THE MISSOURI PERSECUTIONS.
BY ELDER B. H. ROBERTS.
Author of "Outlines of Ecclesiastical History," "A New Witness for God,"
"The Rise and Fall of Nauvoo," "The Gospel," "Succession
in the Presidency," etc.
SALT LAKE CITY, UTAH:
GEORGE Q. CANNON & SONS CO.,
PUBLISHERS, 1900.
PREFACE.
My chief purpose in publishing this book, and the one which will
immediately follow--"The Rise and Fall of Nauvoo"--is to place in the
hands of the youth of the Latter-day Saints a full statement of the
persecutions endured by the early members of The Church in this last
dispensation, in the States of Missouri and Illinois, that they may be
made acquainted with the sacrifices which their fathers have made for
the word of God and the testimony of Jesus Christ. And I indulge the
hope that by becoming acquainted with the story of the suffering of the
early saints, the faith of the Gospel will become all the more dear to
the hearts of their immediate posterity and all the youth of Zion for
many generations to come.
I think without depreciating at all any other narrative of these events
in our Church literature, I may claim that the story of the Missouri
Persecutions in these pages is told more thoroughly than in any other
of our present publications. This arises from the fact that this book
deals with but a brief period in the history of The Church--from 1830
to 1838--and therefore admits of such a consideration of details as
could not possibly be given to that period in any general history of
The Church. This detailed treatment of the subject, in the opinion of
the author, is justified because of the very important events which
the treatise covers, and also for the reason that it is a period
of our history which has been very much misrepresented, upon which
misrepresentations false accusations are made against The Church and
its leaders to this day. Those who have thought themselves called upon
to oppose, if not to persecute, The Church in later years, frequently
attempt to justify their present opposition by insinuating that The
Church was driven from Missouri and Illinois for other reasons than
adherence to an unpopular religion. The impression is sought to be
created that it was for some overt acts against the State or National
government, or for some offense against the spirit of American
institutions, or because The Church leaders "were determined to be a
law unto themselves," in disregard of the rights of others.
It is, in part, to correct these false statements, and guard our youth
against the influence of such calumnious insinuations, that I tell this
story of the Missouri Persecutions; not that the history in these pages
is written for the purpose of glozing over the defects in the character
of the early members of The Church, or to claim for them absolute
freedom from errors in judgment, or actual sinfulness in conduct. I
have not written what may be called "argumentative history," only so
far as a statement of the truth may be considered an argument. After
these pages are read I feel sure that no one will be able to accuse me
of failing to point out the errors of the early members of The Church;
indeed, I have been careful to call attention to the complaints which
the Lord made against their conduct; the reproofs of his inspired
servants; and the repeated warnings sent to them by the Prophet Joseph
Smith concerning the results of their conduct if there was not a speedy
repentance.
In Appendices will be found accounts of these same persecutions as
told by writers of Missouri history. I quote these extracts from the
_"History of Jackson County,"_ published by the Union Historical
Company of Kansas City, Missouri, 1881; the _"History of Clay County,"_
published by the National Historical Company, 1885; the _"History of
Daviess County,"_ by D. L. Kort; the _"History of Caldwell County,"_ by
Crosby Johnson; and the _"History of Missouri,"_ published by the Union
Historical Company.
While these alleged histories of the "Mormon War," "Mormons in Jackson
County," "Mormon Exodus," etc., etc., are contemptible for their
distortion of facts and misrepresentations, the reader by having them
at hand will at least have both sides of the story presented to him,
and will be able by the means of comparison thus afforded, to judge
where the truth of the matter lies; and it will contribute to the
making of this book a valuable work of reference to the student of
Church history.
