1. This statement that the Latter-day Saints were endeavoring to get
beyond the jurisdiction of the United States, which is repeated so
often by anti-"Mormon" writers and speakers, including many devotees
of the "Reorganization," who vainly attempt to prove the disloyalty of
the Saints, is rather astonishing in the face of the facts of history.
The exodus to the Rocky Mountains was undertaken _of necessity_, as it
was from Missouri to Illinois, because the Saints had been ruthlessly
driven from their homes by armed mobocrats. Notwithstanding this, the
Church came to the Rocky Mountains because the Lord willed it so,
for He permitted the expulsion from Nauvoo that His purposes might
be fulfilled. The Prophet Joseph Smith, as early as 1842, received a
revelation declaring that the Saints would be driven to these valleys.
That revelation is found in the history of the Church for Saturday,
August 6, 1842. Our friends the Reorganites, have themselves testified
in their more sober moments to the truth of this grand prediction. In
a history published by them in 1880, and which they said was "the aim
of the publishers to place within the reach of those who cared to know,
a more correct standard from which to determine the character and work
of Joseph Smith, the founder, under divine direction, of the Church of
Jesus Christ of Latter-day Saints," "And is the cheapest book published
by the (Reorganized) Church." They record the following:
"Just at this time (1842) also occurred Joseph's first marked prophecy,
on record, concerning the removal of the Saints to the Rocky Mountains.
Says the Record:
"Saturday 6th, (August, 1842). Passed over the river to Montrose,
Iowa, in company with General Adams, Colonel Brewer, and others, and
witnessed the installation of the officers of the Rising Sun Lodge of
Ancient York Masons, at Montrose, by General James Adams, Deputy Grand
Master of Illinois. While the Deputy Grand Master was engaged in giving
the requisite instructions to the Master Elect, I had a conversation
with a number of brethren, in the shade of the building, on the subject
of our persecutions in Missouri, and the constant annoyance which has
followed us since we were driven from the State. I prophesied that the
Saints would continue to suffer much affliction, and would be driven
to the Rocky Mountains, many would apostatize, others would be put
to death by our persecutors, or lose their lives in consequence of
exposure or disease, and some would live to go and assist in making
settlements and building cities, and see the Saints become a mighty
people in the midst of the Rocky Mountains."
"The exodus is a great historic fact. It would do violence to history
to expunge this record. The Twelve, however, may have shaped the record
thus to fit their own events. It is not even affirmed that Joseph gave
such a revelation to the Church; but the historical landmark, pointing
to the Rocky Mountains, is this prophecy to his Masonic brethren, on
the 6th of August, 1842, just about five years before the feet of the
pioneers emerged from the last mountain gorge into the beautiful
valley of the Great Salt Lake." (Tullidge's Life of Joseph Smith,
Lamoni edition, page 398-9).
In February 1844 a company was selected to go and explore Oregon
and California (Utah then being a portion of what was called "Upper
California,") for the purpose of selecting a site where the Saints
could build a city. The minutes of this meeting say: "At a meeting
of the Twelve, at the Mayor's office, Nauvoo, February 21, 1844,
seven o'clock, p. m., Brigham Young, Parley P. Pratt, Orson Pratt,
Wilford Woodruff, John Taylor, George A. Smith, Willard Richards and
four others being present, called by previous notice, by instruction
of President Joseph Smith on the 20th instant, for the purpose of
selecting a company to explore Oregon and California, and select a site
for a new city for the Saints."
Jonathan Dunham, Phineas H. Young, David D. Yearsley and David Fullmer,
volunteered to go; and Alphonzo Young, James Emmett, George D. Watt,
and Daniel Spencer were requested to go. These brethren were requested
to meet with the council on the following Friday evening at the
Assembly Room, and the history of the Prophet continues: "Met with the
Twelve in the Assembly Room (Friday 23rd) concerning the Oregon and
California Exploring Expedition; Hyrum and Sidney present. I told them
I wanted an exploration of all that mountain country. Perhaps it would
be best to go direct to Santa Fe. Send twenty-five men: let them preach
the Gospel wherever they go. Let that man go that can raise $500, a
good horse and mule, a double-barrel gun, one barrel rifle, and the
other smooth bore, a saddle and bridle, a pair of revolving pistols,
bowie-knife, and a good saber. Appoint a leader, and let him beat up
for volunteers. I want every man that goes to be a king and a priest.
