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´╗┐Title: History of the Church of Jesus Christ of Latter-day Saints, Volume 2
Author: Smith, Joseph, Jr.
Language: English
As this book started as an ASCII text book there are no pictures available.
Copyright Status: Not copyrighted in the United States. If you live elsewhere check the laws of your country before downloading this ebook. See comments about copyright issues at end of book.

*** Start of this Doctrine Publishing Corporation Digital Book "History of the Church of Jesus Christ of Latter-day Saints, Volume 2" ***

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HISTORY

OF THE

CHURCH OF JESUS CHRIST

OF

LATTER-DAY SAINTS

Period I.

History of Joseph Smith, the Prophet.

By Himself.


Volume II.


An Introduction and Notes

By

B. H. Roberts.


Published by the Church


Deseret News,

Salt Lake City, Utah.

1904.



Table of Contents.

Volume II.

Introduction.

Summary Review of Volume One.

The Expedition of Zion's Camp.

First Educational Movement of the Church.

Organization of the Foreign Ministry.

Restoration of the Keys for the Gathering of Israel.

The Spirit of Gathering on the Jews.

Elijah's Mission.

Calamitous Events.


Chapter I.

The Year Eighteen Hundred and Thirty-Four--Affairs in Zion and Kirtland.

Condition of the Saints in Missouri.

Excommunication of Wesley Hurlburt.

Mob Threats at Kirtland.

A Prayer.

Efforts of Sectarian Priests Against Restoration of Exiles.

The Elders of the Church in Kirtland, to their Brethren Abroad.

Prayer of the First Presidency.

Preparations for Returning Exiles to Zion.

Conference of High Priests and Elders at New Portage.

Order in Ancient Councils.

Responsibility of Those who Sit in Judgment.

The Prophet's Predicted Triumph.

Trial of Martin Harris.

Trial of Leonard Rich.


Chapter II.

Organization of the High Council--First Cases Before the Council.

Minutes of the Organization of the High Council of the Church.

Supplementary Proceedings in the Organization of the High Council.

{IV} First case before the High Council.

Letter from Ezra Thayer to the President of the High Council.

Minutes of the High Council.


Chapter III.

The Cause and Object of the Jackson County Persecution--The Prophet's
Mission Through Western New York.

Revelation.

Arrival of Delegation from the Church in Missouri.

Minutes of Council Meeting.

The Prophet Seeks Volunteer to Redeem Zion.

Cheering Words.

Letter from John. F. Boynton from Saco, Maine.

Incidents in the Prophet's Journey Through Western New York.

The Conference at Avon, Livingston County, New York.


Chapter IV.

Trial and Conviction of Hurlburt--Efforts in Behalf of the Redemption
of Zion--Dissolution of the United Order of Zion and Kirtland.

The Whipping of Ira J. Willis.

The Trial of "Doctor" Hurlburt for Threatening the Prophet's life.

Minutes of Council.

Special Prayer.

Letter from Presidency to Orson Hyde.

Judgment Against Hurlburt.

Dissolution of the United Order in Kirtland.

Deliverance of Zion Considered.

An Assault Thwarted by the Spirit.

An Occasion of Prayer and Blessing.

Minutes of Conference.

Return of Prophet and Party to Kirtland.

Revelation to Joseph Smith, Jun., Concerning the Order of the Church
for the Benefit of the Poor.


Chapter V.

Zion's Camp--Its Journey From Kirtland to Missouri.

Aid for the Redemption of Zion.

Gathering of Zion's Camp at New Portage.

Letter from W. W. Phelps from Liberty.

Minutes of Conference of the Elders.

{V} Departure of the Prophet from Kirtland for Missouri.

Organization of Zion's Camp.

The March of Zion's Camp.

Incidents in Zion's Camp.

Delegation from Dayton.

The Camp Enters Indiana.

Difficulties Within the Camp.

Spies from the West in the Camp.

Indianapolis Incident.

A Jackson County Spy in Camp.

Precept vs. Example--A Lesson.

A Call to Arms.

Angels Attend the Camp.

Camp Diversions.

Proposition to Divide Jackson County between Saints and the Mob.

Letter from Brethren in Clay County to Daniel Dunklin.

Passage of Camp through Springfield, Illinois.

Arrival at Jacksonville, Illinois.

A Puzzling Religious Service.

The Finding of Zelph.

A Prophecy.

Proposition of Col. Ross.

Report of Luke S. Johnson.

A False Alarm.


Chapter VI.

Zion's Camp in Missouri--Letters of Governor Dunklin and Others.

Letter from Elders in Clay County to Governor Dunklin.

Copy of Letter from Daniel Dunklin to Col. J. Thornton.

Arrival of Camp at Salt River.

Arrival of Hyrum Smith and Lyman Wight.

Messengers Sent to Governor Dunklin.

Letter from Daniel Dunklin to W. W. Phelps et. al.

Letter from John F. Ryland to A. S. Gilbert.

Departure of Camp from Salt River.

Reproof of Williams and Orton Enemies Eluded.

Letter from Elders to Judge Ryland.

Letter from the Elders to Messrs. Doniphan and Atchison.


Chapter VII.

Zion's Camp in Missouri--Efforts at Arbitration--The Word of the Lord.

Gov. Dunklin Refuses to Reinstate Saints on their Lands.

Arrival of Bishop Partridge in Camp.

{VI} The Camp Crosses Grand River.

Martin Harris Trifles with a Promise of God.

Important Meeting at Liberty Court House.

Proposition of the People of Jackson County to the Mormons.

Stirring Incidents at the Liberty Meeting.

Answer of the Mormons to the Proposition of the People of Jackson
County.

Reflections on the Jackson County Proposition.

A Mobber's Threat and God's Vengeance.

Incidents of Insubordination in the Camp.

The Prophet's Illness.

The Prophet's Anxiety for the Safety of the Camp.

Threats of the Mob.

A Timely Storm.

Care of Arms During the Storm.

The Visit of Col. Sconce to the Camp.

Cholera Breaks Out in the Camp.

Letter from Brethren in Clay County to Committee of the Jackson Mob.

Visit of Clay County Sheriff to the Camp.

Revelation given on Fishing River, Missouri, June 22, 1834.


Chapter VIII.

Zion's Camp Disbanded--An Appeal.

Reply of Brethren to Committee of the Jackson Mob.

Cholera in the Camp.

Zion's Camp Disbanded.

Letter from the Prophet to Messrs. Thornton, Doniphan and Atchison.

Fear of the Cholera.

First Victims of the Cholera.

Letter from the Elders to Governor Dunklin.

Death of Algernon Sidney Gilbert.

Letter from Chairman of Jackson Mob Committee to Amos Reese.

List of the Victims of Cholera.

The Prophet in the Goodly Land.

Gillium's Communication.

Proposition of the Mormons.

Organization of the High Council in Missouri.

Members of the Camp Discharged.

Instructions to the High Council.

The Missouri Presidency and High Council.

Blessings.

Sundry Items Determined by the High Council.

An Appeal.

{VII}


Chapter IX.

Return of the Prophet to Kirtland--Sundry Events in Missouri.

The Prophets Return to Kirtland.

Letters from John Corrill to Samuel C. Owens, Esq., and Col. Thos.
Pitcher.

Assembling of the High Council in Missouri.

The Counsel of David Whitmer.

Proposition of W. W. Phelps.

Charges Against Samuel Brown.

Letter of Appointment to the Elders.

Arrival of the Prophet in Kirtland.

Charges Against the Hulet Branch.

Testimony Against the Hulet Branch.

Decision of the Council in the Hulet Branch Case.

Elders Sent Forth to Preach.

The Case of William Batson.


Chapter X.

Charges Against the Prophet on his Return From Zion's Camp
Expedition--Trial of Elder Sylvester Smith.

Minutes of a Council Held at Kirtland, August 11, 1834.

The Prophet Reports His Vindication to the Elders in Missouri.

The Plague of Cholera in Cleveland.

Affairs in Missouri--Hulet Branch Troubles.

Charge Against Lyman Wight.

Resolutions of Vindication.

Sylvester Smith Refuses to Accept the Decision of the Council.

Formal Trial of Sylvester Smith.


Chapter XI.

A Moment's Peace--Council Meetings in Ohio and Missouri.

Temporary Peace.

The Prophet as Foreman.

Message to William Cherry.

Covenant of Edmund Bosley.

Minutes of a Conference of Elders at New Portage, Ohio, held Sept. 8,
1834.

Letter Written according to Instructions of Conference to Joseph B.
Bosworth.

Extracts from the Minutes of the High Council of Zion, Assembled in
Clay County, Sept. 10, 1834.

Minutes of High Council at Kirtland, Sept. 24, 1834.

{VIII}


Chapter XII.

Change in Church Periodicals--The Covenant of Tithing--Close of the
Year 1834.

"Messenger and Advocate" Founded.

The Prophet's Labors in Michigan.

Preparation of the School of the Elders.

Strenuous Life of the Prophet.

Letter Sent to George Jones, Brownhelm, Ohio, by Orders of the High
Council.

Revelation given November 25, 1834.

Letter from Hon. J. T. V. Thompson to W. W. Phelps.

Governor's Message to the Jackson People.

Minutes of Council Meeting Held at Kirtland, Nov. 28th.

Letter from Alvah L. Tippets to the Prophet.

The Covenant of Tithing.

A Prayer.

A Prophecy.

School at Kirtland for the Elders.

Oliver Cowdery Ordained an Assistant President.

Thanks to Governor Dunklin.

Revived Hopes.

Letter from W. W. Phelps to Esquire Thompson.

Thompson and Atchison Promise Assistance.


Chapter XIII.

The Lectures on Faith--Twelve Apostles Chosen and Ordained.

The Lectures on Theology.

Brethren Moving West Halted at Kirtland.

Minutes of the Meeting at which the Twelve Apostles were Chosen,
Ordained and Instructed.

Names of Zion's Camp.

Women in Zion's Camp.

Children in Zion's Camp.

Apostolic Charge given by Oliver Cowdery to Parley P. Pratt.

General Charge to the Twelve.

Important Item of Instruction to the Twelve.

Report of the Kirtland School.


Chapter XIII--2. [1]

The Organization of the Seventies--Blessing of the Faithful Elders and
Saints.

The Calling of Seventies.

Names of President and Members of First Quorum of Seventies.

The Prophet's Remarks on the Sacrament.

More Ordinations.

The Blessing of those who Assisted in Building the House of the Lord at
Kirtland.

{IX}


Chapter XIV.

The Great Revelation on Priesthood.

Minutes of a Meeting on the Twelve.

Revelation on Priesthood.


Chapter XV.

The First Mission of the Twelve.

Close of the Elders' School.

Public Discussion at Huntsburg.

Minutes of Conference held at Freedom, N.Y.

Minutes of Conference of the Twelve and the Seventy.

Meeting of the Twelve.

Minutes of a General Council of the Priesthood.

Items of Instruction to the Twelve and the Seventy.

The First Mission of the Twelve.

The Conference at Freedom.


Chapter XVI.

Progress of Affairs at Kirtland--Discovery of the Book of Abraham.

Change of Editors for the "Messenger and Advocate."

The "Northern Times."

Minutes of Conference held at New Portage, June 6th.

Instructions of the Prophet to the Elders and Saints in Missouri.

Letter from Thomas Shaw to the "Saints of the Most High."

The Mission of Mr. Hewitt.

Letter of W. W. Phelps to the Rev. Mr. Hewitt.

The Indifference of Mr. Hewitt.

Subscriptions for the Temple.

Conference in Canada.

Michael H. Chandler and the Egyptian Mummies.

The Case of Michael H. Barton.

The Writings of Abraham and Joseph.

Edmund Bosley Tried for Breaking Covenant.


Chapter XVII.

Sundry Council Meetings in Vermont, Ohio, and New York.

Minutes of the Vermont Conference.

The Prophet at Work on the Book of Abraham.

{X} Minutes of the High Council at Kirtland.

Minutes of the Massachusetts Conference.

Blessing the "Sons of Zion."

Minutes of the High Council.


Chapter XVIII.

The Book of Doctrine and Covenants Presented to the General Assembly of
the Priesthood and the Church.

Testimony of the Twelve Apostles to the Truth of the Book of Doctrine
and Covenants.

Article on Marriage.

Of Government and Laws in General.


Chapter XIX.

The Prophet's Return from Michigan to Kirtland--His Address to the
Elders of the Church.

Minutes of the High Council at Kirtland--trial of Almon W. Babbitt.

Conference at Saco, Maine.

Return of the Prophet to Kirtland.

John E. Page.

Conference at Farmington, Maine.

The Prophet's Letter to the Elders.


Chapter XX.

Sundry Affairs at Kirtland--The Pledge to Redeem Zion.

Conference at New Portage.

Provisions Made for Remunerating the Patriarch.

Oliver Cowdery Appointed Church Recorder.

Agents for the "Literary Firm" of the Church Appointed.

The Trial of Elder Henry Green--Sidney Rigdon, Oliver Cowdery and
Frederick G. Williams, Presiding.

Minutes of a High Council held in Kirtland, Sept. 19, 1835--Trial of
Elder Jared Carter.

The Prophet Seeks for Blessings.

Delight of the Prophet in Being Honest.

Rejoicing with Brethren Bound for Zion.

Covenant to work for the Redemption.


Chapter XXI.

Incidents From the Prophet's Experience in Kirtland and Vicinity.

Return of the Twelve.

Minutes of the High Council at Kirtland--Trial of Gladden Bishop.

{XI} The Authority to which the Twelve are Amendable.

Trial of Lorenzo L. Lewis.

Trial of Elder Allen Avery.

The Prophet on the Part of the Accused.

The Prophet Learns the Principles of Astronomy as Understood by Abraham.

Charges Against the Goulds.

The Prophet's Journey with John Corrill.

The Prophet's Meeting with the Twelve.

A Timely Loan.

Illness of Joseph Smith, Sen.

The Prophet's Blessing on Bishop Whitney.

Translation of the Writings of Abraham Begun.

The Prophet's Care of his Father.

Baptism of Ebenezer Robinson.

The Book of Abraham.

Prayer for Special Blessings.

Meeting in Kirtland.

Trial of Samuel H. Smith for Neglect of Military Duty.

A Prayer and Promise.

Warren Parrish Becomes the Prophet's Scribe.

Trial of David Elliot.

The Visit of Bishop Whitney's Parents to the Prophet.

Of Debates in Council.

Hopes for Zion's Redemption.

Disorder in a Council Meeting.

A Methodist's Inquiry into Conditions at Kirtland.

William Smith's Self-justification.

Hyrum Smith as Peacemaker.

The Rebellion of William Smith.

Visit to Shadrach Roundy.


Chapter XXII.

The Ministry of the Prophet in Kirtland.

Reproof of Reynolds Cahoon.

Revelation.

School for the Elders Opened.

Revelation.

Revelation to the Twelve.

Object of the Elder's School.

Inquiries about the Revelation to the Twelve.

Reflections on the Nature of Prophets.

Isaac Morley and Edward Partridge Commended.

Revelation.

The Case of Isaac Hill.

Labors of the Prophet with the Erring.

Case of Mary Whitcher.

Josuah, the Jewish Minister.

The Doctrine of "Joshua, the Jewish Minister."

Additional Views of Joshua.

Matthias not Joshua.

Matthias Dismissed by the Prophet.

The Prophet's Meeting with the Twelve.

The Prophet's Remarks to the Twelve.

{XII}


Chapter XXIII.

The Ministry of the Prophet in Kirtland.

The Visit of Mr. Messenger.

Revelation to Warren Parrish.

Inquiries by Erastus Holmes.

The Case of Harvey Whitlock.

Harvey Whitlock's Letter.

Letter from the Prophet to Harvey Whitlock.

Revelation to Harvey Whitlock.

Council Concerning Brethren Going to Missouri.

The word of the Lord as to Mr. Holmes' Baptism.

Minutes of a Council Meeting at New Portage.

Debate on the Question of Miracles.

Translating the Egyptian Record.

Return of Oliver Cowdery from New York.

Arrangement for Studying Hebrew.

Case of Andrew Jackson Squires.

The Marriage of Newel Knight.

Translating the Egyptian Record.

The Case of Josiah Clark.

Preaching of Morley and Partridge.


Chapter XXIV.

Miscellaneous Labors of the Prophet in Kirtland.

Insolent Treatment of the Prophet.

Marriage of Warren Parrish.

Financial Transactions.

Conversation on Religion.

The Matter of Postage.

Letter from the Prophet to the "Messenger and Advocate."

An Unruly Member.

Kindness of the Saints to the Prophet.

Gratitude of the Prophet.

Healing of Angeline Works.

Fire in the Kirtland Board Kiln.

The Prophet's Blessing on Leonard Rich.

The Prophet Reproves a Young Lady.

Debate at William Smith's.

Experience of Elders Whitmer and Williams.

Marriage in Kirtland.

Precautions Against Incendiaries.


Chapter XXV.

The Troubles of Orson Hyde and William Smith--The Book of
Abraham--Close of the Year.

The Complaints of Orson Hyde.

Visit of Elders M'Lellin, Young and Carter with the Prophet.

{XIII} The Prophet Assaulted by William Smith.

Orson Hyde's Letter of Complaint.

Reconciliation of Orson Hyde with the Prophet.

Charge to Elder Cahoon to Sustain the Twelve.

Sorrow of Father and Mother Smith over William Smith's Difficulty.

The Sympathy Between the Prophet and his Brother Hyrum.

William Smith's Letter to the Prophet.

Letter of the Prophet to his Brother William.

Desire of the Prophet for William's Salvation.

Sundry Prayers of the Prophet for the Welfare of Various Brethren.

The Prophet's Christmas at Home.

The Prophet's Renewal of the Study of Hebrew.

Revelation Given to Lyman Sherman Dec. 26, 1835.

Sunday Services.

Trifling Visitors.

Arraignment of Almon W. Babbitt.

First Report of the Seventies.

Charges Against Elder William Smith.

Patriarchal Blessing Meeting.

Hebrew Studies.

Questions of the Twelve Concerning Trial of William Smith.

An Account of the Book of Abraham.

Tone of the American Press Toward the Prophet.

Heathen Temple on Lake Erie.


Chapter XXVI.

Opening of the Year 1836--The American Indians--Special Council Meeting
in Kirtland.

Reflections of the Prophet.

Reconciliation of the Prophet and his Brother William.

Settlement of William Smith's Case before the Council.

Preparation for the Hebrew School.

A Difference Between the Prophet and Orson Pratt.

A New Teacher for Hebrew Class Employed.

Vacancies in the High Council Filled.

The Gathering of Israel and The American Indians.

Policy of the Government of the United States Respecting the Indians.

President Andrew Jackson's Views on the Policy of the General
Government with Reference to the Indians.

Hopes of the Prophet in Behalf of the Indians.

A Feast at Bishops Whitney's.

Progress of Work on Kirtland Temple.

Bishop Whitney's Unique Invitation to the Prophet.

{XIV} Visit of Alva Beaman to the Prophet.

Preparations for the Solemn Assembly.

Vinson Knight Ordained into Kirtland Bishopric.

Vacancies in the Kirtland High Council Filled.

Vacancies Filled in the High Council of Zion.

Sidney Rigdon's Ailment.

The Prophet's Joy.

The Coming of Prof. Seixas.

Rules and Regulations to be Observed in the House of the Lord in
Kirtland.

Return of Oliver Cowdery from Columbus, Ohio.

The Council Meeting in the Kirtland Temple.

Minutes of a Priesthood Meeting held in Kirtland Temple, January 15,
1836.


Chapter XXVII.

Reconciliation of the First Presidency and Twelve Apostles--Pentecostal
Times in Kirtland.

Special Council Meeting with the Twelve.

Testimonies of Presidency and Twelve.

Marriage and Sacrament.

Progress in Study of Hebrew.

Form of Marriage Certificate.

Marriage of J. F. Boynton.

The Marriage Feast.

J. W. Olived and the Prophet.

Washing and Anointing in Kirtland Temple.

The Prophet Blessed to Lead Israel in the Last Days.

The Prophet's Vision of the Celestial Kingdom.

Alvin Smith.

Revelation.

The Salvation of Children.

The Prophet's Vision of the Twelve.

Ministration of Angels.

High Councils of Zion and Kirtland Anointed.

Further Visions and Revelations.

Anointing the Twelve and Seventy.

Blessing of the Lord's Anointed.

Letter from Daniel Dunklin to W. W. Phelps et al.

Doubts of Alva Beaman.

Continuation of Spiritual Meetings.

Illness of Warren Parrish.

Arrival of Prof. Seixas.

Continuation of Ministrations and Visions.

The Prophet Feasts his Father's Family.

Resolutions.

Anointing the Seventy.

{XV}


Chapter XXVIII.

The Prophet's Ministry and Studies in Kirtland.

Further Arrangements for the Study of Hebrew.

The Gathering of Israel.

Names for the Second Quorum of Seventy.

Arrangements of Quorums to Receive Spiritual Blessings.

Visions in the Kirtland Temple.

Warren Parrish Resumes his Duty as Scribe.

Hyrum Smith Meets with an Accident.

Remarks of the Prophet on Those Unworthy of the Ministry.

The Prophet's Draft of Resolutions.

Action of the Twelve on Resolutions Governing Ordinations.

The Faith and Confidence of the Seventy.

Progress in the Study of Hebrew.

Action of the Kirtland High Council on the Resolutions on Ordinations.

The Prophet's Regard for Professor Seixas.

The Varied Activities of the Prophet.

Action of the First Presidency on the Resolutions on Ordinations.

The Selection of Men for the Ministry.

Respectful Inquiries about the work.

The Manliness of Elder Morey.

Misunderstanding Over Sale of Bibles.

Final Action on Resolutions on Ordinations and Licenses.

Resolutions on Ordinations and Licences.

The Board Kiln again Fired.

Further Arrangements of Hebrew Classes.

The Prophet's Reflections on Intemperance.

Removal of the Presidency and Twelve to Zion Contemplated.

The Temple Choir.

Death of Susan Johnson.

Withdrawal of Objections to Resolutions on Ordinations.

Elders Obtain from the Courts Licences to Perform Marriages.


Chapter XXIX.

Dedication of the Kirtland Temple--Spiritual Manifestations.

Gathering of Saints to the Dedication.

Number at the First Meeting.

{XVI} Arrangement of the Assembly.

Elder Rigdon's Discourse.

Remarks on Revelation.

The Consequence of Rejecting Present Revelation.

Joseph Smith, Jun., Sustained as the Prophet and Seer of the Church.

Presidency of Church and Twelve Apostles Sustained as Prophets, Seers
and Revelators.

The Seventies Sustained as Apostles and Special Witnesses.

High Councils and Bishoprics Sustained.

Presidency of Elders' Quorum Sustained.

The Presidents of the Quorum of the Lesser Priesthood Sustained.

The Prophet's Promise and Prediction.

Dedicatory Prayer.

Dedication of the Temple Accepted by the Priesthood and the Saints.

The Lord's Supper and Testimonies.

Spiritual Manifestations in the Kirtland Temple.


Chapter XXX.

The Ordinance of Washing of Feet--Visions in the Kirtland Temple--The
Prophet on Abolition.

Seeking the Word and Will of the Lord.

The Washing of Feet.

Continuance of the Ordinance of Feet Washing.

The Prophet's Instruction to the Elders Engaged in the Ministry.

The Day--March 30th--a Pentecost.

The Second Day of Dedicatory Services.

Confession of Leman Copley to Bearing False Witness.

The Prophet and Oliver Cowdery Appointed to Raise Money for the
Redemption of Zion.

Vision Manifested to Joseph the Seer and Oliver Cowdery.

Leading Elders Return to Zion, Missouri.

The Prophet's Views on Abolition.


Chapter XXXI.

Prediction of the Prophet's Grandparents--Agitation for the Removal of
the Saints from Clay County, Missouri.

Labors of Elder Heber C. Kimball.

Dealing with Sundry Transgressors.

{XVII} Arrival of the Prophet's Relatives in Kirtland.

Death of the Prophets Grandmother.

Case of Charles Kelley.

Letter from W. W. Phelps to the Brethren in Kirtland.

Case of Preserved Harris and Isaac McWithy.

Departure of the Patriarch and John Smith on a Mission.

Letter of Warren Parrish from Tennessee.

Minutes of a Public Meeting at Liberty, Mo.

Report.

Minutes of a Public Meeting of the Saints in Clay County, Mo., held
to Consider the Proposition of the Citizens of Clay County that the
Latter-day Saints Move into another part of the State.

Minutes of second Meeting of Citizens of Clay Co.

Letter from the Brethren of Kirtland to the Brethren in Missouri.

Letter to John Thornton, Esq., et al. from Joseph Smith, Jun., et al.

Letter from Daniel Dunklin to the Saints in Mo.


Chapter XXXII.

The Prophet's Mission--Labors in Massachusetts--The Organization of the
Kirtland Safety Society.

Departure of the Prophet from Kirtland.

A Steamboat Race.

The Great Fire in New York City.

Arrival of the Prophet's Party in Salem, Mass.

Reflections of the Prophet on Religious Intolerance.

Revelation given in Salem, Mass., August 6, 1836.

Success of the Ministry.

Labors of the Patriarch Joseph Smith, Sen.

Movements of the Saints in Missouri.

Organization of Kirtland Safety Society.

Licenses.

Organization of Caldwell County.

Minutes of a Conference held in the House of the Lord at Kirtland on
the 22nd of December, 1836.

Baptism of Doctor Richard.

Minutes of a Meeting of the Members of the "Kirtland Safety Society."

The Prophet's Remarks on the Kirtland Safety Society Company.

{XVIII}


Chapter XXXIII.

Meetings of the Quorums of Priesthood in the Kirtland Temple--The
Prophet's Instructions on Priesthood.

The Arrangements for Classes and Meetings in Kirtland Temple.

Gathering of Saints in Missouri.

Firm of Cowdery and Co. Dissolved.

Notice of a Solemn Assembly.

Washing of Feet.

Regulation of the Seventies.

The Prophet on the Subject of Priesthood.

The High Priests.

Bishops.

The Dignity of the Lesser Officers.

Necessity for Occasional Reproofs.

Pecuniary Embarrassments of the Presidency.

Remarks of Hyrum Smith.

Oliver Cowdery's Instruction to Elders.

Sidney Rigdon's Remarks on Church Debts.

The Sacrament, Use of Water in.


Chapter XXXIV.

Affairs in Zion--Apostasy at Kirtland--Appointment of the British
Mission--Its Departure for England.

Minutes of High Council at Far West.

Charges Against Lyman Wight.

Complaint against J. M. Patten.

Case of John Patten.

James Emmett Disfellowshiped.

Actions in Relation to the Word of Wisdom.

Literary Firm Sustained.

Minutes of a High Council held in the Lord's House, in Kirtland.

Transfer of the "Messenger and Advocate."

Conditions in Kirtland.

The British Mission Projected.

Licenses.

Church Conference in Upper Canada.

Minutes of a High Council Meeting in Missouri.

The Prophet's Instructions to the British Missionaries.

Willard Richards Added to the British Mission.

Illness of the Prophet.

Employment of Supplementary Means for Healing the Sick.

Dastardly Suggestions of Apostates.

Progress of the British Mission.

Arrival of British Mission in New York.

Kindness of Elijah Fordham.

Warning to New York Ministers, Departure for England.

{XIX}


Chapter XXXV.

Financial Conditions in Various Nations--Progress of the British
Mission--Conferences at Far West and Kirtland.

Extract of Letter from W. W. Phelps to the Brethren in Kirtland.

The Prophet Resigns His Office in the "Safety Society."

Status of Various Nations.

Landing of the British Mission.

"Truth Will Prevail."

Kindness of Rev. James Fielding.

Revelation to Thomas B. Marsh Concerning the Twelve.

Baptism of Albert P. Rockwood.

Progress of the British Mission.

Vexations Law Suits at Painesville.

Second Start for Canada.

The British Mission Attacked by Evil Spirits.

Spread of the Work in England.

Affairs at Far West.

Opening of the Work in Bedford.

First Confirmation in England.

Affairs in Far West--Building the Lord's House.

Goodson's Violation of Instructions.

The "Elder's Journal."

Confirmation at Preston.

The Work in Walkerfold.

The Failure of Mr. Matthews.

Charles C. Rich Made President of High Priests in Missouri.

Opening in the Fox Islands.

Caution.

The Alston Branch.

The Prophet's Work in Canada.

Greeting of President Joseph Smith to John Corrill and the Whole Church
in Zion.

Minutes of Conference in Committee of the Whole Church at Kirtland,
Sunday, Sept. 23, 1837.

Announcement Concerning Oliver Cowdery.

Revelation Making Known the Transgression of John Whitmer and William
W. Phelps.

Minutes of a Meeting in the Kirtland Temple.


Chapter XXXVI.

The Gathering Saints--Increase in the Number of Stakes
Contemplated--Councils in Zion and Kirtland--Close of the Volume.

Bishop's Agent Appointed.

The Church Recorder.

The Bishop's Memorial.

The Prophet on the Gathering.

Other Stakes of Zion to be Appointed.

Arrangements for Preaching the Gospel.

{XX} Greeting from Bishop of Kirtland and Counselors to Saints
Scattered Abroad.

The Voice of Warning.

The Prophet's Departure for Missouri.

President of the High Council Elected.

Death of Hyrum Smith's Wife.

Minutes of High Council.

Twenty-two Disfellowshiped.

Minutes of High Council.

Confessions.

Norris Brewster.

More Confessions.

Action Against Loungers.

The Egyptian Records.

Arrival of the Prophet at Far West.

The Settlement of Difficulties.

Minutes of High Council at Kirtland.

Minutes of Conference at Far West, Mo., Nov. 7, 1837.

Minutes of High Council at Kirtland.

Reuben Hedlock Chosen President of Elders.

Excommunication of Roger Orton.

A Question of Compensation.

Various Appointments.

Bishop Partridge's Report.

Apostasy in Kirtland.

Last Paper Printed in Kirtland.

The Work in England.

Progress of the British Mission.

Flight of Brigham Young from Kirtland.

Close of the Year 1837.


Footnotes

[1] By typographical error there are two chapters numbered xiii.

{XXI}



INTRODUCTION TO VOLUME II

_Summary Review of Volume One_.

The events which make up the first volume of the History of the Church
moved forward from the back ground of successive dispensations of the
Gospel which preceded the Dispensation of the Fullness of Times. That
volume covered the period from the birth of the Prophet Joseph Smith,
1805, to the close of the year 1833, and included as its chief events:
the birth of the Prophet; his first vision of the father and the
Son; the coming forth of the Book of Mormon; the organization of the
Church, April 6th, 1830; the mission to the Lamanites; the gathering
of the people from the state of New York, first to Kirtland, Ohio, and
subsequently the gathering of many of them to Jackson county, Missouri;
the location of the site of the future city of Zion and its temple;
the introduction of the doctrine of consecration and stewardship; the
experience of the Elders of Israel in their movements back and forth
between Kirtland and Zion; the spread of the work throughout the
states of the American Union and Canada; the Prophet's own mission to
the latter place; the founding of the first Church periodical, _The
Evening and Morning Star_; the selection of a number of the revelations
of God for publication under the title, "The Book of Commandments;"
the establishment of the Mercantile and Literary firms of Zion and
Kirtland; the laying of the corner stones of the Kirtland Temple; the
planting of a number of settlements in Jackson county, Missouri; the
awakening jealousy of the old settlers against the more progressive
Saints; the fanning of these flames of jealousy by sectarian priests;
the rise of that religio-political persecution which culminated in the
terrible suffering of the Saints--the destruction of their printing
establishment, the burning of their homes, their final expulsion from
Jackson county; also the negotiations between the Saints and the civil
authorities of the state of Missouri for reinstatement of the exiles
upon their lands. The first volume closed with the narration of these
circumstances of discouragement which befell the Saints in their
efforts to establish Zion in Missouri.

_Summary of Volume Two_.

In this second volume is recorded the arrival of a delegation from
the exiled Saints in Missouri, seeking advice and the word of the
Lord from the Prophet; the organizations of Zion's Camp for the
deliverance {XXII} of Zion; its march from Kirtland to Missouri; its
rich educational experiences; its disbandment and the return of many of
the brethren to Ohio; the establishment of a school for the Elders at
Kirtland, the first educational movement in the Church; the discovery
of the Book of Abraham; the organization of the first, or Kirtland High
Council; the organization of the quorums of the foreign ministry; the
Twelve and the Seventy; the publication of the Doctrine and Covenants;
the completion and dedication of the Kirtland Temple; the purification
and spiritual endowment of the Elders of the Church; the appearance of
Messiah in the Temple declaring His acceptance of it; the appearance of
Moses, Elias and Elijah, on the same occasion, delivering the keys of
their respective dispensations to the Prophet of the Dispensation of
the Fullness of Times; the commencement of the ministry of the Twelve
among the branches of the Church in the eastern States of the American
Union; the misunderstandings that arose between them and the Presidency
of the Church; the revelations of God which came in consequence of
their misunderstandings, more clearly defining the rights, powers, and
relations of the respective quorums of the Priesthood; the peaceful
exodus of the Saints from Clay county, Missouri, and the founding of
Far West; the opening of the first foreign mission by sending two of
the Twelve and several Elders to England; the attempt to mass the
several industrial pursuits and temporal interests of the Saints
under one general concern, the "Kirtland Safety Society Company;" the
failure of that concern in the general financial maelstrom that swept
over the country in 1837, hastened also--sad to relate--by the unwise
management and dishonesty of some of the incorporators and directors;
the manifestation of excessive pride and worldliness on the part of
some of the Saints at Kirtland; the disaffection of many hitherto
leading Elders of the Church against the Prophet Joseph; the extensive
apostasy of many Elders and Saints in Kirtland; with the account of
which calamitous events this volume closes.

_The Expedition of Zion's Camp_.

The time covered by this volume may properly be called the Kirtland
period of the Church History, since that city is the chief center of
activity. The four years which comprise the period are marked, on
the one hand, by rapid doctrinal development, institutional growth,
outward enlargement and internal spiritual progress; and, on the other
hand, are marked by internal dissensions, abundant manifestations of
human weakness and wickedness, resulting in bitterness and apostasy.
The period is one in which the Church is manifestly militant, and not
always, from surface appearances, triumphant. Yet removed from {XXIII}
that period by well nigh three-quarters of a century, one may see now
that it was a glorious period, notwithstanding sombre shadows are now
and then cast athwart the pathway of the Church's progress. Who can
rightly estimate the value of the experiences of that movement for
the redemption of Zion, called Zion's Camp? Nothing so completely
reveals the worth or worthlessness of human character as expeditions
of this description. Men are thrown into such relations with each
other that all that is in them, good or bad, comes to the surface.
As opportunities in time of war reveal noble or debased natures, so
in expeditions such as Zion's Camp the base or exalted phases of
human nature are forced to the surface, and are known and read of
men. God, it appears was about to choose His foreign ministry, His
Especial Witnesses to the world, the Twelve and the Seventy. After
the expedition of Zion's Camp He could choose them from among men
who had offered their all in sacrifice--even to life itself--for the
work's sake. Are not such manifestly fitter witnesses than those who
are untried? Will it be argued that to the All-knowing the untried are
as well know as the tried, and that God needed no such demonstration
of fidelity as was afforded by the expedition of Zion's Camp in order
to guide Him in the choice of His Witnesses to the nations of the
earth? If so, my answer would be an acquiescence--God needs no such
expedition in order to reveal to Him the worthiness of those who shall
be His special Witnesses. But what of the world--what of men? Do not
they need some such evidence back of those who shall testify of a new
dispensation of the Gospel? Will not men have more regard for the
testimony of Witnesses who have offered their all in sacrifice for
any given work, than for the testimony of witnesses who have made no
such sacrifice? Undoubtedly. Not for God's guidance, then, but for the
qualification of the Witnesses in the eyes of men was the expedition of
Zion's Camp in part conceived and executed. Also that those men who,
under God--the Prophet Joseph Smith and the Three Witnesses to the Book
of Mormon--were to make choice of especial Witnesses might know whom to
select because of actually demonstrated fitness and worthiness.

Moreover there were men in that expedition who later will be called
upon to conduct larger expeditions much of the same character--an
exodus of thousands from Missouri; an exodus of tens of thousands from
the confines of the United States, a thousand miles into the wilderness
of the Rocky Mountains. May not the Lord have designed in part this
expedition of Zion's Camp for their instruction, for their training?
The leaders of these later movements are all there--Brigham Young,
Heber C. Kimball, Orson Pratt, Parley P. Pratt, Charles C. Rich, George
A. Smith, Wilford Woodruff and many more. It is significant, too,
that Brigham Young at least sensed the true importance {XXIV} of the
Zion's Camp expedition. That expedition for the redemption of Zion was
regarded by many weak-faithed Saints as a sad failure, a humiliation
of a presumptuous prophet. One of these attempted to ridicule it in
the presence of Brigham Young, as a case of marching men up a hill to
march them down again. "Well," said the scoffer, "what did you gain on
this useless journey to Missouri with Joseph Smith?" "All we went for,"
promptly replied Brigham Young. "I would not exchange the _experience_
gained in that expedition for all the wealth of Geauga county." A
remark which proves that Brigham Young had a keen insight into the
purpose of the Zion's Camp movement.

_First Educational Movement of the Church_.

The value of the educational movement in the Church by the
establishment of a school for the Elders in Kirtland, cannot be
fully appreciated even yet. It stands as a direct contradiction to
the oft-repeated charges that Mormonism seeks to thrive through the
ignorance of its devotees. "Seek ye diligently, and teach one another
words of wisdom," was an admonition the Church in the Kirtland period
of its history sought earnestly to carry into effect. "Yea, seek ye
out of the best books words of wisdom: seek learning even by study,
and also by faith." To the sphere of their learning there were no
limitations set. "Teach ye diligently," said the Lord, "and my grace
shall attend you, that you may be instructed more perfectly in theory,
in principle, in doctrine, in the law of the Gospel, in all things
that pertain unto the kingdom of God, that are expedient for you to
understand; of things both in heaven and in the earth, and under
the earth; things which have been, things which are, things which
must shortly come to pass; things which are at home, things which
are abroad; the wars and the perplexities of the nations, and the
judgments which are on the land, and a knowledge also of countries
and of kingdoms." I know of nothing that lies outside this boundless
field of research into which the Elders of the church especially
were invited--nay, commanded, to enter. It comprehends the whole
possible sphere of human investigation; and furnishes all necessary
contradiction to the theory that the Church at any time contemplated an
ignorant ministry. By intelligence, not stupidity; by knowledge, not
ignorance, has the Church from the very beginning hoped to succeed in
her mission.

_The Organization of the Foreign Ministry_.

It is during the Kirtland period of her history also that the Church
raised her eyes and for the first time gazed out upon the world-wide
sphere of her future activities. Until now she had confined her
missions and labors to the United States and Canada. But lo! a foreign
{XXV} ministry had been organized, a quorum of Twelve Apostles and two
quorums of Seventy had been called into existence and ordained. Was
that without significance? Undoubtedly there is power in ordinances,
in divine appointments: "Joshua the son of Nun was full of the spirit
of wisdom; for Moses had laid his hands upon him and the children
of Israel hearkened unto him and did as the Lord commanded Moses."
While Timothy, the young Christian evangelist, was admonished by Paul
to stir up the gift of God which was in him by the putting on of
the Apostle's hands. Since, then, there is virtue in ordinations of
divine appointing, it is but to be expected that the Church of Christ
in this last dispensation would be influenced by the appointment and
ordination of her foreign ministry. It was but a proper sequence of the
appointment of this ministry that Apostles and their associates should
be sent to England. The Church of Jesus Christ of Latter-Day Saints was
never intended to be merely an American sect of religion. It is a new
and the last dispensation of the Christian religion--the Dispensation
of the Fullness of Times, the dispensation into which will be gathered
all former dispensations of the Gospel of Christ; all keys of
authority, all powers, all gifts, all graces essential to the welfare
and salvation of man--all that is essential to the completion of the
mission of the Christian religion. The mission of the Church in such a
dispensation is general not local, world-embracing. Had it been less
than one of the world's great movements, Mormonism had been inadequate
to the world's needs--less than sufficient for a world's redemption.
There was marked, therefore, a mighty bound forward in the progress
of the work when the foreign ministry of the Church was organized,
and a mission appointed to England. The work would have perished had
it not taken this step forward. The Church had reached that stage
of development when there must be a forward movement. Things do not
stand inert in this world. Inertia is death. In progress only is there
life. The thing that does not grow dies. The very rocks increase or
decay. For the time being the elements on which the Church lived were
exhausted in the land where it came forth. The material which had been
gathered into it was passing through the crucible. There was need of an
enlargement of action, a necessity for new elements being brought into
the body religious. That enlargement of action was found in opening
the British mission. The new elements essential to the preservation of
the work were found in the English people; for among them were given
the evidences of the existence of the spiritual light and life which
had characterized the work at its coming forth: and as that mission
had been directly appointed by the Prophet Joseph Smith, it supplied
the proofs that God was still with him, honored the {XXVI} authority
which had been given him, and still directed his movements in the
administration of the affairs of the Church; for it was the prompting
of the Spirit of God in the Prophet, that led to the appointment of
this first foreign mission. These considerations made the opening of
the British mission an epoch in the history of the Church.

_The Restoration of the Keys for the Gathering of Israel_.

The work of God was also greatly enlarged during this Kirtland period,
by the appearance of Moses and Elias and Elijah, and bestowing upon the
Prophet the keys of their respective dispensations. Let us contemplate
the event. "Moses appeared before us," says the Prophet, "and committed
unto us the keys of the gathering of Israel, from the four parts of the
earth, and the leading of the ten tribes from the land of the north."
Who, at the time comprehended the full import of this incident? Who
comprehends it now? From the beginning of the great Latter-Day work
men had their attention directed to the gathering of Israel and the
establishment of Zion and Jerusalem as a part of the purposes of God to
be accomplished in the work. The angel Moroni on the occasion of his
first visit to the Prophet Joseph, quoted a number of Old Testament
scriptures referring to the Lord's promises concerning the redemption
of Judah and Jerusalem; [1] also concerning the gathering of Israel
from all the lands whither they had been driven. [2] Numerous are the
prophecies relating to the return of Israel from the land of the north,
and other parts of the earth, into which they were driven in the day of
their rebellion and apostasy; [3] but it occurred to no one that before
these prophecies could be fulfilled Israel's great prophet, Moses,
who held the keys of the dispensation pertaining to the gathering of
Israel, must come and give to men the authority to proceed with that
work. The moment he appears, however, and gives such authority, the
propriety of it, the fitness of it is apparent. The appearance of Moses
was also in proper sequence of events in the development of the great
Latter-Day work. Although, as already stated, the gathering of Israel
in the last days had been made a prominent feature in the communication
of Moroni to the Prophet Joseph, and the subject also of some other
early revelations to the Church [4] not until the foreign ministry had
been organized--the Twelve and the Seventy--the quorums of Priesthood
on which rests the {XXVII} responsibility to travel in all the world
and preach the Gospel and gather Israel--not until this ministry
was organized did Moses appear and commit the keys of the gathering
of Israel from the four parts of the earth. What order is here? The
organization of the foreign ministry to go into all the nations of
earth, and then the coming of Moses to commit the keys of the gathering
of Israel from the four parts of the earth, and the leading of the ten
tribes from the land of the north. In this incident as in a thousand
others in the great work of God in the last days, the evidence of a
divine wisdom having regard for the eternal fitness of things, for the
proper sequence in the order of events in the development of the Lord's
purposes, is apparent. Note, too, the spiritual effect upon the Saints
of the restoration of these keys of the gathering of Israel. Before the
mission for England under Elders Kimball and Hyde departed, the prophet
enjoined them to adhere strictly to the first principles of the Gospel,
and say nothing for the present in relation to the gathering; this,
doubtless on account of the unsettled condition of the Church at the
time. Similar instructions, and for the same reason, were given to the
Twelve Apostles in 1839 when they went on their mission to England. But
the Saints could not be kept in ignorance of these matters. No sooner
were the people baptized than they were seized with a desire to gather
with the main body of the Church. "I find it is difficult to keep
anything from the Saints," writes Elder Taylor in his journal of this
period, "for the Spirit of God reveals it to them. * * * * Some time
ago Sister Mitchell dreamed the she, her husband and a number of others
were on board a vessel, and that there were other vessels, loaded with
Saints, going somewhere. She felt very happy and was rejoicing in the
Lord." Another sister, Elder Taylor informs us, had a similar dream,
and was informed that all the Saints were going. Neither of these
sisters nor any of the Saints at that time, knew anything about the
principle of gathering, yet all were anxious to leave their homes,
their kindred and the associations of a lifetime, to join the main
body of the Church in a distant land, the members of which were total
strangers to them. [5] The same spirit has rested upon the people in
every nation where the Gospel has been received. There has been little
need of preaching the gathering, the people as a rule have had to be
restrained rather than encouraged in the matter of gathering to Zion
and her stakes.

_The Spirit of Gathering on the Jews_.

During the last ten years the world has witnessed a remarkable change
of spirit come over the Jewish race. We hear of Jewish aspirations for
national existence; for the perpetuation of the Jewish customs {XXVIII}
and Jewish ideals. After saying so long, "May we celebrate the next
Passover in Jerusalem," the thought at last seems to have occurred to
some Jewish minds that if that expressed wish is ever realized, some
practical steps must be taken looking to the actual achievement of that
possibility--which has given rise among the Jews to what is called the
"Zionite Movement." The keynotes of that movement are heard in the
following utterances of some of the leaders in explanation of it: "We
want to resume the broken thread of our national existence; we want to
show to the world the moral strength, the intellectual power of the
Jewish people. We want a place where the race can be centralized." [6]
"It is for these Jews [of Russia, Romania and Galicia] that the name of
their country [Palestine] spells 'Hope.' I should not be a man if I did
not realize that for these persecuted Jews, Jerusalem spells reason,
justice, manhood and integrity." [7] "Jewish nationalism on a modern
basis in Palestine, the old home of the people." [8] "Palestine needs
a people, Israel needs a country. Give the country without a people,
to the people without a country." [9] In a word, it is the purpose of
"Zionism" to redeem Palestine and give it back to Jewish control--
create, in fact, a Jewish state in the land promised to their fathers.

Of course, for hundreds of years there has been talk of the Jews
returning to Jerusalem, and from time to time societies have been
formed to keep alive that hope, and keep the Jew's face turned toward
the chief city and land of his forefathers; but little was achieved by
those societies, however, except to foster the hope of Israel's return
in the heart of a widely dispersed, persecuted and discouraged race,
who have waited long for the realization of the promises made to their
fathers. I say but "little" was accomplished by the various Jewish
societies existing before the Zionite movement began beyond fostering
the hope of Israel based on the predictions of their prophets; but that
"little" was much. It was nourishing in secret and through ages of
darkness that spark of fire which when touched with the breath of God
should burst forth into a flame that not all the world could stay. They
made possible this larger movement, now attracting the attention of the
world, and know as the "Zionite Movement;" which, in reality, is but
the federation of all Jewish societies which have had for their purpose
the realization of the hopes of scattered Israel.

"Zionism" is considered to have grown out of the persecution of the
Jews during the last eighteen years in such European countries as
Russia, France, Germany, and Romania. It held its first general {XXIX}
conference in August, 1897, in Basle, Switzerland; and since then has
continued to hold annual conferences that have steadily increased both
in interest and the number of delegates representing various Jewish
societies, until now it takes on the appearance of one of the world's
great movements. It is not so much a religious movement as a racial
one: for prominent Jews of all shades of both political and religious
opinions have participated in it under the statesmanlike leadership of
Doctor Herzel of Austria. Not to persecution alone, however, is due
this strange awakening desire on the part of the Jews to return to the
city and the land of their fathers; but to the fact of the restoration
of the keys of the gathering of Israel by Moses to the Prophet of the
Dispensation of the Fullness of Times. Under the divine authority
restored by Moses, Joseph Smith sent an Apostle of the Lord Jesus
Christ to the land of Palestine to bless it and dedicate it once more
to the Lord for the return of His people. This Apostle was Orson Hyde,
and he performed his mission in 1840-2. In 1872 an Apostolic delegation
consisting of the late Presidents George A. Smith and Lorenzo Snow
were sent to Palestine. The purpose of their mission, in part, is
thus stated in President Young's letter of appointment to George A.
Smith: "When you get to the land of Palestine, we wish you to dedicate
and consecrate that land to the Lord, that it may be blessed with
fruitfulness, preparatory to the return of the Jews, in fulfillment
of prophecy and the accomplishment of the purposes of our heavenly
Father." [10]

Acting, then, under the divine authority restored to earth by the
Prophet Moses, this Apostolic delegation--as well as the Apostle first
sent--from the summit of Mount Olivet blessed the land, and again
dedicated it for the return of the Jews. It is not strange, therefore,
to those who look upon such a movement as Zionism in connection with
faith in God's great latter-day work, to see this spirit now moving
upon the minds of the Jewish people prompting their return to the
land of their fathers. It is but the breath of God upon their souls
turning their hearts to the promises made to the fathers. It is but
the fulfillment in part of one of the many prophecies of the Book of
Mormon relating to the gathering of Israel, viz: "It shall come to pass
that the Lord God shall commence His work among all nations, kindreds,
tongues, and people, to bring about the restoration of the keys of His
people upon the earth." The spirit attendant upon the restoration of
the keys of authority to gather Israel from the four quarters of the
earth, and the exercise of that divine authority, though unrecognized
as yet by the world, is the real cause of this movement Palestine-ward
by the Jews.

_Elijah's Mission_.

The work accomplished by Elijah in giving to the Prophet Joseph the
particular dispensation of the Priesthood which should plant in the
{XXX} hearts of the children the promises made to the fathers--lest
the whole earth should be utterly wasted at His coming [11]--is
attended by evidences of virtue and power of God no less palpable than
those which bear witness to the virtue and power of God in the work
accomplished by Moses in giving to the Prophet the keys of authority
for the gathering of Israel. The work done by Elijah was to open the
door of salvation for the dead. From that event comes the knowledge of
the principles by which the saving power of the Gospel may be applied
to men who have died without receiving its benefits in this life. From
of old men had read in the scriptures that Messiah would bring out the
prisoners from the prison, and them that sit in darkness out of the
prison house; [12] that in addition to being given as a restorer of
the tribes of Jacob and a light to the gentiles, the Messiah should
have power to say to the prisoners, "Go forth; to them that sit in
darkness, show yourselves;" [13] "to proclaim liberty to the captives,
and the opening of the prison to them that are bound." [14] From
the beginning of Christianity men had read in the New Testament how
Jesus had once suffered for sins, the just for the unjust; and how
that being put to death in the flesh He was quickened by the Spirit
by which He went and preached to the spirits in prison which were
disobedient when the long suffering of God waited in the days of Noah.
[15] Also they read how for this cause was the Gospel preached to
them that are dead that they might be judged as men are in the flesh,
but live according to God in the spirit; [16] also the reasoning of
Paul to the effect that if there was no resurrection of the dead,
why, then, were the Saints baptized for the dead; [17] also how the
fathers without those of later generations cannot be made perfect.
[18] All of which passages, however, have been regarded as among the
mysteries of the word of God, incomprehensible, dark. But touched by
the Prophet Elijah's hand, imparting to them their true import, how
bright they glow with spiritual light and life! and what a sense of
largeness and power is given to the Gospel of Jesus Christ when from
this mission of Elijah's there comes the power to apply the principles
and ordinances of salvation to all the children of men (save the sons
of perdition; and these, thank God! are but few) in all ages of the
world, and whether living or dead! How the horizon of things respecting
the Gospel of Christ is pushed back from the walled-in limits of that
pseudo-Christianity current among men, by this spirit and power of
Elijah that has come into the {XXXI} world! The fact that such a spirit
has come into the world is sustained by palpable evidences. The truth
of my statement will be recognized when I say that within the last
fifty years there has arisen throughout the world an increased spirit
of interest among men concerning their ancestors that scarcely stops
this side of the marvelous. In all lands men are earnestly seeking for
their genealogies, and many volumes are issued from the press annually
in which the pedigrees of men of all sorts and conditions are given.
Some may be said to be possessed almost of a mania, on this subject
so ardent are they in seeking for a knowledge of their fore-fathers,
and this all quite apart from any direct work that is being done
along the same lines by the Latter-Day Saints; though the work of the
Saints in the temples for their dead is greatly helped by this outside
circumstance to which I call attention. Why and whence this spirit
in the hearts of the children which turns the attention of men to
the fathers of former generations, if it is not a consequence of the
fulfillment of Elijah's predicted mission that before the great and
dreadful day of the Lord should come he [Elijah] would be sent to turn
the heart of the children to the fathers, and the heart of the fathers
to the children? [19]

Of the work done by the Latter-Day Saints in consequence of the
restoration of these special keys of the Priesthood by the hand of
Elijah I need scarcely speak. That the spirit which came into the world
by reason of Elijah's special dispensation of authority to Joseph Smith
is working upon the hearts of the Latter-Day Saints is evidenced by
the building of the beautiful temple at Nauvoo, and by the erection
of the world-famed temple in Salt Lake City; also by the erection of
magnificent temples in Logan, Manti, and St. George--all in Utah. These
temples have all been erected in response to the diffusion of that
spirit that attended upon Elijah's mission; and are evidences in stone
that the Saints have partaken of that spirit which turns the hearts
of the children to the fathers. Another palpable evidence to the same
great truth is seen in the throngs which daily visit these temples to
perform the ordinances of salvation for the dead; not only baptism
for the dead, but also the confirmations, ordinations and sealings by
which the fathers shall be prepared for the kingdom of God, and all the
families of men be set in order, united together by bonds, covenants
and established relations that shall be in harmony with that heavenly
kingdom which the redeemed of God shall inherit. The full importance of
this work--its height and depth--is not yet appreciated by the children
of men; but so great it is that the period of our Church History which
witnesses its beginning--even if it were the only achievement--must
ever be regarded as an important period.

