to
collect all monies owned by the church, and send by the hands of
wise men, who were appointed by the voice of the church; one Elder
and one Priest, according to the will of God.
ALVAH L. TIPPITS.
Lewis, County of Essex,
New York, October 20, 1834.
The members of a branch of the Church of the Latter-day Saints,
agreeable to the requirement of heaven, have striven to unite
their hearts and views, in order to be found spotless before the
blazing throne of the Great Jehovah when He comes to make us
His jewels, and for this end to send property by the hands of
wise men, appointed by the voice of the church, agreeable to the
revelation concerning the redemption of Zion, for the purpose of
purchasing land in Jackson county, or counties round about, for the
inheritance of the Church. Agreeable to this, we give our names
with the affixed sums annexed:
Cash Property
Joseph H. Tippits $98.67 $120.37
Alvah Tippits 34.63 80.00
John H. Tippits 171.05 51.93
Henry Adams 11.13 8.75
Zebulon Adams 1.75
Caroline Tippits 151.06 107.00
David Bragg 5.00 1.06
Gustavus A. Perry 6.00
Total, $848.40; $100.00 for boots and shoes, to be left in Kirtland.
The wise men appointed are John H. Tippits and Joseph H. Tippits.
[Sidenote: The Covenant of Tithing.]
On the evening of the 29th of November, I united in prayer with Brother
Oliver for the continuance of {175} blessings. After giving thanks for
the relief which the Lord had lately sent us by opening the hearts
of the brethren from the east, to loan us $430; after commencing and
rejoicing before the Lord on this occasion, we agreed to enter into the
following covenant with the Lord, viz.:
That if the Lord will prosper us in our business and open the way
before us that we may obtain means to pay our debts; that we be
not troubled nor brought into disrepute before the world, nor His
people; after that, of all that He shall give unto us, we will
give a tenth to be bestowed upon the poor in His Church, or as He
shall command; and that we will be faithful over that which He
has entrusted to our care, that we may obtain much; and that our
children after us shall remember to observe this sacred and holy
covenant; and that our children, and our children's children, may
know of the same, we have subscribed our names with our own hands.
(Signed)
Joseph Smith, Jun.
Oliver Cowdery,
_A Prayer_.
And now, O Father, as Thou didst prosper our father Jacob, and
bless him with protection and prosperity wherever he went, from the
time he made a like covenant before and with Thee; as Thou didst
even the same night, open the heavens unto him and manifest great
mercy and power, and give him promises, wilt Thou do so with us his
sons; and as his blessings prevailed above his progenitors unto the
utmost bounds of the everlasting hills, even so may our blessings
prevail like his; and may Thy servants be preserved from the power
and influence of wicked and unrighteous men; may every weapon
formed against us fall upon the head of him who shall form it; may
we be blessed with a name and a place among Thy Saints here, and
Thy sanctified when they shall rest. Amen.
[Sidenote: A Prophecy.]
_November 30_.--While reflecting on the goodness and mercy of God this
evening, a prophecy was put into our hearts, that in a short time the
Lord would arrange His providences in a merciful manner and send us
assistance to deliver us from debt and bondage.
[Sidenote: School at Kirtland for the Elders.]
_December 1_.--Our school for the Elders was now well {176} attended,
and with the lectures on theology, [5] which were regularly delivered,
absorbed for the time being everything else of a temporal nature. The
classes, being mostly Elders gave the most studious attention to the
all-important object of qualifying themselves as messengers of Jesus
Christ, to be ready to do His will in carrying glad tidings to all that
would open their eyes, ears and hearts.
[Sidenote: Oliver Cowdery Ordained an Assistant-President.]
According to the direction of the Holy Spirit, on the evening of
the 5th of December, while assembled with Sidney Rigdon, Frederick
G. Williams, and Oliver Cowdery, conversing upon the welfare of the
Church, I laid my hands on Brother Oliver Cowdery, and ordained him an
assistant-president, saying these words: "In the name of Jesus Christ,
who was crucified for the sins of the world, I lay my hands upon thee
and ordain thee an assistant-president to the High and Holy Priesthood,
in the Church of the Latter-day Saints." [6]
[Sidenote: Thanks to Governor Dunklin.]
{177} On the 11th, Elder Phelps wrote from Liberty, Clay county, to
J. T. V. Thompson, Jefferson City, in reply to his letter of the 25th
November, expressive of thankfulness to his Excellency, Governor
Dunklin, for introducing the sufferings of the Saints in his message;
also asking counsel "whether it would avail anything for the society to
petition the legislature for an act to reinstate them in their rights,"
etc.; and requesting him to confer with his friends and his Excellency
on the subject, and give an early answer.
[Sidenote: Revived Hopes.]
About the middle of the month, the message of Governor Dunklin, of
Missouri, to the legislature, arrived at Kirtland. It was read with
great interest, and revived the hopes of the Church for the scattered
brethren of Jackson county.
Elder Phelps wrote again to Esquire Thompson, on the 18th as follows:
Dear Sir--By this mail I have forwarded to Captain Atchison, of
the lower house, a petition and documents, on the subject of our
rights in Jackson county. He will hand them to you for the senate,
when they are through with them in the house. I shall be greatly
obliged, if you will lay them before your honorable body; and any
information {178} you may require, or even personal attendance,
write, and you shall have it if it is in my power. As a people, all
we ask is our rights.
With esteem, etc.,
W. W. Phelps.
[Sidenote: Thompson and Atchison Promise Assistance.]
On the 20th Messrs. Thompson and Atchison wrote Elder Phelps from the
"Senate Chamber," acknowledging the receipt of his letter, stating
that the committee on the Governor's message had not reported, and
recommending the Saints to get up a petition to the legislature,
with as many signatures as possible, promising their assistance and
influence to obtain redress of grievances. A petition was accordingly
forwarded; but the year closed without bringing anything to pass for
the relief of the Saints in Missouri. [7]
Footnotes
1. The following is the explanation given in the _Evening and Morning
Star_ for this change in the name of the Church periodical: "As the
_Evening and Morning Star_ was designed to be published at Missouri, it
was considered that another name would be more appropriate for a paper
in this place [Kirtland] consequently, as the name of this Church has
lately been entitled the Church of the Latter-day saints, and since it
is destined, at least for a season, to hear the reproach and stigma
of this world, it is no more than just that a paper disseminating the
doctrines believed by the same, and advocating its character and rights
should be entitled _The Latter-day Saints Messenger and Advocate_."
There was also a change announced in the form of the Church periodical.
The _Evening and Morning Star_ as first published was a quarto, but the
_Messenger and Advocate_ was to be published in octavo form for greater
convenience in binding and preserving. It was also announced that the
two volumes of the _Star_ would be reprinted in octavo form; which, by
the way, was done.
This first number of the _Messenger and Advocate_ contained a summary
of the most prominent points of doctrine believed in by the Church at
that time, signed by Oliver Cowdery; and as the doctrine development in
the Church is a prominent feature of this work, that summary is here
appended:
"We believe in God, and His son Jesus Christ. We believe that God,
from the beginning, revealed Himself to man, and that whenever He has
had a people on earth, He always has revealed Himself to them by the
Holy Ghost, the ministering of angels or His own voice. We do not
believe that He ever had a Church on earth without revealing Himself to
that Church; consequently there were apostles, prophets, evangelists
pastors, and teachers in the same.
"We believe that God is the same in all ages, and that it requires
the same holiness, purity, and religion to save a man now as it did
anciently; and that, as He is no respecter of persons, always has, and
always will reveal Himself to men when they call upon Him.
"We believe that God has revealed Himself to men in this age, and
commenced to raise up a Church preparatory to His second advent, when
He will come in the clouds of heaven with power and great glory.
"We believe that the popular religious theories of the day are
incorrect; that they are without parallel in the revelations of God, as
sanctioned by Him; and that however faithfully they may be adhered to,
or however jealously or warmly they may be defended, they will never
stand the strict scrutiny of the word of life.
"We believe that all men are born free and equal; that no man,
combination of men, or government of men has power or authority
to compel or force others to embrace any system of religion, or
religious creed, or to use force or violence to prevent others from
enjoying their own opinions, or practicing the same, so long as they
do not molest or disturb others in a manner to deprive them of their
privileges as free citizens, or of worshiping God as they choose,
and that any attempt to do so is an assumption unwarrantable in the
revelations of heaven, and strikes at the root of civil liberty, and is
a subversion of all equitable principles between men and man.
"We believe that God has set His hand the second time to recover the
remnant of His people, Israel; and that the time is near when He will
bring them from the four winds with songs of everlasting joy, and
reinstate them upon their own lands which He gave their fathers by
covenant.
"And further, we believe in embracing good wherever it may be found;
of proving all things, and holding fast to that which is righteous.
This, in short, is our belief, and we stand ready to defend it upon
its own foundation whenever it is assailed by men of character and
respectability. And while we set upon these broad principles, we trust
in God that we shall never be confounded.
"Oliver Cowdery."
"Kirtland, Ohio, October, 1834"
2. In a communication to the first number of the _Messenger and
Advocate_, October, 1831, Elder Oliver Cowdery gives substantially the
same account of this incident. After a somewhat lengthy statement of
how he refuted Ellmer's assertion that the Savior had not been seen
since His ascension, he continues:
"How far this conversation was, or will be, productive of good, I am
unable to say; but by that means numbers heard, and no doubt felt an
increased anxiety to learn something further relative to this 'strange
work.' One individual purchased a Book of Mormon, notwithstanding Mr.
Ellmer's bitter cry of 'Joe Smith' and 'false prophets,' and will thus
have the privilege of hearing the truth, though he may be separated
far from those who have authority to administer the ordinances of the
everlasting Gospel. May heaven inspire his heart to seek diligently
until he obtains a certain knowledge of the kingdom of our God in these
last days."