When he gets on the mountains he may want to talk with his God; when
with the savage nations have power to govern, etc. If we don't get
volunteers wait until after the election."
On this and other occasions shortly following, these volunteered to go:
George D. Watt, Samuel Bent, Joseph A. Kelting, David Fullmer, James
Emmett, Daniel Spencer, Samuel Rolfe, Daniel Avery, Samuel W. Richards,
Almon L. Fuller, Hosea Stout, Thomas S. Edwards, Moses Smith and Rufus
Beach. There were also others. It is also a fact that on the evening
of June 22, 1844, because of persecution, the Prophet Joseph Smith,
his brother Hyrum and a few others crossed the Mississippi river with
the intention of going to the Rocky Mountains, beyond the persecutions
of their enemies. The following day they were accused of cowardice by
false friends who declared that they were fleeing from the flock in
time of danger. This falsehood so wounded the Prophet who had stood in
the breach from the beginning to protect the Saints, that he returned
to Nauvoo, and gave himself up declaring that if his life was of no
value to his friends, it was of none to himself. Four days later he
suffered martyrdom, sealing his testimony with his blood.
Mr. George Derry, himself a Reorganite, in the Saints' Herald for
January 31, 1906, in reply to the editor who doubted that any such
intention as a settlement in the West was contemplated by Joseph Smith,
wrote the following:
"In reading the article in Saints' Herald, No. 46, 'The Editor at
Home,' I got the impression that the writer was in doubt as to the
correct statement of S. W. Richards that he was one of twenty-five
men that were selected by Joseph Smith, Jr., to go out west to try to
find a location for the Saints beyond the reach of mobs--a condition
no doubt desirable in those trying times. S. W. Richards was president
of the Church in the British Isles while I lived in London. I was
president of a branch there and I was often brought in contact with
other presiding officers as they met in council every month. The London
conference was composed of forty-two branches, was often visited by
the president of the mission and his counselors. I well remember S. W.
Richards and others making the same statement at one of our monthly
meetings, for they frequently dwelt at considerable length on the
persecutions and trials of the Saints in that day. I believed the
statements then--fifty-three years ago. I have no reason to reject it
now. I have never heard it disproved. The testimony of S. W. Richards
is as true in 1905 [See Era, Vol. 7, 927] as it was in 1853, that the
company was organized. Recording the facts would not add to their
_truthfulness_. I never heard that the company went west, but the
company was _organized_, although conditions were changed.
"In reading of the wonderful manifestations given in Kirtland, I
find the following vision seen by Joseph Smith: 'I saw Brigham Young
standing in a strange land in the far South and West in a desert place
on a rock in the midst of about a dozen men of color. He was preaching
to them in their own tongue. I saw the twelve apostles of the Lamb that
_now are_ upon the earth standing together in a circle, much fatigued.
I finally saw them in the celestial Kingdom of God.'
"The conditions here stated very much resemble the conditions existing
in Utah extending four hundred miles south of Salt Lake City. Here is
certainly strong indication, if visions are reliable, that Brigham
Young with the rest of the apostles would go to a strange land
beyond the bounds of civilization. And in view of the mobbings and
drivings they had to endure, is it any wonder that they should seek
a quiet resting-place? Who shall say there was anything dishonorable
in organizing a company by Joseph Smith, Jr., to seek out a quiet
resting-place where they could be free to worship God in peace, none
to make them afraid? The writer seems to have serious doubts as to
the truth of the statements of the two men he met in Salt Lake City,
because we have no record of the preparations made. I never heard it
stated that the company did go west, because conditions changed, but
the fact still remains--the company was formed, firearms and provisions
were agreed upon, but as to what happened to change the program we
have no record. But that the company was formed under the direction
and choice of Joseph Smith is beyond doubt." As early as 1831, the
Lord in a revelation (Doc. & Cov. 49:25) declared that "Zion shall
flourish upon the hills and rejoice upon the mountains, and shall be
assembled together unto the place which I have appointed." When Brigham
Young therefore, and the apostles, lead the Church to the valleys
of the mountains, it was in fulfillment of the word of the Lord to
Joseph Smith, uttered first, in March, 1831, second in August 1842,
and moreover, it was but carrying out the design of the Prophet Joseph
Smith. When men accuse the Saints of fleeing to the west desiring to
get beyond the borders of the United States, and of being disloyal to
the American government, they not only place themselves at variance
with the facts of history, but utter a miserable falsehood that merits
only the severest contempt. In B. H. Roberts' "Succession," pages 109
to 126, a complete array of evidence regarding the exodus as outlined
by Joseph Smith may be found.