{XXXII} _Calamitous Events_.

As for the calamitous events of the Church during the Kirtland
period, what shall we say of them? Are they to be accounted wholly
deplorable, or as part of that experience of the Church which makes
for advancement? Unquestionably every experience is of value to an
individual or an organization. Some experiences may be sad, and
accounted at the time as disastrous; but are they really so? The rough
wind which shakes it helps the young and slow-growing oak; for by
reason of this very shaking the tree takes firmer hold of the earth;
wider spread the roots; deeper down into the soil are they thrust,
until the sapling, once so easily shaken, becomes a monarch in the
forest, mocks the howling tempest, until its height and frame become
worthy of the land and atmosphere in which it grows a giant tree.
So may grow a government--civil or ecclesiastical--so may grow the
Church, helped by the adverse circumstances which shake it to the very
foundations on which it rests. Profitable if not sweet are the uses of
adversity. As the winter's wind when it bites and blows upon man's body
is no flatterer, but feelingly persuades him what he is, so the adverse
circumstances which overtake an organization, such as the Church of
Christ, may be very profitable to it. Such rebellions and apostasies
as occurred in this Kirtland period of the Church's history but test
and exhibit the strength of the fabric. Such circumstances force a
review of the work as far as accomplished. The whole is re-examined to
see if in it there is any flaw or defect; if any worthless material
is being worked into its structure. Hence periods usually considered
calamitous are accompanied by corrections of what may be wrong;
and the body religious is purified by the expulsion of those whose
rebellion and apostasy but prove them unworthy of the Lord's work.
Let me be rightly understood here. I am not contending that adverse
circumstances, rebellions and apostasies are in themselves good.
Whatever may be the over-ruled results to the body religious, rebellion
and apostasy spell condemnation and the destruction of spiritual life
for the individuals overtaken by such calamities. But so long as human
nature is what it now is--weak and sinful--just so long as out of that
intractable material the Church of Christ has the mission to prepare
men for the Father's kingdom, just so long will there be occasional
calamities periods in the history of the Church such as was the year
1837 at Kirtland. But what after all are such periods but times of
purification, of cleansing? During the previous years of success in the
ministry, there had been gathered into the Church all classes of men.
As in former dispensations of the Gospel, so in this last dispensation;
the kingdom of heaven is like unto a net cast into the sea, that
gathers of every kind of fish; and when it is full, they draw it to
shore, and sit down, and gather the good into vessels, and cast
the bad away. The first step in the process of correcting human nature
is to discover its defects. It may not always follow that when the
defects are made known they will be corrected. But it is true that no
correction will be made until the necessity of correction is manifest,
until the defects are pointed out. Hence God has said: "If men will
come unto me, I will show unto them their weaknesses." But, unhappily,
it sometimes is the case that men resist God, they love their sins,
they become hardened in their iniquity, they resist the Spirit, and
prove themselves unworthy of the Father's kingdom. What then? Shall
they pollute that kingdom, or shall they be cast out as material
unfitted for the Master's use, and of their own volition choose to
remain so? There can be but one reasonable answer to the question. They
refuse to go peaceably, however. They are boisterous, they accuse the
innocent, they justify their own course, they seek to wreck the Church,
to bring to pass chaos; and in the midst of this disorder they are cast
out; and although this may not always end their power to work mischief,
or create annoyance for the body--religious--for the power to work evil
is still with them--yet the Church is rid of them, and in no way can
be regarded as responsible for their wickedness. It is our custom to
enumerate such scenes as among the calamitous events of the Church; and
they are so, in some aspects of the case. As already remarked it is a
calamitous time for those who are cast out, for they are overcome of
the evil one; and as the heavens wept when the Son of the Morning and
his following were cast out of heaven, so it is to be expected that
the Saints will be sad, and sorrow over those who are overcome of the
adversary. But for the Church herself it is well that this intractable
material is gotten rid of; that the body religious is purged of those
who can only be a source of weakness and of shame to her. She is helped
by the event; purified by it; strengthened; made more acceptable with
God and pleasing to reasonable men. It is only in a modified sense,
then, that this latter part of the Kirtland period of the Church's
history can be regarded as a calamitous time. There is more adversity
yet to follow in the experience of the Saints; much distress and many
sore trials; and so shall there continue to be such times of trial as
long as the Church remains the Church militant. Not until she becomes
the Church triumphant, and is glorified by the presence of her Great
Head, the Lord Jesus Christ, can the Saints hope for an absolute
discontinuance of the occasional recurrence of what are generally
considered trying or calamitous events.

Footnotes

1. See Mal. 3:1-7.

2. Isaiah 11:11-16; also History of the Church, vol. I, pp. 12, 13.

3. Following are a few of the most prominent of these prophecies: Deut.
30:1-6; Isaiah 2:1-4; Jeremiah 3, 12-18. Also 16:4-18; 23:1-8, and
31:7-14.

4. See Doc. & Cov. sec. 45:1-71, this revelation was given in 1831;
also Doc. & Cov. sec. 133. This is the revelation called the appendix
and was given November 3, 1831.

5. Life of John Taylor, p. 96.

6. Leon Zeltekoff.

7. Rabbi Emil G. Hirsch.

8. Max Nordau.

9. Israel Zangwill.

10. Biography of Lorenzo Snow, p. 496.

11. Church History Vol. I p. 12, also Mal. 4:5, 6.

12. Isaiah 42:7.

13. Ibid. 49:6-9.

14. Ibid. 61:1.

15. I Peter 3:18-20.

16. Ibid. 4:6.

17. I Cor. 15:29.

18. Heb. 11.

19. Mal. 4:5, 6.

{1}



CHAPTER I.

The Year Eighteen Hundred and Thirty-four--Affairs in Zion and Kirtland.

[Sidenote: Condition of the Saints in Missouri.]

_January 1, 1834_.--The scattered Saints in Missouri commenced the year
eighteen hundred and thirty-four, with a conference, which they held
in Clay county, on the first day of January, at which Bishop Partridge
presided. After transacting much business relative to comforting and
strengthening the scattered members of the Church, it was

    _Resolved_, That Lyman Wight and Parley P. Pratt be sent as special
    messengers, to represent the situation of the scattered brethren in
    Missouri, to the Presidency and Church in Kirtland, and ask their
    advice.

{2} [Sidenote: Excommunication of Wesley Hurlburt.]

On the evening of the 2nd of January, a Bishop's court assembled in
Kirtland to investigate the case of Wesley Hurlburt, against whom
charges had been preferred by Harriet Howe and others to the effect
"that Hurlburt had denied the faith, spoken reproachfully of the
Church, did not believe Joseph was a true Prophet," etc. Hurlburt was
in the place, but did not appear before the court, consequently was cut
off.

[Sidenote: Mob Threats at Kirtland.]

The threats of the mob about Kirtland through the fall and winter had
been such as to cause the brethren to be constantly on the lookout,
and those who labored on the temple were engaged at night watching
to protect the walls they had laid during the day, from threatened
violence. On the morning of the 8th of January, about 1 o'clock, the
inhabitants of Kirtland were alarmed by the firing of about thirteen
rounds of cannon, by the mob, on the hill about half a mile northwest
of the village. [1]

[Sidenote: A Prayer.]

On the evening of the 11th of January, Joseph Smith, Jun., Frederick
G. Williams, Newel K. Whitney, John Johnson, Oliver Cowdery, and Orson
Hyde united in prayer, and asked the Lord to grant the following
petitions:

1.--That the Lord would grant that our lives might be precious in His
sight; that He would watch over our persons, and give His angels charge
concerning us and our families, that no evil nor unseen hand might be
permitted to harm us.

2.--That the Lord would also hold the lives of all the United Order as
sacred, and not suffer that any of them should be taken.

{3} 3.--That the Lord would grant that Brother Joseph might prevail
over his enemy, even Dr. Hurlburt, who has threatened his life, whom
Joseph has caused to be taken with a precept; that the Lord would fill
the heart of the court with a spirit to do justice, and cause that the
law of the land may be magnified in bringing Hurlburt to justice.

4.--That the Lord in the order of His providence, would provide the
Bishop of this Church [at Kirtland] with means sufficient to discharge
every debt, in due season, that the Order owes, that the Church may not
be brought into disrepute, and the Saints be afflicted by the hands of
their enemies.

5.--That the Lord would protect our printing press from the hands
of evil men, and give us means to send forth His record, even His
Gospel, that the ears of all may hear it; and also that we may print
His Scriptures; and also that He would give those who were appointed
to conduct the press, wisdom sufficient that the cause may not be
hindered, but that men's eyes may thereby be opened to see the truth,

6.--That the Lord would deliver Zion, and gather in His scattered
people to possess it in peace; and also, while in their dispersion,
that He would provide for them that they perish not from hunger or
cold; and finally, that God, in the name of Jesus, would gather His
elect speedily, and unveil His face, that His Saints might behold His
glory, and dwell with Him. Amen.

[Sidenote: Efforts of Sectarian Priests Against Restoration of Exiles.]

As soon as the Governor of Missouri intimated, or the news began to
circulate, that the "Mormons" (as the people called the members of
the Church), would be restored to their possessions in Jackson county
(if they desired to be), the priests of all denominations, as the men
behind the scene, with the mob, began to set their springs in motion,
and by their secret councils, and false publications and insinuations,
soured the public mind, and prevented the administration {4} of the
laws, so that anything like a return to their houses and lands, or
recovery of damages for losses sustained, seemed as distant as the day
of judgment. The powers of wickedness and darkness walked hand in hand
together, and the Saints mourned.

_January 16_.--I visited Brother Jenkins Salisbury, and spent the
night. O Lord! keep us and my family safe, until I return unto them; O
my God, have mercy on my brethren in Zion, for Christ's sake. Amen.

_January 22_.--The Presidency of the High Priesthood wrote from
Kirtland to the brethren in Christ Jesus, scattered from Zion--
scattered abroad from the land of their inheritance:

    THE ELDERS OF THE CHURCH TO THEIR BRETHERN ABROAD. [2]

    _Dear Brethren in Christ, and Companions in Tribulation_:

    When we call to remembrance the ties with which we are bound to
    those who embrace the everlasting covenant, and the fellowship and
    love with which the hearts of the children of our Lord's kingdom
    should be united, we cherish a belief that you will bear with us,
    when we take this course to communicate to you some of the many
    thoughts which occupy our minds, and press with continued weight
    upon our hearts, as we reflect upon the vast importance and {5}
    responsibility of your callings, in the sight of the Master of the
    vineyard. And though our communications to you may be frequent,
    yet we believe they will be received on your part with brotherly
    feelings; and that from us your unworthy brethren, you will suffer
    a word of exhortation to have place in your hearts, as you see the
    great extent of the power and dominion of the prince of darkness,
    and realize how vast the numbers are who are crowding the road to
    death without ever giving heed to the cheering sound of the Gospel
    of our Lord Jesus Christ.

    Consider for a moment, brethren, the fulfillment of the words of
    the prophet; for we behold that darkness covers the earth, and
    gross darkness the minds of the inhabitants thereof--that crimes
    of every description are increasing among men--vices of great
    enormity are practiced--the rising generation growing up in the
    fullness of pride and arrogance--the aged losing every sense of
    conviction, and seemingly banishing every thought of a day of
    retribution,--intemperance, immorality, extravagance, pride,
    blindness of heart, idolatry, the loss of natural affection; the
    love of this world, and indifference toward the things of eternity
    increasing among those who profess a belief in the religion of
    heaven, and infidelity spreading itself in consequence of the
    same--men giving themselves up to commit acts of the foulest
    kind, and deeds of the blackest dye, blaspheming, defrauding,
    blasting the reputation of neighbors, stealing, robbing, murdering;
    advocating error and opposing the truth, forsaking the covenant of
    heaven, and denying the faith of Jesus--and in the midst of all
    this, the day of the Lord fast approaching when none except those
    who have won the wedding garment will be permitted to eat and drink
    in the presence of the Bridegroom, the Prince of Peace!

    Impressed with the truth of these facts what can be the feelings of
    those who have been partakers of the heavenly gift and have tasted
    the good word of God, and the powers of the world to come? Who
    but those who can see the awful precipice upon which the world of
    mankind stands in this generation, can labor in the vineyard of the
    Lord without feeling a sense of the world's deplorable situation?
    Who but those who have duly considered the condescension of the
    Father of our spirits, in providing a sacrifice for His creatures,
    a plan of redemption, a power of atonement, a scheme of salvation,
    having as its great objects, the bringing of men back into the
    presence of the King of heaven, crowning them in the celestial
    glory and making them heirs with the Son to that inheritance which
    is incorruptible, undefiled, and which fadeth not away--who but
    such can realize the importance of a perfect walk before all men,
    and a {6} diligence in calling upon all men to partake of these
    blessings? How indescribably glorious are these things to mankind!
    Of a truth they may be considered tidings of great joy to all
    people; and tidings, too, that ought to fill the earth and cheer
    the hearts of every one when sounded in his ears. The reflection
    that everyone is to receive according to his own diligence and
    perseverance while in the vineyard, ought to inspire everyone who
    is called to be a minister of the glad tidings, to so improve his
    talent that he may gain other talents, that when the Master sits
    down to take an account of the conduct of His servants, it may be
    said, Well done, good and faithful servant: thou hast been faithful
    over a few things; I will now make thee ruler over many things;
    enter thou into the joy of thy Lord.

    Some may pretend to say that the world in this age is fast
    increasing in righteousness; that the dark ages of superstition
    and blindness have passed, when the faith of Christ was known and
    held only by a few, when ecclesiastic power had an almost universal
    control over Christendom, and the consciences of men were bound by
    the strong chains of priestly power: but now, the gloomy cloud is
    burst, and the Gospel is shining with all the resplendent glory of
    an apostolic day; and that the kingdom of the Messiah is greatly
    spreading, that the Gospel of our Lord is carried to divers nations
    of the earth, the Scriptures translating into different tongues;
    the ministers of truth crossing the vast deep to proclaim to men
    in darkness a risen Savior, and to erect the standard of Emanuel
    where light has never shone; and that the idol is destroyed, the
    temple of images forsaken; and those who but a short time previous
    followed the traditions of their fathers and sacrificed their own
    flesh to appease the wrath of some imaginary god, are now raising
    their voices in the worship of the Most High, and are lifting their
    thoughts up to Him with the full expectation that one day they will
    meet with a joyful reception in His everlasting kingdom!

    But a moment's candid reflection upon the principles of these
    systems, the manner in which they are conducted, the individuals
    employed, the apparent object held out as an inducement to cause
    them to act, we think, is sufficient for every candid man to draw
    a conclusion in his own mind whether this is the order of heaven
    or not. We deem it a just principle, and it is one the force of
    which we believe ought to be duly considered by every individual,
    that all men are created equal, and that all have the privilege of
    thinking for themselves upon all matters relative to conscience.
    Consequently, then, we are not disposed, had we the power, to
    deprive any one of exercising that free independence of mind which
    heaven has so graciously bestowed upon the human {7} family as one
    of its choicest gifts; but we take the liberty (and this we have
    a right to do) of looking at this order of things a few moments,
    and contrasting it with the order of God as we find it in the
    sacred Scriptures. In this review, however, we shall present the
    points as we consider they were really designed by the great Giver
    to be understood, and the happy result arising from a performance
    of the requirements of heaven as revealed to every one who obeys
    them; and the consequence attending a false construction, a
    misrepresentation, or a forced meaning that was never designed in
    the mind of the Lord when He condescended to speak from the heavens
    to men for their salvation.

    Previous to entering upon a subject of so great moment to the
    human family there is a prominent item which suggests itself to
    our minds which, here, in few words, we wish to discuss: All
    regularly organized and well established governments have certain
    laws by which, more or less, the innocent are protected and the
    guilty punished. The fact admitted, that certain laws are good,
    equitable and just, ought to be binding upon the individual who
    admits this, and lead him to observe in the strictest manner an
    obedience to those laws. These laws when violated, or broken by the
    individual, must, in justice, convict his mind with a double force,
    if possible, of the extent and magnitude of his crime; because
    he could have no plea of ignorance to produce; and his act of
    transgression was openly committed against light and knowledge. But
    the individual who may be ignorant and imperceptibly transgresses
    or violates laws, though the voice of the country requires that he
    should suffer, yet he will never feel that remorse of conscience
    that the other will, and that keen, cutting reflection will never
    rise in his breast that otherwise would, had he done the deed, or
    committed the offense in full conviction that he was breaking the
    law of his country, and having previously acknowledged the same
    to be just. It is not our intention by these remarks, to attempt
    to place the law of man on a parallel with the law of heaven;
    because we do not consider that it is formed in the same wisdom and
    propriety; neither do we consider that it is sufficient in itself
    to bestow anything on man in comparison with the law of heaven,
    even should it promise it. The laws of men may guarantee to a
    people protection in the honorable pursuits of this life, and the
    temporal happiness arising from a protection against unjust insults
    and injuries and when this is said, all is said, that can be in
    truth, of the power, extent, and influence of the laws of men,
    exclusive of the law of God. The law of heaven is presented to man,
    and as such guarantees to all who obey it a reward far beyond any
    earthly consideration; though it does not promise that the believer
    in every age should be exempt from the afflictions and troubles
    arising from different sources in consequence of the acts of wicked
    men on earth. Still in the midst of all this {8} there is a promise
    predicated upon the fact that it is the law of heaven, which
    transcends the law of man, as far as eternal life the temporal; and
    as the blessings which God is able to give, are greater than those
    which can be given by man. Then, certainly, if the law of man is
    binding upon man when acknowledged, how much more must the law of
    heaven be! And as much as the law of heaven is more perfect than
    the law of man, so much greater must be the reward if obeyed. The
    law of man premises safety in temporal life; but the law of God
    promises that life which is eternal, even an inheritance at God's
    own right hand, secure from all the powers of the wicked one.

    We consider that God has created man with a mind capable of
    instruction, and a faculty which may be enlarged in proportion to
    the heed and diligence given to the light communicated from heaven
    to the intellect; and that the nearer man approaches perfection,
    the clearer are his views, and the greater his enjoyments, till
    he has overcome the evils of his life and lost every desire for
    sin; and like the ancients, arrives at that point of faith where
    he is wrapped in the power and glory of his Maker, and is caught
    up to dwell with Him. But we consider that this is a station to
    which no man ever arrived in a moment: he must have been instructed
    in the government and laws of that kingdom by proper degrees,
    until his mind is capable in some measure of comprehending the
    propriety, justice, equality, and consistency of the same. For
    further instruction we refer you to Deut. 32, where the Lord says,
    that Jacob is the lot of his inheritance. He found him in a desert
    land, and in the waste, howling wilderness; He led him about, He
    instructed him, He kept him as the apple of His eye, etc.; which
    will show the force of the last item advanced, that it is necessary
    for men to receive an understanding concerning the laws of the
    heavenly kingdom, before they are permitted to enter it: we mean
    the celestial glory. So dissimilar are the governments of men,
    and so divers are their laws, from the government and laws of
    heaven, that a man, for instance, hearing that there was a country
    on this globe called the United States of North America, could
    take his journey to this place without first learning the laws of
    government; but the conditions of God's kingdom are such, that all
    who are made partakers of that glory, are under the necessity of
    learning something respecting it previous to their entering into
    it. But the foreigner can come to this country without knowing a
    syllable of its laws, or even subscribing to obey them after he
    arrives. Why? Because the government of the United States does not
    require it: it only requires an obedience to its laws after the
    individual has arrived within its jurisdiction.

    As we previously remarked, we do not attempt to place the law
    of man on a parallel with the law of heaven; but we will bring
    forward {9} another item, to further urge the propriety of yielding
    obedience to the law of heaven, after the fact is admitted, that
    the laws of man are binding upon man. Were a king to extend his
    dominion over the habitable earth, and send forth his laws which
    were of the most perfect kind, and command his subjects one and
    all to yield obedience to the same, and add as a reward to those
    who obeyed them, that at a certain period they should be called
    to attend the marriage of his son, who in due time was to receive
    the kingdom, and they should be made equal with him in the same;
    and fix as a penalty for disobedience that every individual
    guilty of it should be cast out at the marriage feast, and have
    no part nor portion with his government, what rational mind could
    for a moment accuse the king with injustice for punishing such
    rebellious subjects? In the first place his laws were just, easy to
    be complied with, and perfect: nothing of a tyrannical nature was
    required of them; but the very construction of the laws was equity
    and beauty; and when obeyed would produce the happiest condition
    possible to all who adhered to them, beside the last great benefit
    of sitting down with a royal robe in the presence of the king at
    the great, grand marriage supper of his son, and be made equal with
    him in all the affairs of the kingdom.

    When these royal laws were issued, and promulgated throughout
    the vast dominion, every subject, when interrogated whether he
    believed them to be from his sovereign or not, answered, Yes; I
    know they are, I am acquainted with the signature, for it is as
    usual. _Thus saith the King!_ This admitted, the subject is bound
    by every consideration of honor to his country, his king, and his
    own personal character, to observe in the strictest sense every
    requisition in the royal edict. Should any escape the search of
    the ambassadors of the king and never hear these last laws, giving
    his subjects such exalted privileges, an excuse might be urged
    in their behalf, and they escape the censure of the king. But
    for those who had heard, who had admitted, and who had promised
    obedience to these just laws no excuse could be urged; and when
    brought into the presence of the king, certainly, justice would
    require that they should suffer a penalty. Could that king be just
    in admitting these rebellious individuals into the full enjoyment
    and privileges with his son, and those who had been obedient to his
    commandments? Certainly not. Because they disregarded the voice
    of their lawful king; they had no regard for his virtuous laws,
    for his dignity, nor for the honor of his name; neither for the
    honor of their country, nor their private virtue. They regarded
    not his authority enough to obey him, neither did they regard the
    immediate advantages and blessings arising from these laws if kept,
    so destitute were they of virtue and goodness; and above all, they
    regarded so {10} little the joy and satisfaction of a legal seat
    in the presence of the king's only son, and to be made equal with
    him in all the blessings, honors, comforts, and felicities of his
    kingdom, that they turned away from a participation in them, and
    considered that they were beneath their present notice though they
    had no doubt as to the real authenticity of the royal edict.

    We ask, again, would the king be just in admitting these rebels to
    all the privileges of the kingdom, with those who had served him
    with the perfect integrity? We again answer, No. Such individuals
    would be dangerous characters in any government: good and wholesome
    laws they despise; just and perfect principles they trample under
    their feet as something beneath their notice; and the commands of
    their sovereign which they had once acknowledged to be equitable
    they entirely disregard. How could a government be conducted with
    harmony if its administrators were possessed with such different
    dispositions and different principles? Could it prosper? Could it
    flourish? Would harmony prevail? Would order be established, and
    could justice be executed in righteousness in all branches of its
    departments? No! In it were two classes of men as dissimilar as
    light and darkness, virtue and vice, justice and injustice, truth
    and falsehood, holiness and sin. One class were perfectly harmless
    and virtuous: they knew what virtue was for they had lived in the
    fullest enjoyment of it, and their fidelity to truth had been
    fairly tested by a series of years of faithful obedience to all
    its heavenly precepts. They knew what good order was, for they had
    been orderly and obedient to the laws imposed on them by their wise
    sovereign, and had experienced the benefits arising from a life
    spent in his government till he has now seen proper to make them
    equal with his son. Such individuals would indeed adorn any court
    where perfection was one of its main springs of action, and shine
    far more fair than the richest gem in the diadem of the prince.

    The other class were a set of individuals who disregarded every
    principle of justice and equity; and this is demonstrated from
    the fact, that when just laws were issued by the king, which were
    perfectly equitable, they were so lost to a sense of righteousness
    that they disregarded those laws, notwithstanding an obedience to
    them would have produced at the time, as regards their own personal
    comfort and advantage, the happiest result possible. They were
    entirely destitute of harmony and virtue, so much so that virtuous
    laws they despised. They had proven themselves unworthy a place
    in the joys of the prince, because they had for a series of years
    lived in open violation of his government. Certainly, then, those
    two classes of men could not hold the reins of the same government
    at the same time in peace; for internal jars, broils, and discords
    would rack it to the center, were such a form {11} of government
    to exist under such a system. The virtuous could not enjoy peace
    in the constant and unceasing schemes and evil plans of the
    wicked; neither could the wicked have enjoyment in the constant
    perseverance of the righteous to do justly. That there must be
    an agreement in this government, or it could not stand, must be
    admitted by all. Should the king convey the reins into the hands of
    the rebellious the government must soon fall; for every government,
    from the creation to the present, when it ceased to be virtuous,
    and failed to execute justice, sooner or later has been overthrown.
    And without virtuous principles to actuate a government all care
    for justice is soon lost, and the only motive which prompts it
    to act is ambition and selfishness. Should the king admit these
    rebels into his house to make them equal with the others, he would
    condescend beneath his dignity, because he once issued virtuous
    laws which were received by a part of his subjects, and the reward
    affixed was a seat at the marriage feast, and an adoption into his
    own family as lawful heirs. So that should he now offer any thing
    different he would destroy forever that government which he once so
    diligently labored to establish and preserve and which he once had
    wisdom to organize. Such individuals as the last named, would be
    a bane to a virtuous government, and would prove its overthrow if
    suffered to hold a part in conducting it.

    We take the sacred writings into our hands, and admit that they
    were given by direct inspiration for the good of man. We believe
    that God condescended to speak from the heavens and declare His
    will concerning the human family, to give them just and holy laws,
    to regulate their conduct, and guide them in a direct way, that in
    due time He might take them to Himself, and make them joint heirs
    with His Son. But when this fact is admitted, that the immediate
    will of heaven is contained in the scriptures, are we not bound as
    rational creatures to live in accordance to all its precepts? Will
    the mere admission, that this is the will of heaven ever benefit us
    if we do not comply with all his teachings? Do we offer violence to
    the Supreme Intelligence of heaven, when we admit the truth of its
    teachings, and do not obey them? Do we not descend below our own
    knowledge, and the better wisdom which heaven has endowed us with,
    by such a course of conduct? For these reasons, if we have direct
    revelations given us from heaven, surely those revelations were
    never given to be trifled with, without the trifler's incurring
    displeasure and vengence upon his own head, if there is any justice
    in heaven; and that there is must be admitted by every individual
    who admits the truth and force of God's teachings, His blessings
    and cursings, as contained in the sacred volume.

    Here, then, we have this part of our subject immediately before
    us {12} for consideration: God has in reserve a time, or period
    appointed in His own bosom, when He will bring all His subjects,
    who have obeyed His voice and kept His commandments, into His
    celestial rest. This rest is of such perfection and glory, that
    man has need of a preparation before he can, according to the laws
    of that kingdom, enter it and enjoy its blessings. This being the
    fact, God has given certain laws to the human family, which, if
    observed, are sufficient to prepare them to inherit this rest.
    This, then, we conclude, was the purpose of God in giving His laws
    to us: if not, why, or for what were they given? If the whole
    family of man were as well off without them as they might be with
    them, for what purpose or intent were they ever given? Was it that
    God wanted to merely show that He could talk? It would be nonsense
    to suppose that He would condescend to talk in vain: for it would
    be in vain, and to no purpose whatever [if the law of God were of
    no benefit to man]: because, all the commandments contained in
    the law of the Lord, have the sure promise annexed of a reward to
    all who obey, predicated upon the fact that they are really the
    promises of a Being who cannot lie, One who is abundantly able to
    fulfill every tittle of His word: and if man were as well prepared,
    or could be as well prepared, to meet God without their ever having
    been given in the first instance, why were they ever given? for
    certainly, in that case they can now do him no good.

    As we previously remarked, all well established and properly
    organized governments have certain fixed and prominent laws for
    the regulation and management of the same. If man has grown to
    wisdom and is capable of discerning the propriety of laws to govern
    nations, what less can be expected from the Ruler and Upholder of
    the universe? Can we suppose that He has a kingdom without laws?
    Or do we believe that it is composed of an innumerable company of
    beings who are entirely beyond all law? Consequently have need
    of nothing to govern or regulate them? Would not such ideas be a
    reproach to our Great Parent, and at variance with His glorious
    intelligence? Would it not be asserting that man had found out a
    secret beyond Deity? That he had learned that it was good to have
    laws, while God after existing from eternity and having power to
    create man, had not found out that it was proper to have laws for
    his government? We admit that God is the great source and fountain
    from whence proceeds all good; that He is perfect intelligence,
    and that His wisdom is alone sufficient to govern and regulate
    the mighty creations and worlds which shine and blaze with such
    magnificence and splendor over our heads, as though touched with
    His anger and moved by His Almighty word. And if so, it is done
    and regulated by law; for without law all must certainly fall into
    chaos. If, then, we admit that God is the source of all wisdom and
    understanding, we must admit that by His direct inspiration He
    has {13} taught man that law is necessary in order to govern and
    regulate His own immediate interest and welfare: for this reason,
    that law is beneficial to promote peace and happiness among men.
    And as before remarked, God is the source from whence proceeds all
    good; and if man is benefitted by law, then certainly, law is good;
    and if law is good then law, or the principle of it emanated from
    God; for God is the source of all good; consequently, then, he was
    the first Author of law, or the principle of it, to mankind.

    We would remind you, brethren, of the fatigues, trials, privations,
    and persecutions, which the ancient saints endured for the sole
    purpose of persuading men of the excellence and propriety of the
    faith of Christ, were it in our opinion necessary, or if it would
    serve in any respect to stimulate you to labor in the vineyard of
    the Lord with any more diligence. But we have reason to believe (if
    you make the holy Scriptures a sufficient part of your studies),
    that their perseverance is known to you all; as also that they
    were willing to sacrifice the present honors and pleasures of
    this world, that they might obtain an assurance of a crown of
    life from the hand of our Lord; and their excellent example in
    labor, which manifests their zeal to us in the cause which they
    embraced, you are daily striving to pattern. And not only these
    examples of the Saints, but the commandments of our Lord, we hope
    are constantly revolving in your hearts, teaching you, not only His
    will in proclaiming His Gospel, but His meekness and perfect walk
    before all, even in those times of severe persecutions and abuse
    which were heaped upon him by a wicked and adulterous generation.
    Remember, brethren, that He has called you unto holiness; and need
    we say, to be like Him in purity? How wise, how holy; how chaste,
    and how perfect, then, you ought to conduct yourselves in His
    sight; and remember, too, that His eyes are continually upon you.
    Viewing these facts in a proper light, you cannot be insensible,
    that without a strict observance of all His divine requirements,
    you may, at least, be found wanting; and if so, you will admit,
    that your lot will be cast among the unprofitable servants. We
    beseech you, therefore, brethren, to improve upon all things
    committed to your charge, that you lose not your reward.

    No doubt, the course which we pursued in our last communication to
    you, is yet familiar to your minds; that we there endeavored to
    show, as far as possible, the propriety, in part, of adhering to
    the law of heaven; and also, the consistency in looking to heaven
    for a law or rule to serve as a guide in this present state of
    existence, that we may be prepared to meet that which inevitably
    awaits us, as well as all mankind. There is an importance, perhaps,
    attached to this subject, which the world has not so fully examined
    as it requires. Think for a moment, of the greatness of the Being
    who created the Universe; and {14} ask, could He be so inconsistent
    with his own character, as to leave man without a law or rule by
    which to regulate his conduct, after placing him here, where,
    according to the formation of his nature he must in a short period
    sink into the dust? Is there nothing further; is there no existence
    beyond this vail of death which is so suddenly to be cast over
    all of us? If there is, why not that Being who had power to place
    us here, inform us something of the hereafter? If we had power to
    place ourselves in this present existence, why not have power to
    know what shall follow when that dark veil is cast over our bodies?
    If in this life we receive our all; if when we crumble back to
    dust we are no more, from what source did we emanate, and what was
    the purpose of our existence? If this life were all, we should be
    led to query, whether or not there was really any substance in
    existence, and we might with propriety say, "Let us eat, drink,
    and be merry, for tomorrow we die!" But if this life is all, then
    why this constant toiling, why this continual warfare, and why
    this unceasing trouble? But this life is not all, the voice of
    _reason_, the language of _inspiration_, and the Spirit of the
    living God, our Creator, teaches us, as we hold the record of
    truth in our hands, that this is not the case, that this is not
    so; for, the heavens declare the glory of a God, and the firmament
    showeth His handiwork; and a moment's reflection is sufficient to
    teach every man of common intelligence, that all these are not the
    mere productions of _chance_, nor could they be supported by any
    power less than an Almighty hand; and He that can mark the power
    of Omnipotence, inscribed upon the heavens, can also see God's own
    handwriting in the sacred volume: and he who reads it oftenest will
    like it best, and he who is acquainted with it, will know the hand
    wherever he can see it; and when once discovered, it will not only
    receive an acknowledgment, but an obedience to all his heavenly
    precepts. For a moment reflect: what could have been the purpose of
    our Father in giving to us a law? Was it that it might be obeyed,
    or disobeyed? And think further, too, not only of the propriety,
    but of the importance of attending to His laws in every particular.
    If, then, there is an importance in this respect, is there not a
    responsibility of great weight resting upon those who are called to
    declare these truths to men? Were we capable of laying any thing
    before you as a just comparison, we would cheerfully do it; but
    in this our ability fails, and we are inclined to think that man
    is unable, without assistance beyond what has been given to those
    before, of expressing in words the greatness of this important
    subject. We can only say, that if an anticipation of the joys of
    the celestial glory, as witnessed to the hearts of the humble is
    not sufficient, we will leave to yourselves the result of your
    own diligence; for God ere long, will call {15} all His servants
    before Him, and there from His own hand they will receive a just
    recompense and a righteous reward for all their labors. * * * * * *
    * * * * * * *

    It is reasonable to suppose, that man departed from the first
    teachings, or instructions which he received from heaven in the
    first age, and refused by his disobedience to be governed by them.
    Consequently, he formed such laws as best suited his own mind, or
    as he supposed, were best adapted to his situation. But that God
    had influenced man more or less since that time in the formation
    of law for His benefit we have no hesitancy in believing; for,
    as before remarked, being the source of all good, every just
    and equitable law was in a greater or less degree influenced by
    Him. And though man in his own supposed wisdom would not admit
    the influence of a power superior to his own, yet for wise and
    great purposes, for the good and happiness of His creatures, God
    has instructed man to form wise and wholesome laws, since he had
    departed from Him and refused to governed by those laws which God
    had given by His own voice from on high in the beginning. But
    notwithstanding the transgression, by which man had cut himself off
    from an immediate intercourse with his Masker without a Mediator,
    it appears that the great and glorious plan of His redemption was
    previously provided; the sacrifice prepared; the atonement wrought
    out in the mind and purpose of God, even in the person of the Son,
    through whom man was now to look for acceptance, and through whose
    merits he was now taught that he alone could find redemption, since
    the word had been pronounced, Unto dust thou shalt return.

    But that man was not able himself to erect a system, or plan with
    power sufficient to free him from a destruction which awaited him,
    is evident from the fact that God, as before remarked, prepared
    a sacrifice in the gift of His own Son who should be sent in due
    time, to prepare a way, or open a door through which man might
    enter into the Lord's presence, whence he had been cast out for
    disobedience. From time to time these glad tidings were sounded in
    the ears of men in different ages of the world down to the time of
    Messiah's coming. By faith in this atonement or plan of redemption,
    Abel offered to God a sacrifice that was accepted, which was the
    firstlings of the flock. Cain offered of the fruit of the ground,
    and was not accepted, because he could not do it in faith, he could
    have no faith, or could not exercise faith contrary to the plan
    of heaven. It must be shedding the blood of the only Begotten to
    atone for man; for this was the plan of redemption, and without
    the shedding of blood was no remission; and as the sacrifice was
    instituted for a type, by which man was to discern the great
    Sacrifice which God had prepared; to offer a sacrifice contrary
    to that, no faith could be exercised, because redemption was not
    purchased in that way, nor the {16} power of atonement instituted
    after that order; consequently Cain could have no faith; and
    whatsoever is not of faith, is sin. But Abel offered an acceptable
    sacrifice, by which he obtained witness that he was righteous,
    God Himself testifying of his gifts. Certainly, the shedding of
    the blood of a beast could be beneficial to no man, except it was
    done in imitation, or as a type, or explanation of what was to
    be offered through the gift of God Himself; and this performance
    done with an eye looking forward in faith on the power of that
    great Sacrifice for a remission of sins. But however various may
    have been, and may be at the present time, the opinions of men
    respecting the conduct of Abel, and the knowledge which he had on
    the subject of atonement, it is evident in our minds, that he was
    instructed more fully in the plan than what the Bible speaks of,
    for how could he offer a sacrifice in faith, looking to God for a
    remission of his sins in the power of the great atonement, without
    having been previously instructed in that plan? And further, if he
    was accepted of God, what were the ordinances performed further
    than the offering of the firstlings of the flock?

    It is said by Paul in his letter to the Hebrew brethren, that Abel
    obtained witness that he was righteous, God testifying of his
    gifts. To whom did God testify of the gifts of Abel, was it to
    Paul? We have very little on this important subject in the forepart
    of the Bible. But it is said that Abel himself obtained witness
    that he was righteous. Then certainly God spoke to him: indeed,
    it is said that God talked with him; and if He did, would He not,
    seeing that Abel was righteous, deliver to him the whole plan of
    the Gospel. And is not the Gospel the news of the redemption? How
    could Abel offer a sacrifice and look forward with faith on the Son
    of God for a remission of his sins and not understand the Gospel?
    The mere shedding of the blood of beasts or offering anything
    else in sacrifice, could not procure a remission of sins, except
    it were performed in faith of something to come; if it could,
    Cain's offering must have been as good as Abel's. And if Abel was
    taught of the coming of the Son of God, was he not taught also of
    His ordinances? We all admit that the Gospel has ordinances, and
    if so, had it not always ordinances, and were not its ordinances
    always the same? Perhaps our friends will say that the Gospel and
    its ordinances were not known till the days of John, the son of
    Zacharias, in the days of Herod, the king of Judea. But we will
    here look at this point: For our own part we cannot believe that
    the ancients in all ages were so ignorant of the system of heaven
    as many suppose, since all that were ever saved, were saved through
    the power of this great plan of redemption, as much before the
    coming of Christ as since; if not, God has had different plans in
    operation (if we may so express it), to bring men back to dwell
    with Himself; and this we cannot believe, {17} since there has
    been no change in the constitution of man since he fell; and the
    ordinance or institution of offering blood in sacrifice, was only
    designed to be performed till Christ was offered up and shed His
    blood--as said before--that man might look forward in faith to that
    time. It will be noticed that, according to Paul, (see Gal. 3:8)
    the Gospel was preached to Abraham. We would like to be informed
    in what name the Gospel was then preached, whether it was in the
    name of Christ or some other name. If in any other name, was it the
    Gospel? And if it was the Gospel, and that preached in the name of
    Christ, had it any ordinances? If not, was it the Gospel? And if it
    had ordinances what were they? Our friends may say, perhaps, that
    there were never any ordinances except those of offering sacrifices
    before the coming of Christ, and that it could not be possible for
    the Gospel to have been administered while the law of sacrifices
    of blood was in force. But we will recollect that Abraham offered
    sacrifice, and notwithstanding this, had the Gospel preached to
    him. That the offering of sacrifice was only to point the mind
    forward to Christ, we infer from these remarkable words of Jesus
    to the Jews: "Your Father Abraham rejoiced to see my day, and he
    saw it, and was glad" (John 8:56.) So, then, because the ancients
    offered sacrifice it did not hinder their hearing the Gospel; but
    served, as we said before, to open their eyes, and enable them to
    look forward to the time of the coming of the Savior, and rejoice
    in His redemption. We find also, that when the Israelites came out
    of Egypt they had the Gospel preached to them, according to Paul in
    his letter to the Hebrews, which says: "For unto us was the Gospel
    preached, as well as unto them: but the word preached did not
    profit them, not being mixed with faith in them that heard it" (see
    Heb. 4:2). It is said again, in Gal. 3:19, that the law (of Moses,
    or the Levitical law) was "added" because of transgression. What,
    we ask, was this law added to, if it was not added to the Gospel?
    It must be plain that it was added to the Gospel, since we learn
    that they had the Gospel preached to them. From these few facts,
    we conclude that whenever the Lord revealed Himself to men in
    ancient days, and commanded them to offer sacrifice to Him, that it
    was done that they might look forward in faith to the time of His
    coming, and rely upon the power of that atonement for a remission
    of their sins. And this they have done, thousands who have gone
    before us, whose garments are spotless, and who are, like Job,
    waiting with an assurance like his, that they will see Him in the
    _latter day_ upon the earth, even in their flesh,

    We may conclude, that though there were different dispensations,
    yet all things which God communicated to His people were calculated
    to draw their minds to the great object, and to teach them to rely
    upon God alone as the author of their salvation, as contained in
    His law.

    {18} From what we can draw from the Scriptures relative to the
    teachings of heaven, we are induced to think that much instruction
    has been given to man since the beginning which we do not possess
    now. This may not agree with the opinions of some of our friends
    who are bold to say that we have everything written in the Bible
    which God ever spoke to man since the world began, and that if he
    had ever said anything more we should certainly have received it.
    But we ask, does it remain for a people who never had faith enough
    to call down one scrap of revelation from heaven, and for all they
    have now are indebted to the faith of another people who lived
    hundreds and thousands of years before them, does it remain for
    them to say how much God has spoken and how much he has not spoken?
    We have what we have, and the Bible contains what it does contain:
    but to say that God never said anything more to man than is there
    recorded, would be saying at once that we have at last received a
    revelation; for it must require one to advance thus far, because it
    is nowhere said in that volume by the mouth of God, that He would
    not, after giving, what is there contained, speak again; and if
    any man has found out for a fact that the Bible contains all that
    God ever revealed to man he has ascertained it by an immediate
    revelation, other than has been previously written by the prophets
    and apostles. But through the kind providence of our Father a
    portion of His word which He delivered to His ancient saints, has
    fallen into our hands, is presented to us with a promise of a
    reward if obeyed, and with a penalty if disobeyed. That all are
    deeply interested in these laws or teachings, must be admitted by
    all who acknowledge their divine authenticity.

    It may be proper for us to notice in this place a few of the many
    blessings held out in this law of heaven as a reward to those who
    obey its teachings. God has appointed a day in which He will judge
    the world, and this He has given an assurance of in that He raised
    up His Son Jesus Christ from the dead--the point on which the
    hope of all who believe the inspired record is founded for their
    future happiness and enjoyment; because, "If Christ be not risen,"
    said Paul to the Corinthians, "your faith is vain, ye are yet in
    your sins. Then they also which are fallen asleep in Christ have
    perished" (see 1 Cor. 15). If the resurrection from the dead be
    not an important point, or item in our faith, we must confess that
    we know nothing about it; for if there be no resurrection from the
    dead, then Christ has not risen; and if Christ has not risen He
    was not the Son of God; and if He was not the Son of God, there
    is not nor cannot be a Son of God, if the present book called the
    Scriptures is true; because the time has gone by when, according to
    that book, He was to make His appearance. On this subject, however,
    we are reminded of the words of Peter to the Jewish Sanhedrim, when
    {19} speaking of Christ, he says that God raised Him from the dead,
    and we (the apostles) are His witnesses of these things, and so is
    the Holy Ghost, whom God had given to them that obey Him (see Acts
    5). So that after the testimony of the Scriptures on this point,
    the assurance is given by the Holy Ghost, bearing witness to those
    who obey Him, that Christ Himself has assuredly risen from the
    dead; and if He has risen from the dead. He will, by His power,
    bring all men to stand before Him: for if He is risen from the
    dead the bands of the temporal death are broken that the grave has
    no victory, If then, the grave has no victory, those who keep the
    sayings of Jesus and obey His teachings have not only a promise of
    a resurrection from the dead, but an assurance of being admitted
    into His glorious kingdom; for, He himself says, "Where I am, there
    also shall my servant be" (see John 11).

    In the 22nd chapter of Luke's account of the Messiah, we find
    the kingdom of heaven likened unto a king who made a marriage
    for his son. That this son was the Messiah will not be disputed,
    since it was the kingdom of heaven that was represented in the
    parable; and that the Saints, or those who are found faithful to
    the Lord, are the individuals who will be found worthy to merit a
    seat at the marriage supper, is evident from the sayings of John
    in the Revelation where he represents the sound which he heard in
    heaven to be like a great multitude, or like the voice of mighty
    thunderings, saying, the Lord God Omnipotent reigneth. Let us be
    glad and rejoice, and give honor to Him; for the marriage of the
    Lamb is come, and His wife hath made herself ready. And to her was
    granted that she should be arrayed in fine linen, clean and white:
    For the fine linen is the righteousness of Saints (Rev. 19).

    That those who keep the commandments of the Lord and walk in His
    statutes to the end, are the only individuals permitted to sit at
    this glorious feast, is evident from the following items in Paul's
    last letter to Timothy, which was written just previous to his
    death,--he says: "I have fought a good fight, I have finished my
    course, I have kept the faith: henceforth there is laid up for me
    a crown of righteousness which the Lord, the righteous Judge shall
    give me at that day: and not to me only, but unto all them also
    that love His appearing." No one who believes the account, will
    doubt for a moment this assertion of Paul which was made, as he
    knew, just before he was to take his leave of this world. Though he
    once, according to his own word, persecuted the Church of God and
    wasted it, yet after embracing the faith, his labors were unceasing
    to spread the glorious news: and like a faithful soldier, when
    called to give his life in the cause which he had espoused, he
    laid it down, as he says, with an assurance of an eternal crown.
    Follow the labors of this Apostle from the time of his conversion
    to the time of his death, and you will have a fair {20} sample
    of industry and patience in promulgating the Gospel of Christ.
    Derided, whipped, and stoned, the moment he escaped the hands of
    his persecutors he as zealously as ever proclaimed the doctrine of
    the Savior. And all may know that he did not embrace the faith for
    honor in this life, nor for the gain of earthly goods. What, then,
    could have induced him to undergo all this toil? It was, as he
    said, that he might obtain the crown of righteousness from the hand
    of God. No one, we presume, will doubt the faithfulness of Paul to
    the end. None will say that he did not keep the faith, that he did
    not fight the good fight, that he did not preach and persuade to
    the last. And what was he to receive? A crown of righteousness. And
    what shall others receive who do not labor faithfully, and continue
    to the end? We leave such to search out their own promises if any
    they have; and if they have any they are welcome to them, on our
    part, for the Lord says that every man is to receive according to
    his works. Reflect for a moment, brethren, and enquire, whether
    you would consider yourselves worthy a seat at the marriage feast
    with Paul and others like him, if you had been unfaithful? Had you
    not fought the good fight, and kept the faith, could you expect to
    receive? Have you a promise of receiving a crown of righteousness
    from the hand of the Lord, with the Church of the First Born? Here
    then, we understand, that Paul rested his hope in Christ, because
    he had kept the faith, and loved his appearing and from His hand
    he had a promise of receiving a crown of righteousness. If the
    Saints are not to reign, for what purpose are they crowned? In an
    exhortation of the Lord to a certain church in Asia, which was
    built up in the days of the Apostles, unto whom He communicated
    His word on that occasion by His servant John, He says, "Behold,
    I come quickly: hold that fast which thou hast, that no man take
    thy crown." And again, "To him that overcometh will I grant to sit
    with me in my throne, even as I also overcame, and am set down with
    my Father in His throne" (see Rev. 3). And again, it is written,
    "Behold, now are we the sons of God, and it doth not yet appear
    what we shall be: but we know that, when He shall appear, we shall
    be like Him; for we shall see Him as He is. And every man that hath
    this hope in him, purifieth himself, even as He is pure" (I John
    3:2, 3). How is it that these old Apostles should say so much on
    the subject of the coming of Christ? He certainly had once come;
    but Paul says, To all who love His appearing, shall be given the
    crown: and John says, When He shall appear, we shall be like Him;
    for we shall see Him as He is. Can we mistake such language as
    this? Do we not offer violence to our own good judgment when we
    deny the second coming of the Messiah? When has He partaken of the
    fruit of the vine new with His ancient Apostles in His Father's
    kingdom, as He promised He would just before He was crucified? In
    Paul's epistle to the {21} Philippians, (3:20, 21), he says: "For
    our conversation is in heaven; from whence also we look for the
    Savior, the Lord Jesus Christ; who shall change our vile body, that
    it may be fashioned like unto His glorious body, according to the
    working whereby He is able even to subdue all things unto Himself."
    We find another promise to individuals living in the church at
    Sardis who had not defiled their garments: "And they shall walk
    with me in white: for they are worthy. He that overcometh, the same
    shall be clothed in white raiment; and I will not blot out his name
    out of the book of life, but I will confess his name before my
    Father, and before His angels." John represents the sound which he
    heard from heaven, as giving thanks and glory to God, saying that
    the Lamb was worthy to take the book and to open its seals; because
    He was slain, and had made them kings and priests unto God: and
    they should reign on the earth (see Rev. 5). In the 20th chapter
    we find a length of time specified, during which Satan is to be
    confined in his own place, and the Saints reign in peace, all these
    promises and blessings we find contained in the law of the Lord,
    which the righteous are to enjoy; and we might enumerate many more
    places where the same or similar promises are made to the faithful,
    but we do not deem it of importance to rehearse them here, as this
    epistle is now lengthy; and our brethren, no doubt, are familiar
    with them all.

    Most assuredly it is, however, that the ancients, though persecuted
    and afflicted by men, obtained from God promises of such weight and
    glory, that our hearts are often filled with gratitude that we are
    even permitted to look upon them while we contemplate that there
    is no respect of persons in His sight, and that in every nation,
    he that feareth God and worketh righteousness, is acceptable with
    Him. But from the few items previously quoted we can draw the
    conclusion that there is to be a day when all will be judged of
    their works, and rewarded according to the same; that those who
    have kept the faith will be crowned with a crown of righteousness;
    be clothed in white raiment; be admitted to the marriage feast; be
    free from every affliction, and reign with Christ on the earth,
    where, according to the ancient promise, they will partake of
    the fruit of the vine new in the glorious kingdom with Him; at
    least we find that such promises were made to the ancient Saints.
    And though we cannot claim these promises which were made to the
    ancients for they are not our property, merely because they were
    made to the ancient Saints, yet if we are the children of the Most
    High, and are called with the same calling with which they were
    called, and embrace the same covenant that they embraced, and are
    faithful to the testimony of our Lord as they were, we can approach
    the Father in the name of Christ as they approached Him and for
    ourselves obtain the same promises. These promises, when obtained,
    if ever by {22} us, will not be because Peter, John, and the other
    Apostles, with the churches at Sardis, Pergamos, Philadelphia,
    and elsewhere, walked in the fear of God and had power and faith
    to prevail and obtain them; but it will be because we, ourselves,
    have faith and approach God in the name of His Son Jesus Christ,
    even as they did; and when these promises are obtained, they will
    be promises directly to us, or they will do us no good. They will
    be communicated for our benefit, being our own property (through
    the gift of God), earned by our own diligence in keeping His
    commandments, and walking uprightly before Him. If not, to what end
    serves the Gospel of our Lord Jesus Christ, and why was it ever
    communicated to us?

    Previous to commencing this letter we designed giving you some
    instruction upon the regulation of the Church; but that will be
    given hereafter.

    In our own country, surrounded with blessings innumerable, to which
    thousands of our fellow men are strangers, enjoying unspeakable
    benefits and inexpressible comforts, when once our situation is
    compared with the ancient Saints, as followers of the Lamb of
    God who has taken away our sins by His own blood, we are bound
    to rejoice and give thanks to Him always. Since the organization
    of the Church of Christ, or the Church of the Latter-day Saints,
    on the 6th of April, 1830, we have had the satisfaction of
    witnessing the spread of the truth into various parts of our land,
    notwithstanding its enemies have exerted their unceasing diligence
    to stop its course and prevent its progress; though evil and
    designing men have combined to destroy the innocent, because their
    own craft was in danger; and these have been assisted in raising
    mobs and circulating falsehoods by a miserable set of apostates who
    have for wicked and unbecoming conduct been expelled from the body
    of which they were once members, yet the glorious Gospel in its
    fullness is spreading and daily gaining converts; and our prayer to
    God is, that it may continue, and numbers be added of such as shall
    be eternally saved.