3. Doctrine and Covenants, sec. 104
4. Doctrine and Covenants; sec. 101:67-74.
5. These "Lectures on Theology" here referred to were afterwards
prepared by the Prophet, (see page 180) and published in the Doctrine
and Covenants under the title "Lectures on Faith." They are seven in
number, and occupy the first seventy-five pages in the current editions
of the Doctrine and Covenants. They are not to be regarded as of equal
authority in matters of doctrine with the revelations of God in the
Doctrine and Covenants, but as stated by Elder John Smith, who, when
the book of Doctrine and Covenants was submitted to the several quorums
of the Priesthood for acceptance, (August 17, 1835,) speaking in behalf
of the Kirtland High Council, "bore record that the revelations in
said book were true, and that the lectures judicially were written
and compiled, and were profitable for doctrine." The distinction
which Elder John Smith here makes should be observed as a marking the
difference between the Lectures on Faith and the revelations of God in
the Doctrine and Covenants.
6. This meeting of the 5th of December was a most interesting occasion.
The minutes of it are found in the hand writing of Oliver Cowdery in
the back of Record A, Ms. It would appear, according to these minutes,
that the express purpose of the meeting of the brethren named in the
Prophet's history was to recognize Oliver Cowdery in his station as
the second Elder in the Church, a position for which he was designated
in the revelations of God, and to which he was ordained under the
hand of the Prophet, (Doctrine and Covenants, sec. 20:3, 4). It is
explained in the minutes that the reason why he had not been able
to officiate in his calling as said second Elder in the Church was
because of his necessary absence in Zion (Missouri) to assist W. W.
Phelps in conducting the printing business of the Church, etc.; hence
Sidney Rigdon and Frederick G. Williams had been ordained as assistant
presidents in the Church during this necessary absence of Elder
Cowdery. Another item of interest recorded in these minutes is the
word of the Lord by way of reproof through the Spirit concerning the
failure of the brethren and the Church in general to properly recognize
each other by their official titles in the Church. This item appears
in the minutes as follows: "After assembling we received a rebuke for
our former uncultivated and disrespectful manner of communication and
salutation with and unto each other by the voice of the Spirit, saying
unto us: 'Verily, condemnation resteth upon you, who are appointed to
lead my Church, and to be saviors of men; and also upon the Church;
and there must needs be a repentance and a reformation among you, in
all things, in your examples before the Church and before the world,
in all your manners, habits and customs, and salutations one toward
another; rendering unto every man the respect due the office, calling,
and priesthood whereunto I, the Lord, have appointed and ordained you.
Amen.'" "It is only necessary to say," continue the minutes, "relative
to the foregoing reproof and instruction, that though it was given
in sharpness, it occasioned gladness and joy, and we were willing to
repent and reform in every particular, according to the instruction
given. It is also proper to remark that after the reproof was given, we
all confessed, voluntarily, that such had been the manifestation of the
Spirit a long time since, in consequence of which, the rebuke came with
great sharpness."
7. The following letter from Governor Dunklin, in response to the
petitions referred to in the text above, is found as an addenda in the
manuscript history for 1835, Note A:
"To the petitions which we sent up to Missouri, Governor Dunklin
replied as follows:
"City of Jefferson, January 22, 1836.
"_To Messrs. W. W. Phelps and others_,
"Gentlemen:--Your numerous petitions, post-marked 'Kirtland,' came
safe to hand. It is unnecessary for me to repeat to you my feelings on
the subject of your grievances; what they were you have been already
apprised; and they have undergone no change. Your case was presented by
me to the last General Assembly of this state. They did not legislate
upon the subject. I am, however, persuaded that it was for want of a
constitutional power to pass any law that could afford you a proper
remedy prevented their acting upon the subject. Your feelings are very
natural when such causes exist to produce them, but you misconceive
your case, and consequently do not advert to the proper remedy; you
cannot make a case of invasion or insurrection out of the outrages
committed on your persons or property in Jackson county, and unless one
of those could be made out, it would be idle to address the President
of the United States. If such a case had been made out, as executive
of this state, I should have immediately ordered out a military force
to repel or suppress it. The mob in New York to which you cite me, is
not in point. The military force was then resorted to for the purpose
of quelling the mob. You wish this kind of force used to restore
justice. However palpable and grievous the outrages have been upon
you, your only remedy for injuries done, must be in and through the
courts of justice. On a former occasion I informed you I was then in
correspondence with the General Government for a depot of arms on the
Missouri river, near out western boundary line. For reasons unknown
to me, the Secretary of War has taken no steps during the last year
towards the fulfillment of that object. I have renewed the subject
through our delegation in Congress this winter. When this object shall
be attained, it may furnish you a place of resort for protection, in
case of emergency, should you think proper to risk yourselves on your
lands in Jackson county again.
Respectfully,
Daniel Dunklin.
{180}
Chapter XIII.
The Lectures on Faith--Twelve Apostles Chosen and Ordained.
[Sidenote: The Lectures on Theology.]
_January, 1835_.--During the month of January, I was engaged in the
school of the Elders, and in preparing the lectures on theology for
publication in the book of Doctrine and Covenants, which the committee
appointed last September were now compiling.
[Sidenote: Brethren Moving West Halted at Kirtland.]
Certain brethren from Bolton, New York, came for counsel, relative to
their proceeding to the West; and the High Council assembled on the
18th. After a long investigation I decided that Elder Tanner assist
with his might to build up the cause by tarrying in Kirtland; which
decision received the unanimous vote of the council.
The school of the Elders will continue, and arrangements were also
made, according to the revelation of June, 1829, [1] for choosing "the
Twelve Apostles" to be especial messengers to bear the Gospel among the
nations.
On the Sabbath previous to the 14th of February, (February 8th)
Brothers Joseph and Brigham Young came to my house after meeting, and
sung for me; the Spirit of the Lord was poured out upon us, and I told
them I wanted to see those brethren together, who went up to Zion in
the camp, the previous summer, for I had a {181} blessing for them; and
a meeting was appointed of which the following are the minutes: [2].
_Minutes of the Meetings at which the Twelve Apostles were Chosen,
Ordained and Instructed_.
_Kirtland, February 14, 1835_.--This day, a meeting was called of
those who journeyed last season to Zion for the purpose of laying
the foundation of its redemption, together with as many other of
the brethren and sisters as were disposed to attend.
President Joseph Smith, Jun., presiding, read the 15th chapter of
John, and said: Let us endeavor to solemnize our minds that we may
receive a blessing, by calling on the Lord. After an appropriate
and {182} affecting prayer, the brethren who went to Zion [in
Zion's camp] were requested to take their seats together in a part
of the house by themselves.
President Smith then stated that the meeting had been called,
because God had commanded it; and it was made known to him by
vision [3] and by the Holy Spirit. He then gave a relation of
some of the circumstances attending while journeying to Zion--our
trials, sufferings; and said God had not designed all this for
nothing, but He had it in remembrance yet; [4] and it was the will
of God that those who went Zion, with a determination to lay down
their lives, if necessary, should be ordained to the ministry, and
go forth to prune the vineyard for the last time, or the coming of
the Lord, which was nigh--even fifty-six years should wind up the
scene.
The president also said many things; such as the weak things, even
the smallest and weakest among us, shall be powerful and mighty,
and great things shall be accomplished by you from this hour; and
you shall begin to feel the whisperings of the Spirit of God; and
the work of God shall begin to break forth from this time; and you
shall be endowed with power from on high.
President then called up all those who went to Zion, if they were
agreed with him in the statement which he had made, to arise; and
they all arose and stood upon their feet.
He then called upon the remainder of the congregation, to know if
they also sanctioned the move, and they all raised their right hand.
{183} The names of those who went to Zion in the camp are as
follows: [5]
Hazen Aldrich, Alonzo Champlin, Joseph S. Allen, Jacob Chapman,
Isaac Allred, William Cherry, James Allred, John M. Chidester,
Martin Allred, Alden Childs, Milo Andrus, Nathaniel Childs, Solomon
Angel, Stephen Childs, Allen A. Avery, Albert Clements, Almon W.
Babbitt, Thomas Colborn, Alexander Badlam, Alanson Colby, Samuel
Baker, Zera S. Cole, Nathan Bennett Baldwin, Zebedee Coltrin, Elam
Barber, Libeus T. Coon, Israel Barlow, Horace Cowan, Lorenzo D.
Barnes, Lyman Curtis, Edson Barney, Mecham Curtis, Royal Barney,
Solomon W. Denton, Henry Benner, Peter Doff, Samuel Bent, David
D. Dort, Hiram Backman, John Duncan, Lorenzo Booth, James Dunn,
George W. Brooks, Philemon Duzette, Albert Brown, Philip Ettleman,
Harry Brown, Bradford W. Elliot, Samuel Brown, David Elliot, John
Brownell, David Evans, Peter Buchanan, Asa Field, Alden Burdick,
Edmund Fisher, Harrison Burgess, Alfred Fisk, David Byur, Hezekiah
Fisk, William F. Cahoon, Elijah Fordham, John Carpenter, George
Fordham, John S. Carter, Frederick Forney, Daniel Cathcart,
John Fossett, Solon Foster, James Foster, Jacob Gates, William
S. Ivie, Benjamin Gifford, William Jessop, {184} Levi Gifford,
Luke S. Johnson, Sherman Gilbert, Lyman E. Johnson, Tru Glidden,
Noah Johnson, Dean C. Gould, Seth Johnson, Jedediah M. Grant,
Isaac Jones, Addison Green, Levi Jones, Michael Griffith, Charles
Kelley, Everett Griswold, Heber C. Kimball, Elisha Groves, Samuel
Kingsley, Joseph Hancock, Dennis Lake, Levi W. Hancock, Jesse
B. Lawson, Joseph Harmon, L. S. Lewis, Henry Herriman, Josiah
Littlefield, Martin Harris, Lyman O. Littlefield, Joseph Hartshorn,
Waldo Littlefield, Thomas Hayes, Amasa M. Lyman, Nelson Higgins,
Moses Martin, Seth Hitchcock, Edward W. Marvin, Amos Hogers,
Reuben McBride, Chandler Holbrook, Robert McCord, Joseph Holbrook,
Eleazer Miller, Milton Holmes, John Miller, Osmon Houghton, Justin
Morse, Marshal Hubbard, John Murdock, Solomon Humphrey, Freeman
Nickerson, Joseph Huntsman, Levi S. Nickerson, John Hustin, Uriah
C. Nickerson, Elias Hutchins, Joseph Nicholas, Heman T. Hyde,
Joseph B. Noble, Orson Hyde, Ur. North, Warren S. Ingalls, Roger
Orton, Edward Ivie, John D. Parker, James R. Ivie, Warren Parrish,
John A. Ivie, Orson Pratt, William D. Pratt, Charles C. Rich,
Leonard Rich, Samuel Thompson, Darwin Richardson, Wm. P. Tippetts,
Burr Riggs, Tinney Thomas, Harpin Riggs, Nelson Tribbs, Nathaniel
Riggs, Joel Vaughn, Milcher Riley, Salmon Warner, Alanson Ripley,
William Weden, {185} Lewis Robbins, Elias Strong, Erastus Rudd,
John Joshua Tanner, William Henry Sagers, Ezra Thayer, Wilkins
Jenkins Salisbury, Nathan Tanner, Henry Sherman, James L. Thompson,
Lyman Sherman, Elias Wells, Henry Shibley, Alexander Whitesides,
Cyrus Smalling, Andrew W. Whitlock, Avery Smith, Lyman Wight,
George A. Smith, Eber Wilcox, Hyrum Smith, Sylvester B. Wilkinson,
Jackson Smith, Frederick G. Williams, Zechariah B. Smith, Alonzo
Winchester, Joseph Smith, Benjamin Winchester, Lyman Smith,
Lupton Winchester, Sylvester Smith, Alvin Winegar, William Smith,
Samuel Winegar, Willard Snow, Hiram Winter, Harvey Stanley, Henry
Wissmiller, Hyrum Stratton, Wilford Woodruff, Zerubbabel Snow,
Brigham Young, Daniel Stephens, Joseph Young.