One other thing I ought to say in justice to myself, both in reference
to this book and "The Rise and Fall of Nauvoo." Very much of the
matter contained in the two volumes, indeed most of it, was published
in a series of twenty-four articles some fifteen years ago, in _The
Contributor,_ under the respective titles now used. Since that time
very extensive quotations have been made from those articles, sometimes
with, but often without, acknowledgement of the authorship; and to such
extent has this been the case, that I feel it necessary to make mention
of it, that I myself may not be charged with using the matter prepared
by others, when in reality I am but using my own. Having called
attention to this subject, I feel that it will not be out of place to
say something further upon it. The fault, not to say literary crime,
of plagiarism is by far too common. Some men who would never think of
stealing a man's property, or even of using it without his permission,
sometimes do not hesitate in public speech or in written articles or
books to take all sorts of liberties with another's writings, quoting
without acknowledgement not only sentences and paragraphs, but whole
pages, and often page after page. And thus they bedeck themselves,
not with "old, odd ends stolen out of Holy Writ," but in borrowed
phrases and sentences--the fruits of another's research and thought and
genius, if the writer from whom they steal possesses any. It is true
that plagiarism is not a crime under the law. A man, if he so elects,
may steal both the ideas and the literary construction of another,
without fear of fine or imprisonment, but no writer or speaker worthy
of respect would be found pilfering the thoughts or expressions of
another, any more than a self-respecting, honest man would be found
with stolen goods upon his back. Gradually there is being built up in
The Church a very considerable and stately literature, historical,
doctrinal and poetical; and for one I hope to see it, first of all, of
a character that will be in harmony with the great Dispensation of the
Gospel which it celebrates, that is, that it be honest.
THE AUTHOR.
CONTENTS.
CHAPTER I.
THE FACTS IN WHICH THE CHUCH OF JESUS CHRIST OF LATTER-DAY SAINTS HAD
ITS ORIGIN.
CHAPTER II.
The Mission to the Lamanites.
CHAPTER III.
In Search of Zion.
CHAPTER IV.
The Land and the City.
CHAPTER V.
Settlement of the Saints In Missouri--Their Errors--Reproofs and
Warnings.
CHAPTER VI.
Storm Clouds.
CHAPTER VII.
The Storm Breaks.
CHAPTER VIII.
Threats of the Mob--Appeal of the Saints.
CHAPTER IX.
Again the Storm.
CHAPTER X.
The Passively Good.
CHAPTER XI.
A "Bloody Day"
CHAPTER XII.
The "Honor" of a Mob.
CHAPTER XIII.
Scenes on the Banks of the Missouri--Exiled.
CHAPTER XIV.
Aftermath of the Expulsion.
CHAPTER XV.
An "Attempted Vindication" of Law.
CHAPTER XVI.
The Cause of Expulsion--Future Redemption.
CHAPTER XVII.
Importuning at the Feet of the Judge--the Governor--the President.
CHAPTER XVIII.
Zion's Camp.
CHAPTER XIX.
Zelph.
CHAPTER XX.
Dissensions in the Camp.
CHAPTER XXI.
Views Concerning Zion--Mob vs. Storm.
CHAPTER XXII.
Negotiations.
CHAPTER XXIII.
The Threatened Judgment--If--!
CHAPTER XXIV.
Attempt at Arbitration.
CHAPTER XXV.
The Pros and Cons of Arbitration Proposition.
CHAPTER XXVI.
An Interim--Blighted Hopes.
CHAPTER XXVII.
Peaceful Exodus from Clay County.
CHAPTER XXVIII.
Far West.
CHAPTER XXIX.
The Fall of David Whitmer and Oliver Cowdery.
CHAPTER XXX.
The Apostasy at Kirtland.
CHAPTER XXXI.
Adam-ondi-Ahman.
CHAPTER XXXII.
The Fourth of July, 1838.
CHAPTER XXXIII.
Kirtland Camp.
CHAPTER XXXIV.
Gallatin.
CHAPTER XXXV.
Boggs in Action--Defense Construed into Offense.
CHAPTER XXXVI.
De Witt.
CHAPTER XXXVII.
Millport.
CHAPTER XXXVIII.
Crooked River.
CHAPTER XXXIX.
Exterminating Order of Governor Boggs.
CHAPTER XL.
Haun's Mill.
CHAPTER XLI.
The Betrayal of Far West.
CHAPTER XLII.
Sad Scenes at Far West.