    The Messiah's kingdom on earth is of that kind of government, that
    there has always been numerous apostates, for the reason that it
    admits of no sins unrepented of without excluding the individual
    from its fellowship. Our Lord said, "Strive to enter in at the
    straight gate; for many, I say unto you, will seek to enter in, and
    shall not be able." And again, many are called, but few are chosen.
    Paul said to the elders of the {23} Church at Ephesus, after he
    had labored three years with them, that he knew that some of their
    own number would turn away from the faith, and seek to lead away
    disciples after them. None, we presume, in this generation will
    pretend that he has the experience of Paul in building up the
    Church of Christ; and yet, after his departure from the Church at
    Ephesus, many, even of the elders, turned away from the truth;
    and what is almost always the case, sought to lead away disciples
    after them. Strange as it may appear at first thought, yet it is
    no less strange than true, that notwithstanding all the professed
    determination to live godly, apostates after turning from the faith
    of Christ, unless they have speedily repented, have sooner or
    later fallen into the snares of the wicked one, and have been left
    destitute of the Spirit of God, to manifest their wickedness in the
    eyes of multitudes. From apostates the faithful have received the
    severest persecutions. Judas was rebuked and immediately betrayed
    his Lord into the hands of His enemies, because Satan entered into
    him. There is a superior intelligence bestowed upon such as obeyed
    the Gospel with full purpose of heart, which, if sinned against,
    the apostate is left naked and destitute of the Spirit of God, and
    he is, in truth, nigh unto cursing, and his end is to be burned.
    When once that light which was in them is taken from them they
    become as much darkened as they were previously enlightened, and
    then, no marvel, if all their power should be enlisted against
    the truth, and they, Judas like, seek the destruction of those
    who were their greatest benefactors. What nearer friend on earth,
    or in heaven, had Judas than the Savior? And his first object was
    to destroy Him. Who, among all the Saints in these last days, can
    consider himself as good as our Lord? Who is as perfect? Who is
    as pure? Who is as holy as He was? Are they to be found? He never
    transgressed or broke a commandment or law of heaven--no deceit was
    in His mouth, neither was guile found in His heart. And yet one
    that ate with Him, who had often drunk of the same cup, was the
    first to lift up his heel against Him. Where is one like Christ? He
    cannot be found on earth. Then why should His followers complain,
    if from those whom they once called brethren, and considered as
    standing in the nearest relation in the everlasting covenant they
    should receive persecution? From what source emanated the principle
    which has ever been manifested by apostates from the true Church to
    persecute with double diligence, and seek with double perseverance,
    to destroy those whom they once professed to love, with whom they
    once communed, and with whom they once covenanted to strive with
    every power in righteousness to obtain the rest of God? Perhaps our
    brethren will say the same that caused Satan to seek to overthrow
    the kingdom of God, because he himself was evil, and God's kingdom
    is holy. * * * * * * * * * *

    The great plan of salvation is a theme which ought to occupy our
    strict attention, and be regarded as one of heaven's best gifts to
    mankind. No consideration whatever ought to deter us from showing
    ourselves approved in the sight of God, according to His divine
    requirement. Men not unfrequently forget that they are dependent
    upon {24} heaven for every blessing which they are permitted to
    enjoy, and that for every opportunity granted them they are to
    give an account. You know, brethren, that when the Master in the
    Savior's parable of the stewards called his servants before him
    he gave them several talents to improve on while he should tarry
    abroad for a little season, and when he returned he called for
    an accounting. So it is now. Our Master is absent only for a
    little season, and at the end of it He will call each to render
    an account; and where the five talents were bestowed, ten will be
    required; and he that has made no improvement will be cast out as
    an unprofitable servant, while the faithful will enjoy everlasting
    honors. Therefore we earnestly implore the grace of our Father
    to rest upon you, through Jesus Christ His Son, that you may not
    faint in the hour of temptation, nor be overcome in the time of
    persecution.

[Sidenote: Prayer of the First Presidency.]

On the evening of the 28th of January, Brothers Oliver Cowdery,
Frederick G. Williams, and myself, being agreed, bowed before the Lord,
and united in prayer, that God would continue to deliver me and my
brethren from "Doctor" Hurlburt, [3]that he may not prevail against us
in the law-suit that is pending; and also that God would soften the
hearts of Eden Smith,--- Jones, ----- Lowd,--- Lyman, and also Mr.
Bardsley, that they might obey the Gospel; or if they would not repent,
that the Lord would send faithful Saints to purchase their farms, that
this Stake may be strengthened, and its borders enlarged. O Lord, grant
it for Christ's sake. Amen.

_January 31_.--It is my prayer to the Lord that three thousand
subscribers may be added to the Star in the time of three years.

[Sidenote: Preparations for Returning Exiles to Zion.]

_February 1_.--Every expedient preparation was making by the Church
in Kirtland, and Clay county, to have those who have been driven from
their possessions in Jackson county, returned.

[Sidenote: Conference of High Priests and Elders at New Portage.]

_February 9_.--A conference of High Priests, Elders and officers of the
Church of Christ in New Portage, Medina county, Ohio, was called at the
house of Brother {25} Kirlins, which I attended. It had been suggested
that Elder Rigdon might remove from Kirtland to New Portage; but after
listening to the proceedings of a previous conference in Portage, from
Brothers Palmer and Bosworth, it was decided that Elder Rigdon should
not remove; and that the brethren in New Portage should assist all
in their power to build the Lord's House in Kirtland; and that the
brethren erect only a temporary or cheap place for meeting in Portage,
as that was not to be established as a Stake of Zion at present; and
that course would enable them to do more for the House in Kirtland.

At a council of the High Priests and Elders, (Orson Hyde, clerk,) at my
house in Kirtland, on the evening of the 12th of February, I remarked
that I should endeavor to set before the council the dignity of the
office which had been conferred on me by the ministering of the angel
of God, by His own voice, and by the voice of this Church; that I had
never set before any council in all the order in which it ought to be
conducted, which, perhaps, has deprived the councils of some or many
blessings.

And I continued and said, no man is capable of judging a matter, in
council, unless his own heart is pure; and that we are frequently so
filled with prejudice, or have a beam in our own eye, that we are not
capable of passing right decisions.

[Sidenote: Order in Ancient Councils.]

But to return to the subject of order; in ancient days councils were
conducted with such strict propriety, that no one was allowed to
whisper, be weary, leave the room, or get uneasy in the least, until
the voice of the Lord, by revelation, or the voice of the council by
the Spirit, was obtained, which has not been observed in this Church to
the present time. It was understood in ancient days, that if one man
could stay in council, another could; and if the president could spend
his time, the members could also; but in our councils, generally, one
will be uneasy, another asleep; one praying, {26} another not; one's
mind on the business of the council, and another thinking on something
else.

[Sidenote: Responsibility of Those who sit in Judgment.]

Our acts are recorded, and at a future day they will be laid before us,
and if we should fail to judge right and injure our fellow-beings, they
may there, perhaps, condemn us; there they are of great consequence,
and to me the consequence appears to be of force, beyond anything which
I am able to express. Ask yourselves, brethren, how much you have
exercised yourselves in prayer since you heard of this council; and if
you are now prepared to sit in council upon the soul of your brother.

[Sidenote: The Prophet's Predicted Triumph.]

I then gave a relation of my situation at the time I obtained the
record (Book of Mormon), the persecutions I met with, and prophesied
that I would stand and shine like the sun in the firmament, when my
enemies and the gainsayers of my testimony shall be put down and cut
off, and their names blotted out from among men.

[Sidenote: Trial of Martin Harris.]

The council proceeded to investigate certain charges presented by Elder
Rigdon against Martin Harris; one was, that he told A. C. Russell,
Esq., that Joseph drank too much liquor when he was translating the
Book of Mormon; and that he wrestled with many men and threw them;
and that he (Harris) exalted himself above Joseph, in that he said,
"Brother Joseph knew not the contents of the Book of Mormon, until it
was translated, but that he himself knew all about it before it was
translated."

Brother Harris did not tell Esq. Russell that Brother Joseph drank
too much liquor while translating the Book of Mormon, but this thing
occurred previous to the translating of the Book; he confessed that
his mind was darkened, and that he had said many things inadvertently,
calculated to wound the feelings of his brethren, and promised to do
better. The council forgave him, with much good advice.

{27} [Sidenote: Trial of Leonard Rich.]

Brother Leonard Rich was called in question for transgressing the Word
of Wisdom, and for selling the revelations at an extortionate price,
while he was journeying east with Father Lyons, Brother Rich confessed,
and the council forgave him upon his promising to do better and reform
his life.

Footnotes

1. Of these days in Kirtland Elder Heber C. Kimball in his Journal
says, "The Church was in a state of poverty and distress, a consequence
of which it appeared almost impossible that the commandments could
be fulfilled [relative to the Kirtland Temple]; at the same time our
enemies were raging and threatening destruction upon us, and we had to
guard ourselves night after night, and for weeks were not permitted to
take off our clothes, and were obliged to lay with our fire locks in
our arms."--_Times and Seasons_, vol. 6, p. 771.

2. The use of "abroad" here does not have reference to foreign lands,
but means those who were scattered from their homes in Missouri.

This communication of the Elders of the Church at Kirtland, to their
brethren scattered abroad, does not appear in the History of the
Prophet, but is found in the _Evening and Morning Star_, vol. 2, Nos.
17, 18, 19. The document is evidently dictated by the Prophet and is of
such doctrinal importance that it is thought proper to give it place in
the body of the Church History. It treats of the origin of law, human
and divine, and man's relations thereto; the antiquity of the Gospel;
the virtue of the atonement of Christ; the importance of men in this
age being in communication with God through the means of revelation;
the bitterness and fate of apostates. The document is a complete
refutation of the charges of bad motives behind the conduct of the
saints. No man, I believe, can read this document and then believe that
those who issued it were evil disposed men bent on deceiving mankind.

The late President Daniel H. Wells was wont to say that some time
previous to his joining the Church he was satisfied that Joseph
Smith was an inspired man because of his intuitive knowledge of the
fundamental principles of law--a view that will be confirmed by a
perusal of the parts of this communication which deal with the origin,
force, and relations of law.

3. The case of Joseph Smith _vs._ "Doctor" Hurlburt did not come to
trial until the 4th of April, 1834, when the "Doctor" was bound over to
keep the peace.

{28}



Chapter II.

Organization of the High Council--First Cases Before the Council.

    _Minutes of the Organization of the High Council of the Church of
    Christ of Latter-day Saints, Kirtland, February 17, 1834_. [1]

    1. This day a general council of twenty-four High Priests assembled
    at the house of Joseph Smith, Jun., by revelation, and proceeded
    to organize the High Council of the Church of Christ, which was to
    consist of twelve High Priests, and one or three Presidents, as the
    case might require.

    2. The High Council was appointed by revelation for the purpose of
    settling important difficulties which might arise in the Church,
    which could not be settled by the Church or the Bishop's council to
    the satisfaction of the parties.

    3. Joseph Smith, Jun., Sidney Rigdon, and Frederick G. Williams,
    were acknowledged Presidents by the voice of the Council; and
    Joseph Smith, Sen., John Smith, Joseph Coe, John Johnson, Martin
    Harris, John S. Carter, Jared Carter, Oliver Cowdery, Samuel H.
    Smith, Orson Hyde, Sylvester Smith, and Luke Johnson, High Priests,
    were chosen to be a standing Council for the Church, by the
    unanimous voice of the Council.

    4. The above-named Councilors were then asked whether they accepted
    their appointments, and whether they would act in that office
    according to the law of heaven: to which they all answered that
    they accepted their appointments, and would fill their offices
    according to the grace of God bestowed upon them.

    5. The number composing the Council, who voted in the name and
    for the Church, in appointing the above named Councilors were
    forty-three, as follows:--Nine High Priests, seventeen Elders, four
    Priests and thirteen members.

    6. Voted: that the High Council cannot have power to act without
    seven of the above-named Councilors, or their regularly appointed
    successors, are present.

    7. These seven shall have power to appoint other High Priests, whom
    they may consider worthy and capable to act in the place of absent
    Councilors.

    {29} 8. Voted: that whenever any vacancy shall occur by the
    death, removal from office for transgression, or removal from the
    bounds of this Church government, of any one of the above-named
    Councilors, it shall be filled by the nomination of the President
    or Presidents, and sanctioned by the voice of a general council of
    High Priests, convened for that purpose, to act in the name of the
    Church.

    9. The President of the Church, who is also the President of the
    Council, is appointed by revelation, and acknowledged in his
    administration, by the voice of the Church.

    10. And it is according to the dignity of his office that he should
    preside over the Council of the Church; and it is his privilege
    to be assisted by two other Presidents, appointed after the same
    manner he himself was appointed;

    11. And in case of the absence of one or both of those who are
    appointed to assist him, he has power to preside over the Council
    without an assistant: and in case he himself is absent, the other
    Presidents have power to preside in his stead, both, or either of
    them.

    12. Whenever a High Council of the Church of Christ is regularly
    organized, according to the foregoing pattern, it shall be the
    duty of the twelve Councilors to cast lots by numbers, and thereby
    ascertain, who of the twelve shall speak first, commencing with
    number one, and so in succession to number twelve.

    13. Whenever this Council convenes to act upon any case, the twelve
    Councilors shall consider whether it is a difficult one or not;
    if it is not, two only of the Councilors shall speak upon it,
    according to the form above written.

    14. But if it is thought to be difficult, four shall be appointed;
    and if more difficult, six; but in no case shall more than six be
    appointed to speak.

    15. The accused, in all cases, has a right to one half of the
    Council, to prevent insult or injustice;

    16. And the Councilors appointed to speak before the Council, are
    to present the case after the evidence is examined, in its true
    light before the Council, and every man is to speak according to
    equity and justice.

    17. Those Councilors who draw even numbers, that is 2, 4, 6, 8, 10,
    and 12, are the individuals who are to stand up in behalf of the
    accused, and prevent insult and injustice.

    18. In all cases the accuser and accused shall have a privilege of
    speaking for themselves before the Council after the evidences are
    heard, and the Councilors who are appointed to speak on the case,
    have finished their remarks.

    19. After the evidences are heard, the Councilor, accuser and
    accused have spoken, the President shall give a decision according
    to the {30} understanding which he shall have of the case, and call
    upon the twelve Councilors to sanction the same by their vote.

    20. But should the remaining Councilors, who have not spoken,
    or any one of them, after hearing the evidences and pleadings
    impartially, discover an error in the decision of the President,
    they can manifest it, and the case shall have a re-hearing;

    21. And if, after a careful re-hearing, any additional light is
    shown upon the case, the decision shall be altered accordingly;

    22. But in case no additional light is given, the first decision
    shall stand, the majority of the Council having power to determine
    the same.

    23. In case of difficulty, respecting doctrine or principle, (if
    there is not a sufficiency written to make the case clear to the
    minds of the Council,) the President may inquire and obtain the
    mind of the Lord by revelation.

    24. The High Priests, when abroad, have power to call and organize
    a Council after the manner of the foregoing to settle difficulties
    when the parties, or either of them, shall request it;

    25. And the said Council of High Priests shall have power to
    appoint one of their own number, to preside over such Council for
    the time being.

    26. It shall be the duty of said Council to transmit immediately, a
    copy of their proceedings, with a full statement of the testimony
    accompanying their decision, to the High Council of the seat of the
    First Presidency of the Church.

    27. Should the parties, or either of them be dissatisfied with
    the decision of said Council, they may appeal to the High Council
    of the seat of the First Presidency of the Church, and have a
    re-hearing, which case shall there be conducted, according to the
    former pattern written, as though no such decision had been made.

    28. The Council of High Priests abroad, is only to be called on the
    most difficult cases of Church matters; and no common or ordinary
    case is to be sufficient to call such Council.

    29. The traveling or located High Priests abroad, have power to say
    whether it is necessary to call such a Council or not.

    30. There is a distinction between the High Council of traveling
    High Priests abroad, and the traveling High Council composed of the
    Twelve Apostles, in their decisions.

    31. From the decision of the former there can be an appeal, but
    from the decision of the latter there cannot.

    32. The latter can only be called in question by the general
    authorities of the Church in case of transgression.

    33. Resolved, that the President or Presidents of the seat of the
    First Presidency of the Church, shall have power to determine
    whether any {31} such case, as may be appealed, is justly entitled
    to a re-hearing, after examining the appeal and the evidences and
    statements accompanying it.

    34. The twelve Councilors then proceeded to cast lots or ballot, to
    ascertain who should speak first, and the following was the result,
    namely:--

    1 Oliver Cowdery,

    2 Joseph Smith,

    3 Samuel H. Smith,

    4 Luke Johnson

    5 John S. Carter,

    6 Sylvester Smith,

    7 John Johnson,

    8 Orson Hyde,

    9 Jared Carter,

    10 Joseph Smith, Sen.,

    11 John Smith,

    12 Martin Harris.

    After prayer the conference adjourned.

    Oliver Cowdery,

    Orson Hyde,

    Clerks.

[Sidenote: Supplementary Proceedings in the Organization of the High
Council.]

On the 18th of January I reviewed and corrected the minutes of the
organization of the High Council, and on the 19th of February, the
Council assembled according to adjournment, from the 17th, (Oliver
Cowdery and Orson Hyde, clerks,) when the revised minutes were
presented and read to the Council. I urged the necessity of prayer,
that the Spirit might be given, that the things of the Spirit might
be judged thereby, because the carnal mind cannot discern the things
of God. The minutes were read three times, and unanimously adopted
and received for a form and constitution of the High Council of the
Church of Christ hereafter; with this provision, that if the President
should hereafter discover anything lacking in the same, he should be
privileged to supply it.

The number present who received the above-named document, was
twenty-six High Priests, eighteen Elders, three Priests, one Teacher,
and fourteen private members, making in all sixty-two.

{32} After giving such instruction as the Spirit dictated, I laid my
hands upon the heads of the two assistant Presidents severally and
blessed them, that they might have wisdom to magnify their office and
power to prevail over the adversary.

I also laid my hands upon the twelve Councilors, and commanded a
blessing to rest upon them, that they might have wisdom and power to
counsel in righteousness, upon all subjects that might be laid before
them. I also prayed that they might be delivered from those evils to
which they were most exposed, and that their lives might be prolonged
on the earth.

My father, Joseph, then laid his hands upon my head, and said,

    Joseph, I lay my hands upon thy head, and pronounce the blessings
    of thy progenitors upon thee, that thou mayest hold the keys of the
    mysteries of the kingdom of heaven until the coming of the Lord.
    Amen.

He also laid his hands upon the head of his son Samuel, and said,

    Samuel, I lay my hands upon thy head, and pronounce the blessings
    of thy progenitors upon thee, that thou mayest remain a Priest of
    the Most High God, and like Samuel of old, hear His voice, saying,
    Samuel, Samuel. Amen.

Father John Johnson, also, laid his hands upon the head of his son
Luke, and said,

    My Father in heaven, I ask Thee to bless this my son, according to
    the blessings of his forefathers; that he may be strengthened in
    his ministry, according to his holy calling. Amen.

I then gave the assistant Presidents a solemn charge to do their duty
in righteousness, and in the fear of God; I also charged the twelve
Councilors in a similar manner, all in the name of Jesus Christ.

We all raised our hands to heaven in token of the everlasting covenant,
and the Lord blessed us with His Spirit. I then declared the council
organized according to the {33} ancient order, and also according to
the mind of the Lord.

[Sidenote: First Case before the High Council.]

The following complaint was then presented before the Council by Ezra
Thayer, a High Priest:

    Kirtland, February 19, 1834.

    _To the President of the High Council of the Church of Christ_.

    The following charges I prefer against Elder Curtis Hodges, Sen.,
    of this Church: First, for an error in spirit; second, for an error
    in the manner of his address, which consisted in loud speaking, and
    a want of clearness in articulation, which was calculated to do
    injury to the cause of God; and also, for contending that that was
    a good and proper spirit that actuated him thus to speak--all of
    which I consider unbecoming in an Elder in this Church, and request
    a hearing before the High Council.

    (Signed) Ezra Thayer.

Elder Hodges pleaded "not guilty" of the above charges.

Father Lions was called on to substantiate the above charges, and his
testimony was pointed against Brother Hodges. Brother Story testified
that Elder Hodges talked so loud at a prayer meeting that the neighbors
came out to see if some one was hurt. At another meeting, he said that
Elder Thayer rebuked him for his error, but he did not receive the
rebuke; that he raised his voice so high, that he could not articulate
so as to be understood; and that his teaching brought a damper upon
the meeting, and was not edifying. Brother Erastus Babbitt was then
called upon, who testified that Elder Hodges was guilty of hollowing so
loud that in a measure he lost his voice, and uttered but little else
distinctly than "Glory to heaven's King." His testimony against Brother
Hodges was pointed. Brother Truman Wait testified much to the same
effect.

Councilor Oliver Cowdery stood up on the part of the accuser, and
opened the case clearly.

{34} Councilor Joseph Coe stood up on the part of the accused, but
could say but a few words.

The accuser and the accused then spoke for themselves, after which the
President arose and laid open the case still more plainly, and gave
his decision, which was, that the charges in the declaration had been
sustained by good witnesses; also, that Elder Hodges ought to have
confessed when rebuked by Elder Thayer; also, if he had the Spirit of
the Lord at the meetings, where he hollowed, he must have abused it,
and grieved it away. All the Council agreed with the decision.

Elder Hodges then rose and said he now saw his error, but never saw
it before; and appeared to feel thankful that he saw it. He said he
had learned more during this trial than he had since he came into the
Church; confessed freely his error, and said he would attend to the
overcoming of that evil, the Lord being his helper.

The Council forgave him, and adjourned to the evening of the 20th.

_February 20_.--The High Council met this evening to determine
concerning the Elders going out to preach.

    _Minutes of the High Council_.

    The president opened the Council by prayer.

    At a church meeting, held in Pennsylvania, Erie county, and
    Springfield township, by Orson Pratt and Lyman E. Johnson, High
    Priests, some of the members of that church refused to partake of
    the Sacrament, because the Elder administering it did not observe
    the Word of Wisdom to obey it. Elder Johnson argued that they were
    justified in so doing, because the Elder was in transgression.
    Elder Pratt argued that the church was bound to receive the Supper
    under the administration of an Elder, so long as he retained his
    office or license. Voted that six Councilors should speak upon the
    subject.

    The Council then proceeded to try the question, whether
    disobedience to the Word of Wisdom was a transgression sufficient
    to deprive an official member from holding office in the Church,
    after having it sufficiently taught him.

    Councilors Samuel H. Smith, Luke S. Johnson, John S. Carter,
    Sylvester Smith, John Johnson and Orson Hyde, were called to speak
    upon {35} the case then before the Council. After the Councilors
    had spoken, the President proceeded to give the decision:

    No official member in this Church is worthy to hold an office,
    after having the Word of Wisdom properly taught him, and he, the
    official member, neglecting to comply with or obey it; which
    decision the Council confirmed by vote.

    The President then asked if there were any Elders present who
    would go to Canada, and preach the Gospel to that people; for they
    have written a number of letters for help. And the whole Council
    felt as though the Spirit required the Elders to go there. It was,
    therefore, decided by the Council, that Lyman E. Johnson and Milton
    Holmes should travel together to Canada; that Zebedee Coltrin and
    Henry Herriman travel together into Canada; and that Jared Carter
    and Phineas Young travel together, if they can so arrange their
    affairs at home as to be liberated.

    It was also decided that Elder Oliver Granger should travel
    eastward as soon as his circumstances would permit, and that he
    could travel alone on account of his age; it was also decided that
    Elder Martin Harris should travel alone whenever he travels; that
    Elders John S. Carter and Jesse Smith travel east together as soon
    as they can; and that Elder Brigham Young should travel alone, it
    being his own choice; also that James Durfee and Edward Marvin
    should travel together eastward; that Sidney Rigdon and John P.
    Greene go to Strongville, that Orson Pratt and Harrison Sagers
    travel together for the time being; and that there should be a
    general conference held at Saco, in the state of Maine, on the 13th
    day of June, 1834.

    It was furthermore voted that Elder Orson Hyde, accompanied by
    Elder Orson Pratt, go east to obtain donations for Zion, and means
    to redeem the farm on which the house of the Lord stands.

    The Church and Council then prayed with uplifted hands, that they
    might be prospered in their mission.

    Orson Hyde, Oliver Cowdery, Clerks.

Footnotes

1. Doctrine and covenants, sec. 102.

{36}



Chapter III.

The Cause and Object of the Jackson County Persecution--The Prophet's
Mission Through Western New York.

_February 24_.--I received the following:

    _Revelation_. [1]

    1. Verily I say unto you, my friends, behold, I will give unto you
    a revelation and commandment, that ye may know how to act in the
    discharge of your duties concerning the salvation and redemption of
    your brethren, who have been scattered on the land of Zion;

    2. Being driven and smitten by the hands of mine enemies, on whom I
    will pour out my wrath without measure in mine own time;

    3. For I have suffered them thus far, that they might fill up the
    measure of their iniquities, that their cup might be full;

    4. And that those who call themselves after my name might
    be chastened for a little season with a sore and grievous
    chastisement, because they did not hearken altogether unto the
    precepts and commandments which I gave unto them.

    5. But verily I say unto you, that I have decreed a decree which my
    people shall realize, inasmuch as they hearken from this very hour
    unto the counsel which I, the Lord their God, shall give unto them.

    6. Behold they shall, for I have decreed it, begin to prevail
    against mine enemies from this very hour.

    7. And by hearkening to observe all the words which I, the Lord
    their God, shall speak unto them, they shall never cease to prevail
    until the kingdoms of the world are subdued under my feet, and the
    earth is given unto the saints, to possess it forever and ever.

    8. But inasmuch as they keep not my commandments, and hearken not
    to observe all my words, the kingdoms of the world shall prevail
    against them,

    9. For they were set to be a light unto the world, and to be the
    saviors of men;

    {37} 10. And inasmuch as they are not the saviors of men, they
    are as salt that has lost its savor, and is thenceforth good for
    nothing but to be cast out and trodden under foot of men.

    11. But verily I say unto you, I have decreed that your brethren
    which have been scattered shall return to the lands of their
    inheritances, and shall build up the waste places of Zion.

    12. For after much tribulation, as I have said unto you in a former
    commandment, cometh the blessing.

    13. Behold, this is the blessing which I have promised after
    your tribulations, and the tribulations of your brethren: your
    redemption, and the redemption of your brethren, even their
    restoration to the land of Zion, to be established, no more to be
    thrown down.

    14. Nevertheless, if they pollute their inheritances they shall
    be thrown down; for I will not spare them if they pollute their
    inheritances.

    15. Behold, I say unto you, the redemption of Zion must needs come
    by power;

    16. Therefore, I will raise up unto my people a man, who shall lead
    them like as Moses led the children of Israel.

    17. For ye are the children of Israel, and of the seed of Abraham,
    and ye must needs be led out of bondage by power, and with a
    stretched-out arm:

    18. And as your fathers were led at the first, even so shall the
    redemption of Zion be.

    19. Therefore, let not your hearts faint, for I say unto you as I
    said unto your fathers, mine angel shall go up before you, but not
    my presence;

    20. But I say unto you, mine angels shall go up before you, and
    also my presence, and in time ye shall possess the goodly land.

    21. Verily, verily I say unto you, that my servant Baurak Ale
    (Joseph Smith, Jun.,) is the man to whom I likened the servant to
    whom the Lord of the vineyard spake in the parable which I have
    given unto you.

    22. Therefore let my servant Baurak Ale (Joseph Smith, Jun.,) say
    unto the strength of my house, my young men and the middle aged,
    gather yourselves together unto the land of Zion, upon the land
    which I have bought with money that has been consecrated unto me:

    23. And let all the churches send up wise men with their moneys,
    and purchase lands even as I have commanded them;

    24. And inasmuch as mine enemies come against you to drive you from
    my goodly land, which I have consecrated to be the land of Zion:
    even from your own lands after these testimonies, which ye have
    brought before me against them, ye shall curse them;

    {38} 25. And whomsoever ye curse, I will curse, and ye shall avenge
    me of mine enemies;

    26. And my presence shall be with you even in avenging me of mine
    enemies, unto the third and fourth generation of them that hate me.

    27. Let no man be afraid to lay down his life for my sake, for
    whoso layeth down his life for my sake shall find it again;

    28. And whoso is not willing to lay down his life for my sake is
    not my disciple.

    29. It is my will that my servant Sidney Rigdon shall lift up his
    voice in the congregations in the eastern countries, in preparing
    the churches to keep the commandments which I have given unto them
    concerning the restoration and redemption of Zion.

    30. It is my will that my servant Parley P. Pratt and my servant
    Lyman Wight should not return to the land of their brethren, until
    they have obtained companies to go up unto the land of Zion, by
    tens, or by twenties, or by fifties, or by an hundred, until they
    have obtained to the number of five hundred of the strength of my
    house.

    31. Behold this is my will; ask and ye shall receive; but men do
    not always do my will;

    32. Therefore, if you cannot obtain five hundred, seek diligently
    that peradventure you may obtain three hundred;

    33. And if ye cannot obtain three hundred, seek diligently, that
    peradventure ye may obtain one hundred.

    34. But verily I say unto you, a commandment I give unto you, that
    ye shall not go up unto the land of Zion, until you have obtained
    a hundred of the strength of my house, to go up with you unto the
    land of Zion.

    35. Therefore as I said unto you, ask and ye shall receive; pray
    earnestly that peradventure my servant Baurak Ale (Joseph Smith,
    Jun.,) may go with you, and preside in the midst of my people, and
    organize my kingdom upon the consecrated land, and establish the
    children of Zion upon the laws and commandments which have been and
    which shall be given unto you.

    36. All victory and glory is brought to pass unto you through your
    diligence, faithfulness, and prayers of faith.

    37. Let my servant Parley P. Pratt journey with my servant Joseph
    Smith, Jun.

    38. Let my servant Lyman Wight journey with my servant Sidney
    Rigdon.

    39. Let my servant Hyrum Smith journey with my servant Frederick G.
    Williams.

    40. Let my servant Orson Hyde journey with my servant Orson Pratt,
    {39} whithersoever my servant Joseph Smith, Jun., shall counsel
    them, in obtaining the fulfillment of these commandments which I
    have given unto you, and leave the residue in my hands. Even so.
    Amen.

[Sidenote: Arrival of Delegation from the Church in Missouri.]

The High Council of the Church also met this day at my house for the
purpose of giving an audience or hearing to Lyman Wight and Parley P.
Pratt, delegates from the Church in Missouri, to represent to us the
state of the Church in that place.

    _Minutes of Council Meeting_.

    President Joseph opened the Council by prayer. Two of the standing
    Councilors were absent, namely, Joseph Coe and John Smith. Hyrum
    Smith was chosen to act in the place of John Smith, and John P.
    Greene to act in the place of Joseph Coe. Thus the High Council was
    organized, and six Councilors were appointed to speak. Brothers
    Parley P. Pratt and Lyman Wight, messengers from Zion, arose,
    and laid their business before the Council, and delivered their
    message, the substance of which was: when, how and by what means
    Zion was to be redeemed from her enemies. They said that our
    brethren who had been driven away from their lands and scattered
    abroad, had found so much favor in the eyes of the people [of Clay
    county, Mo.,] that they could obtain food and raiment of them for
    their labor, insomuch that they were comfortable. But the idea of
    their being driven away from the land of Zion pained their very
    souls, and they desired of God, by earnest prayer, to return with
    songs of everlasting joy, as said Isaiah, the prophet.

    They also said that none of their lands were sold into the hands
    of our enemies, except a piece of thirty acres owned by Brother
    William E. McLellin, which he sold into the hands of the enemy, and
    seven acres more which he would have sold to the enemy if a brother
    had not come forward and purchased it and paid him his money.

    Brother Joseph then arose, and said that he was going to Zion, to
    assist in redeeming it. He called for the voice of the Council to
    sanction his going, which was given without a dissenting voice.
    He then called for volunteers to go with him, when some thirty
    or forty volunteered to go, who were present at the Council. It
    was a question whether the company should go by water or by land,
    and after a short investigation it was decided unanimously that
    they go by land. Joseph Smith, Jun., was nominated to be the
    commander-in-chief of the armies of Israel, and the leader of those
    who volunteered to go and assist in {40} the redemption of Zion;
    the nomination was seconded and carried by the vote of all present.
    Council then adjourned by prayer and thanksgiving.

    Orson Hyde,

    Oliver Cowdery,

    Clerks.

[Sidenote: The Prophet seeks Volunteers to Redeem Zion.]

_February 26_.--I started from home to obtain volunteers for Zion,
in compliance with the foregoing revelation and action of the High
Council; and on the 27th, stayed at Brother Roundy's.

To show the feelings of a certain portion of the public, at this
period, I copy the following from the February number of the _Evening
and Morning Star_, page 271:

    We copy the following article from the _North Star_, headed "The
    Mormons," printed in Danville, Vermont, by E. Eaton:

    "We have received the first number of the 'Mormon' _Morning and
    Evening Star_ [the _Evening and Morning Star_], resuscitated in
    Kirtland, Ohio. _It is the same assuming, mysterious publication as
    its original_."

[Sidenote: Cheering Words.]

While the press and many of the public were breathing the spirit of
bitterness against the work of God, I received letters from many of our
friends, which gave us occasion for rejoicing: amongst them, I extract
from Brother Moses Chapman Nickerson's letter of December 20, 1833. [2]

    Your labors in Canada have been the beginning of a good work; there
    are thirty-four members attached to the Church at Mount Pleasant,
    all of whom appear to live up to their profession, five of whom
    have spoken in tongues, and three have sung in tongues; and we live
    at the top of the mountain.

Also from Saco, Maine:

    January 20, 1834.

    Brethren in the Lord,--I have baptized about forty in this section,
    and there are more convinced of the truth, but are still lingering
    on the threshold of the Church, and I think the Lord will gather
    some of them into His kingdom. Brother Evan M. Greene labored with
    me {41} from the 16th of January, 1833, till the October following;
    while we were together, we baptized about one hundred and thirty.
    Brethren, pray for me, that I may have words of wisdom, and a door
    of utterance to declare the whole counsel of God, and rightly
    divide the word of truth, giving to every man his portion in due
    season; for my determination is, with the stick of Joseph [the Book
    of Mormon] in one hand, and the stick of Judah [the Bible] in the
    other, to labor diligently in this world, that my skirts may be
    clear from the blood of all men, and I stand acquitted before the
    bar of God.

    I am yours in Christ

    (Signed) John F. Boynton.

[Sidenote: Incidents in the Prophet's Journey through Western New York.]

We continued our journey, and, on the 28th of February stayed at a
stranger's, who entertained us very kindly; and on the first of March
arrived at Brother Lewis', in Westfield.

On the 2nd, which was the Sabbath, Brother Parley P. Pratt preached,
and I spoke in the evening; we had a good meeting. There is a small
church in this place, which seems strong in the faith. O may God keep
them in the faith, and save them, and lead them to Zion.

_March 3_.--We intended to start on our journey east, but concluded
to tarry another day. O may God bless us with the gift of utterance
to accomplish the journey and errand on which we are sent, and return
safe to the land of Kirtland, and find my family all well. O Lord,
bless my little children with health and long life, to do good in their
generation, for Christ's sake. Amen.

Since leaving Kirtland, we passed through Thompson, Springfield, Elk
Creek, Erie, Livonia, Silver Creek, Perrysburgh, Collins, China,
Warsaw, Geneseo, Centreville, Catlin and Spafford, before we arrived at
Westfield.

On the 4th instant, we continued our journey from Westfield,
accompanied by Elder Gould; and after a ride of thirty-three miles
arrived at Villanova, and tarried all night with a Brother McBride.

The next morning, March 5th, we went to Brother Nickerson's, and found
him and his household full of faith and of the Holy Spirit.

{42} We called the church together, and related unto them what had
happened to our brethren in Zion, and opened to them the prophecies
and revelations concerning the order of the gathering to Zion, and
the means of her redemption; and I prophesied to them, and the Spirit
of the Lord came mightily upon me, and with all readiness the young
and middle-aged volunteered for Zion. The same evening we held two
meetings, three or four miles distant from each other.

_March 6_.--We held another meeting at Brother Nickerson's. The few
unbelievers that attended were outrageous, and the meeting ended in
complete confusion.

_March 7_.--We proceeded on our journey, accompanied by Brother
Nickerson, leaving Brothers Gould and Matthews to prepare and gather
up the companies in the churches in that region, and meet us in Ohio,
ready to start for Zion on the first of May. We arrived after dark at
Ellicotville, the county seat of Cataraugus, and tried for lodgings at
every tavern in the place. It being court time we found no room; but
were obliged to ride on in the dark, through mud and rain; and, after
traveling about one mile, we found shelter, for which we paid more than
tavern fare.

On the 8th, we arrived at Palmersville, at the house of Elder McGown,
where we were invited to go to Esquire Walker's to spend the evening.
We found them very friendly and somewhat believing, and tarried all
night.

_Sunday, March 9_.--We preached in a school house, and had great
attention. We found a few disciples who were firm in the faith; and,
after meeting found many believing and could hardly get away from them,
and appointed a meeting in Freedom for Monday the 10th, and stayed at
Mr. Warren A. Cowdery's, where we were blessed with a full enjoyment of
temporal and spiritual blessings, even all we needed, or were worthy to
receive.

_Monday 10_.--Met our appointment, and preached to a great
congregation; and at evening again preached to an {43} overflowing
house. After meeting, I proposed if any wished to obey, and would
make it manifest, we would stay to administer to another meeting. A
young man of the Methodist order arose and testified his faith in the
fullness of the Gospel and desired to be baptized. We appointed another
meeting for the next day.

_Tuesday 11_.--Fulfilled our appointment and baptized Heman T. Hyde,
[3] after which we rode nine miles, and put up at Steward's tavern.

_Wednesday 12_.--We arrived at Father Bosley's, after a ride of
thirty-six miles.

_Thursday 13_.--I preached.

_Friday 14_.--At Father Beaman's. [4]

_March 15_.--While at Father Beaman's, Elders Rigdon and Wight arrived,
much to the joy of their souls and the Saints in Livonia.

{44} _Sunday 16_.--Elder Rigdon preached to a large congregation in
Geneseo, Elder Pratt preached in the afternoon of Monday, the 17th.

[Sidenote: The Conference at Avon, Livingston County.]

There was also the same day, March 17, a conference of Elders at Avon,
Livingston county, New York, at the house of Alvah Beaman, which I
attended. There were present also Sidney Rigdon, Parley P. Pratt, Lyman
Wight, John Murdock, Orson Pratt and Orson Hyde, High Priests; and
six Elders. I stated that the object of the Conference was to obtain
young and middle-aged men to go and assist in the redemption of Zion,
according to the commandment; and for the Church to gather up their
riches, and send them to purchase lands according to the commandment of
the Lord; also to devise means, or obtain money for the relief of the
brethren in Kirtland, say two thousand dollars, which sum would deliver
the Church in Kirtland from debt; and also determine the course which
the several companies shall pursue, or the manner they shall journey
when they shall leave this place.

It was voted by the Council, that Fathers Bosley and Nickerson, Elder
McWithey, and Brother Roger Orton, should exert themselves to obtain
two thousand dollars, for the present relief of Kirtland. They all
agreed to do what they could to obtain it, firmly believing that it
could be accomplished by the first of April. It was also decided
that Elder Orson Hyde should tarry and preach in the regions round
about, till the money should be obtained, and then carry it with him
to Kirtland. It was also voted that I should return to Kirtland,
accompanied by Elders Sidney Rigdon and Lyman Wight. Elders John
Murdock and Orson Pratt were appointed to journey to Kirtland,
preaching by the way; and Elders Parley P. Pratt and Henry Brown to
visit the churches in Black River country, and obtain all the means
they could to help Zion.

_Tuesday, March 18_.--Tarried at Father Bosley's through the day. On
the 19th commenced my journey for {45} Kirtland, and stayed that night
at Brother McWithey's tavern.

_March 20_.--Continued our journey. Dined at Brother Joseph Holbrook's,
and at night tried three times to procure lodgings in the names of
disciples, but could not succeed. After night had commenced we found a
man, in China, named Reuben Wilson, who would keep us for money; thus
we learn there are more places for money than for the disciples of
Jesus, the Lamb of God.

_March 21_.--We came to the house of a man named Starks, six miles east
of Springville; and on the 22nd arrived at Brother Vinson Knight's
in Perrysburgh, Cataraugus county. On the 23rd we arrived at Father
Nickerson's, in Perrysburgh, where we held meeting. On the 24th, I was
not able to start, but felt determined to go the next morning.

_March 25_.--Journeyed from Father Nickerson's to Father Lewis', in
Westfield, accompanied by Father Nickerson. On the 26th, continued our
journey to Elk Creek, and stayed with Elder Hunt. The 27th, I came to
Springfield, where I found Elder Sidney Rigdon, who had come on by a
different route; and we arrived that night within sixteen miles of
Painesville. Arrived home at Kirtland on the 28th of March, finding my
family all well. The Lord be praised for this blessing!

_March 27_.--Remained at home and had great joy with my family. Sunday,
the 30th, was at home, except going to hear Elder Rigdon preach.

Footnotes

1. Doctrine and Covenants, sec. 103.

2. This Mount Pleasant branch of the Church, it will be remembered, was
organized by the Prophet and Sidney Rigdon, in the October previous.
See vol. I, chap. 30.

3. Of this incident Elder Parley P. Pratt, who was the Prophet's
traveling companion on this mission, says: "We baptized a young man
named Heman Hyde; his parents were Presbyterians, and his mother, on
account of the strength of her traditions, thought that we were wrong,
and told me afterwards that she would much rather have followed him
to an earthly grave than to have seen him baptized. Soon afterwards,
however, herself, her husband, and the rest of the family, with
some thirty of forty others, were all baptized and organized into a
branch of the Church--called the Freedom branch--from which nucleus
the light spread and souls were gathered into the fold in all the
regions round. Thus mightily grew the word of God, or the seed sown by
that extraordinary personage, the Prophet and Seer of the nineteenth
century." (Autobiography of Parley P. Pratt, p. 117.)

Speaking of the pleasure of his companionship with the Prophet, Elder
Pratt also says: "As we journeyed day after day, and generally lodged
together, we had much sweet communion concerning the things of God
and the mysteries of His kingdom, and I received many admonitions and
instructions which I shall never forget." (Ibid., p. 117.)

4. Speaking of "Father Beaman" and his interesting family, Elder Parley
P. Pratt has the following interesting passage, which discloses the
fact that "Father Beaman" was acquainted with the work during the time
that the Book of Mormon was translating: "Among those whose hospitality
we shared in that vicinity [Geneseo] was old Father Beaman and his
amiable and interesting family. He was a good singer, and so were his
three daughters; we were much edified and comforted in their society,
and were deeply interested in hearing the old gentleman and Brother
Joseph converse on their early acquaintance and history. He [Beaman]
had been intimate with Joseph long before the first organization of the
Church; had assisted him to preserve the plates of the Book of Mormon
from the enemy, and had at one time had them concealed under his own
hearth." (Ibid., pp. 117, 118.)

{46}



Chapter IV.

Trial and Conviction of Hurlburt--Efforts in Behalf of the Redemption
of Zion--Dissolution of the United Order of Zion and Kirtland,

[Sidenote: The Whipping of Ira J. Willis.]

_Monday, March 31_.--This day, Ira J. Willis, a young man who had been
in the Church for some time, and who was driven from Jackson county
into Clay county, returned thither to look for a stray cow, and while
at the house of Esquire Manship, a justice of the peace (where he had
called with Brother John Follet, to prove his title to the cow), was
caught by that unhung land pirate and inhuman monster, Moses Wilson,
and whipped in a most cruel and savage manner, while surrounded by some
half dozen of the old mobbers. This was an unpardonable act; all that
know Mr. Willis can bear testimony that he is a young man, honest,
peaceable and unoffending, working righteousness, and molesting no one,
May God reward Moses Wilson according to his works.

I went to Chardon today to attend the court in the case of "Doctor"
Philastus Hurlburt.

[Sidenote: The Trial of "Doctor" Hurlburt for Threatening the Prophet's
Life.]

_April 1_.--This day at Brother Rider's in Chardon. The court has not
brought forward Hurlburt's trial yet, and we were engaged in issuing
subpoenas for witnesses. My soul delighteth in the law of the Lord, for
He forgiveth my sins, and will confound mine enemies. The Lord shall
destroy him who has lifted his heel against me, even that wicked man
Dr. Philastus Hurlburt; He will deliver him to the fowls of heaven, and
his bones shall be cast to the blasts of the wind, for he lifted his
arm against the Almighty, therefore the Lord shall destroy him.

{47} Wednesday, April the 2nd, and Thursday, the 3rd, attended the
court. Hurlburt was on trial for threatening my life. Friday morning
I returned home, and in the evening attended Council, of which the
following are the minutes:

    _Minutes of Council_.

    Kirtland, April 4, 1834.

    This evening a Council of High Priests assembled at the house of
    President Joseph Smith, Jun., to reconsider the case of brother
    George F. James. President Joseph Smith, Jun., presiding.

    Brother George said that he had often promised to take up his cross
    and magnify his calling, but had failed, and ought to have written
    to the President ere this time and given him the information
    that this pecuniary affairs called his attention at home, which
    prevented his fulfilling the promise he made to President Joseph
    Smith, in going out to proclaim the Gospel; and he sincerely asked
    pardon of the Lord, and of his brethren, and particularly of
    Brother Joseph. He also said he was willing to ask the forgiveness
    of this Church. He said relative to certain charges, which were,
    that he "had not attended meetings, and had treated lightly some
    of the weak," etc.; that he had attended meetings generally; and
    as far as speaking or treating lightly any brother because of his
    weakness, that was foreign from his mind, and was that which he had
    never done, nor could he ever and such principles in his bosom.

    President Joseph Smith said he had no hardness; he only wished
    Brother George to consider this as a chastisement, and that the
    Council were bound to take notice of his conduct heretofore; but
    now, if Brother George was willing to walk according to the new
    covenant, he should have his hand of fellowship. The Council then
    expressed their satisfaction at Brother George's confession.

    (Signed) Oliver Cowdery, Clerk.

_April 5--_I went to Chardon as a witness for Father Johnson, and
returned in the evening. Mr. Russell, the state's attorney for Portage
county, called on me. He approached me in a gentlemanly manner, and
treated me with great respect.

[Sidenote: Special Prayer.]

_April 7_.-Bishop Whitney, Elder Frederick G. Williams, Oliver Cowdrey,
Heber C. Kimball, and myself, met in the council room, and bowed down
before the Lord, and prayed that He would furnish the means to deliver
the Firm from debt, that they might be set at liberty; also, that I
might prevail {48} against that wicked man Hurlburt, and that he might
be put to shame.

The Presidency wrote Elder Orson Hyde, who yet remained in the state of
New York, as follows:

    Kirtland, April 7, 1834.

    Dear Brother Orson:--We received yours of the 31st ultimo in due
    course of mail, and were much grieved on learning that you were not
    likely to succeed according to our expectations. Myself, Brothers
    Newel, Frederick and Oliver, retired to the translating room, where
    prayer was wont to be made, and unbosomed our feelings before God;
    and cannot but exercise faith yet that you, in the miraculous
    providences of God, will succeed in obtaining help. The fact is,
    unless we can obtain help, I myself cannot go to Zion, and if I do
    not go, it will be impossible to get my brethren in Kirtland, any
    of them, to go; and if we do not go, it is in vain for our eastern
    brethren to think of going up to better themselves by obtaining so
    goodly a land, (which now can be obtained for one dollar and one
    quarter per acre,) and stand against that wicked mob; for unless
    they do the will of God, God will not help them; and if God does
    not help them, all is vain.

    Now the fact is, this is the head of the Church and the life of the
    body; and those able men, as members of the body, God has appointed
    to be hands to administer to the necessities of the body. Now if a
    man's hand refuses to administer to the necessities of his body,
    it must perish of hunger; and if the body perish, all the members
    perish with it; and if the head fail, the whole body is sickened,
    the heart faints, and the body dies, the spirit takes its exit, and
    the carcase remains to be devoured by worms.

    Now, Brother Orson, if this Church, which is essaying to be the
    Church of Christ will not help us, when they can do it without
    sacrifice, with those blessings which God has bestowed upon them, I
    prophesy--I speak the truth, I lie not--God shall take away their
    talent, and give it to those who have no talent, and shall prevent
    them from ever obtaining a place of refuge, or an inheritance upon
    the land of Zion; therefore they may tarry, for they might as well
    be overtaken where they are, as to incur the displeasure of God,
    and fall under His wrath by the way side, as to fall into the hands
    of a merciless mob, where there is no God to deliver, as salt that
    has lost its savor, and is thenceforth good for nothing, but to be
    trodden under foot of men.

    We therefore adjure you to beseech them, in the name of the Lord,
    by the Son of God, to lend us a helping hand; and if all this will
    not soften their hearts to administer to our necessity for Zion's
    sake, turn your back upon them, and return speedily to Kirtland;
    and the blood of {49} Zion be upon their heads, even as upon the
    heads of her enemies; and let their recompense be as the recompense
    of her enemies; for thus shall it come to pass, saith the Lord of
    Hosts, who has the cattle upon a thousand hills, who has put forth
    His Almighty hand to bring to pass His strange act; and what man
    shall put forth his hand to steady the ark of God, or be found
    turning a deaf ear to the voice of His servant? God shall speak in
    due time, and all will be declared. Amen.

    Your brethren in the New Covenant,

    Joseph Smith, Jun.,

    Frederick G. Williams,

    Oliver Cowdery.

[Sidenote: Judgment Against Hurlburt.]

_April 9_.--After an impartial trial, the court decided that Dr.
Philastus Hurlburt be bound over, under two hundred dollar bonds,
to keep the peace for six months, and pay the cost, which amounted
to nearly three hundred dollars, all of which was in answer to our
prayers, for which I thank my Heavenly Father. [1]

[Sidenote: Dissolution of the United Order in Kirtland.]

On the 10th, had a council of the United Order, in which it was agreed
that the Order should be dissolved, and each one have his stewardship
set off to him.

The same day the brethren in Clay county, Missouri, executed the
following letters and petitions, according to the revelation. [2]

{50} _Friday, April 11_.--I attended meeting, and Father Tyler was
restored to the fellowship of the Church.

On the 12th, I went to a place near Lake Erie, and spent the day in
fishing, and visiting the brethren.

_Sunday, 13_.--Was sick, and unable to attend meeting.

_Monday, 14_.--I purchased some hay and oats, and got them home.

_Tuesday, 15_.--Hauled a load of hay; and on Wednesday plowed and sowed
oats for Brother Frederick G. Williams,

[Sidenote: Deliverance of Zion Considered.]

_Thursday, April 17_.--I attended a meeting agreeable to appointment,
at which time the important subjects of the deliverance of Zion and
to building of the Lord's House in Kirtland were discussed by Elder
Rigdon. After the lecture, I requested the brethren and sisters to
contribute all the money they could for the deliverance of Zion; and
received twenty-nine dollars and sixty-eight cents.

[Sidenote: An Assault Thwarted by the Spirit.]

_April 18_.--In company with Elders Sidney Rigdon, Oliver Cowdery
and Zebedee Coltrin, I left Kirtland for New Portage, to attend a
conference; dined at W. W. Williams', in Newburg, and continuing our
journey, after dark, we were hailed by a man who desired to ride. We
were checked by the Spirit, and refused. He professed to be sick,
but in a few minutes was joined by two others, who followed us hard,
cursing and swearing; but we were successful in escaping their hands,
through the providence of the Lord, and stayed that night at a tavern,
where we were treated with civility.

[Sidenote: An Occasion of Prayer and Blessing.]

_April 19_.--Continuing our journey, dined at Brother Joseph
Bosworth's, in Copley, Medina County. Brother Bosworth was strong in
the faith, and if faithful may do much good. We arrived the same day
at Brother Jonathan Taylor's, in Norton, where we were received with
kindness. We soon retired to the wilderness, where we united in prayer
and supplication for the blessings of the Lord to be given unto His
Church. We {51} called upon the Father in the name of Jesus, to go with
the brethren who were going to the land of Zion; and that I might have
strength, and wisdom, and understanding sufficient to lead the people
of the Lord, and to gather and establish the Saints upon the land of
their inheritances, and organize them according to the will of Heaven,
that they may be no more cast down forever, We then united in the
laying on of hands.

Elders Rigdon, Cowdery and Coltrin laid their hands on my head, and
conferred upon me all the blessings necessary to qualify for me stand
before the Lord, in my calling, and return again in peace and triumph,
to enjoy the society of my brethren.

Those present then laid their hands upon the head of Elder Rigdon, and
confirmed upon him the blessings of wisdom and knowledge to preside
over the Church in my absence, also to have the Spirit to assist Elder
Cowdery in conducting the _Star_, in arranging the Book of Covenants;
and pronounced the blessings of old age and peace upon him, till Zion
is built up, and Kirtland established, till all his enemies are under
his feet, and he receive a crown of eternal life in the kingdom of God
with us.

Previous to blessing Elder Rigdon, we laid hands on Elder Oliver
Cowdery, and confirmed upon him the blessings of wisdom and
understanding sufficient for his station that he be qualified to assist
Elder Rigdon in arranging the Church Book of Covenants, which is soon
to be published, and have intelligence in all things to do the work of
printing.

After blessing Elder Rigdon, we laid our hands upon Brother Zebedee
Coltrin, and confirmed the blessings of wisdom to preach the Gospel,
even till it spreads to the islands of the seas, and to be spared to
see three score years and ten, and see Zion built up, and Kirtland
established forever, and even at last to receive a crown of life. Our
hearts rejoiced, and we were comforted with the Holy Spirit.

{52} _Sunday, April 20_.--Elder Rigdon entertained a large congregation
of Saints with an interesting discourse upon the Fullness of Times.

_April 21_.--I attended conference, and had a glorious time. Some few
volunteered to go to Zion, and others donated sixty-six dollars and
thirty-seven cents for the benefit of the scattered brethren in Zion.
The following is an extract from the minutes of the conference:

    _Minutes of Conference_.

    Norton, Medina County, Ohio, April 21, 1834.

    This day a conference of Elders assembled at the dwelling house of
    Brother Carpenter. President Joseph Smith, Jun., read the second
    chapter of Joel's prophecy, prayed, and addressed the conference as
    follows:

    "It is very difficult for us to communicate to the churches all
    that God has revealed to us, in consequence of tradition; for we
    are differently situated from any other people that ever existed
    upon this earth; consequently those former revelations cannot be
    suited to our conditions; they were given to other people, who
    were before us; but in the last days, God was to call a remnant,
    in which was to be deliverance, as well as in Jerusalem and Zion.
    Now if God should give no more revelations, where will we find Zion
    and this remnant? The time is near when desolation is to cover
    the earth, and then God will have a place of deliverance in His
    remnant, and in Zion."