Women in Zion's Camp.
Charlotte Alvord, Mary Chidester, Sophronia Curtis, Diana Drake,
Mary Snow Gates, Eunice Holbrook, Nancy Lambson Holbrook, Mrs.
Houghton, Betsy Parrish, --------Ripley, Ada Clements.
Children in Zion's Camp.
Diana Holbrook, daughter of Chandler Holbrook, Sarah Lucretia
Holbrook, daughter of Joseph Holbrook, Charlotte Holbrook, daughter
of Joseph Holbrook, --------------------, daughter of Alvin
Winegar, Sarah Pulsipher, daughter of Zera Pulsipher, John P.
Chidester, son of John M. Chidester, Eunice Chidester, daughter of
John M. Chidester.
President Joseph Smith, Jun., after making many remarks on the
subject of choosing the Twelve, wanted an expression from the
brethren, if they would be satisfied to have the Spirit of the Lord
dictate in the {186} choice of the Elders to be Apostles; whereupon
all the Elders present expressed their anxious desire to have it so.
A hymn was then sung, "Hark, listen to the trumpeters." [6]
President Hyrum Smith prayed, and meeting was dismissed for one
hour.
Assembled pursuant to adjournment, and commenced with prayer.
President Joseph Smith, Jun., said that the first business of the
meeting was, for the Three Witnesses [7] of the Book of Mormon, to
pray each {187} one, and then proceed to choose twelve men from the
Church, as Apostles, to go to all nations, kindreds, tongues, and
people.
The Three Witnesses, viz., Oliver Cowdery, David Whitmer, and
Martin Harris, united in prayer.
These Three Witnesses were then blessed by the laying on of the
hands of the Presidency.
The Witnesses then, according to a former commandment, proceeded to
make choice of the Twelve. Their names are as follows:
1. Lyman E. Johnson, 2. Brigham Young, 3. Heber C. Kimball 4.
Orson Hyde, 5. David W. Patten, 6. Luke S. Johnson, 7. William E.
M'Lellin, 8. John F. Boynton, 9. Orson Pratt,10. William Smith, 11.
Thomas P. Marsh, 12. Parley P. Pratt.
Lyman E. Johnson, Brigham Young and Heber C. Kimball came forward;
and the Three Witnesses laid their hands upon each one's head and
prayed, separately. [8]
{188} The blessing of Lyman E. Johnson was, in the name of Jesus
Christ, that he should bear the tidings of salvation to nations,
tongues, and people, until the utmost corners of the earth shall
hear the tidings; and that he shall be a witness of the things of
God to nations and tongues, and that holy angels shall administer
to him occasionally; and that no power of the enemy shall prevent
him from going forth and doing the work of the Lord; and that he
shall live until the gathering is accomplished, according to the
holy prophets; and he shall be like unto Enoch; and his faith
shall be like unto his; and he shall be called great among all the
living; and Satan shall tremble before him; and he shall see the
Savior come and stand upon the earth with power and great glory.
The blessing of Brigham Young was that he should be strong in
body, that he might go forth and gather the elect, preparatory
to the great day of the coming of the Lord; and that he might be
strong and mighty, declaring the tidings to nations that know not
God; that he may add ten talents; that he may come to Zion with
many sheaves. He shall go forth from land and from sea to sea; and
shall behold heavenly messengers going forth; and his life shall
be prolonged; and the Holy {189} Priesthood is conferred on him,
that he may do wonders in the name of Jesus; that he may cast out
devils, heal the sick, raise the dead, open the eyes of the blind,
go forth from land to land and from sea to sea; and that heathen
nations shall even call him God himself, if he do not rebuke them.
Heber C. Kimball's blessing was, in substance, that he shall be
made like unto those who have been blessed before him; and be
favored with the same blessing. That he might receive visions; the
ministration of angels, and hear their voice; and even come into
the presence of God; that many millions may be converted by his
instrumentality; that angels may waft him from place to place, and
that he may stand unto the coming of our Lord, and receive a crown
in the Kingdom of our God; that he be made acquainted with the day
when Christ shall come; that he shall be made perfect in faith;
and that the deaf shall hear, the lame shall walk, the blind shall
see, and greater things than these shall he do; that he shall have
boldness of speech before the nations, and great power.
A hymn was then sung, "Glorious things of thee are spoken," etc.;
and the congregation was dismissed by President Joseph Smith, Jun.
_Sunday, February 15_.--The congregation again assembled.
President Cowdery made some observations upon the nature of the
meeting, calling upon the Lord for his assistance; after which a number
of certificates from brethren that had recently returned from Zion were
read and accepted.
President Cowdery then called forward Orson Hyde, David W. Patten and
Luke Johnson, and proceeded to their ordinations and blessings.
Orson Hyde's Blessing:--Oliver Cowdery called upon the Lord to
smile upon him; that his faith be made perfect, and that the
blessings pronounced may be realized; that he be made mighty, and
be endued with powers from on high, and go forth to the nations
of the earth to proclaim the Gospel, that he may escape all the
pollutions of the world; that the angels shall uphold him; and
that he shall go forth according to the commandment, both to Jew
and Gentile, and to all nations, kingdoms and tongues; that all
who hear his voice shall acknowledge him to be a servant of God;
that he shall be equal with his brethren in holding the keys of the
kingdom; that he may stand on the earth and bring souls till Christ
comes. We know that he loves Thee, O, Lord, and may this Thy {190}
servant be able to walk through pestilence and not be harmed; and
the powers of darkness have no ascendency over him; may he have
power to smite the earth with pestilence; to divide waters, and
lead through the Saints; may he go from land to land and from sea
to sea, and may he be like one of the three Nephites.
David W. Patten's blessing:--O God, give this Thy servant, a
knowledge of Thy will; may he be like one of old, who bore
testimony of Jesus; may he be a new man from this day forth.
He shall be equal with his brethren, the Twelve, and have the
qualifications of the prophets before him. May his body be strong
and never be weary; may he walk and not faint. May he have power
over all diseases, and faith according to his desires; may the
heavens be opened upon him speedily; that he may bear testimony
from knowledge; that he may go to nations and isles afar off.
May he have a knowledge of the things of the Kingdom, from the
beginning, and be able to tear down priestcraft like a lion. May he
have power to smite his enemies before him, with utter destruction.
May he continue till the Lord comes. O Father, we seal these
blessings upon him. Even so. Amen.
Luke S. Johnson's Blessing:--Our Father in heaven, look down in
mercy upon us, and upon this Thy servant, whom we ordain to the
ministry of the Twelve. He shall be prepared and preserved, and be
like those we have blessed before him. The nations shall tremble
before him. He shall hear the voice of God; he shall comfort the
hearts of the Saints always. The angels shall bear him up till
he shall finish his ministry. He shall be delivered, and come
forth with Israel. He shall bear testimony to the kings of the
earth, and hold communion with the Father, with the Son, and with
the general assembly and Church of the first-born. If cast into
prison, he shall be able to comfort the hearts of his comrades. His
tongue shall be loosed, and he shall have power to lead many to
Zion, and sit down with them; the Ancient of Days shall pronounce
this blessing, that he has been faithful; he shall have strength,
wisdom, and power; he shall go among the covenant people and speak
all their tongues where he shall go. All these blessings we confirm
upon him in the name of Jesus. Amen.
William E. M'Lellin's Blessing:--In the name of the Lord, wisdom
and intelligence shall be poured out upon him, to enable him to
perform the great work that is incumbent upon him: that he may be
spared until the Saints are gathered; that he may stand before
kings and rulers to bear testimony, and be upheld by holy angels;
and the nations of the earth shall acknowledge that God has sent
him; he shall have power to overcome his enemies; and his life
shall be spared in the midst of pestilence and destruction, and in
the midst of his enemies. He shall be a {191} prince and savior to
God's people. The tempter shall not overcome him, nor his enemies
prevail against him; the heavens shall be opened unto him, as unto
men in days of old. He shall be mighty in the hands of God, and
shall convince thousands that God has sent him; and his days may be
prolonged until the coming of the Son of Man. He shall be wafted
as on eagles' wings, from country to country, and from people to
people; and be able to do wonders in the midst of this generation.
Even so. Amen.
John F. Boynton's Blessing:--Thou hast prevailed and thou shalt
prevail, and thou shalt declare the Gospel unto many nations. Thou
shalt be made mighty before God; and although thou shalt be cast
out from the face of men, yet thou shalt have power to prevail.
Thou shalt lead the elect triumphantly to the places of refuge;
thou shalt be like the brethren who have been blessed before thee.