CHAPTER XLIII.
A Prophet's Rebuke.
CHAPTER XLIV.
"A Strong Point for Treason"
CHAPTER XLV.
Exodus from Missouri.
CHAPTER XLVI.
Again the Passively Good--Petitions.
CHAPTER XLVII.
The Escape of the Prophet from Missouri.
CHAPTER XLVIII.
A Prophecy that did not Fail.
CHAPTER XLIX.
A State's Shame.
APPENDICES.
"Mormons" in Jackson County, etc.
THE MISSOURI PERSECUTIONS
CHAPTER I.
THE FACTS IN WHICH THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS HAD
ITS ORIGIN.
The story of the persecutions endured by the Latter-day Saints in
Missouri, one of the sovereign States of the United States of America,
properly begins with the advent of a mission to the Lamanites,[A] at
Independence, Missouri, in the winter of 1830. But in order that those
not acquainted with the history of The Church may understand how there
came to be a mission to the Lamanites in 1830, and how there came to be
a Church of Jesus Christ of Latter-day Saints to be persecuted, I think
it proper to state briefly those facts in which The Church had its
origin.
[Footnote A: American Indians]
I know the story has often been told--so often indeed that all novelty
in relation to it has long since passed away. But in history there
are certain foundation facts that are as essential to the right
understanding of some particular phase of history as the employment of
the first principles of the science of mathematics is to the solution
of some particular problem in algebra; and the historical writer is as
much bound to state those foundation facts as the mathematician is to
use the first principles of his science in the solution of his problem.
In the present instance, however, though I deem it necessary to tell
again such a well known story as the rise of The Church, I shall
attempt no embellishment of it; nor shall I deal with the religious
condition of the world at the time of the origin of The Church with
any view to establish the probability of the story; nor stop to call
attention to the reasonableness and strength of it; nor the evidences
of its truth, or necessity, although the temptation to do this is
always strong whenever the facts of that story are passed before me in
review. I shall content myself on this occasion with a mere statement
of the facts, such as an annalist might make, without any further
consideration of them whatsoever; and this because such a statement
will serve my present purpose.
Joseph Smith, the man who, under the direction of God, was the founder
of The Church, was born at the little village of Sharon, Windsor
County, in the State of Vermont, on the 23rd of December, in the year
of our Lord 1805.
When he was ten years of age the Smith family moved from Vermont to the
State of New York, settling in Palmyra, Wayne County. Four years later
the family moved a few miles south to the town of Manchester, Ontario
County.
Here, in the spring of 1820, a great religious revival agitated the
community, and Joseph Smith was much affected by it.
In the course of this religious excitement he was much perplexed over
the discussion and strifes of the different Christian sects, and often
wondered how it was that the Church of Christ could be so divided into
contending factions. "I found," he said some years later when writing
his recollections of those early days of his religious experience--"I
found that there was a great clash in religious sentiment; if I went to
one society they referred me to one plan, and another to another--each
one pointing to his own particular creed as the _summum bonum_ of
perfection. Considering that all could not be right, and that God could
not be the author of so much confusion, I determined to investigate the
subject more fully, believing that if God had a Church it would not be
split up into factions, and that if he taught one society to worship
one way and administer in one set of ordinances, he would not teach
another principles which were diametrically opposed." [B]
[Footnote B: From a letter to Mr. John Wentworth, written in 1842. Mr.
Wentworth at the time was the editor of the _Chicago Democrat_.]
In the midst of these perplexities Joseph's attention was called to the
first chapter of the epistle of James, where it is written: "If any of
you lack wisdom, let him ask of God, that giveth to all men liberally,
and unbraideth not; and it shall be given him."
This instruction the youth determined to follow, and accordingly
repaired to a secret place in the woods near his father's house, where
he called upon God for wisdom.