    The President then gave a relation of obtaining and translating
    the Book of Mormon, the revelation of the Priesthood of Aaron, the
    organization of the Church in 1830, the revelation of the High
    Priesthood, and the gift of the Holy Ghost poured out upon the
    Church; and said:

    "Take away the Book of Mormon and the revelations, and where is
    our religion? We have none; for without Zion, and a place of
    deliverance, we must fall; because the time is near when the sun
    will be darkened, and the moon turn to blood, and the stars fall
    from heaven, and the earth reel to and fro. Then, if this is the
    case, and if we are not sanctified and gathered to the places God
    has appointed, with all our former professions and our great love
    for the Bible, we must fall; we cannot stand; we cannot be saved;
    for God will gather out His Saints from the Gentiles, and then
    comes desolation and destruction, and none can escape except the
    pure in heart who are gathered."

    Elder Rigdon addressed the conference, and said:

    "On two points hang all the revelations that have ever been given,
    {53} and these are the two advents of the Messiah. The first is
    past, and the second is now just before us; and consequently those
    who desire a part in this era which the angels desired to look
    into, have to be assembled with the Saints; for if they are not
    gathered, they must wail because of His coming. There is no part of
    His creation which will not feel a shock at this grand display of
    His power, for the ancient Saints will reign with Christ a thousand
    years. The gathered Saints will dwell under that reign, and these
    who are not gathered may expect to endure His wrath that length of
    time; for the rest of the dead are not to live till the thousand
    years are ended.

    "It is vain for men of this generation to think of laying up and
    providing inheritances for their children, except they lay it up
    in the place where deliverance is appointed by the voice of God;
    for these are the days of vengeance, as were the days of Jeremiah;
    because, before his eyes were closed in death, the Jews were led
    captive, and the land possessed by another people. And so in this
    day; while the father is laying up gold for his son, the destroyer
    may lay him lifeless at his feet, and where then is all his
    treasure? Therefore if we, the islands of the sea, and all the ends
    of the earth, desire an inheritance for ourselves and our children,
    and themselves and their children, it must be obtained where God
    has appointed the places of deliverance."

    Elder Rigdon adverted to the former covenants to Abraham, Isaac,
    and Jacob, and others of the ancients, which were to be realized
    in the last days; and spoke at some length upon the deliverance of
    Zion, the endowment of the Elders with power from on high according
    to former promises, and the spreading of the word of the Lord to
    the four winds. He first referred to the situation of the brethren
    in Missouri, and urged the importance of those who could, giving
    heed to the revelations by going up to their assistance; and those
    who could not go, to help those who are going with means for their
    expenses.

    Elder Cowdery gave a brief relation of the mobbing in Missouri, and
    called for a contribution.

    Elders Ambrose Palmer and Salmon Warner followed on the same
    subject.

    Brother Joseph Bosworth spoke on the deliverance of Zion, and said
    he had no property, but if necessary for her deliverance he would
    sell his clothes at auction, if he might have left him as good a
    garment as the Savior had in the manger.

    Others also spoke on the deliverance of Zion.

    President Joseph Smith, Jun., prophesied.

    "If Zion is not delivered, the time is near when all of this
    Church, wherever they may be found, will be persecuted and
    destroyed in like manner."

    {54} Elder Rigdon gave an account of the endowment of the ancient
    apostles, and laid before the conference the dimensions of the
    House to be built in Kirtland, and rehearsed the promise to the
    Elders in the last days, which they were to realize after the House
    of the Lord was built.

    Brother Bosworth then related a few items of a vision, as a
    testimony of those things contained in the revelation read by Elder
    Rigdon, and his remarks thereon.

    President Smith explained the revelation concerning the building of
    the Lord's House.

    Elder Rigdon then spoke on the spreading of the word of the Lord;
    followed by several of the brethren.

    The conference voted that Thomas Tripp be excluded from the Church
    in consequence of his imprudent conduct, with the privilege of an
    appeal to the Bishop's Council in Kirtland.

    President Smith then laid hands on certain children, and blessed
    them in the name of the Lord.

    Elder Rigdon administered the Sacrament.

    There were present seven High Priests, and thirteen Elders.

    Adjourned to the Monday preceding the second Sunday in September

    Closed by singing "Now my remnant of days," etc.

    (Signed) Oliver Cowdery,

    Clerk of the Conference.

_April 22_.--I returned to Kirtland.

[Sidenote: Return of the Prophet and Party to Kirtland.]

_April 23_.--Assembled in Council with Elders Sidney Rigdon, Frederick
G. Williams, Newel K. Whitney, John Johnson, and Oliver Cowdery; and
united in asking the Lord to give Elder Zebedee Coltrin influence over
Brother Jacob Myres, to obtain the money which he has gone to borrow
for us, or cause him to come to this place and bring it himself. I also
received the following:

    _Revelation given April 23, 1834, to Enoch [Joseph Smith, Jun.,]
    concerning the Order of the Church for the benefit of the poor_. [3]

    1. Verily I say unto you, my friends, I give unto you counsel, and
    a commandment, concerning all the properties which belong to the
    order which I commanded to be organized and established, to be an
    {55} united order, and an everlasting order for the benefit of my
    Church, and for the salvation of men until I come,

    2. With promise immutable and unchangeable, that inasmuch as those
    whom I commanded were faithful, they should be blessed with a
    multiplicity of blessings;

    3. But inasmuch as they were not faithful, they were nigh unto
    cursing.

    4. Therefore, inasmuch as some of my servants have not kept the
    commandment but have broken the covenant through covetousness,
    and with feigned words, I have cursed them with a very sore and
    grievous curse;

    5. For I, the Lord, have decreed in my heart, that inasmuch as any
    man belonging to the order shall be found a transgressor, or, in
    other words, shall break the covenant with which ye are bound, he
    shall be cursed in his life, and shall be trodden down by whom I
    will,

    6. For I, the Lord, am not to be mocked in these things;

    7. And all this, that the innocent among you may not be condemned
    with the unjust, and that the guilty among you may not escape,
    because I, the Lord, have promised unto you a crown of glory at my
    right hand.

    8. Therefore, inasmuch as you are found transgressors, ye cannot
    escape my wrath in your lives;

    9. Inasmuch as ye are cut off for transgression, ye cannot escape
    the buffetings of Satan until the day of redemption.

    10. And now I give unto you power from this very hour, that if any
    man among you, of the order, is found a transgressor, and repenteth
    not of the evil, that ye shall deliver him over unto the buffetings
    of Satan, and he shall not have power to bring evil upon you.

    11. It is wisdom in me; therefore, a commandment I give unto
    you, that ye shall organize yourselves and appoint every man his
    stewardship,

    12. That every man may give an account unto me of the stewardship
    which is appointed unto him;

    13. For it is expedient that I, the Lord, should make every man
    accountable as a steward over earthly blessings, which I have made
    and prepared for my creatures.

    14. I, the Lord, stretched out the heavens, and built the earth, my
    very handy-work, and all things therein are mine;

    15. And it is my purpose to provide for my Saints, for all things
    are mine;

    16. But it must needs be done in mine own way; and behold this is
    the way that I, the Lord, have decreed to provide for my Saints,
    that the poor shall be exalted, in that the rich are made low;

    {56} 17. For the earth is full, and there is enough and to spare;
    yea, I prepared all things, and have given unto the children of men
    to be agents unto themselves.

    18. Therefore, if any man shall take of the abundance which I
    have made, and impart not his portion, according to the law of my
    gospel, unto the poor and the needy, he shall, with the wicked,
    lift up his eyes in hell, being in torment.

    19. And now, verily I say unto you, concerning the properties of
    the order.

    20. Let my servant Pelagoram (Sidney Rigdon) have appointed unto
    him the place where he now resides, and the lot of Tahhanes (the
    tannery) for his stewardship, for his support while he is laboring
    in my vineyard, even as I will, when I shall command him;

    21. And let all things be done according to the counsel of the
    order, and united consent or voice of the order, which dwell in the
    land of Shinehah (Kirtland).

    22. And this stewardship and blessing I, the Lord, confer upon my
    servant Pelagoram (Sidney Rigdon), for a blessing upon him, and his
    seed after him;

    23. And I will multiply blessings upon him, inasmuch as he will be
    humble before me.

    24. And again, let my servant Mahemson (Martin Harris) have
    appointed unto him, for his stewardship, the lot of land which my
    Servant Zombre (John Johnson) obtained in exchange for his former
    inheritance, for him and his seed after him.

    25. And inasmuch as he is faithful, I will multiply blessings upon
    him and his seed after him.

    26. And let my servant Mahemson (Martin Harris) devote his moneys
    for the proclaiming of my words, according as my servant Gazelam
    (Joseph Smith, Jun.,) shall direct.

    27. And again, let my servant Shederlaomach (Frederick G. Williams)
    have the place upon which he now dwells.

    28. And let my servant Olihah (Oliver Cowdery) have the lot
    which is set off joining the house, which is to be for the
    Laneshine-house (printing office), which is lot number one, and
    also the lot upon which his father resides.

    29. And let my servants Shederlaomach (Frederick G. Williams) and
    Olihah (Oliver Cowdery) have the Laneshine-house (printing office),
    and all things that pertain unto it;

    30. And this shall be their stewardship which shall be appointed
    unto them:

    31. And inasmuch as they are faithful, behold I will bless, and
    multiply blessings upon them.

    {57} 32. And this is the beginning of the stewardship which I have
    appointed them, for them and their seed after them;

    33. And inasmuch as they are faithful, I will multiply blessings
    upon them, and their seed after them, even a multiplicity of
    blessings.

    34. And again, let my servant Zombre (John Johnson) have the house
    in which he lives, and the inheritance--all, save the ground which
    has been reserved for the building of my houses, which pertains
    to that inheritance, and those lots which have been named for my
    servant Olihah (Oliver Cowdery).

    35. And, inasmuch as he is faithful, I will multiply blessings upon
    him.

    36. And it is my will that he should sell the lots that are laid
    off for the building up of the city of my Saints, inasmuch as
    it shall be made known to him by the voice of the Spirit, and
    according to the counsel of the order, and by the voice of the
    order.

    37. And this is the beginning of the stewardship which I have
    appointed unto him, for a blessing unto him, and his seed after him;

    38. And inasmuch as he is faithful, I will multiply a multiplicity
    of blessings upon him.

    39. And let my servant Ahashdah (Newel K. Whitney) have appointed
    unto him the houses and lot where he now resides, and the lot and
    building on which the Ozondah (mercantile establishment) stands,
    and also the lot which is now on the corner south of the Ozondah
    (mercantile establishment), and also the lot upon which the Shule
    (ashery) is situated.

    40. And all this I have appointed unto my servant Ahashdah (Newel
    K. Whitney) for his stewardship, for a blessing upon him and
    his seed after him, for the benefit of the Ozondah (mercantile
    establishment) of my order which I have established for my Stake in
    the land of Shinehah (Kirtland).

    41. Yea, verily, this is the stewardship which I have appointed
    unto my servant Ahashdah (N. K. Whitney), even this whole Ozondah
    (mercantile establishment), him and his agent, and his seed after
    him;

    42. And inasmuch as he is faithful in keeping my commandments which
    I have given unto him, I will multiply blessings upon him, and his
    seed after him, even a multiplicity of blessings.

    43. And again, let my servant Gazelam (Joseph Smith, Jun.,) have
    appointed unto him the lot which is laid off for the building of
    my house, which is forty rods long, and twelve wide, and also the
    inheritance upon which his father now resides.

    44. And this is the beginning of the stewardship which I have
    appointed unto him, for a blessing upon him, and upon his father.

    45. For, behold, I have reserved an inheritance for his father, for
    his {58} support; therefore he shall be reckoned in the house of my
    servant Gazelam (Joseph Smith, Jun.)

    46. And I will multiply blessings upon the house of my servant
    Gazelam (Joseph Smith, Jun.,) inasmuch as he is faithful, even a
    multiplicity of blessings.

    47. And now, a commandment I give unto you concerning Zion, that
    you shall no longer be bound as an United Order to your brethren of
    Zion, only on this wise:

    48. After you are organized, you shall be called the United Order
    of the Stake of Zion, the city of Shinehah (Kirtland). And your
    brethren, after they are organized, shall be called the United
    Order of the City of Zion.

    49. And they shall be organized in their own names, and in their
    own name; and they shall do their business in their own name, and
    in their own names;

    50. And you shall do business in your own name, and in your own
    names.

    51. And this I have commanded to be done for your salvation, and
    also for their salvation, in consequence of their being driven out
    and that which is to come.

    52. The covenants being broken through transgression, by
    covetousness and feigned words;

    53. Therefore you are dissolved as a United Order with your
    brethren, that you are not bound only up to this hour unto them,
    only on this wise, as I said, by loan as shall be agreed by this
    order in council, as your circumstances will admit and the voice of
    the council direct.

    54. And again a commandment I give unto you concerning your
    stewardships which I have appointed unto you.

    55. Behold, all these properties are mine, or else your faith is
    vain, and ye are found hypocrites, and the covenants which ye have
    made unto me are broken;

    56. And if the properties are mine, then ye are stewards, otherwise
    ye are no stewards.

    57. But, verily I say unto you, I have appointed unto you to be
    stewards over mine house, even stewards indeed;

    58. And for this purpose I have commanded you to organize
    yourselves even to shinelah (print) my words, the fullness of my
    scriptures, the revelations which I have given unto you, and which
    I shall hereafter, from time to time, give unto you,

    59. For the purpose of building up my Church and Kingdom on the
    earth, and to prepare my people for the time when I shall dwell
    with them, which is nigh at hand.

    {59} 60. And ye shall prepare for yourselves a place for a
    treasury, and consecrate it unto my name;

    61. And ye shall appoint one among you to keep the treasury, and he
    shall be ordained unto this blessing;

    62. And there shall be a seal upon the treasury, and all the sacred
    things shall be delivered into the treasury, and no man among you
    shall call it his own, or any part of it, for it shall belong to
    you all with one accord;

    63. And I give it unto you from this very hour; and now see to
    it, that ye go to and make use of the stewardship which I have
    appointed unto you, exclusive of the sacred things, for the purpose
    of shinelane (printing) these sacred things as I have said;

    64. And the avails of the sacred things shall be had in the
    treasury, and a seal shall be upon it, and it shall not be used
    or taken out of the treasury by any one, neither shall the seal
    be loosed which shall be placed upon it, only by the voice of the
    order, or by commandment.

    65. And thus shall ye preserve the avails of the sacred things in
    the treasury for sacred and holy purposes:

    66. And this shall be called the sacred treasury of the Lord; and a
    seal shall be kept upon it that it may be holy and consecrated unto
    the Lord.

    67. And again, there shall be another treasury prepared, and a
    treasurer appointed to keep the treasury, and a seal shall be
    placed upon it;

    68. And all moneys that you receive in your stewardships, by
    improving upon the properties which I have appointed unto you, in
    houses, or in lands, or in cattle, or in all things save it be the
    holy and sacred writings, which I have reserved unto myself, for
    holy and sacred purposes, shall be cast into the treasury as fast
    as you receive moneys, by hundreds, or by fifties, or by twenties,
    or by tens, or by fives;

    69. Or in other words, if any man among you obtain five talents
    (dollars), let him cast them into the treasury; or if he obtain
    ten, or twenty, or fifty, or an hundred, let him do likewise;

    70. And let not any among you say that it is his own, for it shall
    not be called his, nor any part of it;

    71. And there shall not any part of it be used, or taken out of the
    treasury, only by the voice and common consent of the order.

    72. And this shall be the voice and common consent of the order;
    that any man among you say to the treasurer, I have need of this to
    help me in my stewardship;

    73. If it be five talents (dollars), or if it be ten talents
    (dollars,) or twenty, or fifty, or a hundred, the treasurer shall
    give unto him the sum which he requires, to help him in his
    stewardship.

    {60} 74. Until he be found a transgressor, and it is manifest
    before the council of the order plainly, that he is an unfaithful
    and an unwise steward;

    75. But so long as he is in full fellowship, and is faithful,
    and wise in his stewardship, this shall be his token unto the
    treasurer, that the treasurer shall not withhold.

    76. But in case of transgression, the treasurer shall be subject
    unto the council and voice of the order.

    77. And in case the treasurer is found an unfaithful and an unwise
    steward, he shall be subject to the council and voice of the
    order, and shall be removed out of his place, and another shall be
    appointed in his stead.

    78. And again, verily I say unto you, concerning your debts, behold
    it is my will that you shall pay all your debts;

    79. And it is my will that you shall humble yourselves before me,
    and obtain this blessing by your diligence and humility, and the
    prayer of faith;

    80. And inasmuch as you are diligent and humble, and exercise the
    prayer of faith, behold, I will soften the hearts of those to
    whom you are in debt, until I shall send means unto you for your
    deliverance.

    81. Therefore write speedily to Cainhannoch (New York), and write
    according to that which shall be dictated by my Spirit, and I will
    soften the hearts of those to whom you are in debt, that it shall
    be taken away out of their minds to bring affliction upon you.

    82. And inasmuch as ye are humble and faithful, and call upon my
    name, behold I will give you the victory.

    83. I give unto you a promise, that you shall be delivered this
    once out of your bondage;

    84. Inasmuch as you obtain a chance to loan money by hundreds, or
    thousands, even until you shall loan enough to deliver yourselves
    from bondage, it is your privilege:

    85. And pledge the properties which I have put into your hands,
    this once, by giving your names by common consent or otherwise, as
    it shall seem good unto you

    86. I give unto you this privilege, this once, and behold, if you
    proceed to do the things which I have laid before you, according to
    my commandments, all these things are mine, and ye are my stewards,
    and the master will not suffer his house to be broken up. Even so.
    Amen.

Footnotes

1. The closing paragraph of the order of the court in the Hurlburt case
is as follows: "Wherefore it is ordered and adjudged by the court that
the said Doctor P. Hurlburt enter into a new recognizance, with good
and sufficient security, in the sum of two hundred dollars, hereafter
to keep the peace and be of good behavior to the citizens of the state
of Ohio generally, and to the said Joseph Smith, Junior, in particular,
for the period of six months; and it is further ordered, that the said
Doctor P. Hurlburt pay the costs of this prosecution, taxed at the sum
of one hundred and twelve dollars and fifty-nine cents. And thereupon
came the said Doctor P. Hurlburt, with Charles A. Holmes and Elijah
Smith as his sureties, in open court, entered into a recognizance in
the penal sum of two hundred dollars each, conditioned that the said
Doctor P. Hurlburt shall, for the period of six months from and after
this day, keep the peace and be of good behavior to all the citizens
of the state of Ohio generally, and to the said Joseph Smith, Jun., in
particular.

(Signed) "M. Birchard, P. J."

2. See vol. I., pp. 483-488. The papers alluded to include a second
petition to the President of the United States; a letter from A. S.
Gilbert _et al_. accompanying same; one from W. W. Phelps _et al._ to
Governor Dunklin, informing him of the petition to the President; and
one from W. W. Phelps to Senator Thomas H. Benton, informing him of the
petition to the President, etc.

3. Doctrine and covenants, sec. 104.

{61}



Chapter V.

Zion's Camp--Its Journey From Kirtland to Missouri.

[Sidenote: Aid for the Redemption of Zion.]

About the last of April I received, by letters from friends in the
East, and of brethren in Kirtland, the sum of two hundred and fifty-one
dollars and sixty cents, towards the deliverance of Zion.

[Sidenote: Gathering of Zion's Camp at New Portage.]

_May 1_.--More than twenty of the brethren left Kirtland for Missouri,
according to previous appointment, accompanied by four baggage wagons.
They traveled to New Portage, and there tarried with the church until
the remainder of the Kirtland company, who were not in readiness to
start with them, arrived.

The following letter from Elder Phelps to us, clearly shows the
necessity there was of the Saints in Missouri receiving assistance:

    Liberty, May 1, 1834.

    Dear Brethren--There are great moves in the west. Last week an
    alarm was spread in Jackson county, the seat of iniquity and
    bloodshed, that the "Mormons" were crossing the Missouri, to take
    possession of their lands, and nearly all the county turned out,
    "prepared for war;" on Saturday and on Sunday took the field, near
    old McGee's, above Blue; but no "Mormons" came; neither did Arthur
    [1] go over to {62} see about his "spilt whisky," so that the scene
    closed by burning our houses, or many of them. Our people had about
    one hundred and seventy buildings in Jackson, and a bonfire of
    nearly all of them at once made a light large enough to glare on
    their dark deed and cup of iniquity running over at midnight.

    The crisis has come; all who will not take up arms with the mob and
    prepare to fight the "Mormons," have to leave Jackson county. I
    understand some have left the county, because they refused to fight
    an innocent people. It is said the mob will hold a "general muster"
    this week, for the purpose of learning who is who. We have reason
    to believe that they begin to slip over the Missouri, and commit
    small depredations upon our brethren settled near the river.

    It is said to be enough to shock the stoutest heart to witness the
    drinking, swearing and ravings of most of the mob; nothing but the
    power of God can stop them in their latter-day crusade against the
    Church of Christ.

    Our brethren are very industrious in putting in spring crops; and
    they are generally in good health, and the faithful are in strong
    hope of a glorious hereafter.

    I remain yours, etc.,

    W. W. Phelps.

_May 3_.--Kirtland.

    _Minutes of a Conference of the Elders of the Church of Christ,
    which Church was organized in the township of Fayette, Seneca
    county, New York, on the 6th of April, A.D. 1830_ [2]

    President Joseph Smith, Jun., was chosen moderator, and Frederick
    G. Williams and Oliver Cowdery were appointed clerks.

    After prayer, the conference proceeded to discuss the subject of
    {63} names and appellations, when a motion was made by Sidney
    Rigdon, and seconded by Newel K. Whitney, that this Church be known
    hereafter by the name of "The Church of the Latter-day Saints."
    Remarks were made by the members, after which the motion passed by
    unanimous vote.

    "Resolved, that this conference recommend to the conferences and
    churches abroad, that in making out and transmitting minutes of
    their proceedings, such minutes and proceedings be made out under
    the above title.

    "Resolved, that these minutes be signed by the moderator and
    clerks, and published in the _Evening and Morning Star_."

    Joseph Smith, Jun., Moderator.

    Frederick G. Williams,

    Oliver Cowdery, Clerks.

[Sidenote: Departure of the Prophet from Kirtland for Missouri.]

_May 5_.--Having gathered and prepared clothing and other necessaries
to carry to our brethren and sisters, who had been robbed and plundered
of nearly all their effects; and having provided for ourselves horses,
and wagons, and firearms, and all sorts of munitions of war of the
most portable kind for self-defense--as our enemies are thick on
every hand--I started with the remainder of the company from Kirtland
for Missouri. This day we went as far as the town of Streetsborough,
twenty-seven miles from Kirtland. We stayed in Mr. Ford's barn, where
Uncle John Smith and Brigham Young had been preaching three months
before. This day Brothers Brigham and Joseph Young went to Israel
Barlow's, about three-quarters of a mile, and tarried over night.
Brother Barlow returned with them in the morning and joined the camp.
Brother Brigham Young {64} had taken the families of Solomon Angel and
Lorenzo Booth into his house, that they might accompany us to Missouri.

On the 6th we arrived at New Portage, about fifty miles distance from
Kirtland, and joined our brethren who had gone before.

My company from Kirtland consisted of about one hundred men, mostly
young men, and nearly all Elders, Priests, Teachers or Deacons. As our
wagons were nearly filled with baggage, we had mostly to travel on foot.

On the 7th we made preparations for traveling, gathered all the moneys
of every individual of the company, and appointed Frederick G, Williams
paymaster to disburse the funds thus collected; and Zerubbabel Snow
was chosen commissary general. The whole company now consisted of more
than one hundred and thirty men, accompanied by twenty baggage wagons.
We left but few men in Kirtland, viz.: Elders Sidney Rigdon, Oliver
Cowdery, a few working on the Temple, and the aged.

[Sidenote: Organization of Zion's Camp.]

Through the remainder of this day I continued to organize the
company, appoint such other officers as were required, and gave such
instructions as were necessary for the discipline, order, comfort and
safety of all concerned. I also divided the whole band into companies
of twelve, leaving each company to elect its own captain, who assigned
each man in his respective company his post and duty, generally
in the following order: Two cooks, two firemen; two tent men, two
watermen, one runner, two wagoners and horsemen, and one commissary. We
purchased flour and meal, baked our own bread, and cooked our own food,
generally, which was good, though sometimes scanty; and sometimes we
had johnny-cake, or corn-dodger, instead of flour bread. Every night
before retiring to rest, at the sound of the trumpet, we bowed before
the Lord in the several tents, and presented our {65} thank-offerings
with prayer and supplication; and at the sound of the morning trumpet,
about four o'clock, every man was again on his knees before the Lord,
imploring His blessing for the day.

[Sidenote: The March of Zion's Camp.]

On the 8th we recommenced our march towards Zion, and pitched our tents
for the night in a beautiful grove at Chippeway, twelve miles from New
Portage.

On the morning of the 9th we completed our organization by companies
and proceeded onward, and encamped near Wooster; and on Saturday the
10th, passing through Mansfield, encamped for the Sabbath in Richfield
township. About one hour after we had encamped, Elders Lyman E.
Johnson, Willard Snow and a number of others joined the camp from the
north part of Vermont.

_Sunday 11_.--Elder Sylvester Smith preached, and the company received
the Sacrament of bread and wine.

Here we were increased in number by eight brethren, in company of Elder
Elias Benner, from Richland and Stark counties, most of whom were
Germans.

[Sidenote: Incidents in Zion's Camp.]

_Monday, May 11_.--We left Richfield, traveled about thirty-five miles,
passed the Bucyrus, and encamped on the Sandusky plains, at a short
distance from the place where the Indians roasted General Crawford, and
near the Indian settlements.

On the 13th we passed through a long range of beech woods, where the
roads were very bad. In many instances we had to fasten ropes to the
wagons to haul them out of the sloughs and mud holes. Brother Parley
P. Pratt broke his harness; the brethren fastened their ropes to his
wagon, and drew it about three miles to the place of encampment on the
Scioto river, while he rode singing and whistling.

_Wednesday, May 14_.--We passed on to Belle Fontaine, where we
discovered refractory feelings in Sylvester Smith, who expressed great
dissatisfaction because we {66} were short of bread, although we had
used all diligence to procure a supply, and Captain Brigham Young had
previously sent two men ahead to provide supplies for his company.

_Thursday, May 15_.--We forded Mad river, and passing through a
beautiful country, encamped a little west of Springfield. This night
Moses Martin fell asleep on sentry duty, and I went and took his sword,
and left him asleep.

_Friday, May 16_.--About nine o'clock, while I was riding in a wagon
with Brother Hyrum, Ezra Thayer and George A. Smith, we came into a
piece of thick woods of recent growth, where I told them that I felt
much depressed in spirit and lonesome, and that there had been a great
deal of bloodshed in that place, remarking that whenever a man of God
is in a place where many have been killed, he will feel lonesome and
unpleasant, and his spirits will sink.

In about forty rods from where I made this observation we came through
the woods, and saw a large farm, and there near the road on our left,
was a mound sixty feet high, containing human bones. This mound was
covered with apple trees, and surrounded with oat fields, the ground
being level for some distance around.

At dinner time some of the brethren expressed considerable fear on
account of milk sickness, with which the people were troubled along
our route. Many were afraid to use milk or butter, and appealed to me
to know if it was not dangerous. I told them to use all they could
get, unless they were told it was "sick." Some expressed fears that it
might be sold to us by our enemies for the purpose of doing us injury.
I told them not to fear; that if they would follow my counsel, and
use all they could get from friend or enemy, it should do them good,
and none be sick in consequence of it; and although we passed through
neighborhoods where many of the people and {67} cattle were infected
with the sickness, yet my words were fulfilled.

While passing through Dayton, Ohio, great curiosity was manifested,
various reports of our numbers and designs having gone before us. Some
of the inhabitants inquired of the company where they were from, when
Captain Young replied: "From every place but this, and we will soon be
from this." "Where are you going?" "To the West." [3]

[Sidenote: Delegation from Dayton.]

Some ten or a dozen gentlemen came over from Dayton to ascertain
our numbers, which they reported to be at least six hundred. These
gentlemen also inquired of almost every man in the camp where he was
from and where he was going, and what was his business. They returned
to Dayton and reported that every man in the company was a gentleman
and gave a respectful answer to every question asked, but they could
not ascertain where we were going, or what was our business.

This evening a courtmartial was held in the camp for the trial of Moses
Martin for falling asleep while on picket duty. Brother Martin pleaded
his own case, {68} saying that he was overcome with fatigue, and so
overpowered that he could not keep awake, etc. I decided that he should
be acquitted with a warning never to go to sleep again on watch, which
was sanctioned by the court, and I took occasion from this circumstance
to give the brethren much useful instruction.

[Sidenote: The Camp Enters Indiana.]

We forded the Miami river with our baggage wagons, most of the men
wading through the water. On the 17th of May we crossed the state
line of Ohio, and encamped for the Sabbath just within the limits of
Indiana, having traveled about forty miles that day. Our feet were
very sore and blistered, our stockings wet with blood, the weather
being very warm. At night a spy attempted to get into our camp, but was
prevented by our guard. We had our sentinels posted every night, on
account of spies who were continually striving to harass us, steal our
horses, etc.

[Sidenote: Difficulties Within the Camp.]

This evening there was a difficulty between some of the brethren
and Sylvester Smith, on occasion of which I was called to decide in
the matter. Finding a rebellious spirit in Sylvester Smith, and to
some extent in others, I told them they would meet with misfortunes,
difficulties and hindrances, and said, "and you will know it before you
leave this place," exhorting them to humble themselves before the Lord
and become united, that they might not be scourged. A very singular
occurrence took place that night and the next day, concerning our
teams. On Sunday morning, when we arose, we found almost every horse
in the camp so badly foundered that we could scarcely lead them a few
rods to the water. The brethren then deeply realized the effects of
discord. When I learned the fact, I exclaimed to the brethren, that
for a witness that God overruled and had His eye upon them, all those
who would humble themselves before the Lord should know that the hand
of God was in this misfortune, and their horses should be restored to
health immediately; and by twelve o'clock the {69} same day the horses
were as nimble as ever, with the exception of one of Sylvester Smith's,
which soon afterwards died.

_Sunday, May 18_.--We had preaching as usual, and the administration of
the Sacrament.

About this time the Saints in Clay county, Missouri, established an
armory, where they commenced manufacturing swords, dirks, pistols,
stocking rifles, and repairing arms in general for their own defense
against mob violence; many arms were purchased; for the leading men in
Clay county rendered every facility in their power, in order, as they
said, "to help the 'Mormons' settle their own difficulties, and pay the
Jackson mob in their own way."

_Monday, May, 19_.--We traveled thirty-one miles and encamped in
Franklin township, Henry county, in the beech woods.

_Tuesday, May 20_.--We encamped near Greenfield, having traveled about
twenty-five miles, some part of the way being so bad I walked over the
tops of my boots in mud, helping to pull through the wagons with ropes.

[Sidenote: Spies from the West in the Camp.]

While we were eating dinner three gentlemen came riding up on very fine
looking horses and commenced their inquiries of various ones concerning
our traveling in so large a body, asking where we were from, and where
we were going. The reply was as usual--some from the state of Maine;
another would say, "I am from York state;" some from Massachusetts;
some from Ohio; and some replied, "we are from the East, and as soon
as we have done eating dinner we shall be going to the West again."
They then addressed themselves to Dr. Frederick G. Williams to see if
they could find out who the leader of the camp was. The doctor replied,
"We have no one in particular." They asked if we had not a general to
take the lead of the company. The reply was, "No one in particular."
"But," said they, "is there not some one among you {70} whom you call
your captain, or leader, or who is superior to the rest?" He answered,
"Sometimes one and sometimes another takes charge of the company, so as
not to throw the burden upon any one in particular." These spies, who
had come from the west, passed us several times that same day and the
next.

[Sidenote: Indianapolis Incident.]

Although threatened by our enemies that we should not pass through
Indianapolis, we passed through that city on the 21st unmolested. All
the inhabitants were quiet. At night we encamped a few miles west of
Indianapolis. There had previously been so many reports that we should
never be permitted to pass through this place, and that the governor
would have us dispersed, that some of the brethren were afraid that
we might have difficulty there. But I had told them, in the name of
the Lord, we should not be disturbed and that we would pass through
Indianapolis without the people knowing it. When near the place many
got into the wagons, and, separating some little distance, passed
through the city, while others walked down different streets, leaving
the inhabitants wondering "when that big company would come along."

Since the 18th we had followed the national road where it was passable,
but frequently we had to take by-roads which were miry and led through
thick woods.

_Thursday, May 22_.--We encamped on a small stream of water in a grove
near Belleville.

_Friday, May 23_.--We encamped about four miles from Greencastle, after
a hard drive.

_Saturday, May, 24_.--We crossed the Wabash river at Clinton in ferry
boats, in quick time, and pushed on to the state line, where we arrived
late in the evening, and encamped in an oak opening in Edgar county,
Illinois.

[Sidenote: A Jackson County Spy in Camp.]

_Sunday, May 25_.--We had no meeting, but attended to washing, baking,
and preparing to resume our spy journey. A man in disguise, having on
an old sealskin cap, came into our camp. He swore {71} we were going
up to Jackson county, and that we would never get over the Mississippi
river alive. It was evident he was a spy, and I recollected having seen
him in Jackson county, Missouri.

[Sidenote: Precept _vs._ Example--a Lesson.]

_Monday, May 26_.--A very hot day. We traveled through Paris and across
a sixteen mile prairie; at noon we stopped to bait at a slough, about
six miles from the timber, having no water to drink but such as was
filled with living animals commonly called wigglers, and as we did not
like to swallow them we strained the water before using it. This was
the first prairie of any extent that we had come to on our journey, and
was a great curiosity to many of the brethren. It was so very level
that the deer miles off appeared but a short distance away; some of
the brethren started out in pursuit before they were apprised of their
mistake as to the distance. We continued our march, pulling our wagons
through a small creek with ropes, and came to the house of Mr. Wayne,
the only settler in the vicinity, where we found a well of water, which
was one of the greatest comforts we could have received, as we were
almost famished, and it was a long time before we could, or dared to
satisfy our thirst. We crossed the Embarras river and encamped on a
small branch of the same about one mile west. In pitching my tent we
found three massasaugas or prairie rattlesnakes, which the brethren
were about to kill, but I said, "Let them alone--don't hurt them! How
will the serpent ever lose his venom, while the servants of God possess
the same disposition, and continue to make war upon it? Men must become
harmless, before the brute creation; and when men lose their vicious
dispositions and cease to destroy the animal race, the lion and the
lamb can dwell together, and the sucking child can play with the
serpent in safety." The brethren took the serpents carefully on sticks
and carried them across the creek. I exhorted the brethren not to kill
a serpent, bird, or an animal of any kind during our journey unless it
{72} became necessary in order to preserve ourselves from hunger.

I had frequently spoken on this subject, when on a certain occasion I
came up to the brethren who were watching a squirrel on a tree, and
to prove them and to know if they would heed my counsel, I took one
of their guns, shot the squirrel and passed on, leaving the squirrel
on the ground. Brother Orson Hyde, who was just behind, picked up the
squirrel, and said, "We will cook this, that nothing may be lost." I
perceived that the brethren understood what I did it for, and in their
practice gave more heed to my precept than to my example, which was
right.

This evening Brother Parley P. Pratt and Amasa Lyman returned from the
Eugene branch, Indiana (where I had sent them), with a company of about
a dozen men.

[Sidenote: A Call to Arms.]

The reports of mobs which were continually saluting our ears caused
the brethren to be constantly alive to the subject, and about eleven
o'clock this evening our picket guards reported that they saw the fires
of the mob on the southeast of us. I instantly arose and discovered
the mistake; but wishing the brethren to enjoy the scene as well as
myself, immediately discharged my gun, which was a signal to call all
men to arms. When the companies were all paraded and ready for battle,
I pointed them to the reflection of the rising moon resting on points
of timber in the east, which gave the appearance of the reflection of
the light of a number of camp fires. The scenery was most delightful,
and was well worth the trouble of any man rising from his couch to
witness, who had never seen the like on the broad prairie before. This
circumstance proved that nearly every man in the camp was ready for
battle, except Dean Gould, who was not baptized, and Captain Jazeniah
B. Smith, who was suddenly taken with the colic, and did not leave his
tent. The whole incident was very amusing.

{73} [Sidenote: Angels Attend the Camp.]

_Tuesday, May 27_.--Notwithstanding our enemies were continually
breathing threats of violence, we did not fear, neither did we hesitate
to prosecute our journey, for God was with us, and His angels went
before us, and the faith of our little band was unwavering. We know
that angels were our companions, for we saw them. [4]

We arrived at the Okaw branch of the Kaskaskia, where we found log
canoes, which we lashed together, and ferried our baggage across the
stream. We then swam our horses and wagons, and when arrived at the
opposite shore, the brethren fastened ropes to the wagon tongues and
helped the teams out of the water and up the steep, miry banks. Some of
the brethren felled a tall tree across the river, on which they passed
over, and carried some of their baggage on their backs. While we were
passing over, George A. Smith discovered a spring that with a little
digging furnished us with an abundant supply of excellent water, which
afterwards received the name of "the Mormon Spring." This afternoon,
Elder Solomon Humphreys, an aged brother of the camp, {74} having
become exceedingly weary, lay down on the prairie to rest himself and
fell asleep. When he awoke he saw, coiled up within one foot of his
head, a rattlesnake lying between him and his hat, which he had in his
hand when he fell asleep. The brethren gathered around him, saying, "It
is a rattlesnake, let us kill it;" but Brother Humphreys said, "No,
I'll protect him; you shan't hurt him, for he and I had a good nap
together."

_Wednesday, May 28_.--We passed on as usual, except suffering much
from want of water and provisions; and arrived at Decatur township. We
encamped on a small stream of water, and here one of Brother Tanner's
horses died.

[Sidenote: Camp Diversions.]

_Thursday, May 29_.--Having to buy a horse we were detained until near
noon. There was some murmuring among the brethren, many wishing to go
on and not tarry with the rest of the company for the day, and some
were already started. I sent for them to return and collected the whole
company together, and instructed them not to scatter. I told them if
they went ahead of the camp in a scattered condition they would become
weary, lie down on the ground when their blood was heated, and they
would be liable to take diseases, such as fever and ague, which are
prevalent in this climate. They would also be in danger of being killed
by an enemy, and none of us be the wiser for it.

I then proposed for a diversion that we divide the camp into three
parts and have a sham battle, which was agreed to. Brother Roger Orton
led one division, Frederick G. Williams another division, while I
remained in the camp with the third division. They retired to the woods
with their divisions, and soon attacked the camp, which we defended
by various maneuvers for some time. Many of our captains showed
considerable tact and more acquaintance with military matters than I
had expected. Everything passed off with good feelings, although {75}
Captain Heber C. Kimball, in receiving a charge, grasped Captain Lewis
Zobriski's sword, and in endeavoring to take it from him, had the skin
cut from the palm of his hand. After the sham battle was over, I called
the camp together and cautioned the men to be careful in the future and
control their spirits in such circumstances so as never to injure each
other.

We traveled across the prairie and encamped in a strip of timber. When
we stopped to dine, I wrote a letter to the brethren in Missouri,
dated "Camp of Israel," requesting some of them to meet us as soon
as possible and give me information of the state of things in Upper
Missouri, and sent the letter to Springfield post office by Dr.
Frederick G. Williams.

At this place I discovered that a part of my company had been served
with sour bread, while I had received good, sweet bread from the same
cook. I reproved Brother Zebedee Coltrin for this partiality, for I
wanted my brethren to fare as well as I did.

[Sidenote: Proposition to Divide Jackson County between Saints and the
Mob.]

The same day (May 29th) the brethren in Clay county wrote the following
letter to his Excellency Daniel Dunklin:

    Liberty, Missouri, May 29, 1834.

    Sir--Your communication to us of May 2nd, containing or enclosing
    an order on Colonel S. D. Lucas for the arms which were forcibly
    taken from us last November, was received on the 15th instant,
    and the order forwarded to Colonel Lucas at Independence, on the
    17th, giving him the privilege of returning our arms at one of the
    several ferries in this county. His reply to the order was, that he
    would write what he would do by the next mail, May 22nd. But as he
    has removed to Lexington without writing, we are at a loss to knew
    whether he means to delay returning them for a season, or entirely
    to refuse to restore them.

    At any rate, the excitement, or rather spite, of the mob, runs
    so high against our people, that we think best to request your
    Excellency to have said arms returned through the agency of
    Colonel Allen or Captain Atchison. Report says the arms will not
    be returned, and much exertion is making by the mob to prevent our
    return to our possessions in Jackson county. We also understand
    that the mob is employing {76} certain influential gentlemen to
    write to your Excellency, to persuade us to compromise our matters
    in difference with the Jackson mob, and probably _divide Jackson
    county_. We ask for our rights and no more.

    Respectfully, your Excellency's servants,

    (Signed)

    W. W. Phelps,

    Algernon S. Gilbert,

    John Corrill,

    Edward Partridge.

[Sidenote: Passage of Camp through Springfield, Illinois.]

_Friday, May 30_.--Frederick G. Williams and Almon W. Babbitt [5] went
ahead of the camp into Springfield in disguise, to learn the feeling of
the people and procure some powder. We passed through Springfield; our
appearance excited considerable curiosity, and a great many questions
were asked. The spies who had followed us so long pursued us very
closely, changing their dress and horses several times a day.

Brother Eleazer Miller with others joined the company with three
horses about noon, a little east of Rochester. This reinforcement was
very seasonable, as many of our horses were afflicted as they very
frequently are in changing country, climate and food. Many of the
horses after eating the dry corn and prairie grass would be seized with
colic and bloat very badly. Brother Ezra Thayre administered medicine
mixed in a quart stone bottle, prepared as follows: A threepenny paper
of tobacco, half an ounce of copperas and two table-spoons full of
cayenne pepper, and the bottle filled with water when he could not
procure whisky. One-half of a bottle constituted a dose, and would
almost invariable cure a sick horse in a few minutes, and is worthy of
remembrance. Brother Thayre called his medicine "18 by 24."

We encamped about three miles from Springfield on Spring Creek.
Frederick G. Williams and Almon W. {77} Babbitt returned to the camp
with two kegs of powder, and reported that the people were somewhat
excited, more however from a curiosity to know where we were going than
from a desire to hinder us. A brother came to see us with the news that
my brother Hyrum had passed on west the day before with a company,
about fifty miles north of us, saying, "he has a fine company, and they
all look mighty pert." I asked him to accompany us to Missouri, but he
replied, "I cannot." He went and stayed at a tavern over night with the
spies, who said they followed us three hundred miles on purpose to take
some advantage of us.

[Sidenote: Arrival at Jacksonville, Illinois.]

_Saturday, May 31_.--In the morning this brother came to me and said:
"I would be mighty glad to go with you, but my business is such I
cannot. Will a hundred dollars do you any good?" I replied, "Yes, it
will, for we are short of money." He immediately remounted his horse
and rode to Springfield, and within an hour after the camp had started
he returned and said to me: "I am mighty sorry I cannot go with you.
Here is a hundred dollars, and if I had had a few days' notice I could
have got more."

At noon we halted for dinner. A man, apparently drunk, came to the camp
and said he had a large farm and forty cows a little way ahead, and if
we would go there, he would give us all we wanted to eat and drink,
feed our horses, etc. But I soon discovered that he was more sober than
drunk, and that he was probably a spy.

Near night we arrived at a small stream of water about one mile from
Jacksonville, where we found a pawpaw bush in the road, which had been
dropped by Dr. Frederick G. Williams as a signal for us to camp. I had
sent Dr. Williams forward in the morning on horseback to select a camp
ground and watch the movements of our enemies. We pitched our tents in
the place he had selected.

Agreeable to my instructions, about sunset Brother Roger Orton
proclaimed aloud that there would be {78} preaching under the trees
within the camp at half-past ten o'clock on the morrow. There was only
one stranger in the camp to hear the appointment. Dr. Williams had gone
on to Jacksonville with his pill bags to spend the night.

[Sidenote: A Puzzling Religious Service.]

_Sunday, June 1_.--We had preaching, and many of the inhabitants of the
town came to hear. Elder John Carter, who had formerly been a Baptist
preacher, spoke in the morning, and was followed by four other Elders
in the course of the day, all of whom had formerly been preachers
for different denominations. When the inhabitants heard these Elders
they appeared much interested, and were very desirous to know who we
were, and we told them one had been a Baptist preacher, and one a
Campbellite; one a Reformed Methodist, and another a Restorationer.
During the day many questions were asked, but none could learn our
names, professions, business, or destination; and, although they
suspected we were "Mormons," they were very civil. [6]

{79} Our enemies had threatened that we should not cross the Illinois
river, but on Monday the 2nd we were ferried over without any
difficulty. The ferryman counted, and declared there were five hundred
of us, yet our true number was only about one hundred and fifty.
Our company had been increased since our departure from Kirtland by
volunteers from different branches of the Church through which we had
passed. We encamped on the bank of the river until Tuesday the 3rd.

[Sidenote: The Finding of Zelph.]

During our travels we visited several of the mounds which had been
thrown up by the ancient inhabitants of this country--Nephites,
Lamanites, etc., and this morning I went up on a high mound, near the
river, accompanied by the brethren. From this mound we could overlook
the tops of the trees and view the prairie on each side of the river as
far as our vision could extend, and the scenery was truly delightful.

On the top of the mound were stones which presented the appearance of
three altars having been erected one above the other, according to the
ancient order; and the remains of bones were strewn over the surface
of the ground. The brethren procured a shovel and a hoe, and removing
the earth to the depth of about one foot, discovered the skeleton
of a man, almost entire, and between his ribs the stone point of a
Lamanitish arrow, which evidently produced his death. Elder Burr Riggs
retained the arrow. The contemplation of the scenery around us produced
peculiar sensations in our bosoms; and subsequently the visions of the
past being opened to my understanding by the Spirit of the Almighty,
I discovered that the person whose skeleton was before us was a white
Lamanite, a large, thick-set man, and a man of God. His name was Zelph.
He was a warrior and chieftain under the great prophet Onandagus, who
was known from the eastern sea {80} to the Rocky mountains. The curse
was taken from Zelph, or, at least, in part--one of his thigh bones was
broken by a stone flung from a sling, while in battle, years before
his death. He was killed in battle by the arrow found among his ribs,
during the last great struggle of the Lamanites and Nephites. [7]

[Sidenote: A Prophecy.]

While we were refreshing ourselves and teams about the middle of the
day [June 3rd], I got up on a wagon wheel, called the people together,
and said that I would deliver a prophecy. After giving the brethren
much good advice, exhorting them to faithfulness and humility, I said
the Lord had revealed to me that a scourge would come upon the camp in
consequence of the fractious and unruly spirits that appeared among
them, and they should die like sheep with the rot; still, if they would
repent and humble themselves before the Lord, the scourge, in a great
measure, might be turned away; but, as the Lord lives, the members of
this camp will suffer for giving way to their unruly temper. [8]

[Sidenote: Proposition of Colonel Ross.]

When we arrived at Atlas, I had a conversation with Colonel Ross, a
wealthy gentleman of the neighborhood who gave us a flattering account
of the country, and wished to employ one hundred men, for which he
proposed to make ready payment. He wanted brickmakers, builders, etc.

Here our commissary purchased twenty-five gallons of honey at
twenty-five cents per gallon, and a dozen {81} Missouri cured hams,
which proved to have been a little injured on the outside. There not
being enough to supply one for every company, my company agreed to
do without. Our supper consisted of mush and honey, as we had been
unable to procure flour on account of the scarcity of mills. After
the fatigues of the day it hardly satisfied hunger; but when we had
finished, some six of the hams were brought to our tent door and thrown
down in anger, the remark being, "We don't eat stinking meat." I called
on Brother Zebedee Coltrin, our cook, and told him to be quick and fry
some ham, as I had not had my hunger fairly allayed for forty-eight
hours. He immediately commenced cooking the ham, and for once my
company feasted to their full satisfaction.

[Sidenote: Report of Luke S. Johnson.]

We had just retired to rest when the picket guard announced Luke S.
Johnson. He came into our camp and made his report. He had visited
a number of influential men, among the rest a Baptist minister, who
expressed great anxiety that our company should be stopped, and went
to a magistrate to inquire if there was not some law or pretext for
stopping us. He, the priest, said to the magistrate, "That company
march and have guns like an army. They pitch their tents by the side of
the road; they set out guards, and let nobody pass into their camp in
the night; and they are Mormons, and I believe they are going to kill
the people up in Jackson county, Missouri, and retake their lands." The
magistrate replied, "If you were traveling, and did not wish to put up
at public houses, or there were none in the country, would you not camp
by the road side in a tent? And if you were afraid that your horses
and property would be stolen in a strange country, would you not watch
and keep guards?" "Why, yes," said the priest; "but they are Mormons!"
"Well, I can't hear but they mind their own business, and if you and
this stranger [meaning Luke S. Johnson] will mind your own business,
everything will be right." This {82} Baptist priest treated Brother
Luke S. Johnson with great politeness. He gave him his dinner, his wife
washed his stockings; he gave him letters of introduction to men in
Jackson county, and delivered to his charge some letters which he had
received from Jackson county, which Brother Luke brought into the camp.
He also stated that he had seen a man that morning who informed him
that four hundred men were in readiness on the Missouri side, with ten
hours' notice, to use up all the camp, and he was on his way to give
them the notice.

[Sidenote: A False Alarm.]

A little before midnight we heard several guns fired to the west of
us, which appeared to be answered by one directly east. There was no
settlement west of us nearer than the state of Missouri. This appearing
so much like a signal, in addition to the many threats of our being
attacked on crossing the Mississippi, I considered sufficient cause
of alarm to put out a double picket guard and put the camp in a state
of defense, so that every man might be ready at a moment's notice. It
however proved to be a false alarm. [9]

Continuing our journey on the 4th, we encamped on the banks of the
Mississippi river. At this place we were somewhat afflicted, and
our enemies strongly threatened that we should not cross over into
Missouri. The river being a mile and a half wide, and having but one
ferry boat, it took two days for us to pass over. [10] While some were
ferrying, others were engaged in hunting, fishing, {83} etc. As we
arrived, we encamped on the bank, within the limits of Missouri.

While at this place, Sylvester Smith rebelled against the order of the
company, and gave vent to his feelings against myself in particular.
This was the first outbreak of importance which had occurred to mar our
peace since we commenced our journey. [11]

Footnotes

1. The circumstance here alluded to is that a Mr. Arthur, a respectable
and wealthy planter of Clay county, sent one of his black servants
into Jackson county with a large wagon load of whisky, flour and
bacon. After the servant had crossed the river, a stranger came out of
the woods and began to burst open the barrels and destroy the flour,
threatening the life of the negro if he should ever come into that
county again. Mr. Arthur, it is needless to say, was not a member of
the Church of Latter-day Saints, nor a member of any other religious
society. Whether he was taken for a "Mormon" or not does not appear.
(See _Evening and Morning Star_, vol. 2, p. 319.)

2. The minutes of this conference are to be found in the _Evening and
Morning Star_, vol. 2, p. 352. It will be observed from the heading
that the Elders assembled in the conference are called _the Elders of
the Church of Christ_. This is pointed out in order that it may be
seen that while the conference adopted the title "The Church of the
Latter-day Saints," and the Church was for some years called by that
name, it was not the intention to regard the Church as any other than
the Church of Christ. In an editorial upon this subject in the May
number of the _Star_ [minutes of the conference, however, designating
the above name of the Church were not published until the July number
of the _Star_ was issued] the following occurs as a comment upon the
action of this conference: "It is now more than four years since this
Church was organized in these last days, and though the conferences
have always shown by their minutes that they took no other name than
the name of Christ, the Church has, particularly abroad, been called
'Mormonite.' As the members of this Church profess a belief in the
truth of the Book of Mormon, the world, either out of contempt and
ridicule, or to distinguish us from others, have been very lavish in
bestowing the title of 'Mormonite.' Others may call themselves by their
own, or by other names, and have the privilege of wearing them without
our changing them or attempting so to do; but _we_ do not accept the
above title [Mormonite], nor shall we wear it as _our_ name, though
it may be lavished upon us double to what it has heretofore been. And
when the bitterness of feeling now cherished in the bosoms of those
who profess to be the followers of Christ, against the Church of the
Latter-day Saints, shall cease to exist, and when fabrications and
desipient reports concerning this society are no longer considered a
virtue, it will take its rank, at least with others, and these stigmas
will forever sleep with their inventors." (_Evening and Morning Star_,
vol. 2, p. 317.)

3. The late President Wilford Woodruff, who was a member of Zion's
camp, speaking at the celebration of the thirty-third anniversary (July
24, 1880,) of the entrance of the Pioneers into Salt Lake valley,
speaking of Zion's camp, said:

"We were followed by spies hundreds of miles to find out the object of
our mission. We had some boys in the camp. George A. Smith was among
the youngest. When they could get him alone they would question him,
thinking that he looked green enough for them to get what they wanted
out of him. The following questions were frequently put and answered:

"'My boy, where are you from?'

"'From the East.'

"'Where are you going?'

"'To the West.'

"'What for?'

"'To see where we can get land cheapest and best.'

"'Who leads the camp?'

"'Sometimes one, sometimes another.'

"'What name?'

"'Captain Wallace, Major Bruce, Orson Hyde, James Allred,' etc.