Thou shalt stand in that day of calamity when the wicked shall be
consumed, and present unto the Father, spotless, the fruits of thy
labor. Thou shalt overcome all the evils that are in the world;
thou shalt have wisdom to put to silence all the wisdom of the
wise; and thou shalt see the face of thy Redeemer in the flesh.
These blessings are pronounced and sealed upon thee. Even so. Amen.
William Smith's Blessing:--We pray that he may be purified in
heart; that he may have communion with God; that he may be equal
with his brethren in holding the keys of this ministry; that he may
be kept and be instrumental in leading Israel forth, that he may be
delivered from the hands of those who seek to destroy him; that he
may be enabled to bear testimony to the nations that Jesus lives;
that he may stand in the midst of pestilence and destruction.
He shall be mighty in the hands of God, in bringing about the
restoration of Israel. The nations shall rejoice at the greatness
of the gifts which God has bestowed upon him: that his tongue shall
be loosed; he shall have power to do great things in the name of
Jesus. He shall be preserved and remain on the earth, until Christ
shall come to take vengeance on the wicked. Adjourned.
_Kirtland, February 21st, 1835_: Pursuant to adjournment, a meeting
of the Church was held; and after prayer by President Oliver
Cowdery to the congregation, Elder Parley P. Pratt was called to
the stand, and ordained one of the Twelve, by President Joseph
Smith, Jun., David Whitmer, and Oliver Cowdery. O Lord, smile from
heaven upon this thy servant; forgive his sins, sanctify his heart,
and prepare him to receive the blessing. Increase his love for
Thee and for Thy cause; increase his intelligence; communicate to
him all that wisdom, that prudence, and that understanding, which
he needs as a minister of righteousness and to magnify {192} the
Apostleship whereunto he is called. May a double portion of that
Spirit which was communicated to the disciples of our Lord and
Savior to lead them unto all truth, rest down upon him, and go with
him where he goes, that nothing shall prevail against him, that he
may be delivered from prisons, from the power of his enemies, and
from the adversary of all righteousness. May he be able to mount up
on wings as an eagle, to run and be weary, to walk and not faint;
may he have great wisdom and intelligence, and be able to lead
thine elect through this thorny maze. Let sickness and death have
no power over him; let him be equal with his brethren in bringing
many sons and daughters to glory, and many nations to a knowledge
of the truth. Great blessings shall rest upon thee; thy faith
shall increase; thou shalt have great power to prevail. The veil
of the heavens shall be rolled up; thou shalt be permitted to gaze
within it, and receive thee instructions from on high. No arm that
is formed and lifted against thee shall prosper; no power shall
prevail; for thou shalt have power with God, and shall proclaim His
Gospel. Thou wilt be afflicted, but thou shalt be delivered, and
conquer all thy foes. Thine office shall never be taken from thee;
thou shalt be called great; angels shall carry thee from place to
place. Thy sins are forgiven, and thy name written in the Lamb's
Book of Life. Even so. Amen.
_Apostolic Charge given by Oliver Cowdery to Parley P. Pratt_.
I am aware, dear Brother, that the mind naturally claims something
new; but the same thing rehearsed frequently profits us. You
will have the same difficulties to encounter in fulfilling this
ministry, that the ancient Apostle had. You have enlisted in a
cause that requires your whole attention; you ought, therefore,
to count the cost; and to become a polished shaft, you must be
sensible, requires the labor of years; and your station requires a
perfect polish. It is required of you not merely to travel a few
miles in the country, but in distant countries: you must endure
much labor, much toil, and many privations, to become perfectly
polished. Your calling is not like that of the husbandman, to
cultivate a stinted portion of the planet on which we dwell, and
when heaven has given the former and the latter rain, and mellow
autumn ripened his fruit, gathers it in, and congratulates himself
for a season in the intermission of his toils, while he anticipates
his winter evenings of relaxation and fire-side enjoyments. But,
dear Brother, it is far otherwise with you. Your labor must be
incessant, and your toil great; you must go forth and labor till
the great work is done. It will require a series of years to
accomplish it; but you will have this pleasing consolation, that
your heavenly Father requires it; the field is His; the work is
His; and He will not {193} only cheer you, animate you, and buoy
you up in your pilgrimage, in your arduous toils; but when your
work is done, and your labor over, He will take you unto Himself.
But before this consummation of your felicity, bring your mind to
bear upon what will be imperiously required of you to accomplish,
viz., the great work that lies before you. Count well the cost. You
have read of the persecutions and trials of ancient days. Has not
bitter experience taught you that they are the same now? You will
be dragged before the authorities for the religion you profess;
and it were better not to set out, than to start and look back,
or shrink when dangers thicken around you, or appalling death
stares you in the face. I have spoken these things, dear brother,
because I have seen them in visions. There are strong dungeons and
gloomy prisons for you. These should not appall you. You must be
called a good or a bad man. The ancients passed through the same
experience. They had this testimony--that they had seen the Savior
after He rose from the dead. You must bear the same testimony; or
your mission, your labor, your toil, will be in vain. You must
bear the same testimony, that there is but one God, one Mediator;
he that hath seen Him, will know Him, and testify of Him. Beware
of pride; beware of evil; shun the very appearance of it; for the
time is coming when, if you do not give heed to these things, you
will have a fall. Among your many afflictions, you will have many
blessings also; but you must pass through many afflictions, in
order to receive the glory that is in reserve for you. You will
meet thousands, who, when they first see you, will know nothing
about salvation by Jesus Christ; you shall see a nation born in a
day. A great work lies before you, and the time is near when you
must bid farewell to your native land, cross the mighty deep, and
sound the tocsin of alarm to other nations, kindreds, tongues, and
people. Remember that all your hopes of deliverance from danger and
from death, will rest upon your faithfulness to God; in His cause,
you must necessarily serve Him with a perfect heart and a willing
mind. Avoid strife and vain glory; think not yourself better than
your brethren, but pray for them, as well as for yourself; and if
you are faithful, great will be your blessings; but if you are not,
your stewardship will be taken from you, and another appointed in
your stead.
Elder Pratt gave his hand to President Oliver Cowdrey, and said he
had received ordination, and should fulfill the ministry according
to the grace given him; to which the President replied, Go forth,
and angels shall bear thee up; and thou shalt come forth at the
last day, bringing many with thee.
Tomas B. Marsh and Orson Pratt were absent on a mission.
Elder Marsh returned to Kirtland on the 25th of April, and Elder
Orson Pratt on the 26th, and received their ordinations and
blessings, {194} which are recorded in this place, in connection
with the ordinations and blessings of their brethren. [9]
Thomas B. Marsh's Blessing by President Oliver Cowdery.--Dear
Brother--You are to be a minister of righteousness, and to this
ministry and apostleship you are now to be ordained; and may all
temporal and spiritual blessings attend you. Your sins are forgiven
you, and you are to go forth and preach the everlasting Gospel. You
shall travel from kingdom to kingdom and from nation to nation.
Angels shall bear thee up, and thou shalt be instrumental in
bringing thousands of the redeemed of the Lord to Zion. Sealed by
President David Whitmer. Even so. Amen
Orson Pratt's Blessing.--Dear Brother--You are chosen and set
apart, to be ordained to this apostleship and this ministry; you
shall go forth and preach the Gospel, and do a mighty work. You
shall be sustained; the Holy Spirit shall enlighten thy mind; thou
shalt travel from nation to nation; the Lord God shall preserve
thee, and return thee safe, with songs of everlasting joy upon thy
head. Confirmed by President David Whitmer.
_General Charge to the Twelve_.
The following general charge was given to the Twelve by President
Oliver Cowdery:--Dear Brethren--Previous to delivering the charge,
I shall read a part of a revelation. It is known to you, that
previous to the organization of this Church in 1830, the Lord
gave revelations, or the Church could not have been organized.
The people of this Church were weak in faith compared with the
ancients. Those who embarked in this cause were desirous to know
how the work was to be conducted. {195} They read many things in
the Book of Mormon concerning their duty, and the way the great
work ought to be done; but the mind of men are so constructed
that they will not believe, without a testimony of seeing or
hearing. The Lord gave us a revelation that, in process of time,
there should be twelve men chosen to preach His Gospel to Jew and
Gentile. Our minds have been on a constant stretch, to find who
these twelve were; when the time should come we could not tell;
but we sought the Lord by fasting and prayer to have our lives
prolonged to see this day, to see you, and to take a retrospect
of the difficulties through which we have passed; but having seen
the day, it becomes my duty to deliver to you a charge; and first,
a few remarks respecting your ministry. You have many revelations
put into your hands--revelation to make you acquainted with the
nature of your mission; you will have difficulties by reason of
your visiting all the nations of the world. You will need wisdom in
a tenfold proportion to what you have ever had; you will have to
combat all the prejudices of all nations.
He then read the revelation, [10] and said: Have you desired this
ministry with all our hearts? If you have desired it you are called
of God, not of man, to go into the world.
He then read again, from the revelation, what the Lord said unto
the Twelve. Brethren, you have had your duty presented in this
revelation. You have been ordained to this holy Priesthood, you
have received it from those who have the power and authority from
an angel; you are to preach the Gospel to every nation. Should
you in the least degree come short of your duty, great will be
your condemnation; for the greater the calling the greater the
transgression. I therefore warn you to cultivate great humility;
for I know the pride of the human heart. Beware, lest the
flatterers of the world lift you up; beware, lest your affections
be captivated by worldly objects. Let your ministry be first.
Remember, the souls of men are committed to your charge; and if you
mind your calling, you shall always prosper.
You have been indebted to other men, in the first instance, for
evidence; on that you have acted; but it is necessary that you
receive a testimony from heaven for yourselves; so that you can
bear testimony to the truth of the Book of Mormon, and that you
have seen the face of God. That is more than the testimony of an
angel. When the proper time arrives, you shall be able to bear this
testimony to the world. When you bear testimony that you have seen
God, this testimony God will never suffer to fall, but will bear
you out; although many will not give heed, yet others will. You
will therefore see the necessity of getting this testimony from
heaven.
Never cease striving until you have seen God face to face.
Strengthen your faith; cast off you doubts, your sins, and all your
unbelief; and {196} nothing can prevent you from coming to God.
