The Ordinance of Washing of Feet--Visions in the Kirtland Temple--The
Prophet on Abolition.
_Monday, March 28_.--Attended school. Very warm, like spring.
_Tuesday, 29_.--Attended school, which was the last day of our course
of lectures in Hebrew, by Professor Seixas.
[Sidenote: Seeking the Word and Will of the Lord.]
At eleven o'clock, a. m., Presidents Joseph Smith, Jun., Frederick G.
Williams, Sidney Rigdon, Hyrum Smith, and Oliver Cowdery, met in the
most holy place in the Lord's House, and sought for a revelation from
Him concerning the authorities of the Church going to Zion, and other
important matters. After uniting in prayer, the voice of the Spirit
was that we should come into this place three times, and also call the
other presidents, the two Bishops and their counselors, each to stand
in his place, and fast through the day and also the night, and that
during this, if we would humble ourselves, we should receive further
communications from Him. After this word was received we immediately
sent for the other brethren, who came.
The Presidency proceeded to ordain George Boosinger to the High
Priesthood, and anoint him. This was in consequence of his having
administered unto us in temporal things in our distress, and also
because he left the place just previous to the dedication of the
Lord's House, to bring us the temporal means, previously named. Soon
after this, {430} the word of the Lord came, through President Joseph
Smith, Jun., that those who had entered the holy place, must not leave
the house until morning, but send for such things as were necessary,
and, also, during our stay, we must cleanse our feet and partake of
the Sacrament that we might be made holy before Him, and thereby be
qualified to officiate in our calling, upon the morrow, in washing the
feet of the Elders.
[Sidenote: The Washing of Feet.]
Accordingly we proceeded to cleanse our faces and our feet, and then
proceeded to wash one another's feet. President Sidney Rigdon first
washed President Joseph Smith, Junior's feet, and then, in turn, was
washed by him; after which President Rigdon washed President Joseph
Smith, Sen., and Hyrum Smith. President Joseph Smith, Jun., washed
President Frederick G. Williams, and then President Hyrum Smith washed
President David Whitmer's and President Oliver Cowdery's feet. Then
President David Whitmer washed President William W. Phelps' feet, and
in turn President Phelps washed President John Whitmer's feet. The
Bishops and their Counselors were then washed, after which we partook
of the bread and wine. The Holy Spirit rested down upon us, and we
continued in the Lord's House all night, prophesying and giving glory
to God.
[Sidenote: Continuance of the Ordinance of Feet Washing.]
_Wednesday, 30_.--At eight o'clock, according to appointment, the
Presidency, the Twelve, the Seventies, the High Council, the Bishops
and their entire quorums, the Elders and all the official members in
this stake of Zion, amounting to about three hundred, met in the Temple
of the Lord to attend to the ordinance of washing of feet. I ascended
the pulpit, and remarked to the congregation that we had passed through
many trials and afflictions since the organization of the Church, and
that this is a year of jubilee to us, and a time of rejoicing, and
that it was expedient for us to prepare bread and wine sufficient to
make our hearts glad, as we should not, probably, leave {431} this
house until morning; to this end we should call on the brethren to
make a contribution. The stewards passed round and took up a liberal
contribution, and messengers were despatched for bread and wine.
Tubs, water, and towels were prepared, and I called the house to
order, and the Presidency proceeded to wash the feet of the Twelve,
pronouncing many prophecies and blessings upon them in the name of
the Lord Jesus; and then the Twelve proceeded to wash the feet of the
Presidents of the several quorums. The brethren began to prophesy upon
each other's heads, and upon the enemies of Christ, who inhabited
Jackson county, Missouri; and continued prophesying, and blessing, and
sealing them with hosanna and amen, until nearly seven o'clock in the
evening.
[Sidenote: The Prophet's Instruction to the Elders Who Engage in the
Ministry.]