"This was about the information the spies obtained from any of the camp
that were questioned." ("The Utah Pioneers," p. 18)

4. On this point Elder Parley P. Pratt, in his Autobiography, relates
a most interesting incident. Elder Pratt was chiefly engaged as a
recruiting officer along the line of the camp's march, and would fall
in with the camp from time to time, with additional men, arms, stores,
money, etc., as opportunity afforded. And now his story:

"On one occasion, I had traveled all night to overtake the camp with
some men and means, and having breakfasted with them and changed
horses, I again started ahead on express to visit other branches and do
business, to again overtake them. At noon I had turned my horse loose
from the carriage to feed on the grass in the midst of a broad level
plain. No habitation was near; stillness and repose reigned around
me; I sank down overpowered in a deep sleep, and might have lain in a
state of oblivion till the shades of night had gathered around me, so
completely was I exhausted for want of sleep and rest; but I had only
slept a few moments till the horse had grazed sufficiently, when a
voice, more loud and shrill than I had ever before heard, fell on my
ear and thrilled through every part of my system; it said: 'Parley, it
is time to be up and on your journey.' In the twinkling of an eye I was
perfectly aroused; I sprang to my feet so suddenly that I could not
recollect where I was or what was before me to perform. I related the
circumstance afterwards to Brother Joseph Smith, and he bore testimony
that it was the angel of the Lord who went before the camp who found me
overpowered with sleep, and thus awoke me." (Autobiography of Parley P.
Pratt, pp. 122, 123.)

5. Almon W. Babbitt was born October 1, 1813, in Berkshire county,
Mass. He was the son of Ira and Nancy Babbitt.

6. In addition to confirming the above narrative of the services
on June 1, Elder Heber C. Kimball, in his journal, adds some very
interesting details, as follows:

"On Sunday, June 1, we preached all day, and many of the inhabitants of
the town came out to hear. Brother John Carter preached in the morning.
By this time the inhabitants began to flock down in companies to hear
preaching, as they understood we were professors of religion and had
had a meeting in the morning. Brother Joseph then proposed that some of
the brethren should set forth different portions of the Gospel in their
discourses, as held by the religious world. He called upon Brother
Joseph Young to preach upon the principle of free salvation. He then
called upon Brigham Young to speak, who set forth baptism as essential
to salvation. He was followed by Brother Orson Hyde, who proved by
the scriptures that baptism was for the remission of sins. He next
called upon Brother Lyman E. Johnson, who spoke at some length upon the
necessity of men being upright in their walk, and keeping the Sabbath
day holy. He then called upon Brother Orson Pratt, who delivered an
excellent discourse on the principle of the final restoration of
all things. The services of the day were concluded by a powerful
exhortation from Eleazer Miller. * * * After the day's services were
over at this place, many strangers were in our camp making remarks upon
the preaching which they had heard. They said Brother Joseph Young,
by his preaching, they should judge was a Methodist. They thought
Brother Brigham Young was a close communion Baptist. Brother Orson Hyde
they supposed was a Campbellite or Reformed Baptist. Brother Lyman H.
Johnson they supposed was a Presbyterian, and Brother Orson Pratt a
Restorationer. They inquired if we all belonged to one denomination.
The answer was, we _were_ some of us Baptists, some Methodists, some
Presbyterians, some Campbellites, and some Restorationers." (_Times and
Seasons_., vol. 6, pp. 772-3.)

7. According to Elder Kimball's journal, the facts concerning the
person whose bones had been found in the mound were not revealed to the
Prophet Joseph until the camp had departed from the mound. He says:

"While on our way we felt anxious to know who the person was who had
been killed by the arrow. It was made known to Joseph that he had
been an officer who fell in battle in the last destruction among the
Lamanites, and his name was Zelph. This caused us to rejoice much, to
think that God was so mindful of us as to show these things to His
servant. Brother Joseph had inquired of the Lord, and it was made known
in a vision." (_Times and Seasons_. vol. 6, p.788.)

8. Elder Heber C. Kimball corroborates this prediction of the 3rd of
June, closing his reference to it in his journal in these words: "Which
[predicted calamity] afterwards actually did take place, to the sorrow
of the brethren." (_Times and Seasons_, vol. 6, p. 788.)

9. Of this incident about the firing of the guns on the 3rd, Elder
Kimball, in his journal, says: "There was a great excitement in the
country through which we had passed, and also ahead of us; the mob
threatened to stop us. Guns were fired in almost all directions through
the night. Brother Joseph did not sleep much, if any, but was through
the camp pretty much during the night."

10. This account, given under date of the 4th of June, really covers
both the 4th and 5th, and the journey was made from Atlas to the
Missouri side of the Mississippi during the two days, the 4th and 5th.
While encamped on Snye island, the brethren manifested a disposition
to scatter through the woods for hunting, "but I advised them to the
contrary," said the prophet. He then continues: "Some of the brethren
went on to the sand bar and got a quantity of turtles' eggs, as they
supposed. I told them they were snakes' eggs, and they must not eat
them; but some of them thought they knew more about it than I did,
and still persisted they were turtles' eggs. I said they were snakes'
eggs--eat snakes' eggs, will you? The man that eats them will be sorry
for it; you will be sick. Notwithstanding all I said, several brethren
ate them, and were sick all the day after it."

11. Of Sylvester Smith's rebellion against the order of the camp,
Elder Kimball, in his journal, relates the following interesting
circumstances:

"When we had all got over [the Mississippi], we camped about one mile
back from the little town of Louisiana, in a beautiful oak grove, which
is immediately on the bank of the river. At this place there were
some feelings of hostility manifested again by Sylvester Smith, in
consequence of a dog growling at him while he was marching his company
up to the camp, he being the last that came over the river. The next
morning Brother Joseph told the camp that he would descend to the
spirit that was manifested by some of the brethren, to let them see the
folly of their wickedness. He rose up and commenced speaking by saying,
'If any man insults me, or abuses me, I will stand in my own defense at
the expense of my life; and if a dog growls at me, I will let him know
that I am his master.' At this moment Sylvester Smith, who had just
returned from where he had turned out his horses to feed, came up, and
hearing Brother Joseph make those remarks, said, 'If that dog bites me,
I'll kill him.' Brother Joseph turned to Sylvester and said, 'If you
kill that dog, I'll whip you,' and then went on to show the brethren
how wicked and unchristianlike such conduct appeared before the eyes of
truth and justice."

{84}



Chapter VI.

Zion's Camp in Missouri--Letters of Governor Dunklin and Others.

The Elders in Clay county wrote Governor Dunklin as follows:

    Liberty, June 5, 1834.

    Dear Sir--We think the time is just at hand when our society will
    be glad to avail themselves of the protection of a military guard,
    that they may return a Jackson county. We do not now know the
    precise day, but Mr. Reese gives his opinion, that there would be
    no impropriety in petitioning your Excellency for an order on the
    commanding officer, to be sent by return mail, that we might have
    it in our hands to present when our people get ready to start. If
    this should meet your approbation, and the order sent by return
    mail, we think it would be of great convenience to our society.

    We would also be obliged to your Excellency for information
    concerning the necessary expenses of ferriage, etc. Are our people
    bound to pay the ferriage on their return? As they have already
    sustained heavy losses, and many of them have lost their all, a
    mitigation of expenses on their return at this time, where they
    could legally be reduced, would afford great relief; not only
    ferriage across the Missouri river, but other items of expense that
    could lawfully be reduced.

    We remain, your Excellency's most obedient servants,

    A. S. Gilbert,

    W. W. Phelps,

    Edward Partridge.

_Copy of a letter from Daniel Dunklin, Governor of the State of
Missouri., to Colonel J. Thornton, dated--_

    City of Jefferson, June 6, 1834.

    Dear Sir--I was pleased at the receipt of your letter, concurred
    in by Messrs. Reese, Atchison and Doniphan, on the subject of the
    Mormon difficulties. I should be gratified indeed if the parties
    could {85} compromise upon the terms you suggest, or, indeed, upon
    any other terms satisfactory to themselves. But I should travel
    out of the line of strict duty, as chief executive officer of the
    government, were I to take upon myself the task of effecting a
    compromise between the parties. Had I not supposed it possible,
    yes, probable, that I should, as executive of the state, have to
    act, I should, before now, have interfered individually in the way
    you suggest, or in some other way, in order if possible to effect
    a compromise. Uncommitted as I am to either party, I shall feel no
    embarrassment in doing my duty--though it may be done with the most
    extreme regret. My duty in the relation which I now stand to the
    parties, is plain and straightforward. By an official interposition
    I might embarrass my course, and urge a measure for the purpose
    of effecting a compromise, and [if] it should fail, and in the
    end, should I feel it my duty to act contrary to the advice I had
    given, it might be said, that I either advised wrong, or that I was
    partial to one side or the other, in giving advice that I would not
    as an officer follow.

    A more clear and indisputable right does not exist, than that of
    the Mormon people, who were expelled from their homes in Jackson
    county, to return and live on their lands; and if they cannot be
    persuaded, as a matter of policy, to give up that right, or to
    qualify it, my course, as the chief executive of the state, is a
    plain one. The constitution of the United States declares "that
    the citizens of each state shall be entitled to all privileges
    and immunities of citizens in the several states." Then we cannot
    interdict any people, who have a political franchise in the United
    States, from immigrating to this state, nor from choosing what part
    of the state they will settle in, provided they do not trespass
    on the property or rights of others. Our state constitution
    declares that the people's "right to bear arms, in defense of
    themselves and of the state, cannot be questioned." Then it is
    their constitutional right to arm themselves. Indeed, our military
    law makes it the duty of every man, not exempted by law, between
    the ages of eighteen and forty-five, to arm himself with a musket,
    rifle, or some firelock, with a certain quantity of ammunition,
    etc.; and again, our constitution says, "that all men have a
    natural and indefeasible right to worship Almighty God according to
    the dictates of their own consciences."

    I am fully persuaded that the eccentricity of the religious
    opinions and practices of the Mormons is at the bottom of
    the outrages committed against them. They have the right
    constitutionally guaranteed to them, and it is indefeasible, to
    worship Joe Smith as a man, an angel, or even as the only true
    and living God, and to call their habitation Zion, the Holy Land,
    or even heaven itself. Indeed, there is nothing so absurd or
    ridiculous that they have not a right to adopt as their religion,
    so that in its exercise they do not interfere with the rights of
    others.

    {86} It is not long since an impostor assumed the character of
    Jesus Christ and attempted to minister as such; but I never heard
    of any combination to deprive him of his rights.

    I consider it the duty of every good citizen of Jackson county and
    the adjoining counties to exert himself to effect a compromise of
    these difficulties; and were I assured that I would not have to act
    in my official capacity in the affair, I would visit the parties in
    person and exert myself to the utmost to settle it. My first advice
    would be to the Mormons, to sell out their lands in Jackson county,
    and to settle somewhere else, where they could live in peace, if
    they could get a fair price for them, and reasonable damages for
    injuries received. If this failed, I would try the citizens, and
    advise them to meet and rescind their illegal resolves of last
    summer, and agree to confirm to the laws in every particular, in
    respect to the Mormons. If both these failed, I would then advice
    the plan you have suggested, for each party to take separate
    territory, and confine their members within their respective limits
    with the exception of the public right of ingress and egress upon
    the highway. If all these failed, then the simple question of legal
    right would have to settle it. It is this last that I am afraid
    I shall have to conform my action to in the end, and hence the
    necessity of keeping myself in the best situation to do my duty
    impartially.

    Rumor says that both parties are preparing themselves with cannon.
    That would be illegal: it is not necessary to self-defense, as
    guaranteed by the constitution, and as there are no artillery
    companies organized in this state, nor field pieces provided by the
    public, any preparation of that kind will be considered as without
    right, and, in the present state of things, would be understood
    to be with criminal intent, I am told that the people of Jackson
    county expect assistance from the adjoining counties, to oppose the
    Mormons in taking or keeping possession of their lands. I should
    regret it extremely if any should be so imprudent as to do so; it
    would give a different aspect to the affair.

    The citizens of Jackson county have a right to arm themselves
    and parade for military duty in their own county independent
    of the commander-in-chief; but if citizens march there in arms
    from other counties without order from the commander-in-chief or
    some one authorized by him, it would produce a very different
    state of things. Indeed, the Mormons have no right to march to
    Jackson county in arms, unless by order or permission of the
    commander-in-chief; men must not "levy war" in taking possession
    of their rights, any more than others should in opposing them in
    taking possession.

    As you have manifested a deep interest in a peaceable compromise
    of this important affair, I presume you will not be unwilling
    to be placed in a situation in which, perhaps, you can be more
    serviceable to these {87} parties. I have therefore taken the
    liberty of appointing you an aid to the commander-in-chief, and I
    hope it will be agreeable to you to accept. In this situation you
    can give your propositions all the influence they would have were
    they to emanate from the executive, without committing yourself
    or the commander-in-chief, in the event of failure. I should be
    glad if you, or some of the other gentlemen who joined you in
    your communication, would keep in close correspondence with these
    parties, and by each mail write to me.

    The character of the state has been injured in consequence of this
    unfortunate affair; and I sincerely hope it may not be disgraced by
    it in the end;

    With high respect, your obedient servant,

    (Signed) Daniel Dunklin.

[Sidenote: Arrival of the Camp at Salt River.]

_June 6_.--We resumed our journey, [1] and on the evening of the 7th
[2] encamped in a piece of woods, near a spring of water, at Salt
River. Here was a branch of the Church.

[Sidenote: Arrival of Hyrum Smith and Lyman Wight.]

_Sunday, June 8_.--We had been preaching, and in the course of the day
were joined by Brothers Hyrum Smith and Lyman Wight, with a company of
volunteers which they had gathered in Michigan. [3] The whole company
now consisted of two hundred and five men, and twenty-five baggage {88}
wagons with two or three horses each. We remained at Salt River until
the 12th, refreshing and reorganizing the camp, which reorganizing was
done by electing Lyman Wight general of the camp. [4] I chose twenty
men for my life guards, of whom my Brother Hyrum was chosen captain,
and George A. Smith was my armor bearer. The remainder of the company
was organized according to the pattern at New Portage. While at Salt
River, General Wight marched the camp on the prairie, inspected our
firelocks, ordered a discharge of the same at targets by platoons,
drilled us half a day, and returned to camp.

[Sidenote: Messengers Sent to Governor Dunklin.]

About this time I dispatched Elders Orson Hyde and Parley P. Pratt to
Jefferson City with a message to Governor Dunklin, to ascertain if he
was ready to fulfill the proposition which he had previously made to
the brethren to reinstate them on {89} their lands in Jackson county,
and leave them there to defend themselves. [5]

On June 9th Governor Dunklin wrote to W. W. Phelps and others: mailed
at--

    City of Jefferson, June 9, 1834.

    Herewith you have a second order for the delivery of your arms now
    in the possession of the militia of Jackson county. Colonel Lucas
    has resigned his command, he informs me. If Lieut.-Colonel Pitcher
    should be arrested before you receive this, you will please hold up
    the order until I am informed who may be appointed to the command
    of the regiment.

    Respectfully,

    (Signed) Daniel Dunklin.

The foregoing letter enclosed the following order:

    City of Jefferson, June 4, 1834.

    _Thomas Pitcher, Lieut.-Colonel commandant of the Thirty-third
    Regiment_.

    Sir--On the 2nd day of last May I issued an order to Colonel Lucas
    to deliver the fifty-two guns and one pistol, which you received
    from the Mormons on the 4th day of November last, and reported to
    him on the 3rd day of the succeeding December--to W. W. Phelps,
    Edward Partridge, John Corrill, John Whitmer, and A. S. Gilbert,
    or their order. On the 24th ultimo, Colonel Lucas wrote and
    informed me that he had resigned his commission and left the county
    of Jackson. You, as commandant of said regiment, are therefore
    commanded to collect the said arms, if they are not already in your
    possession, and deliver them to the aforesaid gentlemen or their
    order.

    Respectfully,

    Daniel Dunklin, Commander-in-Chief.

The day following Judge Ryland wrote the following:

    Richmond, June 10, 1834.

    _Mr. A. S. Gilbert_:

    Sir--Deeply impressed with a desire to do all in my power to settle
    or allay the disturbances between the Mormons and the citizens of
    Jackson county, I have concluded that it might have some tendency
    to effectuate this object by having the Mormons called together at
    Liberty next Monday, and there explain to them my notions and views
    of their present situation, and of the circumstances attendant. I
    therefore request you, sir, to use all your influence with your
    brethren, to {90} get them to meet me next Monday in Liberty. I
    much fear and dread the consequences that are yet to ensue, unless
    I should succeed in my wishes to restore peace. It is the duty of
    all good men to use all proper and laudable means to establish
    peace. I expect a deputation of some of the most respectable
    citizens of Jackson county will meet me on Monday next at Liberty.
    I call upon you, in the name of humanity, therefore, to leave no
    efforts untried to collect your brethren at Liberty as requested.
    Should my efforts to make peace fail of success, there can be no
    wrong, sir, in the attempt, and I shall enjoy the consolation of
    having done my duty as a man, as well as a Christian.

    I hope, sir, you will duly appreciate the motive which prompts
    me to address this letter to you, and will aid me with all your
    influence with your brethren in the prosecution of an object so
    much to be desired by all good men and citizens.

    Yours very respectfully,

    John F Ryland.

[Sidenote: Departure of Camp from Salt River.]

_June 12_.--We left Salt River and traveled about fourteen miles. The
inhabitants of Salt River manifested a great respect for us, and many
of them accompanied us some distance on our journey. I instructed the
camp in the morning that if a gun was fired it would be considered an
alarm; but in the course of the day, while I was a little ahead, I
shot a squirrel for Brother Foster, when several of the brethren came
running up to see what was the matter. I told them Brother Foster was
sick; "I want you to pray for him." [6]

[Sidenote: Reproof of Williams and Orton.]

_Friday 13_.--Elder Kimball's horses, through the negligence of the
guards, got loose and went back ten miles with others. He pursued
them and returned with them to camp. Frederick G. Williams and Roger
Orton received a very severe chastisement for neglect of orders in
not taking care of the teams when in charge of the guard. The reproof
given to Roger Orton was more particularly for suffering Elder Kimball
to go back after the horses, and he was one of my life guards, and it
belonged to Orton to see that the team was {91} attended to. But as
the team was Kimball's, and he had taken the care of it all through,
Orton still threw the care on him. The Silver Grey company, numbering
fourteen, were attached to my mess, making it twenty-eight in number.
[7]

[Sidenote: Enemies Eluded.]

_Saturday 14_.--Brother Joseph Hancock and another of the brethren were
chased a considerable portion of the day by four suspicious fellows
on horseback, armed with guns, whom they eluded by traveling in the
brush and thickets where horsemen could not ride. It was late when they
returned to the camp.

At night we encamped in an unsafe and unpleasant situation in a ravine,
the only place we could get water for some miles. The country was a
wild and uncultivated region.

In answer to Judge Ryland, the Elders wrote as follows:

    Near Liberty, June 14, 1834.

    _Hon. J. F. Ryland_:

    Dear Sir--Your communication of the 9th instant from Richmond was
    duly received, and at a public meeting of our society this day its
    contents were made known. Our brethren unanimously tender their
    thanks for the laudable disposition manifested on your part to
    effect peace between our society and the inhabitants of Jackson
    county; and as many as conveniently can will be present on Monday
    next. Entertaining some fears that your honor, in your zeal for
    peace, might unwarily recommend a sale of our lands in Jackson
    county, we have thought it expedient to give you reasonable notice,
    that no such proposition could possibly be acceded to by our
    society.

    We have not heard that it was the intention of your honor to urge
    any such measure, but our enemies in Jackson county have long
    been trying to effect this object. In a letter from the governor
    to us, he says: "I have been requested to advise the Mormons to
    sell out and move away; but believing that it would have no good
    effect, I have withheld my advice." We give this quotation from
    the governor's letter to disprove the statement made in the _Upper
    Missouri Enquirer_ of last Wednesday, and conclude by adding that
    "home is home," and that we {92} want possession of our homes--from
    which we have been wickedly expelled--and those rights which belong
    to us as native free-born citizens of the United States.

    Very respectfully, your friends and servants,

    JOHN CORRILL, Chairman.

    A. S. GILBERT, Secretary.

The foregoing was enclosed in the following letter to their lawyers:

    GENTLEMEN--Will you be so good as to read the enclosed, then seal
    and hand it to the judge? We have given him an early hint, fearing
    that he might be induced by the solicitations of our enemies to
    propose a sale of our lands, which you well know would be like
    selling our children into slavery; and the urging of such a measure
    would avail nothing unless to produce an excitement against us
    in this county. As requested last Thursday, we hope you will be
    present on Monday. [8]

    Your friends and servants,

    JOHN CORRILL,

    A. S. GILBERT.

    _To Messrs. Doniphan and Atchison_.

Footnotes

1. A note in the "Addenda" of the manuscript History to the "We resumed
our journey"--etc., adds: "The men who had previously followed us
passed us several times during the day, and were in search of us this
evening. The guard heard them say, 'They have turned aside, damn 'em,
we can't find 'em.' Elders Seth Johnson and Almon W. Babbitt, who had
been sent to the Bowling Green branch to gather recruits, returned to
the camp on the morning of the 7th with a small company, two wagons and
several horses."

2. A note in the "Addenda" to the manuscript History adds this
statement, under the events of the 7th: "one of the camp walked on
ahead to procure some milk. A number of men armed with guns met him and
said: 'Here's one damn Mormon alone--let's kill him.' But at the same
instant they discovered a number of others just coming over the hill,
when they immediately rode off in great haste. In the evening encamped
in a grove near a spring, in Monroe county. A branch of the Church,
known as the Salt River branch, but frequently called the Allred
settlement, was located here. We remained at this place several days,
washing our clothes, and preparing to pursue our journey."

3. The following is given in the "Addenda" of the manuscript History
as a fuller account of the events under the date of the 8th: "Sunday,
8th, we were joined by my brother Hyrum Smith and Lyman Wight, with
another company, who started from Pontiac, Michigan Territory, May
5th, the same day we started from Kirtland having passed through Ann
Arbor, Jacksonsburgh, Spring Arbor, Constantine, Elkhart, crossed the
Illinois river one mile below Ottawa, Pleasant Grove, Pekin, Quincy
and Palmyra. Elijah Fordham was their historian; Lyman Wight, steward;
Hyrum Smith and Samuel Bent, moderators. We had agreed to meet at this
point, and the first company that arrived was to wait for the other.
Soon after the arrival of Brother Hyrum and his company, I dispatched
Brother Luke Johnson and Almon W. Babbitt with messages to the brethren
in Clay county, fearing that the letter which I sent from Springfield
had miscarried. James Allred, Sen., and ten others of this branch
joined our camp, which now numbered two hundred and five men, all armed
and equipped as the law directs. It was delightful to see the company,
for they were all young men, except one company whom we called the
Silver Greys, and who ate at my table. We were all in good spirits, and
were taught the sword practice by Brother William Cherry (who was a
native of Ireland), an expert drill master who had been in the British
dragoon service for upwards of twenty years, and deserves much credit
for his unwearied exertions in imparting all he knew to the brethren.
This was our first attempt at learning the sword exercise. Brothers
Hiram Stratton and Nelson Tubbs procured a shop of Myres Mobley and
repaired every firelock that was out of order, and David Elliott shod
our horses. Here Brother James Foster was taken sick. I proposed to him
to remain behind. He said, 'Brother Joseph, let me go with you if I die
on the road.' I told him in the name of the Lord, that if that was his
faith, to go on his bed in the wagon, and he should get better every
day until he recovered, which was literally fulfilled."

4. Joseph Smith, however, was the commander-in-chief. The following
occurs in the "Addenda" to the manuscript History: "We organized the
camp. I was acknowledged commander-in-chief and Lyman Wight general."

5. This paragraph is a note in the "Addenda" of manuscript History.

6. This paragraph is from notes in the "Addenda" of the manuscript
History.

7. Paragraph is from notes in the "Addenda" of the manuscript History.

8. The same day, June 14, Elder John Corrill wrote to the editor of the
_Evening and Morning Star_, giving an account of affairs in Jackson
county; and as his communication gives a description of things in
Jackson county not found elsewhere, I quote so much of the letter as
was published in the _Star_, vol. 2, pp. 333, 334:

"The leaders of the mob are yet striving to keep up the same spirit of
opposition, by instilling falsehoods into the minds of the people. They
tell them that the 'Mormons' are coming upon them, _mob like_, to kill
their women and children. They raised an alarm a few days ago which
set the whole county of Jackson in an uproar--men riding in different
directions and proclaiming, 'the Mormons are coming--they are now
crossing the river--they are coming to kill, destroy,' etc. Some women
and children left their houses, and fled to the woods and elsewhere,
while the men, two hundred or three hundred, gathered together to
oppose the 'Mormons,' as they supposed, in their return. They repaired
to the different ferries up the river, to guard them, and I have been
credibly informed that they have since continued to guard the river at
the different crossing places from one end of Jackson county to the
other. And for fear that we would return and enjoy our dwellings again,
they set fire to and burned them down, and then raised the report that
the 'Mormons' went over and burnt their houses, and I am informed that
they have burnt them all except a very few which are occupied by other
families; and I have been told that they have destroyed our fences
and other property that remained. What was the cause of this great
alarm among them, I know not; for we are at home attending to our own
business, and had not thought of returning at that time. Neither have
we any thoughts of ever returning in the night time, or in the mob
like manner which they represent to the people; for as we design to
be governed in all cases by the laws of the land, we shall therefore
return under the protection of the governor, as he has promised us.
We therefore have no need to return and take them on surprise, as
they falsely represent to the people; for we mean only to act on the
principles of self-defense in all cases. But they state falsehoods
to the people, for the purpose, I suppose, of keeping their strength
good to oppose our return, which, I understand, they are determined
to do, even to the shedding of blood; and it is said by the mob, that
the whole county is combined together. They are arming themselves, and
they have distributed our guns among them. But it is easy to be seen,
that fear and consternation prevail among them; some of their leaders
have already cleared out. Colonel S.D. Lucas has taken his goods and
gone down the river; both the Chiles [Henry and Joel F.] have lately
gone to the south on a long visit. Lawyer Hicks says, if no compromise
is made he shall seek a location somewhere else; and I have been told
that L. Franklin is going away soon; some other families, I have heard,
are leaving through fear. As nearly as I can learn, the number that
is determined to stand and oppose our return, even unto bloodshed, is
about one hundred and fifty, or two hundred, in that county, though it
is said that many from other counties will come to their assistance.

"They are trying to excite the people of this county [Clay] to drive
us from here, and for this purpose, it is said, they are circulating
a paper, and have got some signers; but the authorities of this
county do not countenance them in this thing, and I think they cannot
succeed; but it is said they are lurking about and seeking a chance
to do private injury, but the brethren are on the lookout, and are
preparing themselves with arms for self-defense, and I think if we
firmly continue and persevere, according to the laws of the land, that
we shall be enabled shortly to overcome the mob and obtain our rights.

"Yours, etc.,

"John Corrill."

{94}



Chapter VII.

Zion's Camp in Missouri--Efforts at Arbitration--The Word of the Lord.

[Sidenote: Governor Dunklin refuses to Reinstate the Saints on their
lands.]

_Sunday, June 15_. [1]--Traveled twelve miles. While on the way
Orson Hyde and Parley P. Pratt returned to us from Jefferson City,
and reported that Governor Dunklin refused to fulfill his promise to
reinstate the brethren on their lands in Jackson county on the ground
of impracticability. [2]

{95} [Sidenote: Arrival of Bishop Partridge in Camp.]

We crossed the Chariton river at its mouth and encamped on the west
bank. Bishop Partridge came into the camp from Clay county. We
received much information from him concerning the hostile feelings
and prejudices that existed against us in Missouri in all quarters,
but it gave us great satisfaction to receive intelligence from him of
the union and good feeling that prevailed among the brethren. We were
in perils and threatened all the while, we were much troubled to get
provisions, and had to live principally on corn meal, and were glad to
get that. Here Dean Gould was baptized by Lyman Wight.

[Sidenote: The Camp Crosses Grand River.]

_Monday, June 16_. [3]--Traveled to Grand river, ferried over it, and
encamped on its bank. The ferryman intended charging seventeen dollars;
the brethren said they would not pay it, but would sooner make a raft
and ferry themselves over. He then agreed to take them over for twelve
dollars which offer we accepted. This morning was excessively hot, no
air stirring, and traveling in the thick woods, a thunder shower coming
on, the brethren caught all the water they could on the brims of their
hats, and not catching enough to satisfy their thirst, they drank out
of the horse tracks.

[Sidenote: Martin Harris Trifles with a Promise of God.]

Martin Harris having boasted to the brethren that he could handle
snakes with perfect safety, while fooling with a black snake with
his bare feet, he received a bite on his left foot. The fact was
communicated to me, and I took occasion to reprove him, and exhort
the brethren never to trifle with the promises of God. I told them it
was presumption for any one to provoke a serpent to bite him, but if
a man of God was accidentally bitten by a poisonous serpent, he might
have faith, or his brethren might have faith for him, so that the Lord
would hear his prayer and he might be healed; but when a man designedly
provokes a serpent to bite him, {96} the principle is the same as when
a man drinks deadly poison knowing it to be such. In that case no man
has any claim on the promises of God to be healed. [4]

[Sidenote: Important Meeting at Liberty Court House.]

On this day, June 16th, the citizens of Clay county, to the number of
eight hundred or a thousand, among whom were the brethren, assembled
at the court house in Liberty, in accordance with the request of Judge
Ryland, expressed in his letter of the 10th instant, a deputation from
Jackson county also attended the meeting and presented the following:--

    _Propositions of the people of Jackson county to the Mormons_.

    The undersigned committee, being fully authorized by the people of
    Jackson county, hereby propose to the Mormons, that they will buy
    all the land that the said Mormons own in the county of Jackson,
    and also all the improvements which the said Mormons had on any
    of the public lands in said county of Jackson, as they existed
    before the first disturbance between the people of Jackson and
    the Mormons, and for such as they have made since. They further
    propose that the value of said land and improvements shall be
    ascertained by three disinterested arbitrators, to be chosen and
    agreed to by both parties. They further propose, that should the
    parties disagree in the choice of arbitrators, then--------is to
    choose them. They further propose, that twelve of the Mormons shall
    be permitted to go along with the arbitrators to show them their
    land and improvements while valuing the same, and such others of
    the Mormons as the arbitrators shall wish to do so, to give them
    information; and the people of Jackson hereby guarantee their
    entire safety while doing so. They further propose, that when the
    arbitrators report the value of the land and improvements, as
    aforesaid, the people of Jackson will pay the valuation, with one
    hundred per cent, added thereon, to the Mormons, within thirty
    days thereafter. They further propose, that the Mormons are not to
    make any effort, ever {97} after, to settle, either collectively
    or individually, within the limits of Jackson county. The Mormons
    are to enter into bonds to insure the conveyance of their land in
    Jackson county, according to the above terms, when the payment
    shall be made; and the committee will enter into a like bond, with
    such security as may be deemed sufficient for the payment of the
    money, according to the above proposition. While the arbitrators
    are investigating and deciding upon the matters referred to them,
    the Mormons are not to attempt to enter Jackson county, or to
    settle there, except such as are by the foregoing propositions
    permitted to go there.

    They further propose that the people of Jackson will sell all
    their lands and improvements on public lands, in Jackson county,
    to the Mormons, the valuation to be obtained in the same manner,
    the same per cent in addition to be paid, and the time the money is
    to be paid is the same as the above set forth in our propositions
    to buy; the Mormons to give good security for the payment of the
    money, and the undersigned will give security that the land will be
    conveyed to the Mormons. They further propose, that all parties are
    to remain as they are till the payment is made, at which time the
    people of Jackson will give possession.

    (Signed)

    Samuel C. Owens, Richard Fristoe, Thos. Hayton, Sen., Thos.
    Campbell, John Davis, Thos. Jeffreys, Smallwood Noland, Robert
    Rickman, Abraham McClellan, S. V. Noland.

[Sidenote: Stirring Incidents at the Liberty Meeting.]

On presentation of the foregoing, Samuel C. Owens made a flaming
war-speech, and General Doniphan replied on the side of peace.

The Rev. Mr. Riley, a Baptist priest, made a hot speech against the
"Mormons," and said, "The Mormons have lived long enough in Clay
county; and they must either clear out, or be cleared out."

Mr. Turnham, the moderator of the meeting, answered in a masterly
manner; saying, "Let us be republicans; let us honor our country, and
not disgrace it like Jackson county. For God's sake don't disfranchise
or drive away {98} the Mormons. They are better citizens than many of
the old inhabitants."

General Doniphan exclaimed, "That's a fact, and as the Mormons have
armed themselves, if they don't fight they are cowards. I love to hear
that they have brethren coming to their assistance. Greater love can no
man show, than he who lays down his life for his brethren."

At this critical instant, the cocking of pistols, and the unsheathing
of other implements of death, denoted desperation. One moved
"adjournment," another cried "go on," and in the midst of this awful
crisis a person bawled in at the door, "a man stabbed!" The mass
instantly rushed out to the spot, in hopes, as some said, that "a
Mormon had got killed," but as good luck would have it, only one
Missourian had dirked another, (one Calbert, a blacksmith, had stabbed
one Males, who had previously whipped one Mormon nearly to death, and
boasted of having whipped many more). The wound was dangerous, but the
incident appeared providential as it seemed as though the occurrence
was necessary to break up the meeting without further bloodshed, and
give the Saints a chance to consult what would be the most advisable
thing to do in such a critical instant. They immediately penned the
following answer to the propositions from Jackson county, presented by
Mr. Owens _et al_.

    _Answer of the Mormons to the Proposition of the People of Jackson
    County_.

    Gentlemen--Your propositions for an adjustment of the difficulties
    between the citizens of Jackson county and the Mormons, is before
    us; and as explained to you in the court house this day, we are
    not authorized to say to you that our brethren will submit to
    your proposals; but we agree to spread general notice, and call
    a meeting of our people, the present week, and lay before you
    an answer as soon as Saturday or Monday next. We can say for
    ourselves, and in behalf of our brethren, that peace is what we
    desire and what we are disposed to cultivate with all men; and to
    effect peace, we feel disposed to use all our influence, as far as
    it will be required at our hands as free-born citizens of these
    United States; and as fears have been expressed, that we design
    hostilities against the inhabitants of Jackson county, we hereby
    pledge {99} ourselves to them, and to the hospitable citizens of
    Clay county, that we will not, and neither have we designed, as a
    people, to commence hostilities against the afore said citizens of
    Jackson county, or any other people.

    Our answer shall be handed to Judge Turnham, the chairman of the
    meeting, even earlier than the time before stated, if possible.

    (Signed)

    W. W. PHELPS,

    WM. E. M'LELLIN,

    A. S. GILBERT,

    JOHN CORRILL,

    ISAAC MORLEY.

    N.B.--As we are informed that large numbers of our people are on
    their way removing to Jackson county, we agree to use our influence
    immediately to prevent said company from entering into Jackson
    county, until you shall receive an answer to the propositions
    aforenamed.

[Sidenote: Reflections on the Jackson County Proposition.]

It may be thought, at first view, that the mob committee made a fair
proposition to the Saints, in offering to buy their lands at a price
fixed by disinterested arbitrators and one hundred per centum added
thereto, payment to be made in thirty days, and offering theirs on the
same terms; but when it is understood that the mob held possession of
a much larger quantity of land than the Saints, and that they only
offered thirty days for the payment, having previously robbed the
Saints of nearly everything, it will be readily seen that they were
only making a sham to cover their previous unlawful conduct.

[Sidenote: A Mobber's Threat and God's Vengeance.]

The tempest of an immediate conflict seemed to be checked, and the
Jackson mob to the number of about fifteen, with Samuel C. Owens and
James Campbell at their head, started for Independence, Jackson county,
to raise an army sufficient to meet me, before I could get into Clay
county. Campbell swore, as he adjusted his pistols in his holsters,
"The eagles and turkey buzzards shall eat my flesh if I do not fix Joe
Smith and his army so that their skins will not hold shucks, before two
days are passed." They went to the ferry and undertook to cross the
Missouri river {100} after dusk, and the angel of God saw fit to sink
the boat about the middle of the river, and seven out of twelve that
attempted to cross, were drowned. Thus, suddenly and justly, went they
to their own place. Campbell was among the missing. He floated down the
river some four or five miles, and lodged upon a pile of drift wood,
where the eagles, buzzards, ravens, crows, and wild animals ate his
flesh from his bones, to fulfill his own words, and left him a horrible
example of God's vengeance. He was discovered about three weeks after
by one Mr. Purtle. Owens saved his life only, after floating four miles
down the stream, where he lodged upon an island, "swam off naked about
day light, borrowed a mantle to hide his shame, and slipped home rather
shy of the vengeance of God."

[Sidenote: Incidents of Insubordination in the Camp.]

_Tuesday, June 17_.--At noon we crossed the Wakenda; it being high, we
had to be ferried over. We were informed here that a party of men were
gathered together on the Missouri river with the intention of attacking
us that night. The prairie ahead of us was twenty-three miles long
without any timber or palatable, healthy water. Some of the brethren
wished to stop near the timber, and were about making arrangements to
pitch their tents. We had but little provisions. I proposed to get some
wood and water to carry with us, and go on into the prairie eight or
ten miles. My brother Hyrum said he knew, in the name of the Lord, that
it was best to go on to the prairie; and as he was my elder brother,
I thought best to heed his counsel, though some were murmuring in the
camp. We accordingly started. When Lyman Wight crossed the river he
disapproved of our moving on to the prairie, upon which Sylvester Smith
placed himself in the road, turned back all that he could by saying,
"Are you following your general, or some other man?" and twenty staged
behind with Lyman Wight. We drove about eight miles on the prairie and
encamped out of sight of timber. {101} The sun apparently went down,
and rose again next morning in the grass. Our company had filled a
couple of empty powder kegs with water; it tasted so bad we could not
drink it, and all the water that we had was out of a slough filled
with red living animals, and was putrid. About eleven o'clock Lyman
Wight arrived with the company that had remained with him. I called
them together and reproved them for tarrying behind, and not obeying
my counsel, and told Lyman Wight never to do so again. He promised
that he would stand by me forever, and never forsake me again, let
the consequence be what it would; but Sylvester Smith manifested very
refractory feelings. [5]

[Sidenote: The Prophet's Illness.]

_Wednesday, June 18_.--As Hyrum Stratton and his companion were
taking up their blankets this morning, they discovered two prairie
rattlesnakes quietly sleeping under them, which they carefully carried
out of the camp. This day my health was so poor I left the affairs of
the camp to the management of General Wight. Having no provisions,
we traveled seventeen miles before breakfast, and I rode in Elder
Kimball's wagon. We crossed a slough half a mile wide through which
most of the brethren were obliged to wade waist deep in mud and water.
General Lyman Wight, who had traveled from Kirtland without a stocking
on his foot, carried Brother Joseph Young through on his back. Our
breakfast consisted entirely of corn meal mush, or hasty pudding. We
had not meal enough in our company to make the mush of the consistence
of good starch.

[Sidenote: The Prophet's Anxiety for the Safety of the Camp.]

After our ten o'clock breakfast we passed on to within one mile
of Richmond. We encamped in a very small prairie surrounded by a
thicket of hazel brush. When I arrived where the camp had pitched
their tents, and viewed our unsafe {102} location, considering the
danger of an attack from our enemies, I almost forgot my sickness,
went some distance in the brush, bowed down and prayed my Heavenly
Father to suffer no evil to come upon us, but keep us safe through the
night. I obtained an assurance that we should be safe until morning,
notwithstanding about fifty of the Jackson county mob crossed the
Lexington Ferry that evening for the purpose of joining the Ray county
mob and of making an attack upon us. All was quiet in the camp through
the night. While the brethren were making their bed in Captain Brigham
Young's tent, one of them discovered a very musical rattlesnake which
they were about to kill. Captain Young told them not to hurt him but
carry him out of the tent, whereupon Brother Carpenter took him in
his hands, carried him beyond all danger, and left him to enjoy his
liberty, telling him not to return. [6]

[Sidenote: Threats of the Mob.]

_Thursday, June 19_.--At daybreak, feeling that we were in a very
unsafe situation, I counseled the camp to move forward without delay,
and continued a lively march for about nine miles, when we stopped
for breakfast. While passing through Richmond, Brother Luke Johnson
observed a black woman in a gentleman's garden near the road. She
beckoned to him and said, "Come here, Massa." She was evidently much
agitated in her feelings. He went up to the fence, and she said to him,
"There is a company of men lying in wait here, who are calculating to
kill you this morning as you pass through." We halted for breakfast
on an eminence near a farm house. The owner furnished us with a large
quantity of milk, which gave a great relish to our bacon and corn
dodger, which our commissary had procured that morning. When we asked
the price of his milk he replied: "He is a mean man that will sell
milk; I could have let you have more, if I had known you had been
coming." {103} He further said: "You have many enemies about here, and
you may meet with some trouble; and it is a damned shame that every
man can't come up and enjoy his religion, and everything else without
being molested." It was near noon when we finished our breakfast, and
we passed on in fine spirits, determined to go through and meet the
brethren in Clay county. We traveled but a short distance when one
wagon broke down, and the wheels ran off from others; and there seemed
to be many things to hinder our progress, although we strove with all
diligence to speed our way forward. This night we camped on an elevated
piece of land between Little Fishing and Big Fishing rivers, which
streams were formed by seven small streams or branches. [7]

As we halted and were making preparations for the night, five men armed
with guns rode into our camp, and told us we should "see hell before
morning;" and their accompanying oaths partook of all the malice of
demons. They told us that sixty men were coming from Richmond, Ray
county, and seventy more from Clay county, to join the Jackson county
mob, who had sworn our utter destruction.

During this day, the Jackson county mob, to the number of about two
hundred, made arrangements to cross the Missouri river, above the
mouth of Fishing river, at Williams' ferry, into Clay county, and be
ready to meet the Richmond mob near Fishing river ford, for our utter
destruction; but after the first scow load of about forty had been set
over the river, the scow in returning was met by a squall, and had
great difficulty in reaching the Jackson side by dark.

[Sidenote: A Timely Storm.]

When these five men were in our camp, swearing vengeance, the wind,
thunder, and rising cloud indicated an approaching storm, and in a
short time after they left the rain and hail began to {104} fall.
[8] The storm was tremendous; wind and rain, hail and thunder met
them in great wrath, and soon softened their direful courage, and
frustrated all their designs to "kill Joe Smith and his army." Instead
of continuing a cannonading which they commenced when the sun was
about one hour high, they crawled under wagons, into hollow trees, and
filled one old shanty, till the storm was over, when their ammunition
was soaked, and the forty in Clay county were extremely anxious in the
morning to return to Jackson, having experienced the pitiless pelting
of the storm all night; and as soon as arrangements could be made, this
"forlorn hope" took the "back track" for Independence, to join the
main body of the mob, fully satisfied, as were those survivors of the
company who were drowned, that when Jehovah fights they would rather be
absent. The gratification is too terrible.

Very little hail fell in our camp, but from half a mile to a mile
around, the stones or lumps of ice cut down the crops of corn and
vegetation generally, even cutting limbs from trees, while the trees,
themselves were twisted into withes by the wind. The lightning flashed
incessantly, {105} which caused it to be so light in our camp through
the night, that we could discern the most minute objects; and the
roaring of the thunder was tremendous. The earth trembled and quaked,
the rain fell in torrents, and, united, it seemed as if the mandate
of vengeance had gone forth from the God of battles, to protect His
servants from the destruction of their enemies, for the hail fell on
them and not on us, and we suffered no harm, except the blowing down of
some of our tents, and getting wet; while our enemies had holes made in
their hats, and otherwise received damage, even the breaking of their
rifle stocks, and the fleeing of their horses through fear and pain.

Many of my little band sheltered in an old meetinghouse through this
night, and in the morning the water in Big Fishing river was about
forty feet deep, where, the previous evening, it was no more than to
our ankles, and our enemies swore that the water rose thirty feet in
thirty minutes in the Little Fishing river. They reported that one
of their men was killed by lightning, and that another had his hand
torn off by his horse drawing his hand between the logs of a corn crib
while he was holding him on the inside. They declared that if that was
the way God fought for the Mormons, they might as well go about their
business.

[Sidenote: Care of Arms During the Storms.]

_Friday 20_.--This morning I counseled the brethren to discharge all
their firearms, when it was found we had nearly six hundred shots, very
few of which missed fire, which shows how very careful the brethren had
been in taking care of their arms during the storm.

[Sidenote: The Visit of Col. Sconce to the Camp.]

We drove five miles on to the prairie where we could procure food
for ourselves and horses, and defend ourselves from the rage of our
enemies. While camped here on Saturday the 21st, Colonel Sconce, with
two other leading men from Ray county, came to see us, desiring to know
what our {106} intentions were; "for," said he, "I see that there is an
Almighty power that protects this people, for I started from Richmond,
Ray county, with a company of armed men, having a fixed determination
to destroy you, but was kept back by the storm, and was not able
to reach you." When he entered our camp he was seized with such a
trembling that he was obliged to sit down to compose himself; and when
he had made known the object of their visit, I arose, and, addressing
them, gave a relation of the sufferings of the Saints in Jackson
county, and also our persecutions generally, and what we had suffered
by our enemies for our religion; and that we had come one thousand
miles to assist our brethren, to bring them clothing, etc., and to
reinstate them upon their own lands; and that we had no intention to
molest or injure any people, but only to administer to the wants of
our afflicted friends; and that the evil reports circulated about us
were false, and got up by our enemies to procure our destruction. When
I had closed a lengthy speech, the spirit of which melted them into
compassion, they arose and offered me their hands, and said they would
use their influence to allay the excitement which everywhere prevailed
against us; and they wept when they heard of our afflictions and
persecutions, and learned that our intentions were good. Accordingly
they went forth among the people, and made unwearied exertions to allay
the excitement. [9]

[Sidenote: Cholera Breaks out in the Camp.]

Brother Ezra Thayre and Joseph Hancock are sick with the cholera.
Thomas Heyes was taken today. Previous to crossing the Mississippi
river I had called the camp together [10] and told them that in
consequence of the disobedience of some who had been unwilling to
listen to my words, but had rebelled, God {107} had decreed that
sickness should come upon the camp, and if they did not repent and
humble themselves before God they should die like sheep with the rot;
that I was sorry, but could not help it. [11] The scourge must come;
repentance and humility may mitigate the chastisement, but cannot
altogether avert it. But there were some who would not give heed to my
words.

The brethren in Clay county wrote the committee of the Jackson mob the
same day as follows:--

    CLAY COUNTY, June 21, 1834.

    GENTLEMEN--Your propositions of Monday last have been generally
    made known to our people, and we are instructed to inform you that
    they cannot be acceded to.

    Honorable propositions to you are now making on our part, and we
    think we shall be enabled to deliver the same to you the early
    part of next week. We are happy to have it in our power to give
    you assurances that our brethren here, together with those who
    have arrived from the east, are unanimously disposed to make every
    sacrifice for an honorable adjustment of our differences, that
    could be required of free citizens of the United States.

    Negotiations at the camp are now going on between some gentlemen of
    this county, and our brethren, which are calculated to allay the
    great excitement in your county. We are informed that the citizens
    of Jackson entertain fears that our people intend to invade their
    territory in a hostile manner. We assure you that their fears are
    groundless, such is not and never was our intention.

    (Signed)

    W. W. PHELPS,

    A. S. GILBERT,

    W. E. M'LELLIN,

    John CORRILL,

    Isaac MORLEY.

    _TO S.C. Owens, and others of the Jackson committee_.

_June 22_.--Brother Lyman Smith received a wound from the accidental
discharge of a horse-pistol, from which he recovered in about three
days.

{108} [Sidenote: Visit of Clay County Sheriff to the Camp.]

Cornelius Gillium, the sheriff of Clay county, came to our camp to hold
consultation with us. I marched my company in to a grove near by, and
formed in a circle, with Gillium in the centre. Gillium commenced by
saying that he had heard that Joseph Smith was in the camp, and if so
he would like to see him. I arose and replied, "I am the man." This was
the first time that I had been discovered or made known to my enemies
since I left Kirtland. Gillium then gave us instruction concerning the
manners, customs, and dispositions of the people, and what course we
ought to pursue to secure their favor and protection, making certain
inquiries, to which we replied, which were afterwards published, and
will appear under date of publication.

I received the following:--

    _Revelation given on Fishing River, Missouri, June 22, 1834_. [12]

    1. Verily I say unto you who have assembled yourselves together
    that you may learn my will concerning the redemption of mine
    afflicted people:

    2. Beheld, I say unto you, were it not for the transgressions of my
    people, speaking concerning the Church and not individuals, they
    might have been redeemed even now;

    3. But behold, they have not learned to be obedient to the things
    which I required at their hands, but are full of all manner of
    evil, and do not impart of their substance as becometh saints, to
    the poor and afflicted among them,

    4. And are not united according to the union required by the law of
    the celestial kingdom;

    5. And Zion cannot be built up unless it is by the principles of
    the law of the celestial kingdom, otherwise I cannot receive her
    unto myself;

    6. And my people must needs be chastened until they learn
    obedience, if it must needs be, by the things which they suffer.

    7. I speak not concerning those who are appointed to lead my
    people, who are the first Elders of my Church, for they are not all
    under this condemnation;

    {109} 8. But I speak concerning my churches abroad--there are many
    who will say, where is their God? Behold, He will deliver them in
    time of trouble, otherwise we will not go on unto Zion, and will
    keep our moneys.

    9. Therefore, in consequence of the transgressions of my people, it
    is expedient in me that mine Elders should wait for a little season
    for the redemption of Zion,

    10. That they themselves may be prepared, and that my people may be
    taught more perfectly, and have experience, and know more perfectly
    concerning their duty, and the things which I require at their
    hands.

    11. And this cannot be brought to pass until mine Elders are
    endowed with power from on high;

    12. For behold, I have prepared a great endowment and blessing to
    be poured out upon them, inasmuch as they are faithful and continue
    in humility before me;

    13. Therefore it is expedient in me that mine Elders should wait
    for a little season, for the redemption of Zion;

    14. For behold, I do not require at their hands to fight the
    battles of Zion; for, as I said in a former commandment, even so
    will I fulfill--I will fight your battles.

    15. Behold the destroyer I have sent forth to destroy and lay waste
    mine enemies: and not many years hence they shall not be left to
    pollute mine heritage, and to blaspheme my name upon the lands
    which I have consecrated for the gathering together of my saints.

    16. Behold, I have commanded my servant Baurak Ale (Joseph Smith,
    Jun.,) to say unto the strength of my house, my warriors, my young
    men, and middle-aged, to gather together for the redemption of my
    people, and throw down the towers of mine enemies and scatter their
    watchmen;

    17. But the strength of mine house have not hearkened unto my words;

    18. But inasmuch as there are those who have hearkened unto my
    words, I have prepared a blessing and an endowment for them, if
    they continue faithful.

    19. I have heard their prayers, and will accept their offering; and
    it is expedient in me, that they should be brought thus far for a
    trial of their faith.

    20. And now, verily I say unto you, a commandment I give unto you,
    that as many as have come hither, that can stay in the region round
    about, let them stay;

    21. And those that cannot stay, who have families in the east, let
    them tarry for a little season, inasmuch as my servant Joseph shall
    appoint unto them;

    {110} 22. For I will counsel him concerning this matter, and all
    things whatsoever he shall appoint unto them shall be fulfilled.

    23. And let all my people who dwell in the regions round about be
    very faithful, and prayerful, and humble before me, and reveal not
    the things which I have revealed unto them, until it is wisdom in
    me that they should be revealed.

    24. Talk not of judgments, neither boast of faith, nor of mighty
    works, but carefully gather together, as much in one region as can
    be consistently with the feelings of the people;

    25. And behold, I will give unto you favor and grace in their eyes,
    that you may rest in peace and safety, while you are saying unto
    the people, Execute judgment and justice for us according to law,
    and redress us of our wrongs.

    26. Now, behold, I say unto you, my friends, in this way you may
    find favor in the eyes of the people, until the army of Israel
    becomes very great;

    27. And I will soften the hearts of the people, as I did the heart
    of Pharaoh, from time to time, until my servant Baurak Ale (Joseph
    Smith, Jun.,) and Baneemy (mine Elders), whom I have appointed,
    shall have time to gather up the strength of my house,

    28. And to have sent wise men, to fulfill that which I have
    commanded concerning the purchasing of all the lands in Jackson
    county that can be purchased, and in the adjoining counties round
    about;

    29. For it is my will that these lands should be purchased, and
    after they are purchased that my Saints should possess them
    according to the laws of consecration which I have given;

    30. And after these lands are purchased, I will hold the armies
    of Israel guiltless in taking possession of their own lands,
    which they have previously purchased with their moneys, and of
    throwing down the towers of mine enemies that may be upon them, and
    scattering their watchmen, and avenging me of mine enemies unto the
    third and fourth generation of them that hate me.

    31. But firstly, let my army become very great, and let it be
    sanctified before me, that it may become fair as the sun, and clear
    as the moon, and that her banners may be terrible unto all nations;

    32. That the kingdoms of this world may be constrained to
    acknowledge, that the kingdom of Zion is in very deed the kingdom
    of our God and His Christ; therefore let us become subject unto her
    laws.

    33. Verily I say unto you, it is expedient in me that the first
    Elders of my Church should receive their endowment from on high in
    my house, which I have commanded to be built unto my name in the
    land of Kirtland;

    34. And let those commandments which I have given concerning Zion
    and her law be executed and fulfilled, after her redemption;

    {111} 35. There has been a day of calling, but the time has come
    for a day of choosing, and let those be chosen that are worthy;

    36. And it shall be manifest unto my servant, by the voice of the
    Spirit, those that are chosen, and they shall be sanctified;

    37. And inasmuch as they follow the counsel which they receive,
    they shall have power after many days to accomplish all things
    pertaining to Zion.