2. In several of the revelations given to the Church in the beginning,
the doctrine of common consent is made mandatory. In the revelation of
April 6, 1830, the date of the organization of the Church--the Lord
says: "The elders are to receive their licenses from other elders,
by vote of the Church (branch) to which they belong, or from the
conferences." * * * * * No person is to be ordained to any office in
this Church, where there is a regularly organized branch of the same,
without the vote of that Church." In section 26, verse 2: "All things
shall be done by common consent in the Church, by much prayer and
faith, for all things ye shall receive by faith." See also Sec. 124:144.
The Saints by vote accepted the Twelve Apostles as the presiding
quorum of the Church at this special conference August 8, and again
at the regular conference in October. This fact settled the matter of
succession according to the revelations. These authorities and their
successors, have been sustained at each conference of the Church, twice
a year, and at the quarterly conferences of the various stakes four
times a year from that day to this. The question of succession was,
therefore, settled at Nauvoo when the assembled Saints voted to sustain
the Apostles as the presiding quorum of the Church. The attempt of any
party or parties, before any other body, to set up the Church and to
ordain officers in conflict with the action of the Church on the dates
previously mentioned, would be illegally done; just as much so as if in
the municipality, state or nation, after the majority of the citizens
had elected officers (and that almost unanimously) to serve them, a few
disgruntled, defeated, candidates and their sympathizers should appoint
another election, hold it by themselves and then declare that the
regularly and properly elected officers were rejected and unauthorized
to serve. Such a thing in the nation could be no more foolish or absurd
than were the attempts of apostates to set up a _new organization_
of the Church from a handful of disgruntled office-seekers and their
sympathizers. In one case there would be as much authority as in the
other and no more.
But the contention of Reorganites has been, that the apostles assumed
authority and powers that did not belong to them. That their duty was
in the world and it was the prerogative of the high council of Nauvoo
with William Marks and counselors, at their head, to direct the affairs
of the Church. They say:
"That the Twelve usurped authority, and assumed privileges and duties
after the death of Joseph and Hyrum which did not belong to them, is
seen in the fact that their mission and calling was to travel abroad
among the branches, and throughout the world, preaching, organizing
branches, thus building up the Church outside of Zion and the organized
stakes. That such was their mission and calling may be seen in the law
of the Church which is further confirmed in the teachings of the martyr
as follows:
"'The Twelve _will have no right_ to go into Zion, or any of its
stakes, and there undertake to regulate the affairs thereof, where
there is a standing high council. But it is _their duty to go abroad_
and regulate all matters relative to the different branches of the
Church.' Joseph Smith's History, Mill. Star, Vol. 15, p. 261.
"After the death of Joseph, the Twelve superseded, by their arrogant,
despotic acts, the standing high council at the stake of Nauvoo,
of both which the late President Wm. Marks was president. And this
usurpation thus begun, has been perpetuated till now; entailing
darkness, discord, and misrule upon that faction of the Church." (The
Successor pp. 14, 15).
Alexander H. Smith, presiding patriarch of the "Reorganized" church,
and then one of their "apostles," made the following statement, March
29, 1885, in Salt Lake City:
"At the evening meeting his remarks were directed to the subject of
the reorganization of the church, in which he showed why this measure
became necessary, and how Brigham Young and the Twelve Apostles usurped
the leadership. He quoted from declarations of Joseph Smith and Brigham
Young, and the revelations to show what the organization and order of
the priesthood were, and how, in case of death of the prophet, the
word of the Lord, was to be given to the Saints. It was to be through
the high council of the chief or center stake of Zion, in which
jurisdiction the Twelve Apostles had no business whatever. Their work
and powers extended only to matters beyond the borders of Zion. When
the prophet was killed, therefore, the right and duty to rule fell upon
the high council at Nauvoo, of which Elder Marks was the president. But
Brigham Young and eight others of the Twelve, brushed this order of the
priesthood to one side, and seized the reins of government themselves."