While so engaged he was seized upon by some power of darkness which
threw him violently to the ground, and it seemed for a time that he
was doomed to sudden destruction. It was no imaginary power, but some
actual being from the unseen world who thus seized him. His tongue for
a time was bound that he could not speak; darkness gathered about him;
but, exerting all his powers, he called upon God to deliver him out of
the hands of his enemy, and at the very moment he was ready to give up
in despair and abandon himself to destruction, he beheld a pillar of
light immediately over his head descending towards him. Its brightness
was above that of the sun at noonday, and no sooner did it envelop him
than he was freed from the enemy who had held him in his power.
When the light rested upon him he beheld within it two personages
standing above him in the air, whose brightness and glory defied all
description. They exactly resembled each other in form and features.
One of them, pointing to the other, said:
"JOSEPH, THIS IS MY BELOVED SON, HEAR HIM."
As soon as the youth gained his self-possession, he asked the personage
to whom he was thus introduced, which of all the religious sects was
right, that he might join it.
He was answered that none of the sects were right; that their creeds
were an abomination to God; that their professors were corrupt; that
they drew near to God with their lips but their hearts were far removed
from him; that they taught for doctrine the commandments of men; that
they had a form of godliness but denied the power thereof; and he was
strictly commanded to join none of them: but was informed that at some
future time the fullness of the Gospel would be made known to him.[C]
[Footnote C: Letter to Mr. John Wentworth, 1842.
I cannot refrain at this point from calling attention, at least in a
foot note, to the importance of this great vision which lies at the
very foundation of what the world calls "Mormonism."
At a glance it gives the reason for the existence of the Church
of Jesus Christ of Latter-day Saints; and also the reason for the
proclamation of the new dispensation of the Gospel it presents to the
world.
It makes known the awful fact that the Gospel was not on the earth
at that time; that none of the churches were acknowledged of God as
his; that divine authority to preach and administer the ordinances of
salvation was not among men. Therefore if men were to have the Gospel
of Jesus Christ it must be restored from heaven; the Church of Christ
must be again established; divine authority must be renewed.
Moreover, this splendid vision dispelled the vagaries that men had
conjured up in respect to the person of Deity. Instead of being a
personage without body, parts or passions, it revealed the fact that he
had both body and parts, that he was in the form of man, or, rather,
that man had been made in his image.
The vision clearly proves that the Father and Son are distinct persons,
and not one person as the Christian world believes. The oneness of the
Godhead, so frequently spoken of in scripture, must therefore relate to
oneness of sentiment and agreement in purpose--to likeness.
The great revelation swept away the rubbish of human dogma, tradition
and speculation that had accumulated in all the ages since Messiah's
personal ministry on earth, by announcing that God did not acknowledge
any of the sects of Christendom as his Church, nor their creeds as his
gospel. Indeed, the Lord himself declared that they taught for doctrine
the commandments of men. Thus the ground was cleared for the planting
of the truth.
The vision showed how mistaken the Christian world was in claiming that
all revelation had ceased--that God would no more reveal himself to man.
The vision created a witness for God on the earth: a man lived who
could say to some purpose that God lived and that Jesus was the Christ,
for he had seen and talked with them. Thus was laid anew the foundation
for faith in God.--_Roberts_.]
This heavenly visitation Joseph Smith related to many of his
acquaintances, including some sectarian ministers, who generally
disbelieved his story and ridiculed him for telling it; all said
inspired dreams and revelations from God were no more to be expected.
After an interval of three years Joseph Smith again received a heavenly
visitant. On the 21st of September, 1823, after having retired to his
chamber, he betook himself to prayer, seeking to know his standing
before the Lord. While so engaged his room began to be filled with
beautiful light, in the midst of which he beheld a personage who
announced himself to be Moroni, one of the ancient prophets of the
western hemisphere, now raised from the dead, and made an angel of God.
He said he was sent from the Divine Presence to reveal the existence
of an ancient record engraven upon plates of gold, giving an account
of the origin of the American Indians; of God's hand-dealings with
their forefathers; of the rise and fall of their civilization; of the
ministry of the Lord Jesus Christ among them after his resurrection
from the dead and of the establishment of the Christian religion and
the Church of God in their midst.