    38. And again I say unto you, sue for peace not only to the people
    that have smitten you, but also to all people;

    39. And lift up an ensign of peace, and make a proclamation of
    peace unto the ends of the earth;

    40. And make proposals for peace unto those who have smitten you,
    according to the voice of the Spirit which is in you, and all
    things shall work together for your good;

    41. Therefore be faithful, and behold, and lo, I am with you even
    unto the end. Even so. Amen.

Footnotes

1. This paragraph is a note in the "Addenda" of the Ms. Church History,
page 13, Book A.

2. This refusal of Governor Dunklin to reinstate the Saints on their
lands in Jackson county must have been a severe blow to the hopes
of Zion's camp and the Saints scattered in Clay county. From the
time of their expulsion from Jackson county the governor repeatedly
said that the exiles had a right to be reinstated upon their lands,
and had promised that he would call out the militia of the State to
reinstate them whenever they were ready and willing to return. In his
communication to Messrs. W. W. Phelps, Morley, _et al_., under date of
Feb. 4, 1834 (see Ch. Hist. vol. I, p. 476) he said in answer to their
petition to be reinstated: "One of your requests needs no evidence to
support the right to have it granted; it is that your people be put
in possession of their homes, from which they had been expelled. But
what may be the duty of the Executive after that, will depend upon
contingencies." Even a few days before his interview with Messrs. Hyde
and Pratt, in his letter to Colonel J. Thornton, under date of June
6th, he had said: "A more clear and indisputable right does not exist,
than that of the Mormon people, who were expelled from their homes in
Jackson county, to return and live on their lands; and if they cannot
be persuaded as a matter of policy to give up that right, or to qualify
it, my course, as the chief, executive officer of the state, is a plain
one. The constitution of the United States declares, that the citizens
of each state shall be entitled to all privileges and immunities of
citizens in the several states. Then we cannot interdict any people,
who have a political franchise in the United States, from immigrating
to this state, nor from choosing what part of the state they will
settle in, provided they do not trespass on the property or rights of
others." (See p. 85.)

In the face of this and other utterances the position now assumed by
Governor Dunklin was a manifestation of weakness truly lamentable.

3. This and the paragraph following concerning Martin Harris, are notes
in "Addenda" of the Ms. History. p. 14, Book A.

4. How beautifully in harmony is this counsel with the words of the
Savior to Lucifer when the latter took him up and stood him on a
pinnacle of the temple, and said: "If thou be the Son of God, cast
thyself down: for it is written He shall give his angels charge
concerning thee: and in their hands they shall bear thee up, lest at
any time thou dash thy foot against a stone. Jesus said unto him, It is
written again, Thou shalt not tempt the Lord thy God" (Matt. 4:6, 7.)
Moreover, in this last dispensation when the promise of the spiritual
gifts was renewed to the Saints, including the promise that "the poison
of a serpent should not have power to harm them"--yet, saith the Lord,
"a commandment I give unto them, that they shall not boast themselves
of these things, neither speak them before the world, for these things
are given unto you for your profit and for salvation" (Doc. & Cov.,
Sec. 84:73).

5. This paragraph is a note in the "Addenda" of the Ms. History, Book
A, p. 14.

6. This paragraph and the one preceding it, under same date, are notes
in the "Addenda" of the Ms. History, Book A, p. 14.

7. This paragraph is a note in the "Addenda" of the Ms. History, Book
A, p. 15.

8. Wilford Woodruff says that when the five men entered the camp there
was not a cloud to be seen in the whole heavens, but as the men left
the camp there was a small cloud like a black spot appeared in the
north west, and it began to unroll itself like a scroll, and in a few
minutes the whole heavens were covered with a pall as black as ink.
This indicated a sudden storm which soon broke upon us with wind, rain,
thunder and lightning and hail. Our beds were soon afloat and our tents
blown down over our heads. We all fled into a Baptist meetinghouse. As
the Prophet Joseph came in shaking the water from his hat and clothing
he said, "Boys, there is some meaning to this. God is in this storm."
We sang praises to God, and lay all night on benches under cover while
our enemies were in the pelting storm. It was reported that the mob
cavalry who fled into the schoolhouse had to hold their horses by the
bridles between the logs, but when the heavy hail storm struck them
they broke away, skinning the fingers of those who were holding them.
The horses fled before the storm and were not found for several days.
It was reported that the captain of the company in the school house
said it was a strange thing that they could do nothing against the
Mormons but what there must be some hail storm or some other thing
to hinder their doing anything, but they did not feel disposed to
acknowledge that God was fighting our battles. (Wilford Woodruff's note
in Ms. History of the Church, Book A p. 332.)

9. It is said of the prophet Joseph that if he could but once get the
attention even of his bitterest enemies his native eloquence, inspired
by the truth and the pathos of his people's sufferings, usually
overwhelmed them; and in no instance was his triumph more marked than
in the one just related.

10. The prediction will be found at p. 80.

11. When he [the Prophet Joseph] spoke these things it pierced me like
a dart, having a testimony that so it would be. (Extracts from H.C.
Kimball's journal, _Times and Seasons_, Vol. 6, p. 804.)

12. Doctrine and Covenants, sec. 105.

{112}



Chapter VIII.

Zion's Camp Disbanded--An Appeal.

_June 23_.--We resumed our march for Liberty, Clay county, taking a
circuitous course around the heads of Fishing river, to avoid the deep
water. When within five or six miles of Liberty, we were met by General
Atchison and other gentlemen, who desired us not to go to Liberty
because the feelings of the people were so much enraged against us.
At their solicitation we turned our course, wheeling to the left, and
crossing the prairie and woodland, came to Brother Algernon Sidney
Gilbert's residence, and encamped on the bank of Rush creek, in Brother
Burket's [1] field.

A council of High Priests assembled in fulfillment of the revelation
given the day previous, and the following individuals were called and
chosen, as they were made manifest unto me by the voice of the Spirit
and revelation, to receive their endowments:

Edward Partridge was called and chosen, to go to Kirtland and receive
his endowment with power from on high, and also, to stand in his office
as Bishop to purchase lands in the state of Missouri.

William W. Phelps was called and chosen, and it was appointed unto him
to receive his endowment with power from on high, and help to carry on
the printing establishment in Kirtland, until Zion is redeemed.

Isaac Morley and John Corrill were called and chosen, and it was
appointed unto them to receive their endowment with power from on high
in Kirtland, and assist in {113} gathering up the strength of the
Lord's house, and preach the Gospel.

John Whitmer and David Whitmer were called and chosen, and appointed to
receive their endowment in Kirtland, and continue in their offices.

Algernon Sidney Gilbert was called and chosen, and appointed to receive
his endowment in Kirtland, and to assist in gathering up the strength
of the Lord's house, and to proclaim the everlasting Gospel until Zion
is redeemed. But he said he "could not do it."

Peter Whitmer, Jun., Simeon Carter, Newel Knight, Parley P. Pratt,
Christian Whitmer and Solomon Hancock were called and chosen; and it
was appointed unto them to receive their endowment in Kirtland, with
power from on high; to assist in gathering up the strength of the
Lord's house; and to preach the everlasting Gospel.

Thomas B. Marsh was called and chosen; and it was appointed unto him
to receive his endowment in Kirtland, his office to be made known
hereafter.

Lyman Wight was called and chosen; and it was appointed unto him to
receive his endowment in Kirtland, with power from on high; and return
to Zion and have his office appointed unto him hereafter.

The same day the Elders made the following reply, before referred to,
to "Samuel C. Owens and others, committee" of the Jackson county mob:

    We, the undersigned committee, having full power and authority to
    settle and adjust all matters and differences existing between
    our people or society and the inhabitants of Jackson county,
    upon honorable and constitutional principles; therefore, if the
    said inhabitants of Jackson county will not let us return to our
    lands in peace, we are willing to propose first: that twelve
    disinterested men, six to be chosen by our people, and six by the
    inhabitants of Jackson county; and these twelve men shall say what
    the lands of those men are worth in that county, who cannot consent
    to live with us, and they shall receive their money for the same in
    one year from the time the treaty is made, and none of our people
    shall enter the county to reside till the money is paid. The said
    twelve men shall have power also to say {114} what the damages
    shall be for the injuries we have sustained in the destruction of
    property and in being driven from our possessions, which amount
    of damages shall be deducted from the amount for their lands. Our
    object is peace, and an early answer will be expected.

    (Signed)

    W. W. PHELPS,

    EDWARD PARTRIDGE,

    ISAAC MORLEY,

    JOHN CORRILL,

    JOHN WHITMER,

    A. S. GILBERT.

[Sidenote: Cholera in the Camp.]

_June 24_.--This night the cholera burst forth among us, and about
midnight it was manifested in its most virulent form. Our ears were
saluted with cries and moanings and lamentations on every hand; even
those on guard fell to the earth with their guns in their hands, so
sudden and powerful was the attack of this terrible disease. At the
commencement, I attempted to lay on hands for their recovery, but I
quickly learned by painful experience, that when the great Jehovah
decrees destruction upon any people, and makes known His determination,
man must not attempt to stay His hand. The moment I attempted to rebuke
the disease I was attacked, and had I not desisted in my attempt to
save the life of a brother, I would have sacrificed my own. The disease
seized upon me like the talons of a hawk, and I said to the brethren:
"If my work were done, you would have to put me in the ground without a
coffin."

[Sidenote: Zion's Camp Disbanded.]

Early on the morning of the 25th, the camp was separated into small
bands, and dispersed among the brethren living in the vicinity; and
I wrote and sent by express, to "Messrs. Thornton, Doniphan, and
Atchison," as follows:

    RUSH CREEK, CLAY COUNTY, June 25, 1834.

    GENTLEMEN--Our company of men advanced yesterday from their
    encampment beyond Fishing river to Rush Creek, where their tents
    are again pitched. But feeling disposed to adopt every pacific
    measure, without jeopardizing our lives, to quiet the prejudices
    and fears of some part of the citizens of this county, we have
    concluded that our {115} company shall be immediately dispersed,
    and continue so till every effort for an adjustment of differences
    between us and the people of Jackson has been made on our part.
    that would in any wise be required of us by disinterested men of
    republican principles.

    I am respectfully, your obedient servant,

    JOSEPH SMITH, Jun.

    N. B.--You are now corresponding with the governor, (as I am
    informed); will you do us the favor to acquaint him of our
    efforts for a compromise. This information we want conveyed to
    the governor, inasmuch as his ears are stuffed with reports from
    Jackson, of our hostile intentions.

    J. S.

[Sidenote: Fear of the Cholera.]

I left Rush Creek the same day in company with David Whitmer and two
other brethren, for the western part of Clay county. While traveling,
we called at the house of a Mr. Moss for a drink of water. The woman of
the house shouted from the door, that they had "no water for Mormons,"
that they were "afraid of the cholera," etc., at the same time throwing
out her arms as if defending herself from the cholera in the form of a
personage. We turned and departed, according to the commandment, and
before a week had passed, the cholera entered that house, and that
woman and three others of the family were dead.

[Sidenote: First Victims of the Cholera.]

When the cholera made its appearance, Elder John S. Carter was the
first man who stepped forward to rebuke it, and upon this, was
instantly seized, and became the first victim in the camp. He died
about six o'clock in the afternoon; and Seth Hitchcock died in about
thirty minutes afterwards. Erastus Rudd died about the same moment,
although a half a mile distant. He was buried by Jesse Smith, George A.
Smith and two or three others, and while burying him, Jesse Smith was
attacked with the cholera. As it was impossible to obtain coffins, the
brethren rolled the corpses in blankets, carried them on a horse-sled
about half a mile, buried them on the bank of a small stream, which
empties into Rush creek, all of which was accomplished by dark.
When they had returned from the burial, the brethren {116} unitedly
covenanted and prayed, hoping the disease would be stayed; but in vain,
for while thus covenanting, Eber Wilcox died; and while some were
digging the grave, others stood sentry with their fire arms, watching
their enemies. [2]

{117} _June 26_.--The Elders wrote Governor Dunklin as follows:

    SIR--A company of our people, exceeding two hundred men, arrived in
    this county the 19th instant, and encamped about twelve miles from
    Liberty, where they were met by several gentlemen from this [Clay]
    and Ray county, who went by request of the people, to ascertain the
    motives and designs of our people in approaching this county; and
    as the deputation was composed of gentlemen who appeared to possess
    humane feelings and republican principles, our people were rejoiced
    at the opportunity of an interchange of feelings, and an open and
    frank avowal of all their views and intentions in emigrating to
    this country with their arms. A full explanation having been given
    in a public address by our brother, Joseph Smith, Jun., which
    produced great satisfaction, the same in substance was afterwards
    reduced to writing, and handed to the afore said gentlemen, that it
    might be made public. The shedding of blood is, and ever has been,
    foreign and revolting to our feelings; for this reason, we have
    patiently endured the grossest indignities that freemen of this
    republic have ever been called to suffer; and we still continue to
    bear with heart-rending feelings, a deprivation of our rights. We
    commenced negotiations with the inhabitants of Jackson county for a
    compromise, wherein proposals on our part have been made which have
    been acknowledged by every disinterested man to be highly honorable
    and liberal. An answer to our proposition has not yet been received
    from the people of Jackson county.

    If we fail in this attempt, we intend to make another effort and go
    all lengths that could be required by human or divine law. As our
    proposals and correspondence with the inhabitants of Jackson county
    will doubtless hereafter be published, we think it unnecessary to
    detail the same in this communication. Our right to our soil in
    Jackson county we shall for ever claim, but to obtain peaceful
    possession we are willing to make great sacrifices. To allay
    excitement in this county, the aforesaid company of emigrants have
    dispersed to await the final end of all negotiations that can be
    made with the said county of Jackson.

    Within the last week, one of our men being near the ferry, was
    seized by some Jackson citizens, while in this county, threatened
    with death if he made resistance, and carried over the river, a
    prisoner, to Independence, where he was put under guard one day and
    after hearing many threats, was liberated. The houses of several
    of our brethren in this county have been forcibly entered by some
    of the inhabitants of Jackson, and a number of guns and small arms
    taken therefrom. We have been informed and have no doubt of the
    fact that where the men were absent from their houses, loaded guns
    were {118} presented to the females, and their lives threatened if
    they made resistance.

    Your second order of the restoration of our arms, was received
    last mail; we have not yet done anything with it. Hoping that the
    influence of the inhabitants of Jackson county will materially
    lessen in the surrounding counties, and the people become more
    tranquil, we think it wisdom to defer petitioning for a guard,
    while there exists a hope of a compromise.

    We believe that the President would render us assistance in
    obtaining possession of our lands, if aided by the executive of
    this state in a petition, and thereby put an end to serious evils
    that are growing out of the Jackson county outrage.

    In a letter from your Excellency, of April 20th, we had a word on
    the subject of petitioning. We should be pleased to hear further.
    and would here observe that no communication from the executive,
    giving his opinion or advice, will be made public, if requested not
    to do so.

    We are respectfully, and with great regard,

    Your obedient servants,

    A. S. GILBERT,

    W. W. PHELPS,

    JOHN CORRILL.

[Sidenote: Death of Algernon Sidney Gilbert.]

The drafting and signing of the above, was the last public act of the
keeper of the Lord's storehouse Algernon Sidney Gilbert, for he was
attacked with the cholera the same day, and died about the 29th. He had
been called to preach the Gospel, but had been known to say that he
"would rather die than go forth to preach the Gospel to the Gentiles."
[3]

{119} The following is from the chairman of the committee of the
Jackson county mob, to our lawyer:

    Independence, Missouri, June 26, 1834.

    _Mr. Amos Reese_:

    DEAR SIR--Since my return from Liberty, I have been busily engaged
    in conversing with the most influential men of our county,
    endeavoring to find out, if possible, what kind of a compromise
    will suit with the Mormons on their part. The people here, _en
    masse_, I find out, will do nothing like acceding to their last
    proposition. We will have a meeting if possible, on Monday next, at
    which time the proposals of the Mormons will be answered. In the
    meantime, I would be glad that they, the Mormons, would cast an eye
    back of Clinton, and see if that is not a country calculated for
    them.

    Yours respectfully,

    S. C. OWENS.

[Sidenote: List of the Victims of Cholera.]

The cholera continued its ravages for about four days, when a remedy
for the purging, vomiting, and cramping, was discovered; viz; dipping
the persons afflicted in cold water, or pouring it upon victims of
them, and giving them whisky thickened with flour to the consistency of
starch. Whisky was the only kind of spirits that could be procured at
this place. About {120} sixty-eight of the Saints suffered from this
disease, of which number fourteen died, viz.: John S. Carter, Eber
Wilcox, Seth Hitchcock, Erastus Rudd, Algernon Sidney Gilbert, Alfred
Fisk, Edward Ives, Noah Johnson, Jesse B. Lawson, Robert McCord, Elial
Strong, Jesse J. Smith, Warren Ingalls and Betsy Parrish.

Among the most active of those who were engaged in taking care of the
sick at the camp, burying the dead, etc., were John D. Parker, John
Tanner, Nathan Tanner, Joseph B. Noble, Brigham Young, Joseph Young,
Heber C. Kimball, Luke S. Johnson and Eleazar Miller.

I sent Hiram Page with instructions to bring Jesse J. Smith and George
A. Smith to me at all hazards to the west part of the county, having
had intimations that they were sick. He found that Jesse had been
severely racked with the cholera all day, George A. Smith had taken
care of him for upwards of thirty hours. Dr. Frederick G. Williams
decided that the cholera had left him, and he would recover if not
moved. On the morning of the 28th, George A. Smith was attacked and was
immediately mounted on a hard-riding horse, rode fifteen miles, and
came to me.

The last days of June I spent with my old Jackson county friends, in
the western part of Clay county.

[Sidenote: The Prophet in the Goodly Land.]

On the 1st of July Jesse J. Smith died. I crossed the Missouri river,
in company with a few friends, into Jackson county, to set my feet once
more on the "goodly land;" and on the 2nd I went down near Liberty, and
visited the brethren. A considerable number of the Camp met me at Lyman
Wight's. I told them if they would humble themselves before the Lord
and covenant to keep His commandments and obey my counsel, the plague
should be stayed from that hour, and there should not be another case
of the cholera among them. The brethren covenanted to that effect with
uplifted hands, and the plague was stayed.

{121} This day the _Enquirer_ published the correspondence between the
sheriff, Cornelius Gillium, and Zion's Camp, of the 22nd of June, as
follows:

    _Gillium's Communication_.

    Being a citizen of Clay county, and knowing that there is
    considerable excitement amongst the people thereof, and also
    knowing that different reports are arriving almost hourly; and
    being requested by the Hon. J. F. Ryland to meet the Mormons under
    arms, and obtain from the leaders thereof the correctness of the
    various reports in circulation, the true intent and meaning of
    their present movements, and their views generally regarding the
    difficulties existing between them and Jackson county,--I did, in
    company with other gentlemen, call upon the said leaders of the
    Mormons, at their camp in Clay county; and now give to the people
    of Clay county their written statement, containing the substance of
    what passed between us.

    (Signed)

    CORNELIUS GILLIUM.

    _"Propositions of the Mormons_.

    "Being called upon by the above-named gentlemen, at our camp
    in Clay county, to ascertain from the leaders of our men our
    intentions, views, and designs, in approaching this county in the
    manner we have, we therefore the more cheerfully comply with their
    request, because we are called upon by gentlemen of good feelings,
    and who are disposed for peace and an amicable adjustment of the
    difficulties existing between us and the people of Jackson county.
    The reports of our intentions are various, and have gone abroad in
    a light calculated to arouse the feelings of almost every man. For
    instance, one report is, that we intend to demolish the printing
    office in Liberty; another report is, that we intend crossing the
    Missouri river on Sunday next, and falling upon women and children,
    and slaying them; another is, that our men were employed to perform
    this expedition, being taken from manufacturing establishments in
    the east, that had closed business; also that we carried a flag,
    bearing 'Peace' on one side, and 'War or Blood' on the other; and
    various other reports too numerous to mention, all of which a plain
    declaration of our intentions, from under our own hands will show
    are not correct.

    "In the first place, it is not our intention to commit hostilities
    against any man, or set of men, it is not our intention to injure
    any man's person or property, except in defending ourselves. Our
    flag has been exhibited to the above gentlemen, who will be able
    to describe it. Our men were not taken from any manufacturing
    establishment. It is our intention to go back upon our lands in
    Jackson county, by order {122} of the executive of the state, if
    possible. We have brought our arms with us for the purpose of self
    defense, as it is well known to almost every man of the State, that
    we have every reason to put ourselves in an attitude of defense,
    considering the abuse we have suffered in Jackson county. We are
    anxious for a settlement of the difficulties existing between us,
    upon honorable and constitutional principles.

    "We are willing for twelve disinterested men, six to be chosen by
    each party, and these men shall say what the possessions of those
    men are worth who cannot live with us in the county; and they shall
    have their money in one year; and none of the Mormons shall enter
    that county to reside until the money is paid. The damages that we
    have sustained in consequence of being driven away, shall also be
    left to the above twelve men; or they may all live in the county,
    if they choose, and we will never molest them if they let us
    alone, and permit us to enjoy our rights. We want to live in peace
    with all men; and equal rights is all we ask. We wish to become
    permanent citizens of this State; and wish to bear our proportion
    in support of the government, and to be protected by its laws. If
    the above propositions are complied with, we are willing to give
    security on our part; and we shall want the same of the people of
    Jackson county for the performance of this agreement. We do not
    wish to settle down in a body, except where we can purchase the
    land with money; for to take possession by conquest or the shedding
    of blood is entirely foreign to our feelings. The shedding of blood
    we shall not be guilty of, until all just and honorable means among
    men prove insufficient to restore peace."

    (Signed)

    JOSEPH SMITH, Jun.,

    FREDERICK G. WILLIAMS,

    LYMAN WIGHT,

    ROGER ORTON,

    ORSON HYDE,

    JOHN S. CARTER.

    June 21st.

    _To John Lincoln, John Sconce, George R. Morehead, Jas. H. Long,
    James Collins_.

[Sidenote: Organization of the High Council in Missouri.]

On the third of July, the High Priests of Zion assembled in the yard of
Col. Arthurs, where Lyman Wight lived, in Clay county, and I proceeded
to organize a High Council, agreeable to the revelation and pattern
given at Kirtland, for the purpose of settling important business that
might {123} come before them, which could not be settled by the Bishop
and his council. David Whitmer was elected president, and William
W. Phelps and John Whitmer assistant presidents. The following High
Priests, viz.: Christian Whitmer, Newel Knight, Lyman Wight, Calvin
Beebe, Wm. E. M'Lellin, Solomon Hancock, Thomas B. Marsh, Simeon
Carter, Parley P. Pratt, Orson Pratt, John Murdock, and Levi Jackman,
were appointed councilors; and the Council adjourned to Monday.
Frederick G. Williams was clerk of the meeting.

[Sidenote: Members of the Camp Discharged.]

I authorized General Lyman Wight to give a discharge to every man of
the Camp who had proved himself faithful, certifying that fact and
giving him leave to return home. [4]

[Sidenote: Instructions to the High Council.]

{124} From this time I continued to give instruction to the members
of the High Council, Elders, those who had traveled in the Camp with
me, and such others as desired information, until the 7th, when the
Council assembled according to adjournment at the house of Elder Lyman
Wight; present, fifteen High Priests, eight Elders, four Priests, eight
Teachers, three Deacons, and several members. After singing and prayer,
I gave the Council such instructions in relation to their high calling,
as would enable them to proceed to minister in their office agreeable
to the pattern heretofore given; read the revelation on the subject;
and told them that if I should now be taken away, I had accomplished
the great work the Lord had laid before me, and that which I had
desired of the Lord; and that I had done my duty in organizing the High
Council, through which council the will of the Lord might be known on
all important occasions, in the building up of Zion, and establishing
truth in the earth.

It was voted that those who were appointed on the 3rd, should be
confirmed in their appointments.

[Sidenote: The Missouri Presidency and High Council.]

I then ordained David Whitmer, president, and W. W. Phelps and John
Whitmer, assistants; and the twelve councilors. The twelve councilors
then proceeded to cast lots, to know who should speak first, and the
order of speaking, which resulted as follows, viz.:

Simeon Carter, 1

Parley P. Pratt, 2

Wm. E. M'Lellin, 3

Calvin Beebe, 4

Levi Jackman, 5

Solomon Hancock, 6

Christian Whitmer, 7

Newel Knight, 8

Orson Pratt, 9

Lyman Wight, 10

Thomas B. Marsh, 11

John Murdock. 12

[Sidenote: Blessings.]

Father Peter Whitmer came forward and blessed his three sons, David,
John and Christian Whitmer, in the name of the Lord. Also Father Knight
blessed his son Newel.

{125} Bishop Partridge stated to the Council that a greater
responsibility rested upon him than before their organization, as
it was not his privilege to counsel with any of them, except the
president, and his own counselors; and desired their prayers that he
might be enabled to act in righteousness.

[Sidenote: Sundry Items Determined by the High Council.]

I next presented the case of William W. Phelps to the Council, to have
their decision whether or not he should take his family to Kirtland,
and if so, when he should start; as it had been deemed necessary for
him to assist in the printing establishment. It was moved and carried
that four of the councilors speak on the subject, two on each side,
viz., Simeon Carter and Wm. E. M'Lellin, for William W. Phelps; and
Parley P. Pratt and Calvin Beebe, for the church. After hearing the
pleas, the president decided that it was the duty of William W. Phelps
to go to Kirtland to assist in printing, and that his family remain in
the region where they are, and that he have an honorable discharge from
his station in Zion for a season, (as soon as he can accomplish his
business). Signed by the president and clerk.

It was then proposed by W. W. Phelps, that David Whitmer, the president
of the church in Zion, should go to Kirtland, and assist in promoting
the cause of Christ, as being one of the three witnesses. This case
was argued by Levi Jackman and Christian Whitmer in behalf of David
Whitmer; and by Solomon Hancock and Newel Knight for the church; after
which it was decided, as before, that Brother David Whitmer go to the
East and assist in the great work of the gathering, and be his own
judge as to leaving his family or taking them with him.

It was also decided that John Whitmer and Wm. E. M'Lellin go east, as
soon as convenient.

The High Priests, Elders, Priests, Teachers, Deacons and members
present, then covenanted with hands uplifted to heaven, that they
would uphold Brother David {126} Whitmer, as president in Zion, in
my absence; and John Whitmer and William W. Phelps, as assistant
presidents or counselors; and myself as First President of the Church;
and to uphold one another by faith and prayer.

Previous to entering into this covenant, and in pursuance of the
revelation to the Saints to sue for and proclaim peace to the ends of
the earth, the following appeal was written, and sanctioned by the High
Council and First Presidency of the Church, at the foregoing sitting.

President Whitmer closed the Council by prayer.

FREDERICK G. WILLIAMS, Clerk.

    _An Appeal_. [5]

    Whereas the Church of Christ, recently styled the Church of
    the Latter-day Saints, contumeliously called "Mormons," or
    "Mormonites," has suffered many privations, afflictions,
    persecutions and losses on account of the religious belief and
    faith of its members, which belief and faith are founded in the
    revealed Word of God, as recorded in the Holy Bible, or the Book
    of Mormon, the Revelations and Commandments of our Savior Jesus
    Christ; and whereas the said Church, through revelation, commenced
    removing to the western boundaries of the State of Missouri, where
    lands were purchased of the government, and where it was calculated
    to purchase of those who were unwilling to reside with the Church,
    as a society, all lands that could be bought, for the purpose of
    building up a holy city unto God, a New Jerusalem, a place which
    we were desirous to call Zion, a place of refuge from the scourges
    and plagues that are so often mentioned in the Bible by the {127}
    prophets and apostles, which should be poured out upon the earth
    in the last days; and whereas the inhabitants of Jackson county,
    Missouri, have leagued and combined themselves against said Church,
    and have driven the Saints from their lands, and have taken their
    arms from them, and burned down many of their houses without any
    provocation; and whereas, we have petitioned the governor of this
    state and the President of the United States for the redress of
    wrongs--the law being put to defiance in Jackson county--and for
    the redemption of rights, that we might be legally repossessed
    of our lands and property; and whereas the said inhabitants of
    Jackson county have not only bound themselves to keep us out of
    that county, but have armed themselves _cap a pie_, and even with
    cannon for war; and whereas, our people residing in Upper Missouri,
    have recently armed themselves for military duty and self-defense,
    seeing their arms taken from them by the inhabitants of Jackson
    county, were purposely kept from them; and whereas, a number of the
    members of the Church in the East have emigrated to this region
    of country, to settle and join with their brethren, with arms to
    answer the military law, which has created some excitement among
    the inhabitants of the upper counties of this state; whereupon,
    to show that our object was only the peaceable possession of our
    rights and property, and to purchase more lands in the regions
    round about, we met a committee from Jackson county for compromise,
    and our emigrating brethren met some gentlemen from Clay and other
    counties, to satisfy them that their motives were good, and their
    object peace, which they did; and whereas, the propositions of
    the Jackson county committee could not be accepted on our part,
    because they proposed to "buy or sell," and to sell our land would
    amount to a denial of our faith, as that land is the place where
    the Zion of God shall stand, according to our faith and belief in
    the revelations of God, and upon which Israel will be gathered,
    according to the prophets; and, secondly, the propositions were
    unfair, notwithstanding they offered double price for our lands,
    in thirty days, or to sell theirs at the same rate, for this plain
    reason, that the whole large county of Jackson would be as thirty
    to one, or nearly so, in comparison with the matter in question,
    and in supposition, for one thousand dollars, two thousand dollars
    to our people was asking for three hundred thousand dollars, the
    exorbitant sum of six hundred thousand dollars, taking the land,
    rich and poor, within thirty days, with the reproachable, vicious,
    un-American, and unconstitutional proviso, that the committee
    on our part bind themselves "that no Mormons should ever settle
    in Jackson county;" and whereas, our committee proposed to the
    said Jackson committee (if they would not grant us our rights
    otherwise), that our people would buy the land of those who were
    unwilling to live among {128} our people, in that county, and pay
    them in one year, they allowing the damage we have sustained in
    the loss of a printing office, apparatus and book-work, houses,
    property, etc., to come out of the purchase money, but no answer
    returned; and whereas, to show our honest intentions, and awaken
    the friends of virtue, humanity, and equal rights, it becomes
    our duty to lay our case before the world, to be weighed in the
    balances of public opinion.

    Now, therefore, as citizens of the United States and leading Elders
    in the Church of the Latter-day Saints, residing in the State of
    Missouri, in behalf of the Church, we, the undersigned, do make
    this solemn appeal to the people and constitutional authorities of
    this nation, and to the ends of the earth, for peace; that we may
    have the privilege of enjoying our religious rights and immunities,
    and worship God according to the dictates of our own consciences,
    as guaranteed to every citizen by the constitution of the national
    and state governments; that although the laws have been broken, and
    are defied in Jackson county, we may be enabled to regain and enjoy
    out rights and property, agreeable to law, in this boasted land of
    liberty.

    Since the disgraceful combination of the inhabitants of Jackson
    county has set the law at defiance, and put all hope of criminal
    prosecution against them, in that vicinage, beyond the reach of
    judge or jury, and left us but a distant expectation of civil
    remuneration for the great amount of damages we have sustained,
    necessity compels us to complain to the world; and if our case and
    calamity are not sufficient to excite the commiseration of the
    humane, and open the hearts of the generous, and fire the spirits
    of the patriotic, then has sympathy lost herself in the wilderness,
    and justice fled from power; then has the dignity of the ermine
    shrunk at the gigantic front of a mob, and the sacred mantle of
    freedom been caught up to heaven, where the weary are at rest and
    the wicked cannot come.

    To be obedient to the commandments of our Lord and Savior, some of
    the leaders of the Church commenced purchasing lands in the western
    boundaries of the State of Missouri, according to the revelation
    of God, for the city of Zion; in doing which, no law was evaded
    no rights infringed, and no principle of religion neglected; but
    the laudable foundation of a glorious work was begun, for the
    salvation of mankind in the last days, agreeable to our faith,
    and according to the promises in the sacred Scriptures of God. We
    verily believed--knowing that the national and state constitutions,
    and the statute laws of the land, and the commandments of the
    Lord allowed all men to worship as they please--that we should be
    protected, not only by the laws of a free republic, but by every
    republican throughout the realms of freedom.

    The holy prophets have declared, that "it shall come to pass in
    the {129} last days that the mountain of the Lord's house shall
    be established in the top of the mountains, and shall be exalted
    above the hills; and all nations shall flow unto it. And many
    people shall go and say, Come ye, and let us go up to the mountain
    of the Lord, to the house of the God of Jacob; and He will teach
    us of His ways, and we will walk in His paths: for out of Zion
    shall go forth the law, and the word of the Lord from Jerusalem."
    And again, it was said by Joel, seemingly to strengthen the faith
    of the Latter-day Saints in the above, "that whosoever shall call
    on the name of the Lord shall be delivered: for in Mount Zion and
    in Jerusalem shall be deliverance, as the Lord hath said, and in
    the remnant whom the Lord shall call." The Book of Mormon, which
    we hold equally sacred with the Bible, says, "that a New Jerusalem
    should be built up upon this land, unto the remnant of the seed of
    Joseph, for the which things there has been a type."

    In fact, all the prophets, from Moses to John the Revelator, have
    spoken concerning these things. And in all good faith, by direct
    revelation from the Lord, as in days of old, we commenced the
    glorious work, that a holy city, a new Jerusalem, even Zion, might
    be built up, and a temple reared in this generation, whereunto,
    as saith the Lord, all nations shall be invited. First, the rich
    and the learned, the wine and the noble, were to be invited; and
    after that cometh the day of His power. But the inhabitants of
    Jackson county arrayed themselves against us because of our faith
    and belief, and destroyed our printing establishment to prevent
    the spread of the work, and drove men, women and children from
    their lands, houses, and homes, to perish in the approaching
    winter. Every blast carried the wailing of women and the shrieks of
    children across the widespread prairie, sufficiently horrible to
    draw tears from the savage or melt a heart of stone.

    Now, that the world may know that our faith in the work and word of
    the Lord is firm and unshaken; and to show all nations, kindreds,
    tongues and people, that our object is good, for the good of all,
    we come before the great family of mankind for peace, and ask their
    hospitality and assistance for our comfort, and the preservation
    of our persons and property, and solicit their charity for the
    great cause of God. We are well aware that many slanderous reports
    and ridiculous stories are in circulation against our religion and
    society; but as wise men will hear both sides and then judge, we
    sincerely hope and trust that the still, small voice of truth will
    be heard, and our great revelations read and candidly compared with
    the prophecies of the Bible, that the great cause of our Redeemer
    may be supported by a liberal share of public opinion, as well as
    by the unseen power of God.

    It will be seen by reference to the Book of Commandments, page
    135, that the Lord has said to the Church--and we mean to live by
    His {130} words: "Let no man break the laws of the land, for he
    that keepeth the laws of God hath no need to break the laws of
    the land." [6] Therefore, as the people of God, we come before
    the world, and claim protection by law of the common officers of
    justice in every neighborhood where our people may be. We claim the
    same at the hands of the governors of the several states, and of
    the President of the United States, and of the friends of humanity
    and justice in every clime and country of the globe.

    By the desperate acts of the inhabitants of Jackson county, many
    hundreds of American citizens are deprived of their lands and
    rights. It is reported, we mean to regain our possessions, and even
    Jackson county, "by the shedding of blood;" but if any man will
    take the pains to read the 153rd page of the Book of Commandments
    he will find it there said:

    "Wherefore the land of Zion shall not be obtained but by purchase
    or by blood; otherwise there is none inheritance for you. And if
    by purchase, behold you are blessed; and if by blood, _as you
    are forbidden to shed blood_, lo, your enemies are upon you, and
    you shall be scourged from city to city, and from synagogue to
    synagogue, and but few shall stand to receive an inheritance." [7]

    So we declare that we have ever meant and now mean to purchase the
    land of our inheritance of the government, like all honest men,
    and of those who would rather sell their farms than live in our
    society; and, as thousand have done before us, we solicit the aid
    of the children of men, and of government, to help us to obtain
    our rights in Jackson county, and the land whereon the Zion of
    God, according to our faith, shall stand in the last days, for the
    salvation and gathering of Israel.

    Let no man be alarmed because our society has commenced gathering
    to build a city and a house for the Lord, as a refuge from present
    evils and coming calamities. Our forefathers came to this goodly
    land of America to shun persecution and enjoy their religious
    opinions and rights, as they thought proper; and the Lord, after
    much tribulation, blessed them: and has said that we should
    continue to importune for redress and redemption by the hands
    of those who are placed as rulers and are in authority over us,
    according to the laws and constitution of the people, which he has
    suffered to be established, and should be maintained for the rights
    and protection of all flesh, according to just and holy principles;
    that every man may act in doctrine and in principle pertaining to
    futurity according to the moral agency which He has given unto
    him; that every man may be accountable for his own sins in that
    day of judgment; and for this purpose He has established the {131}
    constitution of this land by the hands of wise men, whom He raised
    up unto this very purpose, and redeemed the land by the shedding of
    blood. [8]

    Now we seek peace, and ask our rights, even redress and redemption,
    at the hands of the rulers of this nation; not only our lands
    and property in Jackson county, but for free trade with all men,
    and unmolested emigration to any part of the Union, and for our
    inherent right to worship God as we please. We ask the restoration
    of these rights, because they have been taken from us or abridged
    by the violence and usurpation of the inhabitants of Jackson
    county. As a people we hold ourselves amenable to the laws of the
    land; and while the government remains as it is, the right to
    emigrate from state to state, from territory to territory, from
    county to county, and from vicinity to vicinity, is open to all
    men of whatever trade or creed, without hindrance or molestation;
    and as long as we are justifiable and honest in the eyes of the
    law, we claim it--whether we remove by single families or in
    bodies of hundreds--with that of carrying the necessary arms and
    accoutrements for military duty; and we believe that all honest
    men, who love their country and their country's glory, and have a
    wish to see the law magnified and made honorable, will not only
    help to perpetuate the great legacy of freedom that came unimpaired
    from the hands of our venerable fathers to us, but they will also
    protect us from insult and injury, and aid the work of God, that
    they may reap a reward in the regions of bliss, when all men
    receive according to their works.

    In relation to our distress from the want of our lands in Jackson
    county, and for the want of property destroyed by fire and waste,
    rather than do any act contrary to law, we solemnly appeal to the
    people with whom we tarry, for protection from insult and harm,
    and for the comforts of life, by labor or otherwise, while we seek
    peace and satisfaction of our enemies through every possible and
    honorable means which humanity can dictate, or philanthropy urge,
    or religion require. We are citizens of this republic, and we
    ask our rights as republicans, not merely in our restoration to
    our lands and property in Jackson county, Missouri, but in being
    considered honest in our faith; honest in our deal, and honest
    before God, till, by due course of law, we may be proved otherwise;
    reserving the right of every man's being held amenable to the
    proper authority for his own crimes and sins.

    "Crowns won by blood, by blood must be maintained;" and to avoid
    blood and strife, and more fully satisfy the world that our object
    is peace and good will to all mankind, we hereby APPEAL for peace
    to the ends of the earth and ask the protection of all people. We
    shall use {132} every fair means in our power to obtain our rights
    and immunities without force; setting an example for all true
    believers that we will not yield our faith and principles for any
    earthly consideration, whereby a precedent might be established
    that a majority may crush any religious sect with impunity. If we
    give up our rights in Jackson county, farewell to society! farewell
    to religion! farewell to our rights! farewell to property! farewell
    to life! The fate of our Church now might become the fate of the
    Methodists next week, the Catholics next month, and the overthrow
    of all societies next year, leaving nation after nation a wide
    waste, where reason and friendship once were.

    Another, and the great object which we mean to help to accomplish,
    is the salvation of the souls of men. To bring to pass this
    glorious work, like many other religious denominations in all ages,
    we shall license Elders to preach the everlasting Gospel to all
    nations, according to the great commandment of our Lord and Savior
    Jesus Christ, as recorded in Matthew: "Go ye therefore, and teach
    all nations, baptizing them in the name of the Father, and of the
    Son, and of the Holy Ghost: teaching them to observe all things
    whatsoever I have commanded you: and, lo, I am with you alway, even
    unto the end of the world."

    Thus we shall send laborers into the Lord's vineyard, to gather
    the wheat, and prepare the earth against the day when desolations
    shall be poured out without measure; and as it now is and ever has
    been considered one of the most honorable and glorious employments
    of men to carry good tidings to the nations, so we shall expect
    the clemency of all men, while we go forth, for the last time, to
    gather Israel for the glory of God, that He may suddenly come to
    His temple: that all nations may come and worship in His presence,
    when there shall be none to molest or make afraid, but the earth
    shall be filled with His knowledge and glory.

    We live in an age of fearful imagination; with all the sincerity
    that common men are endowed with, the Saints have labored without
    pay, to instruct the United States that the gathering had commenced
    in the western boundaries of Missouri, to build a holy city, where,
    as may be seen in the eighteenth chapter of Isaiah, the present
    should "be brought unto the Lord of Hosts of a people scattered and
    peeled, and from a people terrible from their beginning hitherto;
    a nation meted out and trodden under foot, whose land the rivers
    have spoiled, to the place of the name of the Lord of Hosts, the
    Mount Zion:" and how few have come forth rejoicing that the hour of
    redemption was nigh! And some that came have turned away, which may
    cause thousands to exclaim, amid the general confusion and fright
    of the times, "Remember Lot's wife."

    {133} It would be a work of supererogation to labor to show the
    truth of the gathering of the children of Israel in these last
    days; for the prophet told us long ago, that it should "no more
    be said, The Lord liveth, that brought the children of Israel out
    of the land of Egypt, but, The Lord liveth, that brought up the
    children of Israel from the land of the north, and from all the
    lands whither He had driven them," and so it must be for the honor
    and glory of God.

    The faith and religion of the Latter-day Saints are founded upon
    the old Scriptures, the Book of Mormon, and direct revelation from
    God; and while every event that happens around us is evidence of
    the truth of them, and an indicator that the great and terrible
    day of the Lord is near, we entreat the philanthropist, the
    moralist, and the honorable men of all creeds and sects, to read
    our publications, to examine the Bible, the Book of Mormon, and
    the Commandments, and listen to the fullness of the Gospel, and
    judge whether we are entitled to the credit of the world for honest
    motives and pure principles.

    A cloud of bad omen seems to hang over this generation; men start
    up at the impulse of the moment, and defy and outstrip all law,
    while the destroyer is also abroad in the earth, wasting flesh
    without measure, and none can stay his course. In the midst of such
    portentous times, we feel an anxious desire to prepare, and help
    others to prepare, for coming events; and we candidly believe that
    no honest man will put forth his hand to stop the work of the Lord
    or persecute the Saints. In the name of Jesus Christ, we intreat
    the people of this nation to pause before they reject the works of
    the Lord or His servants; these, like all flesh, may be imperfect,
    but God is pure; hear ye Him.

    While we ask peace and protection for the Saints, wherever they may
    be, we also solicit the charity and benevolence of all the worthy
    of the earth, to purchase the righteous a holy home, a place of
    rest, and a land of peace; believing that no man who knows he has
    a soul will keep back his mite, but cast it in for the benefit of
    Zion; thus, when time is no longer, he, with all the ransomed of
    the Lord, may stand in the fullness of joy, and view the grand
    pillar of heaven, which was built by the faith and charity of the
    Saints, beginning at Adam, with his motto in the base, "Repent
    and live," surrounded with a beautiful circle sign, supported by
    a cross about midway up its lofty column, staring the world in
    letters of blood, "The Kingdom of Heaven is at hand;" and finished
    with a plain top towering up in the midst of the celestial world--
    around which is written by the finger of Jehovah, "Eternal Life is
    the greatest gift of God."

    Although we may fail to show all men the truth of the fullness of
    the Gospel, yet we hope to be able to convince some that we are
    {134} neither deluded nor fanatics; but, like other men, have a
    claim on the world for land and for a living, as good and as great
    as our venerable fathers had for independence and liberty; that
    though the world has been made to believe, by false reports and
    vague stories, that the Saints--called "Mormons"--were meaner than
    the savages, still God has been our help in time of trouble, and
    has provided for us in due season, and, to use the language of
    Pope, He has let the work "spread undivided" and "operate unspent."

    For the honor of our beloved country, and the continuation of
    its free government, we appeal for peace, for an example of
    forbearance, and the diffusion of the everlasting Gospel; we appeal
    to the humanity of all nations, and for the glory of God, before
    whom we must all answer for the deeds done in life, and for the
    hope of holiness hereafter, we mean to remain faithful to the end,
    continuing to pray to the Lord to spare us and the people from
    whatever is evil and not calculated to humble us, and prepare us
    for His presence and glory; at the same time beseeching Him, in the
    name of Jesus, to extend His blessings to whom He will, and His
    mercy to all; till by righteousness, the kingdoms of this world
    become fair as the sun and clear as the moon.

    (Signed)

    W. W. PHELPS,

    DAVID WHITMER,

    JOHN WHITMER,

    EDWARD PARTRIDGE,

    JOHN CORRILL,

    ISAAC MORLEY,

    PARLEY P. PRATT,

    LYMAN WIGHT,

    NEWEL KNIGHT,

    THOMAS B. MARSH,

    SIMEON CARTER,

    CALVIN BEEBE.

    Missouri, United States, July, 1834.

Footnotes

1. Also given "Burghart's" in some of the Church records.

2. Of these sorrowful scenes Elder Heber C. Kimball in his journal,
gives the following description, which ought not to be lost to the
reader of Church History:

"When the cholera first broke out in the camp, Brother John S. Carter
was the first who went forth to rebuke it, but [he] himself, was
immediately seized by it, and as before stated, was the first who was
slain. In about thirty minutes after his death, Seth Hitchcock followed
him; and it appeared as though we must sink under the destroyer with
them. We were not able to obtain boards to make coffins, [for those
who died], but were under the necessity of rolling them up in their
blankets, and burying them in that manner. So we placed them on a
sled, which was drawn by a horse about half a mile, where we buried
them in a little bluff by the side of a small stream that emptied into
Rush creek. This we accomplished by dark, and returned. Our hopes were
that no more would die, but while we were uniting in a covenant to
pray once more with uplifted hands to God, we looked at our beloved
brother, Elder Wilcox, and he was gasping his last. At this scene my
feelings were beyond expression. Those only who witnessed it, can
realize anything of the nature of our sufferings, and 50 felt to weep,
and pray to the Lord that He would spare my life that I might behold
my dear family again. I felt to covenant with my brethren, and I felt
in my heart never to commit another sin while I lived. We felt to sit
and weep over our brethren, and so great was our sorrow that we could
have washed them with our tears, to realize that they had traveled one
thousand miles through so much fatigue to lay down their lives for our
brethren--and who hath greater love than he who is willing to lay down
his life for his brethren? This increased our love to them. About 12
o'clock at night we placed Brother Wilcox on a small sled, which we
drew to the place of interment, with one hand hold of the rope, and
in the other we bore our firelocks for our defense. While one or two
were digging the grave, the rest stood with their arms to defend them.
This was our situation, the enemies around us, and the destroyer in our
midst. Soon after we returned another brother was taken away from our
little band; thus it continued until five out of ten [attacked] were
taken away. It was truly affecting to see the love manifested among
the brethren for one another, during the affliction; Brother Joseph,
seeing the sufferings of his brethren, stepped forward to rebuke the
destroyer, but was immediately seized with the disease himself; and
I assisted him a short distance from the place, when it was with
difficulty he could walk. All that kept our enemies from us was the
fear of the destroyer which the Lord so sent among us. After burying
these five brethren, or about this time, I was seized by the hand of
the destroyer, as I had gone in the woods to pray. I was instantly
struck blind, and saw no way whereby I could free myself from the
disease, only to exert myself by jumping and thrashing myself about,
until my sight returned to me, and my blood began to circulate in my
veins. I started and ran some distance, and by this means, through the
help of God, I was enabled to extricate myself from the grasp of death.
This circumstance took place in a piece of woods just behind Brother
Sidney Gilbert's house * * * * * * Two other brethren died at Brother
Gilbert's house about this same time. One of these was a cousin to
Brother Joseph Smith, the Prophet."

3. Heber C. Kimball remarks: "The Lord took him at his word." Extracts
from Kimball's journal, _Times and Seasons_, vol. 6, p. 839.

The remarks in the body of the history, and this expression from Elder
Kimball's journal are liable to create a misunderstanding concerning
Brother Algernon Sidney Gilbert, than whom the Lord has had few more
devoted servants in this dispensation. The place and date of his birth
cannot now be ascertained. His father's family resided in Huntington,
Connecticut. Besides himself, there was a younger brother who joined
the Church, but he died of cholera in St. Louis, Missouri, the same
year as his elder brother. Elder Gilbert for some years was successful
merchant in Painesville, Ohio; and subsequently, with Newel K. Whitney,
he founded the successful mercantile firm of Gilbert and Whitney in
Kirtland, Ohio, at which place the Gospel found him in the year 1830.
Later, he was called to go to Missouri, and was appointed keeper of
the Lord's storehouse, and upon him also devolved the responsibility
of purchasing lands for the Saints. He was devoted to the interest of
the Saints and the Church. In the persecutions which came upon the
people in Jackson county he sacrificed all his goods, and was among the
six who offered their own lives for the lives of their friends in the
Jackson county trouble. As to his refusing to accept the appointment
to go and preach the Gospel to the Gentiles, that refusal did not
arise from any lack of faith in the truth of God's great work, but
from a native diffidence and a lack of confidence in his own ability
to preach. He was a man of rare good sense, conservative and of sound
judgment. All of which appears in the many communications drawn up in
Missouri by him during the troublous times through which the Church
passed in those days. Much of the correspondence between the Missouri
brethren and Governor Dunklin was the work of Elder Gilbert, and it
bears witness to the truth of what is here said of him. Nor did he
entirely refuse to bear witness of the truth of the Gospel to others.
In a communication to the _Messenger and Advocate_ from Huntington,
Connecticut, under date of September 24, 1834, his aged father, Eli
Gilbert, describing the visit of his son to that place some two years
previous, says: "He continued with us about two weeks, and in that time
was pressed by his friends and acquaintances to meet them and others,
and inform them concerning the people, and the Book of Mormon. This he
cheerfully did, as often as his low state of health would permit; and
although threatened and abused by some of our pious persecutors, yet he
was not much hurt nor interrupted. When a meeting was held, a goodly
number were brought to serious inquiry concerning these things, and
several would gladly have received baptism, as they afterwards told me.
And, thank God, some retain that desire and determination yet."

4. This formal order to discharge every man of Zion's camp and release
him to return home may be considered as the termination of Zion's camp
expedition for the redemption of Zion. Had Governor Dunklin possessed
the courage to enforce the law of the State; had he called out the
militia of Missouri to reinstate the exiles in their homes as at one
time he expressed a willingness to do, the history of Zion's camp might
have had a different ending; for the exiles reinstated in their lands,
and reinforced by the two hundred brethren who constituted Zion's camp,
might have been able to have maintained their inheritances on that
land; but Governor Dunklin when the crisis came, lacked the necessary
courage to fulfill his promise, and without the moral assistance which
the reinstatement of the Saints upon their lands by the military forces
of the state would give, the exiles and Zion's camp were powerless.
Perhaps also another view is admissible. Had the members of Zion's camp
been more faithful, less contentious, more united; had the Saints in
the eastern branches had more faith--faith to send up to Zion more men
and more money with which to strengthen the hands of the Saints on the
land of Zion--the history of Zion's camp might have been different:
for with a larger force they would doubtless have been able to hold
their lauds against the mob, independent of the action of the State
authorities. But thus it is: what men and great movements might attain
to is often defeated, sometimes by the actions of enemies, sometimes
by the lack of devotion and faith and energy on the part of those
into whose hands great enterprises are committed. While God's general
purposes will never ultimately be defeated by man, still upon each side
of the general purposes of God a margin somewhat wide seems to have
been left in which those both for and against those purposes may write
what history they please--one that will meet with the approval of God,
or one that will meet only with condemnation--herein is the agency of
man. But in the exercise of that agency God's purposes will not be
thwarted, for man's agency will not extend so far as that; if it did,
it would interfere with God's agency and decrees. The order above, I
again remark, closed the history of this first march of Zion's Camp;
and the redemption of Zion has been left to other hands, and to other
times. But that its redemption will come no one doubts who believes in
the firm decrees of God.

5. The editor of the _Evening and Morning Star_ (Oliver Cowdery) thus
concluded an editorial which preceded this "Appeal," published in the
number of the _Star_ above quoted:

"With the most of individuals and societies who have been traduced,
and their characters and designs misrepresented, their last appeal
has been made to the world or nation at large; here they rested their
claim, and here the matter, with them, was brought to a final close. If
the community approved their course, they triumphed; if not, it sank
forever; but this is not the last resort of a people whose interest
is in heaven, and whose hope is built upon the everlasting word of
Omnipotence. When earthly courts and tribunals fail, and when the voice
of the people is not given in their favor, and a place on earth is
denied them, and their helpless, innocent posterity, their last great
refuge is Jehovah; and if, like the ancients, they are driven from the
face of society, that even a lodging place is forbidden them, they can
wander in obscurity, not 'accepting deliverance,' till their change
comes, and they 'obtain a better resurrection.'" _Evening and Morning
Star_, vol. 2, p. 361.

6. Doctrine and Covenants, sec. 58:21.

7. Doctrine and Covenants, sec. 63:29-31.

8. Doctrine and Covenants, sec. 101:76-80.

{135}



Chapter IX.

Return of the Prophet to Kirtland--Sundry Events in Missouri.

[Sidenote: The Prophet Returns to Kirtland.]

On the 8th of July I went to the eastern part of Clay county, and
held a meeting in the evening at the house of Thomas B. Marsh. Those
present were chiefly High Priests and Elders. On the 9th I started for
Kirtland, in company with my brother Hyrum, Frederick G. Williams,
William E. M'Lellin and others, in a wagon.