(Saints' Herald, Vol. 32:342).
This argument set forth in the "Successor" and by Alexander H. Smith,
which has been quite universal in the "Reorganized" Church, would
not be quite so bad if it was not for a number of insurmountable
difficulties and objections that stand in the way. In the first place
the objectors fail to state that the powers of the high council and
stake presidency at Nauvoo, were limited to the affairs of the stake,
and outside of that they held no jurisdiction. Following the martyrdom,
the Church was considering matters that affected the whole Church
and not merely the stake at Nauvoo. The Twelve Apostles, therefore,
assumed by legal right their proper place as the presiding quorum of
the Church, and were so sustained. The revelation on Priesthood (sec.
107) says the Twelve Apostles, form a quorum equal in authority with
the First Presidency (verse 24) and it was the duty of the Apostles,
not only to ordain evangelical ministers (Patriarchs) but also to
ordain and set in order all the other officers of the Church, (verse
58). We read that "God hath set some in the Church, _first_ apostles,
secondarily prophets, thirdly teachers," etc. (I. Cor. 12:28) not
_first_ high councils and presidents of Stakes. Neither are the duties
of the Apostles confined to their labors out side of the Stakes of Zion.
3. If Jason W. Briggs joined the Church of Jesus Christ of Latter-day
Saints June 6, 1841, and resided in Wisconsin from that time till 1854,
he cannot be considered a faithful member of the Church, "who desired
to do the will of heaven;" for in remaining at Beloit during all these
years he was going contrary to the word of the Lord given to the
Prophet in 1841. On January 15th of that year, the Lord said through
the Presidency, Joseph Smith, Sidney Rigdon and Hyrum Smith, and on
divers other occasions, that the Saints scattered abroad should come
to Nauvoo and Hancock county. Here is the command: "Let all those who
_appreciate the blessings of the Gospel_, and realize the importance
of _obeying the commandments of heaven_ * * * first prepare for the
general gathering. _Let them dispose of their effects as fast as
circumstances will possibly admit_, without making too great sacrifice,
and _remove to our city and county_. * * * _This cannot be too forcibly
impressed_ on the _minds of all_, and the elders are hereby instructed
to proclaim this word in all places where the Saints reside in their
public ministrations, _for this is according to the instructions we
have received from the Lord_. (My italics.)
Again, on May 24, 1841, the Prophet said this gathering to Hancock and
Lee counties was "important and should be attended to _by all who feel
an interest in the prosperity of this corner stone of Zion_," and the
Twelve Apostles a short time later, under the direction of the First
Presidency, in an epistle to the Saints, said: "We say to _all Saints
who desire to do the will of heaven_, arise, and tarry not, but come
up hither to the place of gathering _as speedily as possible_." (My
italics.)
Mr. Briggs visited Nauvoo once in 1843, but again returned to Wisconsin
(Reorg. Hist. 3:737) where he lived until 1854, either defying this
commandment or else ignoring it, thus proving he was not in harmony
with the Presidency of the Church, and was one who did not "desire to
do the will of heaven." If he had been faithful he would have gone
to Nauvoo and remained there and assisted in the building of the
Temple, but he did not do so, _was not diligent_ and went contrary to
the "instructions" the Presidency had "received from the Lord." That
the Lord would not choose such an unfaithful servant to build up His
Church, give him revelations and cause him to stand as president pro
tem., in the place of the Seed of Joseph Smith, which Reorganites claim
Jason W. Briggs did, is obvious and requires no further comment.
4. I have been taken to task for saying that about this time Jason
W. Briggs organized the Beloit branch for the Strang organization.
Reorganites claim that the Beloit branch was raised up in 1842 or
1843--they don't know just when. For the sake of the argument we will
grant that a branch was organized at Beloit in 1842 or 1843. If so,
the faithful members of that branch removed to Nauvoo, agreeable to
the commandment of the Lord previously quoted. Those who remained
at Beloit, like Jason W. Briggs, were not faithful in that they did
not "desire to do the will of heaven." And what has been said of Mr.