Your ordination is not full and complete till God has laid His hand
upon you. We require as much to qualify us as did those who have
gone before us; God is the same. If the Savior in former days laid
His hands upon His disciples, why not in latter days?
With regard to superiority, I must make a few remarks. The ancient
apostles sought to be great; but lest the seeds of discord be sown
in this matter; understand particularly the voice of the Spirit on
this occasion. God does not love you better or more than others.
You are to contend for the faith once delivered to the saints.
Jacob, you know, wrestled till he had obtained. It was by fervent
prayer and diligent search that you have obtained the testimony you
are now able to bear. You are as one; you are equal in bearing the
keys of the Kingdom to all nations. You are called to preach the
Gospel of the Son of God to the nations of the earth; it is the
will of your heavenly Father, that you proclaim His Gospel to the
ends of the earth and the islands of the sea.
Be zealous to save souls. The soul of one man is as precious as
the soul of another. You are to bear this message to those who
consider themselves wise; and such may persecute you--they may
seek your life. The adversary has always sought the life of the
servants of God; you are therefore to be prepared at all times to
make a sacrifice of your lives, should God require them in the
advancement and building up of His cause. Murmur not at God. Be
always prayerful; be always watchful. You will bear with me while I
relieve the feelings of my heart. We shall not see another day like
this; the time has fully come--the voice of the Spirit has come--to
set these men apart.
You will see the time when you will desire to see such a day as
this, and you will not see it. Every heart wishes you peace and
prosperity, but the scene with you will inevitably change. Let no
man take your bishopric, and beware that you lose not your crowns.
It will require your whole souls, it will require courage like
Enoch's.
The time is near when you will be in the midst of congregations who
will gnash their teeth upon you. The Gospel must roll forth, and
it will until it fills the whole earth. Did I say congregations
would gnash their teeth at you? Yea, I say, nations will oppose
you--you will be considered the worst of men. Be not discouraged at
this. When God pours out His Spirit, the enemy will rage; but God,
remember, is on your right hand, and on your left. A man, though he
be considered the worst, has joy, who is conscious that he pleases
God.
The lives of those who proclaim the true Gospel will be in danger;
this has been the case ever since the days of righteous Abel.
The same opposition has been manifest whenever man came forward
to publish {197} the Gospel. The time is coming when you will be
considered the worst of men by many, and by some the best. The
time is coming when you will be perfectly familiar with the things
of God. This testimony will make those who do not believe your
testimony, seek your lives; but there are whole nations who will
receive your testimony. They will call you good men. Be not lifted
up when ye are called good men. Remember you are young men, and ye
shall be spared. I include the other three. Bear them in mind in
your prayers--carry their cases to the throne of grace; although
they are not present, yet you and they are equal. This appointment
is calculated to create for you an affection for each other,
stronger than death. You will travel to other nations; bear each
other in mind. If one or more be cast into prisons, let the others
pray for them, and deliver them by their prayers. Your lives shall
be in great jeopardy; but the promise of God is, that you shall be
delivered.
Remember, you are not to go to their nations till you receive your
endowments. Tarry at Kirtland until you are endowed with power from
on high. You need a fountain of wisdom, knowledge and intelligence
such as you never had. Relative to the endowment, I make a remark
or two, that there may be no mistake. The world cannot receive
the things of God. He can endow you without worldly pomp or
great parade. He can give you that wisdom, that intelligence,
and that power, which characterized the ancient saints, and now
characterizes the inhabitants of the upper world.
The greatness of your commission consists in this: you are to
hold the keys of this ministry; your are to go to the nations
afar off--nations that sit in darkness. The day is coming when
the work of God must be done. Israel shall be gathered: the seed
of Jacob shall be gathered from their long dispersion. There will
be a feast to Israel, the elect of God. It is a sorrowful tale,
but the Gospel must be preached, and God's ministers rejected:
but where can Israel be found and receive your testimony, and not
rejoice? Nowhere! The prophecies are full of great things that
are to take place in the last days. After the elect are gathered
out, destructions shall come on the inhabitants of the earth; all
nations shall feel the wrath of God, after they have been warned
by the Saints of the Most High. If you will not warn them, others
will, and you will lose your crowns.
You must prepare your minds to bid a long farewell to Kirtland,
even till the great day come. You will see what you never expected
to see; you will need the mind of Enoch or Elijah, and the faith
of the brother of Jared; you must be prepared to walk by faith,
however appalling the prospect to human view; you, and each of
you, should feel the force of the imperious mandate, Son, go labor
in my vineyard, and cheerfully receive what comes; but in the end
you will stand while {198} others will fall. You have read in the
revelation concerning ordination: Beware how you ordain, for all
nations are not like this nation; they will willingly receive the
ordinances at your hands to put you out of the way. There will be
times when nothing but the angels of God can deliver you out of
their hands.
We appeal to your intelligence, we appeal to your understanding,
that we have so far discharged our duty to you. We consider it one
of the greatest condescensions of our heavenly Father, in pointing
you out to us; you will be stewards over this ministry; you have a
work to do that no other men can do; you must proclaim the Gospel
in its simplicity and purity; and we commend you to God and the
word of His grace. You have our best wishes, you have our most
fervent prayers, that you may be able to bear this testimony, that
you have seen the face of God. Therefore call upon Him in faith
in mighty prayer till you prevail, for it is your duty and your
privilege to bear such testimony for yourselves. We now exhort
you to be faithful to fulfill your calling; there must be no lack
here; you must fulfill in all things; and permit us to repeat, all
nations have a claim on you; you are bound together as the Three
Witnesses were; notwithstanding you can part and meet, and meet and
part again, till your heads are silvered over with age.
He then took them separately by the hand, and said, "Do you with
full purpose of heart take part in this ministry, to proclaim the
Gospel with all diligence, with these your brethren, according to
the tenor and intent of the charge you have received?" Each of them
answered in the affirmative. [11]
_Important Items of Instructions to the Twelve_.
Kirtland, February 27.
This evening, nine of the Twelve, viz., Lyman Johnson, Brigham
Young, Heber C. Kimball, Orson Hyde, David W. Patten, Luke Johnson,
William E. M'Lellin, John F. Boynton, and William Smith, assembled
at the house of President Joseph Smith, Jun., who was present, with
Frederick G. Williams, Sidney Rigdon, Bishop Whitney, and three
elders. Parley P. Pratt had gone to New Portage, and Orson Pratt
and Thomas B. Marsh had not yet arrived to receive their ordination.
After prayer by President Joseph Smith, Jun., he said, if we heard
patiently, he could lay before the council an item which would be
of importance. He had for himself, learned a fact by experience,
which, on recollection, always gave him deep sorrow. It is a fact,
if I now had in my possession, every decision which had been
had upon {199} important items of doctrine and duties since the
commencement of this work, I would not part with them for any sum
of money; but we have neglected to take minutes of such things,
thinking, perhaps, that they would never benefit us afterwards;
which, if we had them now, would decide almost every point of
doctrine which might be agitated. But this has been neglected, and
now we cannot bear record to the Church and to the world, of the
great and glorious manifestations which have been made to us with
that degree of power and authority we otherwise could, if we now
had these things to publish abroad.
Since the Twelve are now chosen, I wish to tell them a course which
they may pursue, and be benefited thereafter, in a point of light
of which they are not now aware. If they will, every time they
assemble, appoint a person to preside over them during the meeting,
and one or more to keep a record of their proceedings, and on the
decision of every question or item, be it what it may, let such
decision be written, and such decision will forever remain upon
record, and appear an item of covenant or doctrine. An item thus
decided may appear, at the time, of little or no worth, but should
it be published, and one of you lay hands on it after, you will
find it of infinite worth, not only to your brethren, but it will
be a feast to your own souls.
Here is another important item. If you assemble from time to time,
and proceed to discuss important questions, and pass decisions upon
the same, and fail to note them down, by and by you will be driven
to straits from which you will not be able to extricate yourselves,
because you may be in a situation not to bring your faith to
bear with sufficient perfection or power to obtain the desired
information; or, perhaps, for neglecting to write these things when
God had revealed them, not esteeming them of sufficient worth, the
Spirit may withdraw and God may be angry; and there is, or was, a
vast knowledge, of infinite importance, which is now lost. What
was the cause of this? It came in consequence of slothfulness, or
a neglect to appoint a man to occupy a few moments in writing all
these decisions.
Here let me prophesy. The time will come, when, if you neglect
to do this thing, you will fall by the hands of unrighteous men.
Were you to be brought before the authorities, and be accused of
any crime or misdemeanor, and be as innocent as the angels of God,
unless you can prove yourselves to have been somewhere else, your
enemies will prevail against you; but if you can bring twelve men
to testify that you were in a certain place, at that time, you will
escape their hand. Now, if you will be careful to keep minutes of
these things, as I have said, it will be one of the most important
records ever seen; for all such decisions will ever after remain as
items of doctrine and covenants.
The council then expressed their approbation concerning the {200}
foregoing remarks of President Smith, and appointed Orson Hyde and
William E. M'Lellin clerks of the meeting.
President Smith proposed the following question: What importance is
there attached to the calling of these Twelve Apostles, different
from the other callings or officers of the Church?
After the question was discussed by Councilors Patten, Young,
Smith, and M'Lellin, President Joseph Smith, Jun., gave the
following decision:
They are the Twelve Apostles, who are called to the office of
the Traveling High Council, who are to preside over the churches
of the Saints, among the Gentiles, where there is a presidency
established; and they are to travel and preach among the Gentiles,
until the Lord shall command them to go to the Jews. They are
to hold the keys of this ministry, to unlock the door of the
Kingdom of heaven unto all nations, and to preach the Gospel to
every creature. This is the power, authority, and virtue of their
apostleship.
Oliver Cowdery, Clerk.
_Report of the Kirtland School_.
Kirtland, Ohio, February 27, 1835.
Having been requested by the trustees of the "Kirtland School"
to give a sketch of the number of students who have attended the
institution, and of their progress in the different sciences, I
cheerfully comply with the request, having been an instructor
therein from its commencement in December last.