The bread and the wine were then brought in, and I observed that we had
fasted all the day, and lest we faint, as the Savior did so shall we do
on this occasion; we shall bless the bread, and give it to the Twelve,
and they to the multitude. While waiting, I made the following remarks:
that the time that we were required to tarry in Kirtland to be endowed,
would be fulfilled in a few days, and then the Elders would go forth,
and each must stand for himself, as it was not necessary for them to be
sent out, two by two, as in former times, but to go in all meekness,
in sobriety, and preach Jesus Christ and Him crucified; not to contend
with others on account of their faith, or systems of religion, but
pursue a steady course. This I delivered by way of commandment; and
all who observe it not, will pull down persecution upon their heads,
while those who do, shall always be filled with the Holy Ghost; this
I pronounced as a prophecy, and sealed with hosanna and amen. Also
that the Seventies are not called to serve tables, or preside over
churches, to settle difficulties, but are to preach the Gospel and
build them up, and set others, who do not belong to these quorums, to
preside over them, {432} who are High Priests. The Twelve also are not
to serve tables, but to bear the keys of the Kingdom to all nations,
and unlock the door of the Gospel to them, and call upon the Seventies
to follow after them, and assist them. The Twelve are at liberty to go
wheresoever they will, and if any one will say, I wish to go to such a
place, let all the rest say amen.
The Seventies are at liberty to go to Zion if they please, or go
wheresoever they will, and preach the Gospel; and let the redemption
of Zion be our object, and strive to effect it by sending up all the
strength of the Lord's House, wherever we find them; and I want to
enter into the following covenant, that if any more of our brethren
are slain or driven from their lands in Missouri, by the mob, we will
give ourselves no rest, until we are avenged of our enemies to the
uttermost. This covenant was sealed unanimously, with a hosanna and an
amen.
I then observed to the quorums, that I had now completed the
organization of the Church, and we had passed through all the necessary
ceremonies, that I had given them all the instruction they needed, and
that they now were at liberty, after obtaining their licenses, to go
forth and build up the Kingdom of God, and that it was expedient for
me and the Presidency to retire, having spent the night previously
in waiting upon the Lord in His Temple, and having to attend another
dedication on the morrow, or conclude the one commenced on the last
Sabbath, for the benefit of those of my brethren and sisters who
could not get into the house on the former occasion, but that it was
expedient for the brethren to tarry all night and worship before the
Lord in His house.
[Sidenote: The Day--March 30th--A Pentecost.]
I left the meeting in the charge of the Twelve, and retired about nine
o'clock in the evening. The brethren continued exhorting, prophesying,
and speaking in tongues until five o'clock in the morning. The Savior
made His appearance to some, while angels ministered to others, and it
was a Pentecost {433} and an endowment indeed, long to be remembered,
for the sound shall go forth from this place into all the world, and
the occurrences of this day shall be handed down upon the pages of
sacred history, to all generations; as the day of Pentecost, so shall
this day be numbered and celebrated as a year of jubilee, and time of
rejoicing to the Saints of the Most High God.
[Sidenote: The Second Day of Dedicatory Service.]
_Thursday, 31_.--This day being set apart to perform again the
ceremonies of the dedication, for the benefit of those who could not
get into the house on the preceding Sabbath, I repaired to the Temple
at eight, a.m., in company with the Presidency, and arranged our door
keepers and stewards as on the former occasion. We then opened the
doors, and a large congregation entered the house, and were comfortably
seated. The authorities of the Church were seated in their respective
places, and the services of the day were commenced, prosecuted and
terminated in the same manner as at the former dedication, and the
Spirit of God rested upon the congregation, and great solemnity
prevailed.
[Sidenote: Confession of Leman Copley to Bearing False Witness.]