Briggs, will also apply to them. Nevertheless, between 1846 and 1848,
Jason W. Briggs organized the Beloit branch for Strang's organization,
or else the Reorganite history is at fault. They say that in 1849 the
Beloit branch was a Strangite branch, and remained with Mr. Strang
until 1850 (Reorg. Hist., 3:737). Most of these members--and they were
few--after they left the Strangites joined the organization of William
B. Smith's organizations were without authority, so whatever power
those unfaithful members had before 1844, they lost when they joined
these apostate organizations of Strang, et al. For they could not take
power or authority with them. This truth is expressed by an officer
of the Reorganized Church who said, at Galland's Grove, Iowa, October
25, 1863: "Whenever individuals claiming authority under the church
as organized by the first Joseph, become members of any faction, they
immediately become divested of all authority except that received from
that faction." (True Saints' Herald, Vol. 4, page 158).
5. In a vain effort to blind the readers of the Saints' Herald the
"defender" tries to make it appear that I state here that Zenas H.
Gurley left the "Reorganized" church; but from the way he writes it,
it is evident that he doesn't himself believe that any such attempt
was made. Zenas H. Gurley, Sen., died August 28, 1871, and in speaking
of his _family_ in 1886--fifteen years later--it is obvious that the
reference does not include him. That Mr. Gurley left them when he got
on the other side, I have my reasons to believe, but at no time in the
entire publication has he been confounded with his son of the same
name. The son is mentioned _but once_ and then only incidentally and
unavoidably in connection with the withdrawal of Jason W. Briggs from
the "Reorganization." The _family_ of Zenas H. Gurley mentioned here
consisted of his wife Margaret, sons Zenas H. (who was one of their
"Apostles") Edwin H., and their wives. The attempt of the writer of
the "defense" to throw dust in the eyes of the readers of the _Saints'
Herald_ as he has done here and at many other points, is contemptible.
6. In the "defense" that appeared in the Saints' Herald, June 30, 1909,
in answer to this, the statement is made that, "Those were received
whose original baptisms had been performed either previously to 1844
or by men who held authority previous to 1844." This declaration helps
their cause not at all, for whatever authority any of those men who
were active in these various "factions" may have held, when in the
Church, they could not take it with them, when they withdrew. Moreover,
action was taken against them and they were divested of all authority
by the Church of Jesus Christ of Latter-day Saints, from which their
authority came. And what authentic proof have they to offer that these
men had authority in the Prophet's day? Zenas H. Gurley, and Jason
W. Briggs were confessedly, the two most active and most noted in
this work of the "Reorganization." Mr. Gurley, it is true, was senior
president of the 21st quorum of Seventy at Nauvoo before he left the
Church, having been ordained under the direction of President Joseph
Young. He claimed it was by virtue of this office in the Priesthood
that he officiated originally in the bringing forth of the "New
Organization," in 1852. (True Saints' Herald, Vol. I, page 56). Yet the
president of the "Reorganization" himself repudiates that authority.
(See section on Succession, subject _Properly Ordained?_)
It is claimed by the "Reorganization" that Mr. Briggs was an Elder in
1842, but that also is mere sayso, there is no authentic record for it.
In proof of this I submit the following correspondence.
Salt Lake City., Feb. 21, 1905.
_Mr. Heman C. Smith, Church Historian, Reorganized Church_.
Dear Sir: The 3rd volume of the "History of the Reorganized Church,"
page 737, states that Jason W. Briggs was ordained an Elder in 1842.
Will you kindly inform me who ordained him and the date of the
ordination; also the authority on which the statement of the
ordination is made, and oblige?
Very respectfully,
JOSEPH F. SMITH, JR.
The reply dated Lamoni, Iowa, Feb. 26, 1905, is as follows:
_Mr. Joseph F. Smith, Jr._ _Salt Lake City, U._
Dear Sir: Yours of February 21, is at hand and contents noted.
Replying we will say we are not able to inform you as to who
officiated in the ordination of Elder Jason W. Briggs to the office
of Elder; nor can we give you the date any nearer than the year 1842.
The authority upon which the statement was made is the sworn statement
of Elder Briggs in the Temple Lot Case. See Plaintiff's Abstract, page
393.