Joseph Smith was also informed that this record was concealed in a hill
not far distant; and that with it would be found a Urim and Thummim,[D]
consisting of two stones fastened in silver bows attached to a
breast-plate, by means of which the record could be translated through
the power of God. The Prophet then beheld in a vision the hill where
the plates were hidden.
[Footnote D: Those who would be informed concerning the Urim and
Thummim and its use among the ancients, should consult the following
scriptures: Ex. 28:30; Lev. 8:8; Deut. 33:8; Ezra 2:63; Neh. 7:65; Num.
17:21; I Sam. 28:6.]
When this vision was passed the angel quoted a number of ancient
prophecies relating to the gathering of Israel in the last days, and
the judgments of God upon the wicked, all of which he declared would
soon be fulfilled.[E] The angel visited him three times during that
same night, repeating to him each time the message he first announced.
[Footnote E: The passages quoted are as follows: Malachi, part of
chapter 3. (most likely the first part); Malachi, chapter 4; Isaiah 11;
Acts 3:22, 23; Joel 2:28-32.]
The next day Moroni again appeared to him when he was crossing a field,
and announced to him once more the message of the night before, and
instructed the youth to make a confidant of his father, Joseph Smith,
Sen., and make known to him the visitations he had received and the
things revealed, which the youth promptly and gladly did, and from that
hour received consolation and encouragement from his father.
The same day, namely, 22nd of September, 1823, Joseph Smith went to the
place where the record was deposited--called by Moroni, Cumorah--and
there in a rude stone box, the crowning cover of which he could see
above the surface of the hillside, he found the record, together with
the Urim and Thummim.
Moroni appeared to him again while he was viewing the sacred treasure,
and forbade him taking the plates from their place of concealment, as
the time had not yet come for him to take possession of them. He was
required to meet the angel at that place in one year from that time,
and from year to year, until the time should come for the record to be
given to him for translation.
These annual visits at Cumorah continued until the 22nd of September,
1827, when the plates were committed to his keeping with instructions
to translate them. He received a strict commandment to show them to no
man, except such as God would appoint to see them, and bear witness of
their existence and the truth of what they contained; nor was he to
have any other object in view in obtaining and translating the record
than the glory of God and the establishment of his Church in the earth.
With the assistance of a man of the name of Martin Harris, and another
of the name of Oliver Cowdery, the latter acting as his scribe, Joseph
translated the record in about two years and a half, and published it
at Palmyra, New York, early in the spring of 1830.
The stone box in which the record had been preserved, and the record
itself, is thus described by Joseph Smith:
Convenient to the village of Manchester, Ontario County, New York,
stands a hill of considerable size, and the most elevated of any in
the neighborhood. On the west side of this hill, not far from the
top, under a stone of considerable size, lay the plates, deposited in
a stone box. This stone was thick and rounding in the middle on the
upper side, and thinner towards the edges, so that the middle part of
it was visible above the ground, but the edge all round was covered
with earth. Having removed the earth, and obtained a lever, which I
got fixed under the edge of the stone, and with a little exertion
raised it up, I looked in, and there indeed did I behold the plates,
the Urim and Thummim and the breast-plate, as stated by the messenger.
The box in which they lay was formed by laying stones together in
some kind of cement. In the bottom of the box were laid two stones
crossways of the box, and on these stones lay the plates, and the
other things with them.[F]
[Footnote F: Millennial Star, Supplement to Vol. 14, p.6.]
These records were engraven on plates which had the appearance of
gold; each plate was six inches wide and eight inches long, and not
quite so thick as common tin. They were filled with engravings, in
Egyptian characters, and bound together in a volume as the leaves of
a book, with three rings running through the whole. The volume was
something near six inches in thickness, a part of which was sealed. The
characters on the unsealed part were small, and beautifully engraved.
The whole book exhibited many signs of antiquity in its construction
and much skill in the art of engraving.[G]
[Footnote G: Letter to Mr. Wentworth.]