_Friday, April 1_.--At home most of the day. Many brethren called to
see me, some on temporal and some on spiritual business; among the
number was Leman Copley, who testified against me in a suit I brought
against Dr. Philastus Hurlburt for threatening my life. He confessed
that he bore a false testimony against me in that suit, but verily
thought, at the time, that he was right, but on calling to mind all the
circumstances connected with the things that happened at the time, he
was convinced that he was wrong, and humbly confessed it, and asked my
forgiveness, which was readily granted. He also wished to be received
into the Church again, by baptism, and was received according to his
desire. He gave me his confession in writing.
[Sidenote: The Prophet and Oliver Cowdery Appointed to Raise Money for
the Redemption of Zion.]
_Saturday, 2_.--Transacted business of a temporal nature in the upper
room in the printing office, in company with {434} Frederick G.
Williams, Sidney Rigdon, Oliver Cowdery, William W. Phelps and John
Whitmer, which was to have a bearing upon the redemption of Zion. After
mature deliberation the council decided that Oliver Cowdery and myself
should act as a board or committee to raise, in righteousness, all
the money we could for a season, to send by, or to, certain wise men
appointed to purchase lands in Zion in obedience to a revelation or
commandment of the Lord, for the mutual benefit of the council.
Also, it was agreed by the council that Sidney Rigdon and Frederick G.
Williams exert themselves in devising ways and means with the stock
on hand, the available outstanding claims of the company, and such
other means as they shall deem most proper, to discharge the company's
debts. It was also agreed that W. W. Phelps, John Whitmer, and David
Whitmer have five hundred books of Doctrine and Covenants, when bound,
and five hundred Hymn Books, together with the subscription list for
the _Messenger and Advocate_ and _Northern Times_, [1] now due in Clay
County, Missouri; and that Messrs. Phelps and John Whitmer be released
from the responsibility of claims on them, or either of them, as joint
partners in the firm.
As soon as the above plans were settled, I started with President
Cowdery on our mission, and our success was such in one half day as to
give us pleasing anticipations that we were doing the will of God, and
assurance that His work prospered in our hands.
_Sunday, 3_.--Attended meeting in the Lord's House, and assisted the
other Presidents of the Church in seating the congregation, and then
became an attentive listener to the preaching from the stand. Thomas B.
Marsh and David W. Patten spoke in the forenoon to an attentive {435}
audience of about one thousand persons. In the afternoon, I assisted
the other Presidents in distributing the Lord's Supper to the Church,
receiving it from the Twelve, whose privilege it was to officiate at
the sacred desk this day. After having performed this service to my
brethren, I retired to the pulpit, the veils being dropped, and bowed
myself, with Oliver Cowdery, in solemn and silent prayer. After rising
from prayer, the following vision was opened to both of us--
_Vision Manifested to Joseph the Seer and Oliver Cowdery_. [2]
1. The veil was taken from our minds, and the eyes of our
understanding were opened.
2. We saw the Lord standing upon the breastwork of the pulpit,
before us, and under His feet was a paved work of pure gold in
color like amber.
3. His eyes were as a flame of fire, the hair of His head was white
like the pure snow, His countenance shone above the brightness of
the sun, and His voice was as the sound of the rushing of great
waters, even the voice of Jehovah, saying--
4. I am the first and the last, I am He who liveth, I am He who was
slain, I am your advocate with the Father.
5. Behold, your sins are forgiven you, you are clean before me,
therefore lift up your heads and rejoice.
6. Let the hearts of your brethren rejoice, and let the hearts of
all my people rejoice, who have, with their might, built this house
to my name.
7. For behold, I have accepted this house, and my name shall be
here, and I will manifest myself to my people in mercy in this
House.
8. Yea, I will appear unto my servants, and speak unto them with
mine own voice, if my people will keep my commandments, and do not
pollute this holy house.
9. Yea the hearts of thousands and tens of thousands shall greatly
rejoice in consequence of the blessings which shall be poured out,
and the endowment with which my servants have been endowed in this
house;
10. And the fame of this house shall spread to foreign lands, and
this is the beginning of the blessing which shall be poured out
upon the heads of my people. Even so. Amen.