Very respectfully,
HEMAN C. SMITH.
In the formation of the "New Organization" (now the "Reorganization")
Mr. Briggs acted by virtue of the office of High Priest. Mr. Gurley
says they had "two High Priests (Mr. Briggs being one of them) and one
senior President of the Seventies." (The Seventy being himself). See
True Saints' Herald, Vol. I, page 56. And in the "revelation" given by
Mr. Deam it was stated that "It is my will that you respect authority
in my Church, therefore let the greatest among you preside at your
conference." (True Saints' Herald, Vol. I, p. 55). Mr. Jason W. Briggs
was chosen to preside (p. 57). Where did he get his authority as a High
Priest by which he had the right to preside? From James J. Strang. The
Voree record of conferences, April 8, 1846, contains the following:
"Resolved unanimously that Jason W. Briggs be ordained a High Priest.
Ordination under the hands of President James J. Strang and William
Marks."
7. In reply to this the Reorganite "defender" declares that I have not
been fair to Mr. Briggs, that if he believed "even one section out
of what was in excess of one hundred, both as to its genuineness and
authenticity, it would necessarily follow that he believed to an extent
in the mission of Joseph Smith through whom it was given, in that case
Joseph F. Smith, Jr., could not truthfully use the language he did in
describing Briggs' attitude toward the Standard works of the Church." *
* * * Mr. Briggs denied the _plenary_ inspiration of the sacred books;
but that is neither a denial of the authenticity, or of the partiality
of their inspiration."
This is a mere quibble. Mr. Briggs denied the gathering of Israel;
temple building and the ceremonial endowments therein; the salvation
of the dead through the temple ordinances, which the Prophet Joseph
said was "the burden of the Scriptures;" the law of tithing and of
consecration, the only law by which Zion could be redeemed and built;
the right of Joseph Smith or any other man to be a sole mouthpiece of
God to the Church; the plenary inspiration and consequent absolute
authority of the _Scriptures_; and the revelation on temple building.
What else he did not believe is not stated; but _if_ there is any
fundamental principle in the mission of the Prophet Joseph, or in the
Scriptures that he _did believe_, surely he ought to have full credit
for it!
8. The writer of the "defense" also very peevishly objects to the
statement that Mr. Briggs was unstable to the last. He says: "If
unstable and discontented _to_ the last, he could not have been stable
and contented for a generation preceding the 'last'. If stable and
contented for upwards of thirty years preceding the last (1886,) then
Mr. Smith uttered an untruth, then he reflected a falsehood, when
he said Briggs was 'unstable' and discontent 'to the last.' Why not
tell the truth about him even though an 'apostate?' I see no excuse
for reflecting on his stability any part of his life. If he stepped
momentarily aside from his path in the early part of his life it was
because his north star was obscured by a cloud he could not avoid;
but as soon as the cloud disappeared and his guiding star was again
visible, he resumed his pathway. No lack of stability there. * * * *
Joseph F. Smith, Jr., should tell the truth, even about the dead."
Another quibble. This is rather a severe arraignment to come from a
member of the "Reorganized" Church, which organization has been from
its beginning so energetic in maligning the leaders of the Church of
Jesus Christ of Latter-day Saints, both living and dead, accusing them
of every wickedness under the sun, even going so far as to accuse
President Young of being an accomplice in the death of the Prophet
Joseph Smith. (See R. C. Evans, in Toronto Star, of January 28, 1905,
and Saints' Herald, Vol. 32:190.)
Well, let us see wherein we have wrongfully accused Mr. Briggs. He
joined the Church of Jesus Christ of Latter-day Saints in 1841; failed
to gather at Nauvoo when commanded; left the Church in 1846 during the
exodus, "because he had no root;" joined James J. Strang in 1846 and
remained with him until 1850; left Mr. Strang and followed William
Smith until 1851; left William Smith and joined with Zenas H. Gurley
in the "New Organization of the Church," which finally resulted in the
forming of the "Reorganized" Church; remained with this organization
until 1886, when he withdrew from it and died at Harris, Colorado,
January 11, 1899, rejecting the work he performed in all these
organizations. Moreover, he was "ordained" April 8, 1846 to the office
of "High Priest" by James J. Strang, and declared that Strang was
Joseph Smith's legal successor as this letter will show:
"The following letter was written in answer to one from Mr. Briggs of
Wisconsin. His letter is too scurrilous to appear in print, therefore
we publish only the reply of Mr. Bacon."