The following is a summary of this interesting record as given by the
Prophet in his letter to Mr. Wentworth:
In this important and interesting book the history of ancient America
is unfolded, from its first settlement by a colony that came from
the Tower of Babel, at the confusion of languages, to the beginning
of the fifth century of the Christian era. We are informed by these
records that America in ancient times had been inhabited by two
distinct races of people. The first was called Jaredites and came
directly from the Tower of Babel. The second race came directly
from the city of Jerusalem, about six hundred years before Christ.
They were principally Israelites, of the descendants of Joseph. The
Jaredites were destroyed about the time that the Israelites came from
Jerusalem, who succeeded them in the inheritance of the country. The
principal nation of the second race fell in battle towards the close
of the fourth century (A.D.) The remnant are the Indians that now
inhabit this country. This book also tells us that our Savior made
his appearance upon this continent after his resurrection; that he
planted the gospel here in all its fullness, and richness, and power,
and blessing; that they had apostles, prophets, pastors, teachers and
evangelists; the same order, the same priesthood, the same ordinances,
gifts, powers and blessings, as were enjoyed on the eastern continent;
that the people were cut off in consequence of their transgressions;
that the last of their prophets who existed among them were commanded
to write an abridgment of their prophecies, history, etc., and to hide
it up in the earth, and that it should come forth and be united with
the Bible for the accomplishment of the purposes of God in the last
days.
The Book of Mormon was not brought forth without serious opposition.
The commandment not to show the plates to anyone except those whom God
should appoint to be witnesses of their existence and their truth,
necessarily enjoined secrecy upon Joseph Smith, and involved more or
less of mystery in his movements; and yet it became necessary for
some to know of his having the records, or else how could he obtain
the necessary assistance to translate them? These prohibitions upon
the Prophet and the necessary secrecy they involved, gave rise to a
perfect flood of misrepresentations and slanders; enemies pursued
him at every turn; the vilest calumnies were circulated both with
respect to himself and his family; they were charged with the grossest
ignorance, superstition, idleness, and all things that go to the
making of vicious and low characters; and yet it is evident from the
testimony of those who personally knew them, that the Smiths, while
poor, were nevertheless people of upright lives, kind neighbors, and
good citizens. This is not said for the purpose of claiming for Joseph
Smith exemption from many boyish follies, and the common weaknesses of
humanity--the existence of these weaknesses, in fact, he himself freely
admits and deplores; and as much has been made of his own admissions
on that head, I think it proper that what he has said upon the subject
should be given in full, and hence I republish here a letter of his to
Oliver Cowdery which the Prophet wrote upon hearing that Cowdery, in
1834, was about to publish a series of letters on the subject of "Early
Scenes in the Church." Following is the letter:
_Oliver Cowdery:_
DEAR BROTHER: Having learned from the first number of the _Messenger
and Advocate,_ that you were not only about to "give a history of the
rise and progress of the Church of the Latter-day Saints," but that
said history would necessarily embrace my life and character, I have
been induced to give you the time and place of my birth; as I have
learned that many of the opposers of those principles which I have
held forth to the world, profess a personal acquaintance with me,
though when in my presence, represent me to be another person in age,
education, and stature, from what I am.
I was born (according to the record of the same, kept by my parents)
in the town of Sharon, Windsor County, Vermont, on the 23rd of
December, 1805.
At the age of ten my father's family removed to Palmyra, New York,
where, and in the vicinity of which, I lived, or made it my place of
residence, until I was twenty-one; the latter part in the town of
Manchester.
During this time, as is common to most or all youths, I fell into many
vices and follies; but as my accusers are and have been forward to
accuse me of being guilty of gross and outrageous violations of the
peace and good order of the community, I take the occasion to remark
that, though as I have said above, "as is common to most, or all,
youths, I fell into many vices and follies," I have not, neither can
it be sustained, in truth, been guilty of wronging or injuring any
man or society of men; and those imperfections to which I allude, and
for which I have often had occasion to lament, were a light, and too
often, vain mind, exhibiting a foolish and trifling conversation.
This being all, and the worst, that my accusers can substantiate
against my moral character, I wish to add that it is not without a
deep feeling of regret that I am thus called upon in answer to my own
conscience, to fulfill a duty I owe to myself, as well as to the cause
of truth, in making this public confession of my former uncircumspect
walk, and trifling conversation and more particularly, as I often
acted in violation of those holy precepts which I knew came from God.