11. After this vision closed, the heavens were again opened unto
us, and Moses appeared before us, and committed unto us the keys of
the {436} gathering of Israel from the four parts of the earth, and
the leading of the Ten Tribes from the land of the north.
12. After this, Elias appeared, and committed the dispensation
of the Gospel of Abraham, saying, that in us, and our seed, all
generations after us should be blessed.
13. After this vision had closed, another great and glorious vision
burst upon us, for Elijah the Prophet, who was taken to heaven
without tasting death, stood before us, and said--
14. Behold, the time has fully come, which was spoken of by the
mouth of Malachi, testifying that he [Elijah] should be sent before
the great and dreadful day of the Lord come.
15. To turn the hearts of the fathers to the children, and the
children to the fathers, lest the whole earth be smitten with a
curse.
16. Therefore the keys of this dispensation are committed into your
hands, and by this ye may know that the great and dreadful day of
the Lord is near, even at the doors.
_Monday, 4_.--The Elders began to spread abroad in all parts of the
land, preaching the word.
[Sidenote: Leading Elders Return to Zion--Missouri.]
_Saturday, 9_.--Myself and the principal heads of the Church,
accompanied the wise men of Zion, namely, Bishop Partridge and his
counselors, Isaac Morley and John Corrill, and President W. W. Phelps,
on their way home, as far as Chardon; and after staying with them all
night, blessed them in the morning, and returned to Kirtland.
Soon after I wrote an article for the _Messenger and Advocate_, which
was published in the April number as follows:--
_The Prophet's Views on Abolition_.
_Brother Oliver Cowdery_,
Dear Sir:--This place [Kirtland] having recently been visited by
a gentleman who advocated the principles or doctrines of those
who are called Abolitionists, and his presence having created an
interest in that subject, if you deem the following reflections
of any service, or think they will have a tendency to correct
the opinions of the Southern public, relative to the views and
sentiments I entertain, as an individual, and which I am able to
say from personal knowledge are the sentiments of others, you are
at liberty to give them publicity in the columns of the _Advocate_.
In one respect I am prompted to this course in {437} consequence
of many Elders having gone into the Southern States, besides there
being now many in that country who have already embraced the
fulness of the Gospel, as revealed through the Book of Mormon.
I have learned by experience that the enemy of truth does not
slumber, nor cease his exertions to bias the minds of communities
against the servants of the Lord, by stirring up the indignation of
men upon all matters of importance or interest; therefore I fear
that the sound might go out, that "an Abolitionist" had held forth
several times to this community, and that the public feeling was
not aroused to create mobs or disturbances, leaving the impression
that all he said was concurred in, and received as Gospel, and the
word of salvation. I am happy to say that no violence, or breach of
the public peace, was attempted: so far from this, all, except a
very few, attended to their own vocations, and left the gentleman
to hold forth his own arguments to nearly naked walls. I am aware
that many, who profess to preach the Gospel, complain against their
brethren of the same faith, who reside in the South, and are ready
to withdraw the hand of fellowship, because they will not renounce
the principle of slavery, and raise their voice against every thing
of the kind. This must be a tender print, and one which should call
forth the candid reflections of all men, and more especially before
they advance in an opposition calculated to lay waste the fair
states of the South, and let loose upon the world a community of
people, who might, peradventure, overrun our country, and violate
the most sacred principles of human society, chastity and virtue.
No one will pretend to say that the people of the free states are
as capable of knowing the evils of slavery, as those who hold
slaves. If slavery be an evil, who could we expect would first
learn it: Would the people of the free states, or the people of
the slave states? All must readily admit, that the latter would
first learn this fact. If the fact were learned first by those
immediately concerned, who would be more capable than they of
prescribing a remedy? And besides, are not those who hold slaves,
persons of ability, discernment and candor? Do they not expect to
give an account at the bar of God for their conduct in this life?