The school has been conducted under the immediate care and
inspection of Joseph Smith, Jun., Frederick G. Williams, Sidney
Rigdon, and Oliver Cowdery, trustees. When the school first
commenced, we received into it both large and small, but in
about three weeks the classes became so large and the house so
crowded, that it was thought advisable to dismiss all the small
students, and continue those only who wished to study penmanship,
arithmetic, English grammar, and geography. Before we dismissed
the small pupils, there were in all about one hundred and thirty
who attended; since that time there have been upon an average
about one hundred; the most of whom have received lectures upon
English grammar; and for the last four weeks about seventy have
been studying geography one-half the day, and grammar and writing
the other part. Burdick's Arithmetic, Kirkham's Grammar, and
Olney's Geography have been used, and Noah Webster's Dictionary
as standard. Since the year 1827, I have taught school in five
different states, and visited many schools in which I was not
engaged as teacher; in none, I can say, with certainty, I have seen
students make more rapid progress than in this.
William E. M'Lellin.
Footnotes
1. Doctrine and Covenants, sec. 18.
2. Elder Joseph Young gives the following interesting account of the
above meeting mentioned by the Prophet: "On the 8th day of February,
in the year of our Lord 1835, the Prophet Joseph Smith called Elders
Brigham and Joseph Young to the chamber of his residence, in Kirtland,
Ohio, it being on the Sabbath day. After they were seated and he had
made some preliminaries, he proceeded to relate a vision to these
brethren, of the state and condition of those men who died in Zion's
Camp, in Missouri. He said, 'Brethren, I have seen those men who died
of the cholera in our camp; and the Lord knows, if I get a mansion
as bright as theirs, I ask no more.' At this relation he wept, and
for some time could not speak. When he had relieved himself of his
feelings, in describing the vision, he resumed the conversation,
and addressed himself to Brother Brigham Young. He said to him, 'I
wish you to notify all the brethren living in the branches, within a
reasonable distance from this place, to meet at a general conference
on Saturday next. I shall then and there appoint twelve Special
Witnesses, to open the door of the Gospel to foreign nations, and
you,' said he (speaking to Brother Brigham), 'will be one of them.'
He then proceeded to enlarge upon the duties of their calling. The
interest that was taken on the occasion of this announcement, produced
in the minds of the two Elders present a great sensation and many
reflections; having previously notified Brother Brigham Young that he
would be one of the Witnesses, but said nothing to Joseph, until he
had exhausted much of his feelings in regard to the Twelve, which took
up some little time. He then turned to Elder Joseph Young with quite
an earnestness, as though the vision of his mind was extended still
further, and addressing him, said, 'Brother Joseph, the Lord has made
you President of the Seventies.' They had heard of Moses and seventy
Elders of Israel, and of Jesus appointing 'other Seventies,' but had
never heard of Twelve Apostles and of Seventies being called in this
Church before. It was strange saying, 'The Lord has made you President
of the Seventies,' as though it had already taken place, and it caused
these brethren to marvel. The Prophet did not say that any others would
be called to be the bearers of this message abroad, but the inference
might be clearly drawn, that this was his meaning, from the language he
used at the time. Agreeable to his request to Elder Brigham Young, the
branches were all notified, and a meeting of the brethren in general
conference was held in Kirtland, in the new school house under the
printing office, on the following Saturday, February 14th, when the
Twelve were appointed and ordained, and the conference adjourned for
two weeks."--"History of the organization of the Seventies," by Joseph
Young, Sen. (1878) pp. 1, 2.
3. This vision, in which the Prophet evidently saw the order of the
Church organization, is several times alluded to by him. By reference
to the note on page 181 it will be observed that President Smith
there refers to the vision in such a manner as to lead one to believe
that he saw that Brigham Young would be one of the Twelve, and Joseph
Young President of the Seventies. He also refers to this vision in
the revelation which appears in chapter 14; (Doctrine and Covenants,
sec. 107, 93). Describing the order of the Seventies, he says: "And it
is according to the _vision_, showing the order of the Seventy, that
there shall be seven Presidents to preside over them, chosen out of the
number of the Seventy." It was doubtless in this vision also that the
Prophet saw the manner in which the Twelve should be chosen.
4. Elder Joseph Young in his "History of the Organization of the
Seventies," (page 14) says that the following sentiment was delivered
by the prophet Joseph Smith in an address to the Elders assembled in
Kirtland soon after the Seventies were organized: "Brethren, some of
you are angry with me, because you did not fight in Missouri; but let
me tell you, God did not want you to fight. He could not organize His
kingdom with twelve men to open the Gospel door to the nations of the
earth, and with seventy men under their direction to follow in their
tracks, unless He took them from a body of men who had offered their
lives, and who had made as great a sacrifice as did Abraham. Now the
Lord has got His Twelve and His Seventy, and there will be other
quorums of Seventies called, who will make the sacrifice, and those who
have not made their sacrifices and their offerings now, will make them
hereafter."
5. A full list of those who sent up to Zion, including women and
children, is here published in place of the partial list heretofore
published in the History of Joseph Smith in the _Millennial Star_,
volume 15, page 205.
6. The hymn was peculiarly suited to the occasion. Some of the stanzas
follow: "Hark! listen to the trumpeters! They sound for volunteers;
On Zion's bright and flowery mount Behold the officers. 'Their horses
white, their armor bright, With courage bold they stand, Enlisting
soldiers for their king, To march to Zion's land. We want no cowards in
our bands, Who will our colors fly: We call for valiant-hearted men,
Who're not afraid to die.' To see our armies on parade, How martial
they appear! All armed and dressed in uniform, They look like men of
war." They follow their great General. The great Eternal Lamb--His
garments stained in his own blood--King Jesus is His name.
7. It was made known to the Prophet and Oliver Cowdery as early
as June, 1829, that there would be Twelve Apostles chosen in this
dispensation. In that revelation (Doctrine and Covenants, sec. 18:37)
the Lord, addressing Oliver Cowdery and David Whitmer, said: "And now,
behold, I give unto you Oliver Cowdery, and also unto David Whitmer,
that you shall search out the Twelve, who shall have the desires of
which I have spoken." That is, desires to take upon them the name of
Jesus Christ with full purpose of heart. It will be observed that
in this revelation only two of the Three Witnesses are named, yet
Martin Harris was associated with his fellow Witnesses in choosing and
ordaining the Twelve Apostles. I think it was designed from the first
that the Three Witnesses should choose the Twelve Special Witnesses of
the name and mission of the Lord Jesus Christ--the Twelve Apostles;
but at the time the revelation of June, 1829, was given, making known
that Twelve Apostles would be called, and designating Oliver Cowdery
and David Whitmer as the ones to choose them, Martin Harris was out
of favor with the Lord, and I suggest that it was for that reason
doubtless that his name was omitted at that time. The evidence that
Martin Harris was wavering about that time in his adherence to the
Prophet and the work of God is found in Doctrine and Covenants, sec.
19, given in the month of June, 1829; in which revelation Martin Harris
is sharply reproved for such wavering; for his covetousness; for
hesitating to dispose of his land to meet the obligations entered into
with the printer. He is commanded to repent of all these things, which,
happily he did; but evidently not before the revelation concerning the
choosing of the Twelve (Doctrine and Covenants, sec. 17) was given,
for which reason doubtless his name is not there associated with
those of his fellow Witnesses when they were designated to choose the
Twelve Apostles. As already stated, however, in the vision in which
the Prophet Joseph saw more perfectly the organization of the Church,
and the manner in which the Twelve were to be chosen, he undoubtedly
learned that it was in harmony with the order of things that the
Three Witnesses should choose the Twelve Special Witnesses, and hence
appointed Martin Harris to assist Oliver Cowdery and David Whitmer in
choosing the Apostles."
A word, by the way, in relation to the appropriateness of the Three
Witnesses choosing the Twelve. In the revelation defining the
special calling of the Twelve Apostles it is written: "The Twelve
traveling counselors are called to be the Twelve Apostles, or special
witnesses of the name of Christ in all the world; thus differing
from other officers in the Church in the duties of their calling.
(Doctrine and Covenants, sec. 107:23). From this it appears that
the _special_ calling of the Twelve is to be Witnesses for the Lord
Jesus Christ in all the world; hence it was preeminently proper that
these Twelve Witnesses should be chosen by the Three very special
Witnesses--witnesses of the Book of Mormon in particular, and of God's
marvelous work in general.
8. Much interest has been manifested in the Church concerning who was
mouth in ordaining respectively the brethren of the first Twelve.
Most likely the Three Witnesses who ordained the Apostles were mouth
in the order in which they have always stood as Witnesses, viz.,
Oliver Cowdery first, David Whitmer second, and Martin Harris third.
If they officiated in this order then Oliver Cowdery ordained Lyman
E. Johnson; David Whitmer, Brigham Young; and Martin Harris, Heber C.
Kimball. It has been suggested by some that the Prophet Joseph may
have joined the Three Witnesses in ordaining the Twelve, and in that
event would be mouth first, and therefore ordained Lyman E. Johnson,
leaving Oliver Cowdery to ordain Brigham Young, David Whitmer, Heber
C. Kimball. This, however, is not likely since but three of those who
had been chosen were called up at the above meeting to be ordained,
one for each Witness. Besides, the express language of the minutes of
the proceedings is, "The Three Witnesses laid their hands upon each
one's head and prayed separately;" that is each ordained his man. The
statement of Heber C. Kimball in the published extracts of his journal,
also confirms this view of the matter. After giving the names of the
Twelve men chosen he says: "After having expressed our feeling on this
occasion, we were severally called into the stand, and there received
our ordinations, _under the hand of Oliver Cowdery, David Whitmer, and
Martin Harris. These brethren ordained us to the Apostleship,_ and
predicted many things which should come to pass, that we should have
power to heal the sick, cast out devils, raise the dead, give sight
to the blind, have power to remove mountains, and all things should
be subject to us through the name of Jesus Christ, and angels should
minister unto us, and many more things, too numerous to mention."