But as the "Articles and Covenants" of this Church are plain upon
this particular point, I do not deem it important to proceed further.
I only add, that I do not, nor never have, pretended to be any other
than a man "subject to passion," and liable, without the assisting
grace of the Savior, to deviate from that perfect path in which all
men are commanded to walk.
By giving the above a place in your valuable paper, you will confer a
lasting favor upon myself, as an individual, and, as I humbly hope,
subserve the cause of righteousness.
I am, with feelings of esteem, your fellow-laborer in the Gospel of
our Lord, JOSEPH SMITH.
It is clear from this letter that Joseph Smith, while acknowledging
his imperfections, does not accuse himself of any dark crimes of a
nature to disqualify him for his subsequently exalted station or the
great work to which he was called. He goes no further than to confess
to lightness and vanity of mind, resulting in "a foolish and trifling
conversation;" but even that, on account of his quick conscience and
innocent life, occasioned him much remorse.
While the Book of Mormon was in process of translation, namely, in May,
1829, the question of baptism came up between Joseph Smith and Oliver
Cowdery. They repaired to the woods to inquire of the Lord concerning
it, when an angel from heaven appeared to them and announced himself to
be John the Baptist, of the New Testament, now raised from the dead,
and sent to them by the Apostles Peter, James and John, under whose
direction he acted, to confer upon them the Aaronic Priesthood.[H] He
placed his hands upon their heads and said:
[Footnote H Elsewhere the writer has said concerning this event:
"When the work reached that stage of development that men could be
taught repentance, and receive baptism for the remission of sins, who
so qualified or who with more propriety could be sent to deliver the
keys of the priesthood that is especially appointed to cry repentance
and administer baptism, than _the_ teacher of repentance and _the_
Baptist?"--_New Witness for God, p. 221._]
Upon you, my fellow servants, in the name of Messiah, I confer
the Priesthood of Aaron, which holds the keys of the ministration
of angels and of the gospel of repentance, and of baptism for the
remission of sins, and this shall never be taken from the earth
until the sons of Levi do offer again an offering unto the Lord in
righteousness.
They were then commanded to each baptize the other, which they did, and
thus baptism for the remission of sins, under divine authority, was
again commenced on earth. This ordination received under the hands of
the angel gave them the right and power to preach the gospel, call men
to repentance, and baptize them for a remission of their sins. This
they began to do and in a short time quite a number had been baptized.
Soon after this first ordination, namely, some time in the month of
June, 1829, Joseph Smith and Oliver Cowdery were again visited by
angels. The ancient Apostles Peter, James and John came to them on the
banks of the Susquehanna River, between Harmony, Susquehanna County,
and Colesville, Broome County, and conferred upon them the holy
Apostleship, the keys of the higher or Melchisedek Priesthood, which
gave them power not only to preach the gospel and administer baptism,
but to lay on hands for the Holy Ghost, together with right to all the
offices in The Church. This Priesthood gave them power to organize The
Church, set in order the affairs thereof in all the world, and preside
over it as God's representatives.
The authority of God thus restored to earth, the way was prepared for
the organization of The Church. Still the young men to whom had been
entrusted these great powers waited further direction from the Lord,
and did not proceed with so great an undertaking until he commanded
them.
At length the commandment came, and the 6th day of April, 1830, was
appointed as the day on which to effect the organization of The Church.
A number of the people who had been baptized met with Joseph Smith and
Oliver Cowdery, on the day appointed, at the house of Peter Whitmer,
Sen., in Fayette, Seneca County, New York, to effect that organization.