"Beaver Island, July 18th, 1851.
"Mr. Briggs:
"Sir: Some time since I received a letter from you in which you claim
to take the liberty to write to me, on the ground that our acquaintance
had been such as to forbid personal enmities; and, therefore, you would
carry out the precept: 'Do unto others as you would have others do unto
you;' and that I was less orthodox in the pretenses of Strang, etc.,
than some others. * * * * * I will not notice the argument, powerful as
it may be, which you assert you have found upon examination, touching
the letter of appointment. But what examination can this be, in which
you have found out that you spoke that which was not true? _When you
declared in public congregations, at your own fireside, and at the
fireside of your neighbors_, that Joseph Smith wrote with his own
hand the 'Letter of Appointment' (for you saw him in vision) and your
surprise and faith in the 'knocking spirits' of New York, from the fact
that they (the spirits) asserted the same?"
He represented the Beloit and Prairie branches of Strang's church at
the conference held in October, 1848, (Voree Record) and traveled quite
extensively for that cult from 1846 to 1850. When he joined William
B. Smith he acknowledged him as Prophet and leader, was ordained by
William B. Smith, an "Apostle." After he left William B. Smith and
joined Zenas H. Gurley he claimed to have a revelation embodying the
very things he repudiated when he withdrew from the "Reorganization."
To Mathias F. Cowley, in the presence of others, Mr. Briggs, a
short time before his death in answer to the question whether the
"revelation" he received in 1851 was true or not, said: "You know we
learn by experience. I would not like to claim it to be a revelation
now, but it is just as good as any revelation that was given to Joseph
Smith."
Although he remained with the "Reorganized" Church for thirty years,
if this record does not show that he was unstable of character at the
beginning all the way through and "to the end," pray tell, what does
instability mean!
9. The members of the "Reorganized" Church in the beginning laid great
stress on the statement that the Prophet Joseph Smith was smitten by
the shaft of death (D. & C. 85th sec.) for putting forth his hand to
steady the ark of God, and that his successor should be the "one mighty
and strong," the Lord should send, "holding the sceptre of power in his
hand, clothed with light for a covering, whose mouth shall utter words,
eternal words; while his bowels shall be a fountain of truth, to set in
order the house of God, and to arrange by lot the inheritances of the
Saints, whose names are found, and the names of their fathers, and of
their children, enrolled in the book of the law of God."
Mr. Briggs in his "revelation" says the Prophet's successor should be
one mighty and strong and one of his seed, and for years the claim
was made that Joseph Smith the present head of the "Reorganization,"
was that personage. This is emphatically declared in the "Successor,"
(revised edition) and in various numbers of the "Saints' Herald" and
other of their publications. This is from page 66, Vol. 17, True L.
D. S. Herald: "God foreknew the character of sister Emma--that she
would be faithful and true to him who had called her--and he _elected_
her to be the mother of the successor of the Martyr--the "one mighty
and strong," who is "to set in order the _house_ of God, (i. e., the
church; see I. Tim. iii. 15; I. Pet. iv. 17; Heb. iii. 6), and arrange
by lot the inheritances of the Saints; the man who shall lead them (the
Saints) like as Moses led the children of Israel, (which was by direct
revelation from God), and who, when sent of God, would find the Saints
in 'bondage,' from which they should be 'led out' by power, (of God)
'and with a stretched out arm.'"
That's the way they formerly gave it; but they have been forced to
recede because their president has not come up to this standard of the
one spoken of in the Prophet's revelation. Therefore they have, since
1900, resolved:
"Whereas, we have received no divine communication authorizing any
particular interpretation of the revelation before us; and as the
Reorganized Church has never taken action upon the matter;
"Resolved, that we leave it an open question, to be decided as God
may develop His purposes among us, while we acknowledge the leading
features in it to be prominently characteristic of Jesus Christ." (From
a letter by Joseph Smith of the "Reorganization" in my possession--J.
F. S., Jr.)