He also adds the following interesting item with reference to the
ordinations of that day: "After we [referring to the first three called
up to receive ordination] had been thus ordained by these brethren, the
First Presidency laid their hands on us and confirmed these blessings
and ordinations, and likewise predicted many things which should come
to pass." (_Times and Seasons_, vol. 6, p. 868). While these statements
make it very clear that the Prophet Joseph did not join with the Three
Witnesses in ordaining the Apostles--except in the way of confirming
the ordination they received from the Witnesses, as described by Elder
Kimball--the minutes of the meeting held February 21st, at which Parley
P. Pratt was ordained, state that he was "ordained one of the Twelve
by President Joseph Smith, Jun., David Whitmer, and Oliver Cowdery."
Martin Harris must have been absent, and the Prophet evidently
joined Oliver Cowdery and David Whitmer on that occasion because of
the absence of Harris; but whether or not the Prophet was mouth on
that occasion does not appear in the minutes or in Elder Pratt's
autobiography.
9. According to Heber C. Kimball's Journal, Orson Pratt's ordination
took place on the 5th of April, 1835, under the following
circumstances: "Sunday morning, April 5, 1835.--The Twelve had not
all as yet been together, for the last three mentioned [ Orson Pratt,
Thomas B. Marsh and Parley P. Pratt ] were not present at the time of
choosing, and as the time drew near that we should travel to the east,
we appointed this day to bear our testimony unto our brethren and
friends. We were all assembled together, with the exception of Brother
Orson Pratt, who had not yet been with us. At this time, while we
were praying, and wishing for his arrival, while opening the meeting,
he entered the house. We rejoiced at his presence, and thanked the
Lord for it. He was then ordained and we proceeded to speak according
to our ages, the eldest speaking first. This day Brother Thomas B.
Marsh, Brigham Young, David W. Patten, and myself spake." (_Times and
Seasons_, vol. 6, p. 869.) The incident is given as Elder Kimball
relates it because of its interest, but he is in error as to the date
of the occurrence, since Elder Pratt himself, as well as the Prophet,
gives the date of the former's ordination 26th of April, 1835. Elder
Pratt also makes this entry in his journal: "April 24--Took the stage,
and arrived in Kirtland on the 26th, about ten o'clock in the forenoon;
walked into the meeting and learned that they had been prophesying that
I would arrive there, so as to attend that meeting, although not one of
them knew where I was. I was much rejoiced at meeting with the Saints."
10. Doctrine and Covenants, sec. 18.
11. Elder Parley P. Pratt, in his autobiography (page 127) refers to
this question put to each of the Twelve Apostles by Elder Cowdery as
the "Oath and Covenant of the Apostleship."
{201}
Chapter XIII--2.
The Organization of the Seventies---Blessing of the Faithful Elders and
Saints.
[Sidenote: The Calling of Seventies.]
On the 28th of February, the Church in council assembled, commenced
selecting certain individuals to be Seventies, [1] from the number of
those who went up to Zion with me in the camp; and the following are
the names of those who were ordained {202} and blessed at that time, to
begin the organization of the first quorum of Seventies, according to
the visions [2] and revelations which I have received. The Seventies
are to constitute traveling quorums, to go into all the earth,
whithersoever the Twelve Apostles shall call them. [3]
{203} _Names of the Presidents and Members of the First Quorum of
Seventies, Ordained Under the Hand of the Prophet Joseph Smith,
with his two Counselors, Sidney Rigdon and Oliver Cowdery_. [4]
Presidents.
Hazen Aldrich, Leonard Rich, Joseph Young, Zebedee Coltrin, Levi W.
Hancock, Lyman Sherman, Sylvester Smith.
Members.
Elias Hutchings, Harpin Riggs, Cyrus Smalling, Edson Barney. Levi
Gifford, Joseph B. Noble, Stephen Winchester, Henry Benner, Roger
Orton, David Evans, Peter Buchannan, Nathan B. Baldwin, John D.
Parker, Burr Riggs, David Elliot, Lewis Robbins, Samuel Brown,
Alexander Whitesides, Salmon Warner, George W. Brooks, Jacob
Chapman, Michael Griffith, Charles Kelly, Royal Barney, Edmund
Fisher, Libbeus T. Coons, Warren Parrish, Willard Snow, Joseph
Hancock, Jesse D. Harmon, Alden Burdick, Heman T. Hyde, Hiram
Winters, Lorenzo D. Barnes, {204} Hiram Blackman, Hiram Stratton,
William D. Pratt, Moses Martin, Zera S. Cole, Lyman Smith, Jesse
Huntsman, Harvey Stanley, Solomon Angel, Almon W. Babbitt, Henry
Herriman, William F. Cahoon, Israel Barlow, Darwin Richardson,
Wilkins Jenkins Salisbury, Milo Andrus, Nelson Higgins, True
Glidden, Harry Brown, Henry Shibley, Jezeniah B. Smith, Harrison
Burgess, Lorenzo Booth, Jedediah M. Grant, Alexander Badlam, Daniel
Stephens, Zerubbabel Snow, Amasa M. Lyman, George A. Smith.
[Sidenote: The Prophet's Remarks on the Sacrament.]
The council adjourned to the day following, March 1st, when, after
attending the funeral of Seth Johnson, several who had recently been
baptized, were confirmed, and the sacrament was administered to the
Church. Previous to the administration, I spoke of the propriety of
this institution in the Church, and urged the importance of doing it
with acceptance before the Lord, and asked, How long do you suppose a
man may partake of this ordinance unworthily, and the Lord not withdraw
His Spirit from him? How long will he thus trifle with sacred things,
and the Lord not give him over to the buffetings of Satan until the day
of redemption! The Church should know if they are unworthy from time to
time to partake, lest the servants of God be forbidden to administer
it. Therefore our hearts ought to be humble, and we to repent of our
sins, and put away evil from among us.
[Sidenote: More Ordinations.]
After sacrament the council continued the ordination and blessing
of those previously called; also John Murdock and S. W. Denton were
ordained and blessed; Benjamin Winchester, Hyrum Smith, and Frederick
G. Williams were blessed; and Joseph Young and Sylvester Smith were
ordained presidents of Seventies.
{205} _The Blessing of those who assisted in Building the House of
the Lord at Kirtland_.
_March 7_.--This day a meeting of the Church of Latter-day Saints
was called for the purpose of blessing, in the name of the Lord,
those who have heretofore assisted in building, by their labor and
other means, the House of the Lord in this place.
The morning was occupied by President Joseph Smith, Jun., in
teaching the Church the propriety and necessity of purifying
itself. In the afternoon, the names of those who had assisted to
build the house were taken, and further instructions received
from President Smith. He said that those who had distinguished
themselves thus far by consecrating to the upbuilding of the House
of the Lord, as well as laboring thereon, were to be remembered;
that those who build it should own it, and have the control of it.
After further remarks, those who performed the labor on the
building voted unanimously that they would continue to labor
thereon, till the house should be completed.
President Sidney Rigdon was appointed to lay on hands and bestow
blessings in the name of the Lord.
The Presidents were blessed; and Reynolds Cahoon, Hyrum Smith, and
Jared Carter, the building committee, though the last two were not
present, yet their rights in the house were preserved.
The following are the names of those who were blessed in
consequence of their labor on the house of the Lord in Kirtland,
and those who consecrated to its upbuilding:
Sidney Rigdon, Maleum C. Davis, Joseph Smith, Jun., Jaman Aldrich,
F. G. Williams, John Young, Sen., Joseph Smith, Sen., Ezra Strong,
Oliver Cowdery, Joel McWithy, Newel K. Whitney, Matthew Foy,
Reynolds Cahoon, James Randall, Hyrum Smith, John P. Greene,
Jared Carter, Aaron E. Lyon, Jacob Bump, Thomas Burdick, Artemus
Millet, Truman Wait, Alpheus Cutler, Edmund Bosley, Asa Lyman,
William Bosley, Josiah Butterfield, William Perry, Noah Packard,
Don Carlos Smith, James Putnam, Shadrach Roundy, Isaac Hill, Joel
Johnson, {206} Edmund Durfee, Sen., Oliver Higley, Edmund Durfee,
Jun., Evan M. Greene, Gideon Ormsby, Levi Osgood, Albert Miner,
Alpheus Harmon, Ira Ames, Joseph C. Kingsbury, Salmon Gee, Ira
Bond, Peter Shirts, Z. H. Brewster, Isaac Hubbard, Samuel Thomson,
Horace Burgess, John Ormsby, Dexter Stillman, Luman Carter, Amos
P. Herrick, John Smith, Mayhew Hillman, Samuel H. Smith, William
Carter, Thomas Fisher, William Burgess, Starry Fisk, Giles Cook,
Amos R. Orton, Almon Sherman, Gad Yale, Warren Smith, John Johnson,
Moses Bailey, John Tanner, Sebe Ives, Henry G. Sherwood, Andrew
H. Aldrich, Sidney Tanner, Ebenezar Jennings, Joseph Tippits,
Oliver Granger, Robert Quigley, Orson Johnson, Erastus Babbitt,
James Lake, Samuel Canfield, William Redfield, Phineas H. Young,
Cyrus Lake, Samuel Rolfe, Harvey Smith, Calvin W. Stoddard, Isaac
Cleveland, Josiah Fuller, William Barker, Erastus Rudd, Samuel
S. Brannan, Isaac G. Bishop, John Wheeler, Roswell Murray, Henry
Baker, Benjamin Wells, William Fisk, Nehemiah Harman, Henry Wilcox,
Oliver Wetherby, George Gee, Thomas Hancock, Lorenzo D. Young,
Josuah Grant, David Clough, William Draper, James Durfee, Ransom
Van Leuven, Joseph Coe, Tunis Rappellee, Thomas Gates, John Reed,
Loren Babbitt, Samuel Wilcox, Blake Baldwin, Benjamin Johnson,
Joseph B. Bosworth.
{207} The blessings and ordinations of particular individuals of
the foregoing were as follows:--Reynolds Cahoon, Jacob Bump, and
Artemus Millet, were blessed with the blessings of heaven and a
right in the house of the Lord in Kirtland, agreeable to the labor
they had performed thereon, and the means they had contributed.