The meeting was opened by solemn prayer, after which, according to
previous instructions from the Lord, the Prophet Joseph called upon
the brethren present to know if they would accept himself and Oliver
Cowdery as their teachers in religion, and if they were willing that
they should proceed to organize The Church according to the commandment
of the Lord. To this the converts to the faith consented by unanimous
vote. Joseph then ordained Oliver an Elder of the Church of Jesus
Christ; after which Oliver ordained Joseph an Elder of said Church. The
sacrament was administered, and those who had been previously baptized
were confirmed members of The Church, and received the Holy Ghost by
the laying on of hands. Some enjoyed the gift of prophecy, and all
rejoiced exceedingly.
While The Church was yet assembled a revelation was received from the
Lord, directing that a record be kept, and that in it Joseph Smith be
called a Seer, a Translator, a Prophet, and an Apostle of Jesus Christ,
an Elder of The Church; and The Church was commanded to give heed to
all his words and commandments which he should receive from the Lord,
accepting his word as the word of God in all patience and faith. On
condition of their doing this, the Lord promised them that the gates
of hell should not prevail against The Church; but on the contrary he
would disperse the powers of darkness before them, and shake the very
heavens for their good.
In addition to the ordination of Joseph and Oliver to be Elders in The
Church, as stated above, other brethren were called and ordained to
different offices in the Priesthood as the Spirit directed. "And after
a happy time," says the Prophet, "spent in witnessing and feeling for
ourselves the power and blessings of the Holy Ghost, through the grace
of God bestowed upon us, we dismissed with the pleasing knowledge that
we were now individually, members of, and acknowledged of God, The
Church of Jesus Christ, organized in accordance with commandments and
revelations given by him to ourselves in the last days, as well as
according to the order of The Church as recorded in the New Testament."
On Sunday, the 11th of April, the public ministry of The Church may
be said to have begun. Oliver Cowdery on that day preached the first
public discourse of the new dispensation then opening. Of the nature
of the discourse we know little or nothing. The meeting was held by
previous appointment at the house of Mr. Peter Whitmer, in Fayette, and
was largely attended by people of the neighborhood, and the preaching
was certainly successful, as upon the same day, and doubtless as a
result of the explanations, teachings, doctrines and spirit of the
discourse, a number came forward for baptism, and a few days later a
number more--thirteen in all. And so the work grew and prospered.
Fayette, in Seneca County, New York, and Colesville, Broome County,
in the same State, were the centers of activity for The Church in
those early days. In both places meetings were occasionally held, and
baptisms were frequent, in the clear, beautiful waters of Seneca Lake.
What historical associations will yet gather about these localities!
Fayette! Seneca Lake! I venture to predict that these places will
in the ages to come be as famous as Capernaum and Lake Gennesaret.
The latter were the scenes of Christ's early ministry. The former
the scenes of Joseph Smiths. The latter were identified with the
Dispensation of the Meridian of Time. The former with the Dispensation
of the Fullness of Times. Capernaum and Gennesaret are associated with
memories of the Christ, with Simon Peter, with John, with Andrew and
Nathaniel, and Mary of Magdala. Fayette and Seneca with Joseph Smith,
with Oliver, with David Whitmer, with Joseph Knight and Newel, his
son, with Emily Coburn and others. Gennesaret was but the widening
of the Jordan; Seneca but one of the river valleys once occupied and
modified by the glaciers which in ancient times filled that land.[I]
The site of the ancient Capernaum is now unknown; so, too, the Fayette
of our Church history is no more; but of the latter as of the former,
and of Seneca as of Gennesaret it may be said: If every vestige of
human habitation should disappear from beside it, and the jackal and
the hyena should howl about the shattered fragments where Joseph once
taught, yet the fact that he chose it as the scene of his ministry will
give a sense of sacredness and pathos to its lovely waters till Time
shall be no more.
[Footnote I: Enc. Brit., Art. New York.]
On the first of June The Church held its first conference as an
organized body. At that conference--held in Fayette--more brethren
were ordained to the various offices of the Priesthood; a number who
had been baptized were confirmed; the sacrament was administered, and
many spiritual manifestations were enjoyed, such as beholding heavenly
visions and prophesying.
Thus The Church was organized and well started upon its career, the
history of which was to be so thrilling; the success of which was to be
so great; and the final victory of which over every opposing power is
assured by the promises of God.