It may no doubt with propriety be said that many who hold slaves
live without the fear of God before their eyes; but the same may
be said of many in the free states. Then who is to be the judge
in this matter? So long, then, as the people of the free states,
are not interested in the freedom of the slaves, in any other way
than upon the mere abstract principles of equal rights, and of
the Gospel; and are ready to admit that there are men of piety.
who reside in the South, who are immediately concerned, and until
they complain and call for assistance, why not cease this clamor,
and no further urge the slave to acts of murder, and the master to
vigorous discipline, rendering both miserable, and unprepared to
pursue that course which {438} might otherwise lead them both to
better their conditions? I do not believe that the people of the
North have any more right to say that the South _shall not_ hold
slaves, than the South have to say the North shall.
And further, what benefit will it ever be to the slaves for persons
to run over the free states, and excite indignation against their
masters in the minds of thousands and tens of thousands, who
understand nothing relative to their circumstances, or conditions?
I mean particularly those who have never traveled in the South, and
who in all their lives have scarcely ever seen a negro.
How any community can ever be excited with the chatter of such
persons, boys and others, who are too indolent to obtain their
living by honest industry, and are incapable of pursuing any
occupation of a professional nature, is unaccountable to me; and
when I see persons in the free states, signing documents against
slavery, it is no less, in my mind, than an army of influence, and
a declaration of hostilities against the people of the South. What
course can sooner divide our union?
After having expressed myself so freely upon this subject, I do
not doubt, but those who have been forward in raising their voices
against the South, will cry out against me as being uncharitable,
unfeeling, unkind, and wholly unacquainted with the Gospel of
Christ. It is my privilege then to name certain passages from the
Bible, and examine the teachings of the ancients upon the matter
as the fact is uncontrovertible that the first mention we have
of slavery is found in the Holy Bible, pronounced by a man who
was perfect in his generation, and walked with God. And so far
from that prediction being averse to the mind of God, it remains
as a lasting monument of the decree of Jehovah, to the shame
and confusion of all who have cried out against the South, in
consequence of their holding the sons of Ham in servitude. "And he
said, Cursed be Canaan; a servant of servants shall he be unto his
brethren." "Blessed be the Lord God of Shem; and Canaan shall be
his servant" (Gen. 9:25, 26).
Trace the history of the world from this notable event down to this
day, and you will find the fulfillment of this singular prophecy.
What could have been the design of the Almighty in this singular
occurrence is not for me to say; but I can say, the curse is not
yet taken off from the sons of Canaan, neither will be until it is
affected by as great a power as caused it to come; and the people
who interfere the least with the purposes of God in this matter,
will come under the least condemnation before Him; and those who
are determined to pursue a course, which shows an opposition, and a
feverish restlessness against the decrees of the Lord, will learn,
when perhaps it is too late for their own good, that God can do
His own work, without the aid of those who are not dictated by His
counsel.
{439} I must not pass ever a notice of the history of Abraham,
of whom so much is spoken in the Scripture. If we can credit the
account, God conversed with him from time to time, and directed
him in the way he should walk, saying, "I am the Almighty; walk
before me, and be thou perfect." Paul says the Gospel was preached
to this man. And it is further said, that he had sheep and oxen,
men-servants and maid-servants, etc. From this I conclude, that
if the principle had been an evil one, in the midst of the
communications made to this holy man, he would have been instructed
to that effect, and if he was instructed against holding men
servants and maid-servants, he never ceased to do it; consequently
must have incurred the displeasure of the Lord, and thereby lost
His blessings; which was not the fact.
Some may urge that the names man servant and maid-servant, only
mean hired persons, who were at liberty to leave their masters or
employers at any time. But we can easily settle this point, by
turning to the history of Abraham's descendants, when governed
by a law from the mouth of Jehovah Himself. I know that when an
Israelite had been brought into servitude, in consequence of debt,
or otherwise, at the seventh year he went from the task of his
former master, or employer; but to no other people or nation was
this granted in the law of Israel. And if after a man had served
six years, he did not wish to be free, then the master was to bring
him unto the judges--bore his ear with an awl, and that man was
"to serve him forever." The conclusion I draw from this, is, that
his people were led and governed by revelation, and if such a law
was wrong, God only is to be blamed, and abolitionists are not
responsible.