July 10.--Elder Corrill wrote as follows:

    _Samuel C. Owens, Esq_.:

    SIR--The last time I saw you in Liberty you said that an answer to
    our proposals, you thought, would be forwarded soon; but it has not
    been done. We are anxiously waiting to have a compromise effected,
    if possible. Respecting our wheat in Jackson county, can it be
    secured so that we can receive the avails of it, or not, seeing
    that we are at present prohibited the privilege [of harvesting it]?

    JOHN CORRILL.

    P. S.--Please hand the following to Colonel Pitcher.

    J. C.

    LIBERTY, July 10, 1834.

    _Colonel Thomas Pitcher_:

    SIR--The following is a true copy of an order from the governor
    for our arms. Have the goodness to return an answer as soon as
    possible, that we may know whether we can have the arms upon said
    order or not; also, when. Send word when we can receive them,
    and we will appoint an agent to receive and receipt the same. Be
    assured we do not wish to obtain them from any hostile intentions,
    but merely because {136} the right of property is ours. If I
    remember right, there is one gun and a sword more than the order
    calls for.

    JOHN CORRILL.

    [Here followed a copy of the Governor's order of May 2, to Colonel
    Lucas.] [1]

[Sidenote: Assembling of the High Council in Missouri.]

On the 12th the High Council of Zion assembled in Clay county, and
appointed Edward Partridge, Orson Pratt, Isaac Morley and Zebedee
Coltrin to visit the scattered and afflicted brethren in that region,
and teach them the ways of truth and holiness, and set them in order
according as the Lord shall direct; but it was decided that it was not
wisdom for the Elders generally to hold public meetings in that region.

It was also decided that Amasa Lyman assist Lyman Wight in his mission
of gathering the strength of the Lord's house, to which labor I had
appointed him.

_July 31_.--The High Council of Zion assembled, and heard the report
of Edward Partridge, Orson Pratt, Zebedee Coltrin, and Isaac Morley,
concerning the mission appointed them at the previous council.

[Sidenote: The Counsel of David Whitmer.]

President David Whitmer gave the council some good instructions, to
the effect that it was their duty to transact all business in order,
and when any case is brought forward for investigation, every member
should be attentive and patient to what is passing in all cases, and
avoid confusion and contention, which are offensive in the sight of the
Lord. He also addressed the Elders, and said it was not pleasing in
the sight of the Lord for any man to go forth and preach the Gospel of
peace, unless he is qualified to set forth its principles in plainness
to those whom he endeavors to instruct; and also he should be informed
as to the rules and regulations of the Church of the Latter-day
Saints; for just {137} as a man is, and as he teaches and acts, so
will his followers be, let them be ever so full of notions and whims.
He also addressed the congregation, and told them it was not wisdom
for the brethren to vote at the approaching election; and the council
acquiesced in the instructions of the president.

[Sidenote: Proposition of W. W. Phelps.]

William W. Phelps proposed to the council to appoint a certain number
of Elders to hold public meetings in that section of country [Clay
county], as often as should be deemed necessary, to teach the disciples
how to escape the indignation of their enemies, and keep in favor with
those who were friendly disposed. Simeon Carter, John Corrill, Parley
P. Pratt and Orson Pratt were appointed by the unanimous voice of the
council and congregation to fill the mission.

[Sidenote: Charges Against Samuel Brown.]

Elder Nathan West preferred charges against Samuel Brown, High Priest,
for teaching contrary to counsel, namely, encouraging the brethren in
practicing gifts (speaking in tongues,) in ordaining Sylvester Hulet a
High Priest (without counsel) in a clandestine manner; asserting that
he had obtained a witness of the Lord, which was a command to perform
the same on receiving the gift of tongues, which gift he had never
before received, but afterwards said that he had been in possession of
that gift for the space of a year; and in undervaluing the authority
and righteousness of the High Council by charging Elder West not to say
anything that would tend to prejudice their minds, lest they might not
judge righteously.

The charges were sustained by the testimony of Leonard Rich, Charles
English, Brother Bruce, Edward Partridge, Hiram Page, Roxa Slade,
Caleb Baldwin, and Sylvester Hulet. President David Whitmer gave the
following decision, which was sanctioned by the council:

"According to testimony and the voice of the Holy Spirit, which is
in us, we say unto you, that God, in His {138} infinite mercy, doth
yet grant you a space for repentance; therefore, if you confess all
the charges which have been alleged against you to be just, and in a
spirit that we can receive it, then you [Samuel Brown] can stand as a
private member in this Church, otherwise we have no fellowship for you;
and also, that the ordination or Sylvester Hulet, by Samuel Brown, is
illegal and not acknowledged by us to be of God, and therefore it is
void."

Brother Brown confessed the charges, and gave up his license, but
retained his membership. [2]

[Sidenote: Letter of Appointment to the Elders.]

Council adjourned on the evening of the first of August; but previous
to adjourning, the Council gave the following letter to the Elders
appointed to visit the churches in Clay county:

    _To the Latter-day Saints who have been driven from the land of
    their inheritance, and also those who are gathering in the regions
    round about, in the western boundaries of Missouri. The High
    Council established according to the pattern given by our blessed
    Savior Jesus Christ, send greeting_:

    DEAR BRETHREN--We have appointed our beloved brother and companion
    in tribulation, John Corrill, to meet you in the name of the Lord
    Jesus. He, in connection with others also duly appointed, will
    visit you alternately for the purpose of instructing you in the
    necessary qualifications of the Latter-day Saints; that they may be
    perfected, that the officers and members of the body of Christ may
    become very prayerful and very faithful, strictly keeping all the
    commandments, and walking in holiness before the Lord continually;
    that all that mean to have the destroyer pass over them, as the
    children of Israel, and not slay them, may live according to
    the "word of wisdom;" that the Saints, by industry, diligence,
    faithfulness, and the prayer of faith, may become purified, and
    enter upon their inheritance, to build up Zion, according to the
    word of the Lord.

    We are sure if the Saints are very humble, very watchful, and
    very prayerful, that few will be deceived by those who have not
    authority to teach, or who have not the spirit to teach according
    to the power of the {139} Holy Ghost, and the scriptures. Lest any
    man's blood be required at your hands, we beseech you, as you value
    the salvation of souls, who are within, to set an example worthy to
    be followed by those who are without the kingdom of our God and His
    Christ, that peace by grace, and blessings by righteousness, may
    attend you, until you are sanctified and redeemed.

    Dated, Clay county, August 1, 1834.

[Sidenote: Arrival of the Prophet in Kirtland.]

About this time I arrived in Kirtland, after a tedious journey from the
midst of enemies; mobs, cholera, and excessively hot weather, having
parted from those whom I started with on the 9th ultimo, at different
points of the journey.

_August 4_.--[Kirtland.] A council of Elders ordained Thomas Colburn,
Elder; and resolved to send Elder Zerubbabel Snow to Canada, to labor
in the ministry.

[Sidenote: Charges Against the Hulet Branch.]

_August 6_.--The High Council of Zion assembled in Clay county, and
resolved that Leonard Rich act in the place of Parley P. Pratt, who was
absent, and Amasa Lyman in place of William E. M'Lellin, absent.

The following charge was then preferred:

    This may certify, that whereas, the brethren and sisters comprising
    that part of the Church known by the name of the Hulet Branch,
    have imbibed certain principles concerning the gifts that are
    not thought to be correct by the remainder of the Church; which
    principles seem to have a tendency to cause disunion in the Church.

    I, therefore, as a well wisher in the cause of Christ, and for the
    peace, and love, and upholding of the great cause of God, do hereby
    pray that the High Council will take into consideration the above
    report, that we all may come to understanding and grow until we all
    come unto the perfect stature of men and women in Christ Jesus.

    (Signed) NATHAN WEST.

[Sidenote: Testimony Against the Hulet Branch.]

Charles English testified that the Hulet Branch believed that they
received the word of the Lord by the gift of tongues, and would not
proceed to their temporal business without receiving the word of the
Lord. Sylvester Hulet would speak, and {140} Sally Crandall interpret.
Said they would not receive the teachings of ordained members, even
Brother Joseph Smith, Jun., himself, unless it agreed with their gifts.
Said they received the word of the Lord while they were in Jackson
county, that they were to be persecuted by their brethren in Clay
county, and now it had come. Also said that the heads of the Church
would have to come down and receive the gifts as they did. Said that
they, the Hulet Branch, had come up to their privileges more than the
rest of the Church. They thought they were right; but if they could be
convinced that they were wrong, they would retract. Sister Crandall
professed to know and see men's hearts.

Philo Dibble concurred in the foregoing testimony, and also testified
that Sister Crandall saw the hearts of King Follett and Hiram Page, and
they were not right.

Hiram Page testified that Lyman Leonard said, if it was necessary to
lay aside the gifts for a season, they would receive a knowledge of it
through the gifts.

Nathan West concurred in the foregoing testimony, also testified that
Sally Crandall saw his heart, that it was full of eyes; also eyes in
others' hearts, some few, some many eyes.

Daniel Stanton testified that Sally Crandall said she saw his heart and
saw two books in it, and that there was a Nephite standing behind him
to push him into his duty; also that Sylvester Hulet spoke in tongues
in meeting, and Sally Crandall interpreted thus: Verily, verily, thus
saith the Lord unto you, little band, ye must beware, for there are
many who are seeking to pry into your privileges.

Absalom Crichfield testified that when he was in Jackson county last
spring, the Hulet Branch said, in tongues, that they would be safe,
during the night, from any interruption by the mob; but, before
morning, Lyman Leonard and Josiah Sumner were whipped; they also said
that they saw my heart, and three young women in it.

Brother Batson and Alpheus Gifford concurred in much {141} of the
foregoing testimony, and also other similar circumstances in addition.

After an adjournment of three-quarters of an hour, the president
instructed the speakers not to seek to excel, but speak according to
truth and equity; and that they ought to chase darkness from their
minds, and be exercised on the subject upon which they were to speak,
in order that they might touch upon points of doctrine, bring hidden
things to light, and make dark things, clear, etc.

[Sidenote: Decision of the Council in the Hulet Branch Case.]

After councilors had spoken, the president said: "As for the gift
of tongues in the manner it was used in the Hulet Branch, the devil
deceived them, and they obtained not the word of the Lord, as they
supposed, but were deceived; and as for the gift of 'seeing,' as held
by the Hulet Branch, it is of the devil, saith the Lord God."

The council were unanimous in sanctioning the decision, and appointed
Amasa Lyman and Simeon Carter to go and labor with Brother Hulet and
Sister Crandall, and others of like faith, and set the truth in order
before them.

I have been thus particular in giving the history of this council, as
the gift of tongues is so often made use of by Satan to deceive the
Saints.

[Sidenote: Elders Sent Forth to Preach.]

The council adjourned to the 7th, when about twenty Elders were sent
forth to preach the Gospel to the world, but not in Jackson or Clay
counties or their vicinity.

[Sidenote: The Case of William Batson.]

President David Whitmer testified to the council that William Batson
was not capable of filling his office of Elder, because he had not
discretion and understanding sufficient to act wisely in that capacity,
whereupon the council voted unanimously, that his office and license be
taken from him; to which he consented, and gave up his license.

Elias and Isaac Higbee, and Jesse Hitchcock, were ordained to the High
Priesthood, and council adjourned to the 21st of August.

Footnotes

1. Vol. 1, p. 491.

2. The closing words in the decision signed by David Whitmer and W. W.
Phelps as moderators and John Whitmer, clerk, are: "Therefore Brother
Brown stands as a private member in this Church--all this by the voice
of the councilors." (Far west Record of High council (Ms.), p. 57.)

{142}



Chapter X.

Charges Against the Prophet on his Return from Zion's Camp
Expedition--Trial of Elder Sylvester Smith.

    _Minutes of a Council held at Kirtland, August 11, 1834_.

    This day a number of High Priests and Elders of the Church of the
    Latter-day Saints, assembled in the new school house, for the
    purpose of investigating a matter of difficulty growing out of
    certain reports, or statements, made by Elder Sylvester Smith, one
    of the High Councilors of this Church, accusing President Joseph
    Smith, Jun., with criminal conduct during his journey to and from
    Missouri this spring and summer.

    After calling the meeting to order, President Joseph Smith spoke
    at considerable length upon the circumstances of their journey to
    and from Missouri, and very minutely laid open the causes out of
    which the jealousies of Brother Sylvester Smith and others had
    grown. He made a satisfactory statement concerning his rebukes and
    chastisements upon Sylvester Smith and others, and also concerning
    the distribution of monies and other properties, calling on
    brethren present who accompanied him, to attest the same, all of
    which was satisfactory to the brethren present, as appeared by
    their own remarks afterwards.

    After President Joseph Smith had closed his lengthy remarks,
    Brother Sylvester Smith made some observations relative to the
    subject of their difficulties, and began to make a partial
    confession for his previous conduct, asking forgiveness for
    accusing Brother Joseph publicly, on the Saturday previous, of
    prophesying lies in the name of the Lord; and for abusing (as he
    had said) his (Sylvester's) character before the brethren, while
    journeying to the west.

    Elder Rigdon made some remarks, by way of reproof, upon the conduct
    of Sylvester Smith.

    Elder John P. Greene spoke: others also, followed by the clerk
    [Oliver Cowdery]: after which, on motion of Elder Rigdon, the
    assembly arranged itself into a council, Bishop Newel K. Whitney
    presiding, and proceeded to discuss how this difficulty should be
    disposed of.

    {143} Elder John Smith thought that for Brother Sylvester to make a
    public confession in the _Star_, would be the way to heal the wound.

    Elder Cahoon followed with nearly the same remarks.

    Elder Isaac Hill thought it ought to be quashed and go no further:
    followed with the same from Elder I. Bishop.

    Samuel H. Smith said that it was his opinion that Brother Sylvester
    ought to make a more public confession, and send by letter, to
    those who are in the same transgression with himself, and inform
    them of this decision; and then, if necessary, make it public in
    the _Star_.

    Elder Orson Hyde thought the confession ought to be as liberal as
    the accusation, or that it ought to be written and published.

    Elder John P. Greene said, that if Brother Sylvester would view
    this thing in its proper light, he would be willing to make a
    public confession, and send it forth; and he advised him to do this
    for the salvation of the churches abroad.

    Elder Isaac Story said, that it was his opinion, that the plaster
    ought to be as large as the wound; that a proper statement ought to
    be published abroad.

    The clerk [Oliver Cowdery] then proposed that the council send a
    certificate of resolution, informing the churches abroad, that the
    conduct of President Joseph Smith has been investigated, and that
    he has acted in a proper manner, and in every respect has conducted
    himself to the satisfaction of the Church in Kirtland; and also
    let Brother Sylvester make a proper confession, following the same
    minutes.

    Elders Amasa Lyman, Peter Shirts, Truman Wait, Roswell Evans,
    Alpheus Cutler, and Thomas Burdick, made remarks to the same effect.

    Elder Sidney Rigdon made a few remarks upon the attitude in which
    Sylvester stood before the world, in endeavoring to preach the
    Gospel.

    Elder Orson Hyde moved for a decision relative to the first
    question, viz., What is to be done to arrest the evil.

    The moderator [Bishop Newel K. Whitney] then proceeded, after a few
    remarks, to give a decision according to a motion previously made,
    viz., that an article be published in the _Evening and Morning
    Star_, by the direction of the Council, that the Church in Kirtland
    has investigated the conduct of President Joseph Smith, Jun., while
    journeying to the west, and returning; and that we find that he has
    acted in every respect in an honorable and proper manner with all
    monies and other properties entrusted to his charge; after which a
    vote was taken and carried to the above effect.

    A motion was then made by Orson Hyde, and seconded by Sidney
    Rigdon, that a committee of three be appointed to write the article
    for the _Star_, agreeable to the decision.

    {144} Oliver Cowdery, Thomas Burdick and Orson Hyde, were nominated
    and appointed a committee by unanimous vote.

    Brother Sylvester then said that he was willing to publish a
    confession in the _Star_.

    OLIVER COWDERY, Clerk.

[Sidenote: The Prophet Reports His Vindication to the Elders in
Missouri.]

I wrote to Lyman Wight, Edward Partridge, John Corrill, Isaac Morley,
and others of the High Council of Zion, from Kirtland, August 16, 1834,
as follows:

    DEAR BRETHREN--After so long a time, I dictate a few lines to you,
    to let you know that I am in Kirtland, and that I found all well
    when I arrived, as pertaining to health; but our common adversary
    had taken the advantage of our Brother Sylvester Smith, and others,
    who gave a false coloring to almost every transaction, from the
    time we left Kirtland, until we returned, and thereby stirred up a
    great difficulty in the Church against me. Accordingly I was met
    in the face and eyes, as soon as I had got home, with a catalogue
    of charges as black as the author of lies himself, and the cry
    was Tyrant--Pope--King--Usurper--Abuser of men--Angel--False
    Prophet--Prophesying lies in the name of the Lord--Taking
    consecrated monies--and every other lie to fill up and complete
    the catalogue. Such experiences may be necessary to perfect the
    Church, and render our traducers mete for the devourer, and the
    shaft of the destroying angel. In consequence of having to combat
    all these, I have not been able to regulate my mind, so as to give
    you counsel, and the information that you needed; but that God
    who rules on high, and thunders judgments upon Israel when they
    transgress, has given me power from the time I was born into the
    kingdom to stand; and I have succeeded in putting all gainsayers
    and enemies to flight, unto the present time; and notwithstanding
    the adversary laid a plan, which was more subtle than all others,
    as you will see by the next _Star_, I now swim in good, clean
    water, with my head out.

    I shall now proceed to give you such counsel as the Spirit of the
    Lord may dictate. You will recollect that your business must be
    done by your High Council. You will recollect that the first Elders
    are to receive their endowment in Kirtland, before the redemption
    of Zion. You will recollect that Council will have power to say
    who of the first Elders among the children of Zion are accounted
    worthy; and you will also recollect that you have my testimony
    in behalf of certain ones, previous to my departure. You will
    recollect {145} that the sooner these ambassadors of the Most High
    are dispatched to bear testimony, to lift up a warning voice,
    and proclaim the everlasting Gospel, and to use every convincing
    proof and faculty with this generation, while on their journey to
    Kirtland--the better it will be for them and for Zion. Inasmuch as
    the indignation of the people sleepeth for a while our time should
    be employed to the best advantage; although it is not the will of
    God, that these ambassadors should hold their peace after they have
    started upon their journey. They should arouse the sympathy of the
    people.

    I would recommend to Brother Phelps, (if he be yet there,) to write
    a petition, such as will be approved by the High Council; and let
    every signer be obtained that can be, in the State of Missouri by
    them while they are on their journey to this place [Kirtland] that
    peradventure we may learn whether we have friends or not in these
    United States.

    This petition is to be sent to the governor of Missouri, to solicit
    him to call on the President of the United States for a guard to
    protect our brethren in Jackson county, upon their own lands, from
    the insults and abuse of the mob.

    And I would recommend to Brother Wight to enter complaint to the
    governor as often as he receives any insults or injury; and in
    case that they proceed to endeavor to take life, or tear down
    houses, and if the citizens of Clay county do not befriend us, to
    gather up the little army, and be set over immediately into Jackson
    county, and trust in God, and do the best he can in maintaining
    the ground. But, in case the excitement continues to be allayed,
    and peace prevails, use every effort to prevail on the churches to
    gather to those regions and locate themselves, to be in readiness
    to move into Jackson county in two years from the eleventh of
    September next, which is the appointed time for the redemption of
    Zion. If--verily I say unto you--if the Church with one united
    effort perform their duties; if they do this, the work shall be
    complete--if they do not this in all humility, making preparation
    from this time forth, like Joseph in Egypt, laying up store
    against the time of famine, every man having his tent, his horses,
    his chariots, his armory, his cattle, his family, and his whole
    substance in readiness against the time when it shall be said: 'To
    your tents, O Israel! Let not this be noised abroad; let every
    heart beat in silence, and every mouth be shut.

    Now, my beloved brethren, you will learn by this we have a great
    work to do, and but little time to do it in; and if we do not exert
    ourselves to the utmost in gathering up the strength of the Lord's
    house that this thing may be accomplished, behold there remaineth
    a scourge for the Church, even that they shall be driven from city
    to city, and {146} but few shall remain to receive an inheritance;
    if those things are not kept, there remaineth a scourge also;
    therefore, be wise this once, O ye children of Zion! and give heed
    to my counsel, saith the Lord.

    I would inform Bishop Partridge that the bill I received from him
    was good, and when I can get our money changed for another, I will
    mail it to him.

    The brethren, up to now, have generally arrived from Clay county in
    health, notwithstanding the warm season. I would also inform Bishop
    Partridge that I am not satisfied with Brother Hulet concerning
    the colt, and so long as unrighteous acts are suffered in the
    Church, it cannot be sanctified, neither can Zion be redeemed; and
    also that I was obliged to leave the consecrated horn in Illinois,
    also Brother William E. M'Lellin, who was sick. We expect when he
    recovers that he will come to Kirtland. He was very humble, and I
    entertain no doubt as to his standing while he continues so. We
    have a desire to hear concerning the cholera, and whether Sister
    Bunnel is yet alive. Inform us as to all deaths, and give the names
    and standing of all those who are called away.

    The cholera is raging in Detroit, Cleveland, Fairport, Buffalo, and
    other places. We found it in Chariton as we came through and almost
    every other place. It is an awful and solemn day, but this is only
    the foreshadowing of what is to come.

    The churches seem to be in a cold, languid and disconsolate state;
    and as the revolution of the earth is once in twenty-four hours, so
    we may look for frequent revolutions among this wicked and perverse
    generation, and also in the Church of Christ. When the head is
    sick, the whole body is faint; and when the Church lifts up the
    head, the angel will bring us good tidings. Even so. Amen.

    Joseph Smith, Jun.

[Sidenote: The Plague of Cholera in Cleveland.]

_August 21_.--Doctor Frederick G. Williams returned from Cleveland and
told us concerning the plague, and after much consultation, we agreed
that Dr. Williams should go to Cleveland and commence administering to
the sick, for the purpose of obtaining blessings for them, and for the
glory of the Lord. Accordingly, we (Joseph, Frederick, and Oliver,)
united in prayer before the Lord for this thing. Now, O Lord, grant us
these blessings in the name of Jesus Christ. Amen.

[Sidenote: Affairs in Missouri--Hulet Branch Troubles.]

The same day the High Council of Zion assembled at {147} the house of
Lyman Wight, and Elders Simeon Carter and Amasa Lyman made a report
concerning their mission to the Hulet branch. They found the church
willing to receive the decision of the last council respecting the
false spirits with which they had been troubled.

[Sidenote: Charge Against Lyman Wight.]

John Corrill entered a complaint against Lyman Wight for teaching
that "all disease in this Church is of the devil, and that medicine
administered to the sick is of the devil; for the sick in the Church
ought to live by faith."

Elder Wight acknowledged that he had taught the doctrine, and rather
believed it to be correct.

The President decided that it was not lawful to teach the Church that
all disease is of the devil, but if there is anyone who has this faith,
let him have it to himself; and if there are any who believe that roots
and herbs administered to the sick, and all wholesome vegetables which
God has ordained for the use of man--and if any say that such things
applied to the sick, in order that they may receive health, and this
medicine is applied by any member of the Church--if there are any among
you that teach that these things are of Satan, such teaching is not of
God.

[Sidenote: Resolutions of Vindication.]

On the 23rd of August, a council convened for the purpose of hearing
the resolutions designed for the _Star_, which were to be drawn up by
Elders Oliver Cowdery, Thomas Burdick, and Orson Hyde, on the subject
of the difficulty existing between President Joseph Smith, Jun., and
Sylvester Smith.

Elder Reynolds Cahoon presided in consequence of the ill health of
Bishop Whitney.

The following preamble and resolutions were read and adopted, to wit:--

    Whereas a report having come to this place [Kirtland] censuring
    the conduct of President Joseph Smith, Jun., relative to his
    proceedings {148} during his late journey to and from Missouri;
    and whereas said report was calculated to create an unfavorable
    influence as regards the moral character and honesty of our
    brother, it becomes necessary for us to investigate the matter, and
    report the same to our brethren abroad; Therefore,--

    _Resolved_: That after hearing from the mouths of some that a
    suspicion rested upon their minds relative to the conduct of
    our President as regards his honesty and godly walk, we have
    investigated his whole proceedings by calling upon those who
    accompanied him to and from Missouri, and we are happy to have
    it in our power to say to our brethren abroad, one and all, that
    we satisfied with his conduct, having learned from the clearest
    evidence, that he has acted in every respect worthy his high
    and responsible station in this Church, and has prudently and
    cautiously preserved the good of this society at large, and is
    still worthy of our esteem and fellowship, and that those reports
    could have originated in the minds of none except such as either
    from a natural misunderstanding, or a natural jealousy, are easily
    led to conceive of evils where none exists.

    _Resolved_: That we say to out brethren that while we are
    surrounded by thousands eager to grasp at a shadow, if they have a
    hope of turning it into a falsehood for the injury of the Gospel,
    we exhort them to be steadfast and immovable in the truth, resting
    assured that while they continue to walk in the Holy Covenant they
    have professed to embrace, that nothing can in the end operate
    against their good; and that while wickedness abounds, as in days
    of old, the characters of those seeking the greatest good for their
    lives misrepresented, and a false shade thrown over their worthy
    deeds, all this is calculated to create an evil prejudice in the
    minds of the community, to present, if possible, the increase of
    light, the better to effect evil purposes and keep men in error.
    We say, dear brethren, may peace and the blessings of our Lord
    Jesus Christ be multiplied unto you through the knowledge of truth,
    forever.

    _Resolved_: That the minutes be signed by the moderator and clerk,
    and published to the churches in the _Evening and Morning Star_.

    Reynolds Cahoon, Moderator.

    Oliver Cowdery, Clerk.

    We, the undersigned, members of the above named Conference, for the
    satisfaction of our brethren abroad, feel it to be our duty to say
    to those with whom we have a personal acquaintance, that we were
    present during the foregoing investigation, and cheerfully concur
    in the spirit of the above minutes, and join in saying that we are
    perfectly satisfied that whatever impressions may have gone abroad,
    or whatever may {149} remain with any in this vicinity, relative to
    the conduct of our President, Joseph Smith, Jun., we are certain
    (from evidence) that he conducted himself in all respects as set
    forth in the resolutions of this Conference. We are induced to make
    these statements that the innocent may not suffer wrongfully, and
    that the minds of our brethren and friends may be satisfied, that
    every appearance of evil is, in this place, searched out, and that
    nothing unbecoming a society of people professing godliness is
    suffered to exist among them.

    IRA AMES, Benson, Vermont.

    ASA LYMAN, Parishville, New York.

    JOHN RUDD, Springfield, Erie county, Pennsylvania.

    ISAAC STOREY, Warsaw, New York.

    WILLIAM BURGESS, Bolton, New York.

    JONAS PUTNAM, Bolton, New York.

    J.B. BOSWORTH, from the church in Norton.

    ROSWELL EVANS, Waterford, Vermont.

    JOHN SMITH, Potsdam, New York.

    ORSON JOHNSON, Bath, New Hampshire.

    OLIVER HIGLEY, Jamestown.

    ALMAN SHERMAN, Pomfret, New York.

    JACOB BUMP, Silver Creek, New York.

    ISAAC HILL, East Liverpool, Ohio.

    LORENZO YOUNG, the same.

    The undersigned members of this Conference, having accompanied
    President Joseph Smith, Jun., to and from Missouri, certify that
    the above is a correct statement concerning his character and
    conduct.

    LYMAN E. JOHNSON.

    HEBER C. KIMBALL. [1]

[Sidenote: Sylvester Smith Refuses to Accept the Decision of the
Council.]

Brother Sylvester Smith objected to abiding by the decision of the
former council, and proceeded to justify himself in his former conduct;
and after much discussion, the following resolution was offered by the
clerk, and passed by unanimous vote:--

    _Resolved_: That in consequence of the stand our brother, Sylvester
    Smith, has taken against the former decision of this council, that
    we judge him guilty of a misdemeanor, unbecoming a man in his high
    {150} station, and except a humble confession be made to this,
    council, he stands rebuked, and disqualified to act further in his
    office in the Church, until he make proper satisfaction, or till a
    trail before the Bishop, assisted by twelve High Priests can be had.

    OLIVER COWDERY,

    Clerk of Council.

[Sidenote: Formal Trial of Sylvester Smith.]

_August 28, 1834_.--This day the High Council assembled according
to the direction of Bishop Whitney, to try Brother Sylvester Smith,
charged with a misdemeanor. The following is a copy of the complaint:--

    _To Newel K. Whitney, Bishop of the Church of Latter-day Saints in
    Kirtland_.

    Sir, I prefer the following charges against Sylvester Smith, a High
    Priest of said Church:--

    1st. He has refused to submit to the decision of a council of the
    High Priests and Elders of this Church, held in this place on the
    11th of this month, given in a case of difficulty between said
    Sylvester Smith and Joseph Smith, Jun.

    2nd. He continues to charge said Joseph Smith, contrary to the
    decision of the before mentioned council, with improper conduct
    in his proceedings as President of the Church of the Latter-day
    Saints, during his journey the past season to the State of Missouri.

    As these things are exceedingly grievous to many of the Saints in
    Kirtland, and very prejudicial to the cause of truth in general, I
    therefore require that you summon the High Council of this Church
    to investigate this case, that a final decision may be had upon the
    same. I say the High Council because it is a case affecting the
    Presidency of said Church. [2]

    Sidney Rigdon.

    Kirtland, Ohio, August 23, 1834.

    {151} _Bishop Whitney notifies Sylvester Smith of the Charge_.

    Kirtland, Ohio, August 27, 1834.

    Brother Sylvester Smith--Whereas complaint has been made to me by
    Counselor Sidney Rigdon, setting forth that you have been violating
    the laws of the Church of the Latter-day Saints, you are therefore,
    notified to appear before the High Council of High Priests, to be
    held in the Council House, in Kirtland, on the 28th day of August,
    at ten o'clock, a.m., to answer to said charges, agreeably to the
    laws of the Church.

    N. K. Whitney, Bishop.

    The presidents proceeded to nominate a High Priest to fill the
    vacancy in the council, occasioned by the death of Elder John
    C. Carter, viz.: Orson Johnson--which nomination was carried
    unanimously, and he was ordained High Councilor under the hands of
    Counselor Sidney Rigdon.

    Councilor Luke S. Johnson said he wished to be excused from sitting
    in this council, because he had been previously tempted on some
    matters, and that he had sinned, and wished to make a more public
    confession than he could make here.

    After some remarks from the councilors, it was decided that Elder
    Johnson continue his seat in the council.

    Elder John P. Greene was appointed to act in the place of Sylvester
    Smith; also Elder Amos Durfee in the place of John Johnson, Sen.,
    who was absent; also Lyman Johnson in the place of Martin Harris.

    The council was organized and complaint read. It was agreed that
    six councilors speak on the case. The bishop then charged the
    council in the name of the Lord, to act according to truth and
    righteousness.

    Elder Reynolds Cahoon testified that the testimony given before a
    council, on the 11th instant, was, that President Joseph Smith,
    Jun., had conducted himself in a proper manner, while journeying
    to and from Missouri; and that the council considered that
    Sylvester Smith had accused President Joseph Smith wrongfully, and
    was entirely in the fault. He further considered that everything
    bearing on or relating to this affair had been brought before the
    council, and from this they gave their decision.

    Elder John P. Greene concurred in the foregoing statements, and
    he supposed that Brother Sylvester, on the 11th instant, saw the
    affair in the same light in consequence of his [Sylvester's] saying
    at the time, that he was not previously aware of the spirit that
    possessed him at the time he made his charges against President
    Joseph Smith.

    Elder Alpheus Cutler said that he considered that the evidence
    given before the council on the 27th was sufficient to prove that
    President {152} Joseph Smith had conducted himself in an honorable
    manner during his late journey to and from Missouri, and that he
    considered that the evidence there given was such that it could not
    be invalidated.

    Elder Jacob Bump said that previous to the council on the 11th
    his mind had been agitated, and it was in consequence, in part,
    of reports which had been put in circulation respecting President
    Smith's conduct during his late journey to and from Missouri; but
    when he heard the case investigated before that council his mind
    was satisfied that he had been misinformed, and was fully satisfied
    that President Joseph Smith had not acted in any respect contrary
    to righteousness before the Lord.

    Elder Asa Lyman said, that previous to the council his mind had
    been agitated also, but was satisfied at the council; and he verily
    believed from the evidence there given that President Joseph Smith
    had not acted contrary to justice.

    Elder Jacob Bump said that his mind was excited still further after
    conversing with Brother Sylvester, previous to the 11th, which
    served in a degree to excite his mind further.

    Elder Edmund Bosley said that he understood the case on the 11th in
    the same light as stated by Brothers Cahoon and Whitney.

    Elders John Rudd, Ezekiel Rider and Samuel H. Smith viewed the case
    in the same light.

    Elder Orson Hyde said that he considered that Brother Sylvester was
    to publish a confession in the _Evening and Morning Star_, and that
    he himself had been in the fault, and this President Smith had not
    committed fault, as he [Sylvester] had previously stated.

    Elders Alpheus Cutler, J. P. Greene, Ezekiel Rider, Jacob Bump,
    Samuel H. Smith, John Rudd and Frederick G. Williams concurred.

    Elder Oliver Cowdery said, that after listening to all the reports
    and evidences, from the beginning up to the decision on the 11th
    instant, he considered that Brother Sylvester was to acknowledge
    that all the charges previously preferred in public against
    President Joseph Smith were ungrounded, and that he [Sylvester]
    was the one, and the only one in fault, touching all circumstances
    occurring between himself and President Joseph Smith, and that the
    other charges indirectly preferred as grievances of others, were
    also without foundation.

    Elder John Smith concurred in the above.

    Elder C. Durfee said that he considered that President Smith was
    acquitted, as not being guilty of any misdemeanor before the
    council on the 11th.

    Elder Orson Hyde said that he had accompanied President Smith to
    Missouri from Mansfield in Ohio, except leaving him for a short
    time to visit the governor of Missouri. He was present when Brother
    {153} Sylvester reproved President Smith concerning a certain
    difficulty arising about a dog; that he considered President
    Smith's reproofs were just at the time, as he well recollects
    stating the same in substance to President Smith. He said he did
    not consider this reproof had any tendency to lessen the esteem of
    the brethren for President Smith; but if it had, in consequence of
    a confession in general terms from President Smith about that time,
    he thought that sufficient to heal any hard feeling then existing
    against him, or that might exist; and that during his journey to
    the west, he could not say that he had seen anything in President
    Smith's conduct contrary to the true principles of his profession
    as a man of God.

    Elder Luke S. Johnson said that he fell in company with President
    Joseph Smith at Mansfield, Ohio, and accompanied him most of the
    way to Missouri; and that during the whole course of the journey
    he did not see anything in his conduct to lessen his esteem for
    him as a man of God. But he said he heard President Joseph Smith
    reprove Brother Sylvester concerning a certain matter respecting
    some bread; he did not hear the whole, and thought at the time the
    reproofs were rather severe, but had learned since they were not
    any more severe than just.

    President Joseph Smith was then called upon to make a statement
    concerning the transactions as they happened at the time these
    reproofs were given. He said that Brother John S. Carter came
    to him to know whether Brother Sylvester had conducted himself
    right in the affairs between him [Sylvester] and Brother Parley
    P. Pratt, when Brother Pratt called upon Brother Sylvester for
    some bread for supper. He learned from Brother Pratt's mouth that
    Brother Sylvester had more bread than he needed at the time, yet
    directed him to some one else, who, he [Brother Sylvester] said,
    had sufficient. President Smith then went with Brothers Pratt and
    John S. Carter to Brother Sylvester's tent, where Brother Sylvester
    justified himself in not imparting a portion of his bread to
    Brother Pratt. He then rebuked Brother Sylvester for contending
    that he had done right in this case, because, if this was so,
    brethren might frequently retire to rest without food, and as long
    as he [Brother Sylvester] had bread he was bound to impart to
    those who had none; and that, under these circumstances, Brother
    Sylvester had conducted himself contrary to the principles of
    Christ; and that his [Sylvester's] mind was darkened in consequence
    of this covetous spirit.

    The moderator then adjourned the counsel until nine o'clock, a.m.,
    tomorrow, at this place.

    Elder Hyrum Smith closed by prayer.

    August 29th, nine o'clock, a. m., council being organized in due
    form, the testimony was continued as follows:

    {154} Elder Luke S. Johnson said, in relation to a circumstance
    that occurred on the twenty-five mile prairie in Missouri, that by
    a direction from the leader of the camp he had been back to inspect
    the crossing at a certain creek; that when he came up with the camp
    he found it moving, and as he was behind, he went on till he came
    up with Brother Wight's and Sylvester's company, and found them out
    of the road building a fire to cook supper. As the teams passed on
    Brother Sylvester called to the leaders of companies (those who
    were yet behind), and asked them whom they were following; whether
    General Wight or some other man. Some hesitated a little and went
    on. After taking supper he [Luke] went on with their company.

    When he came up with the camp from the creek he found that the
    ensign or flag commonly carried ahead for the camp to follow, was
    then moving forward. He further said that he understood that Joseph
    was appointed to lead the camp; that he always, or generally, gave
    orders when the camp should move forward, and when it should stop;
    that when on his way to the creek the second time he met President
    Smith, who told him that he Joseph should order the camp to move
    into the prairie. When the camp came to order on the prairie in the
    evening, Brothers Wight and Sylvester were called upon to state
    why they had sought to divide the camp. They both acknowledged
    that they had been out of the way by so doing, and were reproved
    for their conduct. Relative to an assertion heretofore made, that
    President Smith did at the time throw a trumpet or horn at Brother
    Sylvester, he did not consider at the time that the President had
    any intention of throwing it at Brother Sylvester, because he might
    have hit him with it, being so near to him as he was; it only fell
    to the ground near to them (himself and Brother Sylvester), but
    supposed that he had had it in his hand, and only threw it down as
    usual. He further said that the reproofs given by President Smith
    at the time were no more severe than he had often heard him give
    previously; that he did not consider him angry, as he has been
    represented.

    Elder Hyrum Smith said, that when the camp first came to the creek
    he and his brother Joseph were forward; that while the teams were
    crossing Brother Joseph asked whether it was advisable to move
    into the prairie to camp. After consultation it was first advised
    to camp in the bushes in the edge of the prairie. While making
    preparations to encamp they were informed that a mob intended to
    make an attack upon them that night. They further consulted upon
    their situation, and himself and Brother Thayer were requested by
    Brother Joseph to go on to the edge of the prairie, where they
    might encamp. They looked out a place, but it was near the bushes,
    and Brother Joseph gave an order to go forward on to the prairie.
    Some complained of the {155} order because they could not find fuel
    with which to cook their supper. They were told that it would be
    advisable to carry wood for that purpose. Some further remarks were
    offered on the subject of a visit from a mob, and preparations were
    made with the guns, etc. Some fears were entertained for the teams
    and families yet crossing the creek, and it was thought advisable
    to send back a company, among whom was Luke S. Johnson, to guard
    and assist them over. He then took the flag or standard--as he
    had previously carried it--and gave the word to move forward,
    and the teams immediately began to follow. After the company had
    come upon the prairie, himself and Elder Roger Orton received an
    order to call on Lyman Wight to place a strong guard around the
    camp that night; but he [Wight] refused doing anything further,
    because he supposed that he [Hyrum] had ordered the camp on to the
    prairie without an order from the commander of the company. He
    was then informed by Brother Joseph that it was by his [Joseph's]
    order that the camp moved on to the prairie. He was present when
    Brother Joseph reproved Lyman Wight and Sylvester Smith, and saw
    the transactions concerning the trumpet or horn; and as to Brother
    Joseph's intention or design to throw it at Sylvester, he had
    no such thought at the time, nor could he have had such thought
    since; that at the time when Joseph had finished his remarks to
    Lyman Wight and Sylvester Smith he threw the horn on the ground,
    and Brother Wight told him the next day that he had had a jealousy
    existing in his mind against him [Hyrum] for some days, but now
    his mind was satisfied, and he now had no hardness or jealousy. He
    further said, that when he received the order for moving the camp
    on the prairie, Brothers Lyman and Sylvester were near by.

    Adjourned to one o'clock p. m.

    Council met according to adjournment. The clerk called the names of
    the councilors and parties, when business was resumed.

    Elder Brigham Young said, that he was in company with President
    Joseph Smith, Jun., from about twenty-seven miles of this place
    [Kirtland] till they arrived in Clay county, Missouri; that at
    the time the difficulty occurred on the Twenty-five Mile Prairie,
    when the camp was divided, he concurred in what Brother Hyrum had
    said, and that he could not relate it any more circumstantially
    than he had done. He further said that he had not seen anything in
    President Smith's conduct to justify the charge previously made by
    Brother Sylvester "that his heart was corrupt." So far from this,
    he had not seen the least shadow of anything of the kind. He had
    not seen anything in his [Joseph's] conduct, during his journey to
    the west, unbecoming his profession as a man of God.

    _Question by Sylvester Smith_.--Did you not think that my character
    {156} was injured in the minds of the weaker part of the camp in
    consequence of those reproofs and chastisements which were given me
    by Brother Joseph?

    _Answer_.--I did not.

    Elder Young further said in regard to a certain difficulty over
    a dog, that on a certain evening after crossing the Mississippi
    river, Brother Sylvester came up with the remaining part of
    the camp, when the dog came out and barked at him; he knew not
    whether the dog bit him or not. The next morning, after hearing
    considerable complaint and murmuring concerning the dog, President
    Smith spoke to several brethren present and said, "I will descend
    to that spirit that is in the camp, to show you the spirit you are
    of, for I want to drive it from the camp. _The man that kills that
    dog, (or my dog), I will whip him_." He thought that about this
    time Brother Sylvester came up, and said, "_If that dog bites me
    I will kill him_." Joseph replied, "If you do, I will whip you."
    Sylvester said, "If you do, I shall defend myself the best way that
    I can!" Brother Joseph then said that he "would do it in the name
    of the Lord."

    President Smith then asked the brethren if they were not ashamed of
    such a spirit. Said he, "_I am_."

    He then proceeded to reprove them for condescending to that spirit;
    that they ought to be above it; that it was the spirit of a dog;
    and men ought never to place themselves on a level with the beasts;
    but be possessed of a more noble disposition. He [Joseph] then
    said, he had condescended to that spirit, in order to show the
    spirit which was among them.

    Elder Young further said, that this explanation gave general
    satisfaction, and the most of the brethren saw that he had only
    made these remarks for the purpose of instructing them, and warning
    them against such a spirit or disposition.

    Elders Lyman E. Johnson and Heber C. Kimball concurred.

    Elder David Elliot said he was not present when those reproofs were
    given in the morning; that the circumstances were related to him
    afterwards, which unfavorably affected his mind, and gave him some
    disagreeable feelings; that at noon he heard President Joseph give
    a further explanation, which perfectly satisfied him.

    He further said, that during the forenoon he learned there were
    many of the brethren dissatisfied with President Smith's remarks
    in the morning concerning the dog, but that after the explanation
    at noon so generally given, he thought that every one in the camp
    might have understood President Smith's purpose.

    Elder Lorenzo Booth concurred in the statement of Elder Young;
    though he was not present in the morning when the reproofs were
    given {157} concerning the dog; that he was with President Smith
    from twenty-seven miles from this place [Kirtland] to Missouri, and
    a part of the way home; that he did not see anything in President
    Smith's character derogatory to a man professing religion; that
    he was present during a certain transaction which occurred during
    their journey home, respecting certain articles of bedding: that he
    had heard since his return that President Smith and Ezra Thayer had
    fought; that he was present during the whole transaction, and there
    was no fighting.

    He further said, in relation to a certain report which had come to
    his knowledge since his return from Missouri, that President Smith
    had taken a bed quilt which was not his property; that while at New
    Portage, Ohio, on their way to Missouri, one of the brethren gave
    him [Joseph] two bed quilts, which he [Booth] had charge of, as he
    was the individual who drove the team for President Smith, and had
    charge of the baggage; that before leaving Clay county, Missouri,
    he [Booth] took them to be washed, and after starting for home he
    put them on board of the wagon, the baggage of which he had the
    charge during their journey home; that he brought the same back
    with him, has seen them since, and knows that the one which was
    said to be the property of another individual, is the one which was
    given President Smith at Norton.

    Counselor Frederick G. Williams said, while at Norton certain
    articles were handed him to mark, among which were two bed quilts,
    which he marked with common ink; has seen certain bed quilts since
    his return, and has no doubt but this one in question is the one he
    marked.

    Elder Brigham Young further said relative to a difficulty about
    some bread, that Elder John S. Carter, on their journey to
    Missouri, on the line between Ohio and Indiana, said to President
    Smith, "Is this thing right?" "What thing?" "Concerning Parley P.
    Pratt's asking Brother Sylvester for some bread for supper."

    He then learned that Brother Pratt had asked Brother Sylvester for
    some bread; that Sylvester had bread at the time, but directed
    Brother Pratt to some one else, who he [Sylvester] said had
    sufficient; that Elder Pratt called upon that individual, and could
    not obtain any; that he was present when President Smith told
    Brother Sylvester that he had not acted right in the matter, that
    he ought to impart when he had it instead of directing one where
    he was not certain he could obtain, that by so doing some might be
    deprived of food at times.

    He further said, that Brother Sylvester contended he had been
    right, and justified his own conduct in the matter; that Joseph
    reasoned with Sylvester to convince him that he [Sylvester] was in
    fault; but he continued to justify his course till President Smith
    reproved him sharply.

    {158} He frequently heard the brethren speak of this circumstance,
    and all whom he had heard say anything on the subject, manifested
    a satisfaction with President Smith, and thought his observations
    correct, and the principles which he advanced, just.

    Elder Lyman Sherman said that he concurred in Elder Young's
    statement concerning the bread; that he thought it was generally
    known that Elder Pratt, in consequence of Brother Sylvester's not
    furnishing him with bread, was deprived of bread that night; that
    at the time he [Joseph] told him [Sylvester] that Brother Parley
    did not obtain any bread in consequence of Brother Sylvester not
    supplying him with it.

    Elder Jacob Bump said, that since the brethren's return from
    the west he had gone with Sylvester to Elder Rigdon to advise
    concerning the adjusting of certain complaints which were in
    circulation respecting President Joseph Smith's conduct on the
    journey to and from Missouri; that Brother Sylvester told Brother
    Rigdon that Elder Pratt did obtain bread of the individual to when
    he sent him.

    Elder Orson Hyde said, that he concurred in the statements of Elder
    Brigham Young concerning the circumstances which occurred at the
    time the difficulty arose about the bread.

    Elders Lyman Johnson and Heber C. Kimball concurred in the same
    statement.

    Elder Orson Hyde then exhibited an account current, taken from the
    receipts of monies and other property expended during their late
    journey to and from Missouri.

    This account was taken from documents during the journey by
    Counselor Frederick G. Williams, who said that the account
    exhibited was correctly taken from his accounts, as he had the
    charge of the monies, and attended to paying them out, etc.

    The case was then submitted to the council, and the councilors
    severally spoke in their turns, followed by the complainant and
    accused, as follows:--First, the councilors: Jared Carter commenced
    fifteen minutes before six o'clock, p. m., and spoke twenty-five
    minutes. Joseph Smith, Sen., commenced ten minutes past six o'clock
    and spoke five minutes. John Smith commenced fifteen minutes past
    six o'clock and spoke ten minutes. Lyman E. Johnson commenced
    twenty-five minutes past six o'clock and spoke one minute. Oliver
    Cowdery commenced twenty-eight minutes past six and spoke two hours
    and twelve minutes. Joseph Coe commenced twenty minutes before nine
    o'clock and spoke five minutes.

    The accuser, Sidney Rigdon, commenced fifteen minutes before nine
    o'clock and spoke five minutes. Oliver Cowdery spoke seven minutes
    more.

    {159} The accused, Sylvester Smith, commenced eighteen minutes
    before ten o'clock and spoke one hour and eighteen minutes.

    The Moderator then gave the following decision:

    "That if Brother Sylvester Smith will acknowledge the following
    items of complaint before this council, and publish the same in
    print; that he can remain yet a member of this Church, otherwise
    he is expelled from the same, viz.: First, he is to acknowledge
    that he has wickedly and maliciously accused our President, Joseph
    Smith, Jun., with prophesying lies in the name of the Lord, once
    on the line between Ohio and Indiana, and at another time after
    crossing the Mississippi river, and at another time, after leaving
    the Church in Missouri, at Florida; that he is to acknowledge,
    that in making these charges against President Joseph Smith,
    Jun., he has himself wilfully and maliciously lied; that he has
    maliciously told falsehoods in saying that President Joseph Smith,
    Jun., has abused him with insulting and abusive language, and also
    in injuring his character and standing before the brethren while
    journeying to Missouri; that he further cast out insinuations
    concerning President Joseph Smith's character, which was also an
    evil and malicious design to injure President Smith's standing in
    the Church; that he further acknowledge that he has abused the
    former councils which have sat upon this case, and wickedly and
    maliciously insulted their just and righteous decisions; that
    he has further tantalized this present council, in seeking to
    excuse himself contrary to the advice of the counselors, after
    acknowledging that it was organized by the direction of revelation;
    and further, that he has wilfully and maliciously lied, by saying
    that Brother Joseph Smith, Jun., had prohibited the liberty of
    speech on their journey to Missouri; that he also acknowledge that
    he has wickedly and maliciously lied by charging President Joseph
    Smith, Jun., of being possessed of a heart as corrupt as hell."

    The councilors were then called upon to give their assent to the
    foregoing decision, and they concurred unanimously.

    "I hereby certify that the foregoing charges or complaint are just
    and true, and hereby acknowledge the same, as set forth in the
    decisions of this council, by signing my own proper name to their
    minutes, with my own hand. (Signed)

    "Sylvester Smith."

    The above was signed for fear of punishment. [3]

    {160} The council then proceeded to other business, President
    Joseph Smith presiding.

    Council agreed that the Church in Kirtland be instructed in their
    particular duties, etc., on Sunday next, by President Joseph Smith,
    Jun. It was further decided that Elder Brigham Young be appointed
    to take the lead in singing in our meetings.

    The council then closed, at fifteen minutes before three o'clock,
    a. m., on the 30th of August, 1834. Brother Reynolds Cahoon prayed.

    Oliver Cowdery,

    Orson Hyde,

    Clerks.

Footnotes

1. The foregoing resolutions to this point were all published in the
_Evening and Morning Star_, vol. 2, No. 23, August, 1834.

2. This has reference to the special High Council of the Church
authorized to try the President of the High Priesthood, who is also
the President of the Church, should he be found in transgression.
The Council consists of the Presiding Bishop of the Church, assisted
by twelve High Priests, agreeable to the revelation which says: "And
inasmuch as a President of the High Priesthood shall transgress, he
shall be had in remembrance before the common Council of the Church,
who shall be assisted by twelve counselors of the High Priesthood; and
their decision upon his head shall be an end of controversy concerning
him. Thus, none shall be exempt from the justice and the laws of God,
that all things may be done in order and in solemnity before Him,
according to truth and righteousness." Doctrine and Covenants, Sec.
107:82-84.

As remarked by Elder Rigdon, inasmuch as this case was one involving
charges against the Presidency of the Church, it was proper that it
should be heard by this special council of the Church.

3. This remark assigning a "fear of punishment" as the reason why
Sylvester Smith signed the above acquiescence in the decision of
the council, may have been true at the time it was signed; but in
justice to Sylvester Smith the fact ought to be known that after time
to reflect upon his conduct and his accusation against the Prophet
his mind underwent a very radical change: for in a communication to
the _Messenger and Advocate_, under date of October 28, 1834, he
volunteered a most complete vindication of the Prophet's course while
on the Zion's Camp expedition, and made a most humble confession of his
own shortcomings. Following is the communication referred to:

_Dear Brother_:

"Having heard that certain reports are circulating abroad, prejudicial
to the character of Brother Joseph Smith, Jun., and that said reports
purport to have come from me, I have thought proper to give the public
a plain statement of the facts concerning this matter. It is true,
that some difficulties arose between Brother Joseph Smith, Jun., and
myself, in our travels the past summer to Missouri; and that on our
return to this place I laid my grievances before a general council,
where they were investigated in full, in an examination which lasted
several days, and the result showed to the satisfaction of all present,
I believe, but especially to myself, that in all things Brother Joseph
Smith, Jun., had conducted worthily, and adorned his profession as a
man of God, while journeying to and from Missouri. And it is no more
than just that I should confess my faults by saying unto all people, so
far as your valuable and instructive paper has circulation, that the
things that I accused Brother Smith of were without foundation; as most
clearly proven, by the evidence which was called, to my satisfaction.
And in fact, I have not at any time withdrawn my confidence and
fellowship from Brother Joseph Smith, Jun., but thought that he had
inadvertently erred, being but flesh and blood, like the rest of
Adam's family. But I am now perfectly satisfied that the errors of
which I accused him before the council, did not exist, and were never
committed by him; and my contrition has been and still continues to be
deep, because I admitted thoughts into my head which were not right
concerning him; and because that I have been the means of giving rise
to reports which have gone abroad, censuring the conduct of Brother
Joseph Smith, Jun., which reports are without foundation. And I hope
that this disclosure of the truth, written by my own hand, and sent
abroad into the world, through the medium of the _Messenger and
Advocate_, will put a final end to all evil reports and censurings
which have sprung out of anything that I have said or done.

"I wish still further to state for the relief of my own feelings, which
you must be sensible are deeply wounded in consequence of what has
happened, that I know for myself, because I have received testimony
from the heavens that the work of the Lord, brought forth by means of
the Book of Mormon, in our day through the instrumentality of Brother
Joseph Smith Jun., is eternal truth, and must stand, though the heavens
and the earth pass away.

"Please give publication to the above, and oblige a lover of
righteousness and truth.

Yours in the testimony of Jesus,

"Sylvester Smith."