Alpheus Cutler, Asa Lyman, Josiah Butterfield, Noah Packard, Jonas
Putnam, and Isaac Hill received the same blessing. The blessing
referred to was according to each man's labor or donation, and
in addition, Elder Packard was promised wisdom and ability to
proclaim the Gospel. Edmund Durfee, Sen., Edmund Durfee, Jun., and
Gideon Ormsby received the same blessing, and Edmund Durfee, Jun.,
was ordained an Elder. Albert Miner, Ira Ames, Salmon Gee, Peter
Shirts, Isaac Hubbard, and Horace Burgess were blessed, and Peter
Shirts and Horace Burgess were ordained Elders. Dexter Stillman,
Amos F. Herrick, and Matthew Hillman were blessed. William Burgess,
Jaman Aldrich, and John Young, Sen., were blessed. Giles Cook,
Jun., and M. C. Davis were blessed and ordained Elders. Wm. Carter,
who was blind, was promised a restoration of sight, if faithful.
Ezra Strong, Joel McWithy, Matthew Foy, James Randall, and Aaron
C. Lyon were blessed. John P. Greene was ordained a missionary to
the Lamanites, after others have unlocked the door, with a promise
of gathering many to Zion, and of returning with great joy at the
end of his mission, to enjoy the blessings of his family. Thomas
Burdick, Truman Wait and Edmund Bosley were blessed, and Elder
Bosley was told that God had a work for him, viz.: to go and preach
the Gospel to the sectarian priests of this age, to call after them
and hunt them up, wherever he could hear of them, and preach the
Gospel to them whether they will hear or forbear. William Bosley
and William Berry were blessed and ordained Elders. Don Carlos
Smith was blessed with a promise of wisdom to proclaim the Gospel,
and also to write in wisdom. Shadrach Roundy, Joel Johnson, and
Oliver Higbee were blessed.
Adjourned till tomorrow.
_March 8th_.--Met pursuant to adjournment. Evan M. Greene, Levi
Osgood, Alpheus Harmon, Joseph C. Kingsbury, Ira Bond, Z. H.
Brewster, Samuel Tompkins, John Ormsby, Luman Carter, John Smith,
Samuel H. Smith, Thomas Fisher, Starry Fisk, Amos R. Orton and
Almon Sherman were blessed. Amos R. Orton was ordained an Elder and
a missionary to the Lamanites. Andrew H. Aldrich, Thomas Bailey,
Sebe Ives, Ebenezer Jennings, Oliver Granger, Orson Johnson,
Warren Smith, James Lake, and William Redfield were blessed, and
William Redfield was ordained an Elder. Cyrus Lake, {208} Harvey
Smith, Isaac Cleveland, William Baker, Samuel S. Brannan, John
Wheeler, Henry Baker, William Fisk, Henry Wilcox, George W. Gee,
David Clough, and Lorenzo D. Young were blessed, and Elder Young
was set apart as a missionary to the Lamanites. Jas. Durfee,
Jos. Coe, Thos. Gates, Loren Babbitt, Blake Baldwin, and Jos. B.
Baldwin were blessed. John Johnson, John Tanner and Gad Yale were
blessed; and Gad Yale, being one who went to the relief of the
brethren in Missouri, was blessed accordingly. Henry G. Sherwood,
Sidney Tanner, Joseph H. Tippits, Robert Quigley, and Erastus
Babbitt were blessed, and Samuel Canfield was blessed and ordained
an Elder. Phineas H. Young, Samuel Rolfe, and Calvin H. Stoddard
were blessed, and Elder Young was ordained a missionary to the
Lamanites. Erastus Rudd, Josiah Fuller, Isaac H. Bishop, Roswell
Murray, Benjamin Wells, Nehemiah Harman, Thomas Hancock, Oliver
Wetherby, Joshua Grant, Jun., William Draper, Jun., Ransom Van
Leuven, Tunis Rappellee, John Rudd, and Samuel Wilcox were blessed.
Moses Martin, who went to Missouri, was set apart to be one of the
Seventies, and blessed and warned as follows: "If thou art not
purified, thou wilt not be able to execute thy commission. Thou
wilt fall into the snares and into the hands of enemies who will
take thy life; thou must begin to make a complete reformation in
thyself."
Oliver Cowdery,
Clerk.
The following belong to the Seventies, but the date of their
ordinations is not definitely known: Milo Andrus, Joseph
Winchester, Zerubbabel Snow, Heman T. Hyde, Henry Brown. Nelson
Higgins, (Hezekiah Fisk was blessed, but was not one of the
Seventies,) Henry Beaman, Jesse Huntsman, Royal Barney, Zebedee
Coltrin, Henry Herriman, and Lorenzo D. Barnes. James L. Thompson
was blessed, but not ordained.
Footnotes
1. The organization of quorums of Seventy in the Church was regarded
as a very strange thing in modern times, but that such an organization
had existed in the Church of God, both in the days of Moses and also
in the days of Messiah, is evident from the scriptures. The Lord said
to Moses: "Come up unto the Lord, thou, and Aaron, Nadab, and Abihu,
and seventy of the elders of Israel; and worship ye afar off. * * *
Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the
elders of Israel. * * * And upon the nobles of the children of Israel
He laid not His hand: also they saw God, and did eat and drink" (Exodus
24:1, 9, 11). And again, "And the Lord said unto Moses, Gather unto
me seventy men of the elders of Israel, whom thou knowest to be the
elders of the people, and officers over them; and bring them unto the
tabernacle of the congregation, that they may stand there with thee.
And I will come down and talk with thee there: and I will take of the
spirit which is upon thee, and will put it upon them; and they shall
bear the burden of the people with thee, that thou bear it not thyself
alone. * * * And Moses went out, and told the people the words of the
Lord, and gathered the seventy men of the elders of the people, and set
them round about the tabernacle. And the Lord came down in a cloud,
and spake unto him, and took of the Spirit that was upon him, and gave
it unto the seventy elders: and it came to pass, that, when the Spirit
rested upon them, they prophesied, and did not cease" (Numbers 11:16,
17, 24, 25).
It is not clear from the Old Testament just what the functions of the
Seventy were in the Hebrew Priesthood, but they certainly were endowed
with prophetic powers, and it is quite probable that the Sanhedrin
(consisting of seventy-one members, inclusive of the president,) of
later Jewish times had some relation to this earlier council of seventy.
The organization of the Seventy by the Savior is alluded to in the
tenth chapter of Luke as follows: "After these things the Lord
appointed other seventy also, [from this it appears that quorums of
seventy had been appointed previous to this] and sent them two and two
before His face into every city and place, whither He Himself would
come. Therefore said He unto them, The harvest truly is great, but
the laborers are few: pray ye therefore the Lord of the harvest, that
He would sent forth laborers into His harvest. Go your way: behold, I
send you forth as lambs among wolves. Carry neither purse nor scrip,
nor shoes: and salute no man by the way. And into whatsoever house ye
enter, first say, Peace be to this house. And if the Son of peace be
there, your peace shall rest upon it: if not, it shall turn to you
again. And in the same house remain, eating and drinking such things
as they give: for the laborer is worthy of his hire. Go not from house
to house." That is, while these men were sent forth without purse and
scrip it was evidently not the intention of the Lord that they should
beg from door to door. Continuing His instructions, the Master said:
"And into whatsoever city ye enter, and they receive you, eat such
things as are set before you: and heal the sick that are therein, and
say unto them, The kingdom of God is come nigh unto you. But into
whatsoever city ye enter, and they receive you not, go your ways out
into the streets of the same, and say, Even the very dust of your city,
which cleaveth on us, we do wipe off against you, notwithstanding be
ye sure of this, that the kingdom of God is come nigh unto you But I
say unto you, that it shall be more tolerable in that day for Sodom,
than for that city. * * He that heareth you heareth me; and he that
despiseth you despiseth me and he that despiseth me despiseth Him that
sent me." The Seventy, it appears went forth under these instructions
and were successful, for Luke continues: "And the seventy returned
again with joy, saying, Lord, even the devils are subject unto us
through Thy name." After this very plain allusion to this order
of the Priesthood called the Seventy, these instructions, and the
definitions given of their duties and callings, there can be no doubt
as to their constituting an important factor in the Christian Church
Organization. The absence of such quorums of Priesthood in modern
Church establishments is but one among many other evidences that the
Church of Christ had ceased from among men.
2. See page 182 (note).
3. The quorums of Seventy, in other words--in connection with the
Twelve Apostles, under whose direction they labor--constitute the
foreign ministry or the Church; and when the kind of labor they are
expected to perform is taken into account, it will be found that
their organization is admirably adopted for their work--the means
are adequate to the end proposed. In all other quorums of the high
Priesthood, excepting the Twelve, the presidency consists of a
president and two counselors, but the presidency of the quorum of
Seventy consists of seven presidents, equal in authority. For the sake
of order, however, precedence is recognized in seniority of ordination;
that is, the senior president by ordination--not of age--presides in
the council, and over the quorum; and in the event of his absence, then
the next senior president by ordination has the right of initiative and
presides, and so on down the line of presidents. The order established
in the Church for the work of the foreign ministry is for Elders to
travel two and two. This doubtless for the reason that the Lord would
establish His word by the mouths of two witnesses at least, to say
nothing of the pleasure that would be derived from the companionship
subsisting between two Elders while traveling among strangers, and
even among enemies. A quorum of Seventy, if sent out into the world
as a body, is capable of realizing all the advantages conceivable
from organization. It can be broken up into just seven groups of
ten members; with each group would be a president; these groups can
be sub-divided into five pairs, who could scatter out into various
neighborhoods, occasionally meet in conference with the group of ten
to which the respective pairs belonged, and at greater intervals, the
several groups could be called together for quorum conference. Thus a
quorum of Seventy can be a veritable flying column, making proclamation
of the Gospel, the like of which is to be found nowhere outside the
Church of Christ.
4. Instead of giving the forty names that here follow the statement
of the Prophet in his history, I give the entire list of names that
constituted the first quorum of Seventy, as written by the late
President Joseph Young, in his "History of the Organization of the
Seventies." All the brethren given in this list were not ordained on
this 28th day of February, 1835, but all who were ordained on that
date, of course, are included in this list. Of this organization of the
quorum of Seventy, the statement of Elder Joseph Young, who became the
senior president of the first council, has already been given at page
181.
{209}