Now, before proceeding any farther, I wish to ask one or two
questions: Were the Apostles men of God, and did they preach the
Gospel? I have no doubt that those who believe the Bible, will
admit that they were; and that they also knew the mind and will of
God concerning what they wrote to the churches, which they were
instrumental in building up. This being admitted, the matter can
be put to rest without much argument, if we look at a few items in
the New Testament. Paul says: "Servants be obedient to them that
are your masters according to the flesh, with fear and trembling,
in singleness of your heart, as unto Christ; not with eyeservice
as men-pleasers; but as the servants of Christ, doing the will of
God from the heart; with good will doing service, as to the Lord,
and not to men: knowing that whatsoever good thing any man doeth,
the same shall be received of the Lord, whether he be bound or
free. And, ye masters, do the same things unto them, forbearing
threatening: knowing that your Master also is in heaven: neither
is there respect of persons with him" (Eph. 6:5, 6, 7, 8, 9). Here
is a lesson which might be profitable for all to learn; and the
principle upon which the Church was anciently {440} governed, is so
plainly set forth, that an eye of truth might see and understand.
Here certainly, are represented the master, and servant; and so
far from instructions to the servant to leave his master, he is
commanded to be in obedience, as unto the Lord; the master in turn,
is required to treat him with kindness before God; understanding,
at the same time, that he is to give an account. The hand of
fellowship is not withdrawn from him in consequence of his having
servants.
The same writer, in his first epistle to Timothy, the sixth
chapter, and the first five verses, says,--"Let as many servants
as are under the yoke count their own masters worthy of all honor,
that the name of God and His doctrine be not blasphemed. And they
that have believing masters, let them not despise them, because
they are brethren; but rather do them service, because they are
faithful and beloved, partakers of the benefit. These things
teach and exhort. If any man teach otherwise, and consent not to
wholesome words, even the words of our Lord Jesus Christ, and to
the doctrine which is according to godliness; he is proud, knowing
nothing, but doting about questions and strifes of words, whereof
cometh envy, strife, railings, evil surmisings, perverse disputing
of men of corrupt minds, and destitute of the truth, supposing
that gain is godliness: from such withdraw thyself." This is so
perfectly plain, that I see no need of comment. The Scripture
stands for itself; and I believe that these men were better
qualified to teach the will of God, than all the abolitionists in
the world.
Before closing this communication, I beg leave to drop a word to
the traveling Elders. You know, brethren, that great responsibility
rests upon you; and that you are accountable to God, for all you
teach the world. In my opinion, you will do well to search the
Book of Covenants, in which you will see the belief of the Church,
concerning masters and servants. All men are to be taught to
repent; but we have no right to interfere with slaves, contrary
to the mind and will of their masters. In fact it would be much
better, and more prudent, not to preach at all to slaves, until
after their masters are converted, and then teach the masters to
use them with kindness; remembering that they are accountable
to God, and the servants are bound to serve their masters with
singleness of heart, without murmuring.
I do most sincerely hope that no one who is authorized from
this Church to preach the Gospel, will so far depart from the
Scriptures, as to be found stirring up strife and sedition against
our brethren of the South. Having spoken frankly and freely, I
leave all in the hands of God, who will direct all things for His
glory, and the accomplishment of His work. Praying that God may
spare you to do much good in this life, I subscribe myself your
brother in the Lord,
Joseph Smith, Jun.
Footnotes
1. This was the weekly newspaper which had been started in February,
1835, in support of Democracy; and which was edited by Frederick G.
Williams.
2. Doctrine and Covenants. sec. 110.
{441}