"To O. Cowdery, Kirtland, October 28, 1834."

{161}



Chapter XI.

A Moment's Peace--Council Meetings in Ohio and Missouri.

[Sidenote: Temporary Peace.]

The excitement of the people began to subside and the Saints, both in
Missouri and Ohio, began to enjoy a little peace. The elders began to
go forth, two and two, preaching the word to all that would hear, and
many were added to the Church daily. [1]

[Sidenote: The Prophet as Foreman.]

_September 1_.--I continued to preside over the Church, and in
forwarding the building of the house of the Lord in Kirtland. I acted
as foreman in the Temple stone quarry, and when other duties would
permit, labored with my own hands.

[Sidenote: Message to Wm. Cherry.]

_September 2_.--Conference wrote Brother William Cherry, by Orson Hyde,
clerk, to correct a report to the effect that "he had been cut off
from the Church;" and advising the brethren not to find fault with one
another, after having returned from such an arduous journey as that
to Missouri had been, and especially since their offerings had been
accepted of the Lord; also encouraging Brother Cherry and others to
move west.

[Sidenote: Covenant of Edmund Bosley.]

On the 4th, Elder Edmund Bosley said that, if he could obtain the
management of his property, in one year, he would consecrate it for the
printing of the word of the Lord.

    {162} _Minutes of a Conference of Elders, of New Portage, Ohio,
    held September 8, 1834_.

    After prayer, President Joseph Smith, Jun., and Oliver Cowdery
    united in anointing with oil and laying hands upon a sick sister.
    She said she was healed, but requested us to pray that her faith
    fail not, saying if she did not doubt she would not be afflicted
    any more.

    President Joseph Smith then made remarks upon the subject of false
    spirits.

    Elder Ambrose Palmer presented a case that had previously
    occasioned some difficulty in the Church, which was that Brother
    Carpenter had been tried for a fault before the Church, and
    the Church gave him a certain time to reflect whether he would
    acknowledge his error or not. Brother Gordon, at the time, spoke
    in tongues, and declared that Brother Carpenter should not be
    shown any lenity. Elder Palmer wished instruction on this point,
    whether they had proceeded right or not, as Brother Carpenter was
    dissatisfied.

    President Joseph Smith then gave an explanation of the gift of
    tongues, that it was particularly instituted for the preaching of
    the Gospel to other nations and languages, but it was not given for
    the government of the Church.

    He further said, if Brother Gordon introduced the gift of tongues
    as a testimony against Brother Carpenter, it was contrary to the
    rules and regulations of the Church, because in all our decisions
    we must judge from actual testimony.

    Elder Gordon said the testimony was received and the decision given
    before the gift of tongues was manifested.

    President Smith advised that we speak in our own language in all
    such matters, and then the adversary cannot lead our minds astray.

    Elder Palmer stated that when he was presiding in a conference,
    several of the brethren spoke out of order, and Elder J. B.
    Bosworth refused to submit to order according to his request; and
    he wished instructions on this point, whether he or some one else
    should preside over this branch of the Church; and also whether
    such conduct could be approved in conferences.

    Brother Gordon made some remarks on the same subject.

    President Smith said, relative to the first question, that Brother
    Gordon's tongue in the end did operate as testimony, as, by his
    remarks in tongues, the former decision was set aside and his
    [given in tongues] taken; that it was his [President Smith's]
    decision that Brother {163} Gordon's manifestation was incorrect,
    and from a suspicious mind. He approved the first decision, but
    discarded the second.

    Brother Joseph Keeler acknowledged that in the former decision
    he had acted hastily himself in urging Brother Carpenter to
    make acknowledgment without having time to reflect; and asked
    forgiveness wherein he had erred.

    Brother Gordon said he discovered that he was in error, and was
    satisfied with the counsel, and was willing to ask forgiveness of
    the brethren and of the Lord.

    Decision was then given on the second question, that Elder Bosworth
    was out of his place in opposing Elder Palmer when the latter
    presided in the conference.

    The two decisions were confirmed by unanimous vote of the
    conference.

    A motion was then made and passed by unanimous vote that a letter
    be written to Brother J.D. Bosworth, informing him of the last
    decision--that he acted out of place in opposing Elder Palmer in a
    former conference when requested to take his seat that the business
    might proceed according to order--and that such letter be signed by
    the clerk of this conference.

    The case of Elder Milton Stow was then presented, when it was
    proven that he had delivered prophecies at two different times
    that were not true; at one time in saying that Zion was already
    redeemed, and at another in saying that Brother Carpenter was cut
    off forever and also in saying that Sister Carpenter was dead.

    It was decided by vote, that Brother Milton Stow be and by the
    decision of this conference is, suspended from the privileges of
    this Church of Latter-day Saints, and from acting in the authority
    of an Elder in said Church of the Latter-day Saints, till he
    appear before the Bishop's council in Kirtland and make proper
    satisfaction.

    Conferences closed by prayer.

    Oliver Cowdery, Clerk of Conference.

The following letter was written according to the instruction of the
conference, as recorded in the foregoing minutes:--

    _To Joseph B. Bosworth, a High Priest in the Church of Latter-day
    Saints_.

    NEW PORTAGE, OHIO, September 8, 1834.

    DEAR BROTHER:--By a decision of this conference I am directed to
    inform you that a difficulty has been presented to this body which
    arose {164} in a former conference between yourself and Elder
    Ambrose Palmer, to the effect that in a former conference where
    Elder Palmer presided, according to the office of his appointment
    as president of this [New Portage] branch of the Church of the
    Latter-day Saints, you, when requested by him to be seated, refused
    to submit to his decision, and spoke disrespectfully to our brother
    while acting in his calling, which has occasioned offense to the
    conference. It is the decision, therefore, of this conference,
    that you come before the Church, (as you are not present to do it
    at this conference) and make the proper confession required in the
    law of the Lord. Why I say disrespectfully is because when you were
    requested to be seated and to desist from speaking, you said you
    had as much right to speak as Elder Palmer.

    OLIVER COWDERY, Clerk of Conference.

    _Extracts from the minutes of the High Council of Zion, assembled
    in Clay County, September 10, 1834_.

    The following brethren were chosen to fill the places of absent
    members:--Zebedee Coltrin for Parley P. Pratt; Hazen Aldrich for
    Solomon Hancock; Elias Higbee for Newell Knight; Isaac Higbee for
    William E. M'Lellin; Peter Dustin for Orson Pratt.

    Elisha H. Groves was ordained a High Priest.

    A letter was read from President Joseph Smith to W. W. Phelps,
    dated 16th of August; also a petition written by W. W. Phelps to
    the governor of the state of Missouri was read and accepted.

    Calvin Beebe and Levi Jackman were nominated as first Elders to
    go forth to Kirtland, preaching by the way, and if approved by
    President Joseph Smith, should be accounted worthy, and numbered as
    such. [2]

    It was decided by the President, and sanctioned by the Council,
    that the first Elders go forth as soon as they can get ready, and
    preach by the way to Kirtland.

    Voted, that those Elders that came up in the camp apply for a
    release from Lyman Wight, [3] and receive a recommendation to
    Bishop Partridge, to go forth to preach the Gospel.

    THOMAS B. MARSH, Secretary pro tem.

    {165} _Minutes of the High Council at Kirtland, September 24, 1834_.

    Joseph Smith, Jun., presiding, assisted by Sidney Rigdon and
    Frederick G. Williams, counselors.

    Jared Carter and Martin Harris were absent.

    After prayer, the president made some remarks; when the case of
    Sylvester Smith was called up to inquire whether or not, under
    existing circumstances, he can fill the office of High Councilor.

    It was decided that four Councilors speak on the case, viz.: Samuel
    H. Smith and Orson Johnson, Luke Johnson and Orson Hyde.

    The Councilors severally spoke in their course, followed by Brother
    Sylvester; after which the assistant presidents spoke; when the
    president gave a decision, that Brother Sylvester stand no longer a
    High Councilor, but that he retain the office of High Priest, and
    continue to lift up his voice in the name of Jesus in preaching the
    Gospel--to which the council assented, and Brother Sylvester gave
    his assent with thankfulness.

    The President nominated Hyrum Smith to fill the office vacated by
    Sylvester Smith. The nomination was seconded by the clerk. The
    Councilors and all present voted for the nomination.

    The President led in prayer, and then he ordained Hyrum Smith to
    the office of High Councilor, pronouncing blessings upon him in the
    name of the Lord; after which Joseph Smith, Sen., blessed his son
    Hyrum in the name of the Lord, confirming the same blessings.

    Elders John P. Greene and Brigham Young were then appointed to fill
    the vacancies occasioned by the absence of Councilors Jared Carter
    and Martin Harris.

    The council then proceeded to appoint a committee to arrange the
    items of the doctrine of Jesus Christ, for the government of
    the Church of Latter-day Saints, which Church was organized and
    commenced its rise on the 6th of April, 1830. These items are to
    be taken from the Bible, Book of Mormon, and the revelations which
    have been given to the Church up to this date, or that shall be
    given until such arrangements are made.

    Councilor Samuel H. Smith nominated President Joseph Smith, Jun.,
    Oliver Cowdery, Sidney Rigdon, and Frederick G. Williams to compose
    said committee, which was seconded by Councilor Hyrum Smith. The
    Councilors then gave their vote in the affirmative, which was also
    agreed to by the whole conference.

    The council then decided that said committee, after arranging and
    publishing said Book of Covenants, have the avails of the same.

    The council then decided that a notice be published to the churches
    and conferences abroad that High Priests be ordained hereafter, in
    {166} the High Council at Kirtland, and receive licence signed by
    the clerk of the council.

    The council decided that Bishop Whitney be privileged, considering
    his present embarrassed circumstances, to make such arrangements
    with his store as he shall deem most advisable.

    Closed by prayer.

    Oliver Cowdery,

    Orson Hyde,

    Clerks.

Footnotes

1. End of manuscript "Record A."

2. That is, they should be numbered among the Elders to receive
their endowments in Kirtland, if approved by the Prophet, Seer, and
Revelator, Joseph Smith, as provided by the revelation of June 22nd.
(see p. 108.)

3. Who, it will be remembered, was appointed "General of the Camp"
(p. 88); and in the absence of the "Commander-in-Chief," was first in
command; hence the direction to apply to him for release.

{167}



Chapter XXII.

Change in Church Periodicals--The Covenant of Tithing--Close of the
Year 1834.

[Sidenote: "Messenger and Advocate" Founded.]

_October 1-15_.--Great exertions were made to expedite the work of
the Lord's house, and notwithstanding it was commenced almost with
nothing, as to means yet the way opened as we proceeded, and the
Saints rejoiced. The former part of October was spent in arranging
matters respecting the Lord's house and the printing office, for it had
previously been published that the _Evening and Morning Star_ would
be discontinued, and a new paper issued in its place, entitled _The
Latter-day Saints Messenger and Advocate_. [1]

[Sidenote: The Prophet's Labors in Michigan.]

{168} Having accomplished all that could be done at present, on the
16th of the month, in company with my brother Hyrum Smith, and Elders
David Whitmer, Frederick G. Williams, Oliver Cowdery, and Roger Orton,
left Kirtland for the purpose of visiting some Saints in the state of
Michigan, where, after a tolerably pleasant journey, we arrived at
Pontiac on the 20th.

While on our way up the lake on board the steamer _Monroe_, Elder
Cowdery had a short discussion with a man calling his name Ellmer. He
said that he was "personally acquainted with Joe Smith, had heard him
preach his lies, {169} and now, since he was dead, he was glad! He had
heard Joe Smith preach in Bainbridge Chenango county, New York, five
years since; he knew it to be him, that he [Joseph Smith] was a dark
complexioned man," etc. Ellmer appeared to exult most in that "Joe"
was dead, and made his observations in my presence. I concluded that
he learned it from the popular priests of the day, who, through fear
that their craft will be injured, if their systems are compared with
the truth, seek to ridicule those who teach the truth, and thus I am
suffering under the tongue of slander for Christ's sake, unceasingly.
God have mercy on such, if they will quit their lying. I need not
state my complexion to those that have seen me, and those who have
read my history thus far, will recollect that five years ago I was
not a preacher, as Ellmer represented; neither did I ever preach in
Bainbridge. [2]

After preaching, and teaching the Saints in Michigan as long as our
time would allow, we returned to Kirtland, greatly refreshed from our
journey, and much pleased with our friends in that section of the
Lord's vineyard.

[Sidenote: Preparation of the School for the Elders.]

It now being the last of the month, and the Elders beginning to come
in, it was necessary to make preparations for the school for the
Elders, wherein they might be more perfectly instructed in the great
things of God, during the coming winter. A building for a printing
office was nearly finished, and the lower story of this building was
set apart for that {170} purpose, (the school) when it was completed.
So the Lord opened the way according to our faith and works, and
blessed be His name.

[Sidenote: Strenuous Life of the Prophet.]

No month ever found me more busily engaged than November; but as my
life consisted of activity and unyielding exertions, I made this
my rule: _When the Lord commands, do it_. Among other matters, the
following letter was sent to George James, Brownhelm, Ohio, by order of
the High Council:

    Kirtland, November 10, 1834.

    Dear Brother:--There having been serious complaints presented
    to us against you, we sincerely request you to come to Kirtland
    immediately, as it will be necessary that a proper notice be taken
    of the same. We do not write the above with a view to accuse you
    ourselves, but you know the great responsibility resting upon us
    and the propriety of noticing charges, especially when they are
    preferred against men in important and interesting stations in the
    Church of the Saints. We have truly written the above with feelings
    of deep interest for your own welfare and standing in the Church;
    and we do hope you will not fail to come down immediately, as
    the representations made to us will require immediate notice. It
    is necessary for us to inform you that until you appear and make
    the satisfaction requisite, you are suspended from acting in the
    authority of the office to which you have been previously ordained.

    With feelings of respect we subscribe ourselves, your brethren in
    the New Covenant,

    Joseph Smith, Jun.

    Sidney Rigdon.

    Oliver Cowdery,

    Clerk of the High Council.

I continued my labors daily, preparing for the school, and received the
following:

    _Revelation given November 25, 1834_. [3]

    1. It is my will that my servant Warren A. Cowdery should be
    appointed and ordained a presiding High Priest over my Church in
    the land of Freedom and the regions round about;

    {171} 2. And should preach my everlasting Gospel, and lift up his
    voice and warn the people, not only in his own place, but in the
    adjoining counties.

    3. And devote his whole time to this high and holy calling which I
    now give unto him, seeking diligently the kingdom of heaven and its
    righteousness, and all things necessary shall be added thereunto,
    for the laborer is worthy of his hire.

    4. And again, verily I say unto you, the coming of the Lord draweth
    nigh, and it overtaketh the world as a thief in the night:

    5. Therefore, gird up your loins that you may be the children of
    light, and that day shall not overtake you as a thief.

    6. And again, verily I say unto you, there was joy in heaven when
    my servant Warren bowed to my sceptre, and separated himself from
    the crafts of men.

    7. Therefore, blessed is my servant Warren, for I will have mercy
    on him, and notwithstanding the vanity of his heart, I will lift
    him up, inasmuch as he will humble himself before me;

    8. And I will give him grace and assurance wherewith he may stand,
    and if he continue to be a faithful witness and a light unto the
    Church, I have prepared a crown for him in the mansions of my
    Father. Even so. Amen.

The same day, Hon. J. T. V. Thompson, Missouri state senator, wrote
Elder Phelps, at Liberty, as follows:

    Jefferson City, Nov. 25, 1834.

    DEAR SIR:--I will say to you that your case with the Jackson
    people has been mentioned to the highest officer in the sate,
    the governor. He speaks of it in his message, and so much of his
    message will be referred to a committee. I am not able to say what
    will be their report, but I will write you again.

    I have the honor, etc.,

    J. T. V. Thompson.

The following is that portion of the governor's message referred to in
the foregoing letter:

    In July, 1833, a large portion of the citizens of Jackson county
    organized themselves and entered into resolutions to expel from
    that county a religious sect called Mormons, who had become
    obnoxious to them. In November following, they effected their
    object; not, however, without the loss of several lives.

    {172} In the judicial inquiry into these outrages, the civil
    authorities who had cognizance of them, deemed it proper to have
    a military guard for the purpose of giving protection during the
    progress of the trials. This was ordered, and the Attorney-General
    was requested to give his attention during the investigation, both
    of which were performed, but all to no purpose. As yet none has
    been punished for these outrages, and it is believed that, under
    our present laws, conviction for any violence committed against a
    Mormon cannot be had in Jackson county. These unfortunate people
    are now forbidden to take possession of their homes, and the
    principal part of them, I am informed, are at this time living in
    an adjoining county, in a great measure upon the charity of its
    citizens. It is for you to determine what amendments the laws may
    require so as to guard against such acts of violence for the future.

    _Minutes of a Council held at Kirtland, November 28th_.

    A council convened this evening to transact business according to
    the regulations of the Church; Joseph Smith, Jun., Sidney Rigdon
    and Frederick G. Williams presiding. Eight councilors present.

    John Johnson and Hyrum Smith were appointed to speak.

    A letter from the church in Lewis, Essex county, New York, was
    presented by Brothers John H. Tippits, and Joseph H. Tippits, and
    read by the clerk. Said letter contained an account of money and
    other property sent by the church in Lewis, in the care of said
    brethren, to carry to Missouri to purchase land. These Elders
    wished the advice of the council, whether they had better pursue
    their journey or not.

    The two Councilors spoke on the case, followed by President
    Williams, Councilor Orson Hyde and the clerk; after which President
    Rigdon gave a decision that our brethren be advised to tarry in
    this place during the winter; in which the council concurred.

    The two brethren then arose respectively and said they were
    perfectly satisfied with the decision of the council.

    The amount donated by the church in Lewis is, according to their
    letter, in cash, $473.29. The amount in _Star_ property is $375.11.
    Total, $848.40.

    The council then decided that President Joseph Smith, Jun., take
    such amount of said money as those brethren can part with for the
    present, by giving sufficient security, to be paid with interest by
    the 15th of April, 1835.

    It was ascertained by the council that Sister Caroline Tippits held
    $149.75 of the money mentioned in said letter, she was accordingly
    called into the council, and expressed a willingness to loan the
    same.

    {173} One note of $280 was drawn in favor of John H. Tippits, and
    another of $150, in favor of Caroline Tippits, each due April 15,
    1835. Signed by Joseph Smith, Jun., Oliver Cowdery, and Frederick
    G. Williams.

    Oliver Cowdery, Clerk.

The following letter was presented by John H. Tippits, and formed
the subject for consideration by the preceding council, written to
President Joseph Smith, Jun., and the High Council in Kirtland, by
Alvah L. Tippits, to be sent greeting:

    President Smith will recollect the time I left Kirtland last winter
    in order to come to dispose of the property I had in possession,
    which I have been striving to do from that time till about the
    first of September last, but I have felt very uneasy while the
    commandment has gone forth for the eastern churches to flee unto
    the West.

    The 1st, or about the 1st of September, with two of my brethren, I
    took the revelation concerning the redemption of Zion and read it,
    and then we agreed to ask God to enable us to obey the same. As we
    live in the eastern states, our minds were impressed with these
    important lines:

    "Therefore, a commandment I give unto all the churches, that
    they shall continue to gather together unto the places which I
    have appointed; nevertheless as I have said unto you in a former
    commandment, let not your gathering be in haste, nor by flight;
    but let all things be prepared before you: and in order that all
    things be prepared before you, observe the commandment which I
    have given concerning these things, which saith, or teacheth, to
    purchase all the lands with money, which can be purchased or money,
    in the region round about the land which I have appointed to be the
    land of Zion, for the beginning of the gathering of my Saints; all
    the land which can be purchased in Jackson county and the counties
    round about, and leave the residue in mine hand. Now, verily I say
    unto you, let all the churches gather together all their monies;
    let these things be done in their time, but not in haste, and
    observe to have all things prepared before you. And let honorable
    men be appointed, even wise men, and send them to purchase these
    lands; and the churches in the eastern countries, when they are
    built up, if they will hearken unto this counsel, they may buy
    lands and gather together upon them; and in this way they may
    establish Zion." [4]

    After further consideration and much prayer, we carried the case
    before the church in this place, which met the approbation of the
    same.

    {174} Accordingly we strove to become of one heart and one mind,
    and appointed a day for fasting and prayer, and asked the Lord to
    enable us to collect all our monies; and appointed a day for the
    church to come together for counsel.

    Accordingly we came together, and after conversation, chose a
    moderator and clerk to keep the records of the church; counseled
    concerning property owned by the church, and commenced to make sale
    and collect pay according to the voice of the church in order to
    collect all monies owned by the church, and send by the hands of
    wise men, who were appointed by the voice of the church; one Elder
    and one Priest, according to the will of God.

    ALVAH L. TIPPITS.

    Lewis, County of Essex,

    New York, October 20, 1834.

    The members of a branch of the Church of the Latter-day Saints,
    agreeable to the requirement of heaven, have striven to unite
    their hearts and views, in order to be found spotless before the
    blazing throne of the Great Jehovah when He comes to make us
    His jewels, and for this end to send property by the hands of
    wise men, appointed by the voice of the church, agreeable to the
    revelation concerning the redemption of Zion, for the purpose of
    purchasing land in Jackson county, or counties round about, for the
    inheritance of the Church. Agreeable to this, we give our names
    with the affixed sums annexed:

    Cash Property

    Joseph H. Tippits $98.67 $120.37

    Alvah Tippits 34.63 80.00

    John H. Tippits 171.05 51.93

    Henry Adams 11.13 8.75

    Zebulon Adams 1.75

    Caroline Tippits 151.06 107.00

    David Bragg 5.00 1.06

    Gustavus A. Perry 6.00

    Total, $848.40; $100.00 for boots and shoes, to be left in Kirtland.

    The wise men appointed are John H. Tippits and Joseph H. Tippits.

[Sidenote: The Covenant of Tithing.]

On the evening of the 29th of November, I united in prayer with Brother
Oliver for the continuance of {175} blessings. After giving thanks for
the relief which the Lord had lately sent us by opening the hearts
of the brethren from the east, to loan us $430; after commencing and
rejoicing before the Lord on this occasion, we agreed to enter into the
following covenant with the Lord, viz.:

    That if the Lord will prosper us in our business and open the way
    before us that we may obtain means to pay our debts; that we be
    not troubled nor brought into disrepute before the world, nor His
    people; after that, of all that He shall give unto us, we will
    give a tenth to be bestowed upon the poor in His Church, or as He
    shall command; and that we will be faithful over that which He
    has entrusted to our care, that we may obtain much; and that our
    children after us shall remember to observe this sacred and holy
    covenant; and that our children, and our children's children, may
    know of the same, we have subscribed our names with our own hands.

    (Signed)

    Joseph Smith, Jun.

    Oliver Cowdery,

    _A Prayer_.

    And now, O Father, as Thou didst prosper our father Jacob, and
    bless him with protection and prosperity wherever he went, from the
    time he made a like covenant before and with Thee; as Thou didst
    even the same night, open the heavens unto him and manifest great
    mercy and power, and give him promises, wilt Thou do so with us his
    sons; and as his blessings prevailed above his progenitors unto the
    utmost bounds of the everlasting hills, even so may our blessings
    prevail like his; and may Thy servants be preserved from the power
    and influence of wicked and unrighteous men; may every weapon
    formed against us fall upon the head of him who shall form it; may
    we be blessed with a name and a place among Thy Saints here, and
    Thy sanctified when they shall rest. Amen.

[Sidenote: A Prophecy.]

_November 30_.--While reflecting on the goodness and mercy of God this
evening, a prophecy was put into our hearts, that in a short time the
Lord would arrange His providences in a merciful manner and send us
assistance to deliver us from debt and bondage.

[Sidenote: School at Kirtland for the Elders.]

_December 1_.--Our school for the Elders was now well {176} attended,
and with the lectures on theology, [5] which were regularly delivered,
absorbed for the time being everything else of a temporal nature. The
classes, being mostly Elders gave the most studious attention to the
all-important object of qualifying themselves as messengers of Jesus
Christ, to be ready to do His will in carrying glad tidings to all that
would open their eyes, ears and hearts.

[Sidenote: Oliver Cowdery Ordained an Assistant-President.]

According to the direction of the Holy Spirit, on the evening of
the 5th of December, while assembled with Sidney Rigdon, Frederick
G. Williams, and Oliver Cowdery, conversing upon the welfare of the
Church, I laid my hands on Brother Oliver Cowdery, and ordained him an
assistant-president, saying these words: "In the name of Jesus Christ,
who was crucified for the sins of the world, I lay my hands upon thee
and ordain thee an assistant-president to the High and Holy Priesthood,
in the Church of the Latter-day Saints." [6]

[Sidenote: Thanks to Governor Dunklin.]

{177} On the 11th, Elder Phelps wrote from Liberty, Clay county, to
J. T. V. Thompson, Jefferson City, in reply to his letter of the 25th
November, expressive of thankfulness to his Excellency, Governor
Dunklin, for introducing the sufferings of the Saints in his message;
also asking counsel "whether it would avail anything for the society to
petition the legislature for an act to reinstate them in their rights,"
etc.; and requesting him to confer with his friends and his Excellency
on the subject, and give an early answer.

[Sidenote: Revived Hopes.]

About the middle of the month, the message of Governor Dunklin, of
Missouri, to the legislature, arrived at Kirtland. It was read with
great interest, and revived the hopes of the Church for the scattered
brethren of Jackson county.

Elder Phelps wrote again to Esquire Thompson, on the 18th as follows:

    Dear Sir--By this mail I have forwarded to Captain Atchison, of
    the lower house, a petition and documents, on the subject of our
    rights in Jackson county. He will hand them to you for the senate,
    when they are through with them in the house. I shall be greatly
    obliged, if you will lay them before your honorable body; and any
    information {178} you may require, or even personal attendance,
    write, and you shall have it if it is in my power. As a people, all
    we ask is our rights.

    With esteem, etc.,

    W. W. Phelps.

[Sidenote: Thompson and Atchison Promise Assistance.]

On the 20th Messrs. Thompson and Atchison wrote Elder Phelps from the
"Senate Chamber," acknowledging the receipt of his letter, stating
that the committee on the Governor's message had not reported, and
recommending the Saints to get up a petition to the legislature,
with as many signatures as possible, promising their assistance and
influence to obtain redress of grievances. A petition was accordingly
forwarded; but the year closed without bringing anything to pass for
the relief of the Saints in Missouri. [7]

Footnotes

1. The following is the explanation given in the _Evening and Morning
Star_ for this change in the name of the Church periodical: "As the
_Evening and Morning Star_ was designed to be published at Missouri, it
was considered that another name would be more appropriate for a paper
in this place [Kirtland] consequently, as the name of this Church has
lately been entitled the Church of the Latter-day saints, and since it
is destined, at least for a season, to hear the reproach and stigma
of this world, it is no more than just that a paper disseminating the
doctrines believed by the same, and advocating its character and rights
should be entitled _The Latter-day Saints Messenger and Advocate_."

There was also a change announced in the form of the Church periodical.
The _Evening and Morning Star_ as first published was a quarto, but the
_Messenger and Advocate_ was to be published in octavo form for greater
convenience in binding and preserving. It was also announced that the
two volumes of the _Star_ would be reprinted in octavo form; which, by
the way, was done.

This first number of the _Messenger and Advocate_ contained a summary
of the most prominent points of doctrine believed in by the Church at
that time, signed by Oliver Cowdery; and as the doctrine development in
the Church is a prominent feature of this work, that summary is here
appended:

"We believe in God, and His son Jesus Christ. We believe that God,
from the beginning, revealed Himself to man, and that whenever He has
had a people on earth, He always has revealed Himself to them by the
Holy Ghost, the ministering of angels or His own voice. We do not
believe that He ever had a Church on earth without revealing Himself to
that Church; consequently there were apostles, prophets, evangelists
pastors, and teachers in the same.

"We believe that God is the same in all ages, and that it requires
the same holiness, purity, and religion to save a man now as it did
anciently; and that, as He is no respecter of persons, always has, and
always will reveal Himself to men when they call upon Him.

"We believe that God has revealed Himself to men in this age, and
commenced to raise up a Church preparatory to His second advent, when
He will come in the clouds of heaven with power and great glory.

"We believe that the popular religious theories of the day are
incorrect; that they are without parallel in the revelations of God, as
sanctioned by Him; and that however faithfully they may be adhered to,
or however jealously or warmly they may be defended, they will never
stand the strict scrutiny of the word of life.

"We believe that all men are born free and equal; that no man,
combination of men, or government of men has power or authority
to compel or force others to embrace any system of religion, or
religious creed, or to use force or violence to prevent others from
enjoying their own opinions, or practicing the same, so long as they
do not molest or disturb others in a manner to deprive them of their
privileges as free citizens, or of worshiping God as they choose,
and that any attempt to do so is an assumption unwarrantable in the
revelations of heaven, and strikes at the root of civil liberty, and is
a subversion of all equitable principles between men and man.

"We believe that God has set His hand the second time to recover the
remnant of His people, Israel; and that the time is near when He will
bring them from the four winds with songs of everlasting joy, and
reinstate them upon their own lands which He gave their fathers by
covenant.

"And further, we believe in embracing good wherever it may be found;
of proving all things, and holding fast to that which is righteous.
This, in short, is our belief, and we stand ready to defend it upon
its own foundation whenever it is assailed by men of character and
respectability. And while we set upon these broad principles, we trust
in God that we shall never be confounded.

"Oliver Cowdery."

"Kirtland, Ohio, October, 1834"

2. In a communication to the first number of the _Messenger and
Advocate_, October, 1831, Elder Oliver Cowdery gives substantially the
same account of this incident. After a somewhat lengthy statement of
how he refuted Ellmer's assertion that the Savior had not been seen
since His ascension, he continues:

"How far this conversation was, or will be, productive of good, I am
unable to say; but by that means numbers heard, and no doubt felt an
increased anxiety to learn something further relative to this 'strange
work.' One individual purchased a Book of Mormon, notwithstanding Mr.
Ellmer's bitter cry of 'Joe Smith' and 'false prophets,' and will thus
have the privilege of hearing the truth, though he may be separated
far from those who have authority to administer the ordinances of the
everlasting Gospel. May heaven inspire his heart to seek diligently
until he obtains a certain knowledge of the kingdom of our God in these
last days."

3. Doctrine and Covenants, sec. 104

4. Doctrine and Covenants; sec. 101:67-74.

5. These "Lectures on Theology" here referred to were afterwards
prepared by the Prophet, (see page 180) and published in the Doctrine
and Covenants under the title "Lectures on Faith." They are seven in
number, and occupy the first seventy-five pages in the current editions
of the Doctrine and Covenants. They are not to be regarded as of equal
authority in matters of doctrine with the revelations of God in the
Doctrine and Covenants, but as stated by Elder John Smith, who, when
the book of Doctrine and Covenants was submitted to the several quorums
of the Priesthood for acceptance, (August 17, 1835,) speaking in behalf
of the Kirtland High Council, "bore record that the revelations in
said book were true, and that the lectures judicially were written
and compiled, and were profitable for doctrine." The distinction
which Elder John Smith here makes should be observed as a marking the
difference between the Lectures on Faith and the revelations of God in
the Doctrine and Covenants.

6. This meeting of the 5th of December was a most interesting occasion.
The minutes of it are found in the hand writing of Oliver Cowdery in
the back of Record A, Ms. It would appear, according to these minutes,
that the express purpose of the meeting of the brethren named in the
Prophet's history was to recognize Oliver Cowdery in his station as
the second Elder in the Church, a position for which he was designated
in the revelations of God, and to which he was ordained under the
hand of the Prophet, (Doctrine and Covenants, sec. 20:3, 4). It is
explained in the minutes that the reason why he had not been able
to officiate in his calling as said second Elder in the Church was
because of his necessary absence in Zion (Missouri) to assist W. W.
Phelps in conducting the printing business of the Church, etc.; hence
Sidney Rigdon and Frederick G. Williams had been ordained as assistant
presidents in the Church during this necessary absence of Elder
Cowdery. Another item of interest recorded in these minutes is the
word of the Lord by way of reproof through the Spirit concerning the
failure of the brethren and the Church in general to properly recognize
each other by their official titles in the Church. This item appears
in the minutes as follows: "After assembling we received a rebuke for
our former uncultivated and disrespectful manner of communication and
salutation with and unto each other by the voice of the Spirit, saying
unto us: 'Verily, condemnation resteth upon you, who are appointed to
lead my Church, and to be saviors of men; and also upon the Church;
and there must needs be a repentance and a reformation among you, in
all things, in your examples before the Church and before the world,
in all your manners, habits and customs, and salutations one toward
another; rendering unto every man the respect due the office, calling,
and priesthood whereunto I, the Lord, have appointed and ordained you.
Amen.'" "It is only necessary to say," continue the minutes, "relative
to the foregoing reproof and instruction, that though it was given
in sharpness, it occasioned gladness and joy, and we were willing to
repent and reform in every particular, according to the instruction
given. It is also proper to remark that after the reproof was given, we
all confessed, voluntarily, that such had been the manifestation of the
Spirit a long time since, in consequence of which, the rebuke came with
great sharpness."

7. The following letter from Governor Dunklin, in response to the
petitions referred to in the text above, is found as an addenda in the
manuscript history for 1835, Note A:

"To the petitions which we sent up to Missouri, Governor Dunklin
replied as follows:

"City of Jefferson, January 22, 1836.

"_To Messrs. W. W. Phelps and others_,

"Gentlemen:--Your numerous petitions, post-marked 'Kirtland,' came
safe to hand. It is unnecessary for me to repeat to you my feelings on
the subject of your grievances; what they were you have been already
apprised; and they have undergone no change. Your case was presented by
me to the last General Assembly of this state. They did not legislate
upon the subject. I am, however, persuaded that it was for want of a
constitutional power to pass any law that could afford you a proper
remedy prevented their acting upon the subject. Your feelings are very
natural when such causes exist to produce them, but you misconceive
your case, and consequently do not advert to the proper remedy; you
cannot make a case of invasion or insurrection out of the outrages
committed on your persons or property in Jackson county, and unless one
of those could be made out, it would be idle to address the President
of the United States. If such a case had been made out, as executive
of this state, I should have immediately ordered out a military force
to repel or suppress it. The mob in New York to which you cite me, is
not in point. The military force was then resorted to for the purpose
of quelling the mob. You wish this kind of force used to restore
justice. However palpable and grievous the outrages have been upon
you, your only remedy for injuries done, must be in and through the
courts of justice. On a former occasion I informed you I was then in
correspondence with the General Government for a depot of arms on the
Missouri river, near out western boundary line. For reasons unknown
to me, the Secretary of War has taken no steps during the last year
towards the fulfillment of that object. I have renewed the subject
through our delegation in Congress this winter. When this object shall
be attained, it may furnish you a place of resort for protection, in
case of emergency, should you think proper to risk yourselves on your
lands in Jackson county again.

Respectfully,

Daniel Dunklin.

{180}



Chapter XIII.

The Lectures on Faith--Twelve Apostles Chosen and Ordained.

[Sidenote: The Lectures on Theology.]

_January, 1835_.--During the month of January, I was engaged in the
school of the Elders, and in preparing the lectures on theology for
publication in the book of Doctrine and Covenants, which the committee
appointed last September were now compiling.

[Sidenote: Brethren Moving West Halted at Kirtland.]

Certain brethren from Bolton, New York, came for counsel, relative to
their proceeding to the West; and the High Council assembled on the
18th. After a long investigation I decided that Elder Tanner assist
with his might to build up the cause by tarrying in Kirtland; which
decision received the unanimous vote of the council.

The school of the Elders will continue, and arrangements were also
made, according to the revelation of June, 1829, [1] for choosing "the
Twelve Apostles" to be especial messengers to bear the Gospel among the
nations.

On the Sabbath previous to the 14th of February, (February 8th)
Brothers Joseph and Brigham Young came to my house after meeting, and
sung for me; the Spirit of the Lord was poured out upon us, and I told
them I wanted to see those brethren together, who went up to Zion in
the camp, the previous summer, for I had a {181} blessing for them; and
a meeting was appointed of which the following are the minutes: [2].

    _Minutes of the Meetings at which the Twelve Apostles were Chosen,
    Ordained and Instructed_.

    _Kirtland, February 14, 1835_.--This day, a meeting was called of
    those who journeyed last season to Zion for the purpose of laying
    the foundation of its redemption, together with as many other of
    the brethren and sisters as were disposed to attend.

    President Joseph Smith, Jun., presiding, read the 15th chapter of
    John, and said: Let us endeavor to solemnize our minds that we may
    receive a blessing, by calling on the Lord. After an appropriate
    and {182} affecting prayer, the brethren who went to Zion [in
    Zion's camp] were requested to take their seats together in a part
    of the house by themselves.

    President Smith then stated that the meeting had been called,
    because God had commanded it; and it was made known to him by
    vision [3] and by the Holy Spirit. He then gave a relation of
    some of the circumstances attending while journeying to Zion--our
    trials, sufferings; and said God had not designed all this for
    nothing, but He had it in remembrance yet; [4] and it was the will
    of God that those who went Zion, with a determination to lay down
    their lives, if necessary, should be ordained to the ministry, and
    go forth to prune the vineyard for the last time, or the coming of
    the Lord, which was nigh--even fifty-six years should wind up the
    scene.

    The president also said many things; such as the weak things, even
    the smallest and weakest among us, shall be powerful and mighty,
    and great things shall be accomplished by you from this hour; and
    you shall begin to feel the whisperings of the Spirit of God; and
    the work of God shall begin to break forth from this time; and you
    shall be endowed with power from on high.

    President then called up all those who went to Zion, if they were
    agreed with him in the statement which he had made, to arise; and
    they all arose and stood upon their feet.

    He then called upon the remainder of the congregation, to know if
    they also sanctioned the move, and they all raised their right hand.

    {183} The names of those who went to Zion in the camp are as
    follows: [5]

    Hazen Aldrich, Alonzo Champlin, Joseph S. Allen, Jacob Chapman,
    Isaac Allred, William Cherry, James Allred, John M. Chidester,
    Martin Allred, Alden Childs, Milo Andrus, Nathaniel Childs, Solomon
    Angel, Stephen Childs, Allen A. Avery, Albert Clements, Almon W.
    Babbitt, Thomas Colborn, Alexander Badlam, Alanson Colby, Samuel
    Baker, Zera S. Cole, Nathan Bennett Baldwin, Zebedee Coltrin, Elam
    Barber, Libeus T. Coon, Israel Barlow, Horace Cowan, Lorenzo D.
    Barnes, Lyman Curtis, Edson Barney, Mecham Curtis, Royal Barney,
    Solomon W. Denton, Henry Benner, Peter Doff, Samuel Bent, David
    D. Dort, Hiram Backman, John Duncan, Lorenzo Booth, James Dunn,
    George W. Brooks, Philemon Duzette, Albert Brown, Philip Ettleman,
    Harry Brown, Bradford W. Elliot, Samuel Brown, David Elliot, John
    Brownell, David Evans, Peter Buchanan, Asa Field, Alden Burdick,
    Edmund Fisher, Harrison Burgess, Alfred Fisk, David Byur, Hezekiah
    Fisk, William F. Cahoon, Elijah Fordham, John Carpenter, George
    Fordham, John S. Carter, Frederick Forney, Daniel Cathcart,
    John Fossett, Solon Foster, James Foster, Jacob Gates, William
    S. Ivie, Benjamin Gifford, William Jessop, {184} Levi Gifford,
    Luke S. Johnson, Sherman Gilbert, Lyman E. Johnson, Tru Glidden,
    Noah Johnson, Dean C. Gould, Seth Johnson, Jedediah M. Grant,
    Isaac Jones, Addison Green, Levi Jones, Michael Griffith, Charles
    Kelley, Everett Griswold, Heber C. Kimball, Elisha Groves, Samuel
    Kingsley, Joseph Hancock, Dennis Lake, Levi W. Hancock, Jesse
    B. Lawson, Joseph Harmon, L. S. Lewis, Henry Herriman, Josiah
    Littlefield, Martin Harris, Lyman O. Littlefield, Joseph Hartshorn,
    Waldo Littlefield, Thomas Hayes, Amasa M. Lyman, Nelson Higgins,
    Moses Martin, Seth Hitchcock, Edward W. Marvin, Amos Hogers,
    Reuben McBride, Chandler Holbrook, Robert McCord, Joseph Holbrook,
    Eleazer Miller, Milton Holmes, John Miller, Osmon Houghton, Justin
    Morse, Marshal Hubbard, John Murdock, Solomon Humphrey, Freeman
    Nickerson, Joseph Huntsman, Levi S. Nickerson, John Hustin, Uriah
    C. Nickerson, Elias Hutchins, Joseph Nicholas, Heman T. Hyde,
    Joseph B. Noble, Orson Hyde, Ur. North, Warren S. Ingalls, Roger
    Orton, Edward Ivie, John D. Parker, James R. Ivie, Warren Parrish,
    John A. Ivie, Orson Pratt, William D. Pratt, Charles C. Rich,
    Leonard Rich, Samuel Thompson, Darwin Richardson, Wm. P. Tippetts,
    Burr Riggs, Tinney Thomas, Harpin Riggs, Nelson Tribbs, Nathaniel
    Riggs, Joel Vaughn, Milcher Riley, Salmon Warner, Alanson Ripley,
    William Weden, {185} Lewis Robbins, Elias Strong, Erastus Rudd,
    John Joshua Tanner, William Henry Sagers, Ezra Thayer, Wilkins
    Jenkins Salisbury, Nathan Tanner, Henry Sherman, James L. Thompson,
    Lyman Sherman, Elias Wells, Henry Shibley, Alexander Whitesides,
    Cyrus Smalling, Andrew W. Whitlock, Avery Smith, Lyman Wight,
    George A. Smith, Eber Wilcox, Hyrum Smith, Sylvester B. Wilkinson,
    Jackson Smith, Frederick G. Williams, Zechariah B. Smith, Alonzo
    Winchester, Joseph Smith, Benjamin Winchester, Lyman Smith,
    Lupton Winchester, Sylvester Smith, Alvin Winegar, William Smith,
    Samuel Winegar, Willard Snow, Hiram Winter, Harvey Stanley, Henry
    Wissmiller, Hyrum Stratton, Wilford Woodruff, Zerubbabel Snow,
    Brigham Young, Daniel Stephens, Joseph Young.

    Women in Zion's Camp.

    Charlotte Alvord, Mary Chidester, Sophronia Curtis, Diana Drake,
    Mary Snow Gates, Eunice Holbrook, Nancy Lambson Holbrook, Mrs.
    Houghton, Betsy Parrish, --------Ripley, Ada Clements.

    Children in Zion's Camp.

    Diana Holbrook, daughter of Chandler Holbrook, Sarah Lucretia
    Holbrook, daughter of Joseph Holbrook, Charlotte Holbrook, daughter
    of Joseph Holbrook, --------------------, daughter of Alvin
    Winegar, Sarah Pulsipher, daughter of Zera Pulsipher, John P.
    Chidester, son of John M. Chidester, Eunice Chidester, daughter of
    John M. Chidester.

    President Joseph Smith, Jun., after making many remarks on the
    subject of choosing the Twelve, wanted an expression from the
    brethren, if they would be satisfied to have the Spirit of the Lord
    dictate in the {186} choice of the Elders to be Apostles; whereupon
    all the Elders present expressed their anxious desire to have it so.

    A hymn was then sung, "Hark, listen to the trumpeters." [6]
    President Hyrum Smith prayed, and meeting was dismissed for one
    hour.

    Assembled pursuant to adjournment, and commenced with prayer.

    President Joseph Smith, Jun., said that the first business of the
    meeting was, for the Three Witnesses [7] of the Book of Mormon, to
    pray each {187} one, and then proceed to choose twelve men from the
    Church, as Apostles, to go to all nations, kindreds, tongues, and
    people.

    The Three Witnesses, viz., Oliver Cowdery, David Whitmer, and
    Martin Harris, united in prayer.

    These Three Witnesses were then blessed by the laying on of the
    hands of the Presidency.

    The Witnesses then, according to a former commandment, proceeded to
    make choice of the Twelve. Their names are as follows:

    1. Lyman E. Johnson, 2. Brigham Young, 3. Heber C. Kimball 4.
    Orson Hyde, 5. David W. Patten, 6. Luke S. Johnson, 7. William E.
    M'Lellin, 8. John F. Boynton, 9. Orson Pratt,10. William Smith, 11.
    Thomas P. Marsh, 12. Parley P. Pratt.

    Lyman E. Johnson, Brigham Young and Heber C. Kimball came forward;
    and the Three Witnesses laid their hands upon each one's head and
    prayed, separately. [8]

    {188} The blessing of Lyman E. Johnson was, in the name of Jesus
    Christ, that he should bear the tidings of salvation to nations,
    tongues, and people, until the utmost corners of the earth shall
    hear the tidings; and that he shall be a witness of the things of
    God to nations and tongues, and that holy angels shall administer
    to him occasionally; and that no power of the enemy shall prevent
    him from going forth and doing the work of the Lord; and that he
    shall live until the gathering is accomplished, according to the
    holy prophets; and he shall be like unto Enoch; and his faith
    shall be like unto his; and he shall be called great among all the
    living; and Satan shall tremble before him; and he shall see the
    Savior come and stand upon the earth with power and great glory.

    The blessing of Brigham Young was that he should be strong in
    body, that he might go forth and gather the elect, preparatory
    to the great day of the coming of the Lord; and that he might be
    strong and mighty, declaring the tidings to nations that know not
    God; that he may add ten talents; that he may come to Zion with
    many sheaves. He shall go forth from land and from sea to sea; and
    shall behold heavenly messengers going forth; and his life shall
    be prolonged; and the Holy {189} Priesthood is conferred on him,
    that he may do wonders in the name of Jesus; that he may cast out
    devils, heal the sick, raise the dead, open the eyes of the blind,
    go forth from land to land and from sea to sea; and that heathen
    nations shall even call him God himself, if he do not rebuke them.

    Heber C. Kimball's blessing was, in substance, that he shall be
    made like unto those who have been blessed before him; and be
    favored with the same blessing. That he might receive visions; the
    ministration of angels, and hear their voice; and even come into
    the presence of God; that many millions may be converted by his
    instrumentality; that angels may waft him from place to place, and
    that he may stand unto the coming of our Lord, and receive a crown
    in the Kingdom of our God; that he be made acquainted with the day
    when Christ shall come; that he shall be made perfect in faith;
    and that the deaf shall hear, the lame shall walk, the blind shall
    see, and greater things than these shall he do; that he shall have
    boldness of speech before the nations, and great power.

    A hymn was then sung, "Glorious things of thee are spoken," etc.;
    and the congregation was dismissed by President Joseph Smith, Jun.

_Sunday, February 15_.--The congregation again assembled.

President Cowdery made some observations upon the nature of the
meeting, calling upon the Lord for his assistance; after which a number
of certificates from brethren that had recently returned from Zion were
read and accepted.

President Cowdery then called forward Orson Hyde, David W. Patten and
Luke Johnson, and proceeded to their ordinations and blessings.

    Orson Hyde's Blessing:--Oliver Cowdery called upon the Lord to
    smile upon him; that his faith be made perfect, and that the
    blessings pronounced may be realized; that he be made mighty, and
    be endued with powers from on high, and go forth to the nations
    of the earth to proclaim the Gospel, that he may escape all the
    pollutions of the world; that the angels shall uphold him; and
    that he shall go forth according to the commandment, both to Jew
    and Gentile, and to all nations, kingdoms and tongues; that all
    who hear his voice shall acknowledge him to be a servant of God;
    that he shall be equal with his brethren in holding the keys of the
    kingdom; that he may stand on the earth and bring souls till Christ
    comes. We know that he loves Thee, O, Lord, and may this Thy {190}
    servant be able to walk through pestilence and not be harmed; and
    the powers of darkness have no ascendency over him; may he have
    power to smite the earth with pestilence; to divide waters, and
    lead through the Saints; may he go from land to land and from sea
    to sea, and may he be like one of the three Nephites.

    David W. Patten's blessing:--O God, give this Thy servant, a
    knowledge of Thy will; may he be like one of old, who bore
    testimony of Jesus; may he be a new man from this day forth.
    He shall be equal with his brethren, the Twelve, and have the
    qualifications of the prophets before him. May his body be strong
    and never be weary; may he walk and not faint. May he have power
    over all diseases, and faith according to his desires; may the
    heavens be opened upon him speedily; that he may bear testimony
    from knowledge; that he may go to nations and isles afar off.
    May he have a knowledge of the things of the Kingdom, from the
    beginning, and be able to tear down priestcraft like a lion. May he
    have power to smite his enemies before him, with utter destruction.
    May he continue till the Lord comes. O Father, we seal these
    blessings upon him. Even so. Amen.

    Luke S. Johnson's Blessing:--Our Father in heaven, look down in
    mercy upon us, and upon this Thy servant, whom we ordain to the
    ministry of the Twelve. He shall be prepared and preserved, and be
    like those we have blessed before him. The nations shall tremble
    before him. He shall hear the voice of God; he shall comfort the
    hearts of the Saints always. The angels shall bear him up till
    he shall finish his ministry. He shall be delivered, and come
    forth with Israel. He shall bear testimony to the kings of the
    earth, and hold communion with the Father, with the Son, and with
    the general assembly and Church of the first-born. If cast into
    prison, he shall be able to comfort the hearts of his comrades. His
    tongue shall be loosed, and he shall have power to lead many to
    Zion, and sit down with them; the Ancient of Days shall pronounce
    this blessing, that he has been faithful; he shall have strength,
    wisdom, and power; he shall go among the covenant people and speak
    all their tongues where he shall go. All these blessings we confirm
    upon him in the name of Jesus. Amen.

    William E. M'Lellin's Blessing:--In the name of the Lord, wisdom
    and intelligence shall be poured out upon him, to enable him to
    perform the great work that is incumbent upon him: that he may be
    spared until the Saints are gathered; that he may stand before
    kings and rulers to bear testimony, and be upheld by holy angels;
    and the nations of the earth shall acknowledge that God has sent
    him; he shall have power to overcome his enemies; and his life
    shall be spared in the midst of pestilence and destruction, and in
    the midst of his enemies. He shall be a {191} prince and savior to
    God's people. The tempter shall not overcome him, nor his enemies
    prevail against him; the heavens shall be opened unto him, as unto
    men in days of old. He shall be mighty in the hands of God, and
    shall convince thousands that God has sent him; and his days may be
    prolonged until the coming of the Son of Man. He shall be wafted
    as on eagles' wings, from country to country, and from people to
    people; and be able to do wonders in the midst of this generation.
    Even so. Amen.

    John F. Boynton's Blessing:--Thou hast prevailed and thou shalt
    prevail, and thou shalt declare the Gospel unto many nations. Thou
    shalt be made mighty before God; and although thou shalt be cast
    out from the face of men, yet thou shalt have power to prevail.
    Thou shalt lead the elect triumphantly to the places of refuge;
    thou shalt be like the brethren who have been blessed before thee.
    Thou shalt stand in that day of calamity when the wicked shall be
    consumed, and present unto the Father, spotless, the fruits of thy
    labor. Thou shalt overcome all the evils that are in the world;
    thou shalt have wisdom to put to silence all the wisdom of the
    wise; and thou shalt see the face of thy Redeemer in the flesh.
    These blessings are pronounced and sealed upon thee. Even so. Amen.

    William Smith's Blessing:--We pray that he may be purified in
    heart; that he may have communion with God; that he may be equal
    with his brethren in holding the keys of this ministry; that he may
    be kept and be instrumental in leading Israel forth, that he may be
    delivered from the hands of those who seek to destroy him; that he
    may be enabled to bear testimony to the nations that Jesus lives;
    that he may stand in the midst of pestilence and destruction.
    He shall be mighty in the hands of God, in bringing about the
    restoration of Israel. The nations shall rejoice at the greatness
    of the gifts which God has bestowed upon him: that his tongue shall
    be loosed; he shall have power to do great things in the name of
    Jesus. He shall be preserved and remain on the earth, until Christ
    shall come to take vengeance on the wicked. Adjourned.

    _Kirtland, February 21st, 1835_: Pursuant to adjournment, a meeting
    of the Church was held; and after prayer by President Oliver
    Cowdery to the congregation, Elder Parley P. Pratt was called to
    the stand, and ordained one of the Twelve, by President Joseph
    Smith, Jun., David Whitmer, and Oliver Cowdery. O Lord, smile from
    heaven upon this thy servant; forgive his sins, sanctify his heart,
    and prepare him to receive the blessing. Increase his love for
    Thee and for Thy cause; increase his intelligence; communicate to
    him all that wisdom, that prudence, and that understanding, which
    he needs as a minister of righteousness and to magnify {192} the
    Apostleship whereunto he is called. May a double portion of that
    Spirit which was communicated to the disciples of our Lord and
    Savior to lead them unto all truth, rest down upon him, and go with
    him where he goes, that nothing shall prevail against him, that he
    may be delivered from prisons, from the power of his enemies, and
    from the adversary of all righteousness. May he be able to mount up
    on wings as an eagle, to run and be weary, to walk and not faint;
    may he have great wisdom and intelligence, and be able to lead
    thine elect through this thorny maze. Let sickness and death have
    no power over him; let him be equal with his brethren in bringing
    many sons and daughters to glory, and many nations to a knowledge
    of the truth. Great blessings shall rest upon thee; thy faith
    shall increase; thou shalt have great power to prevail. The veil
    of the heavens shall be rolled up; thou shalt be permitted to gaze
    within it, and receive thee instructions from on high. No arm that
    is formed and lifted against thee shall prosper; no power shall
    prevail; for thou shalt have power with God, and shall proclaim His
    Gospel. Thou wilt be afflicted, but thou shalt be delivered, and
    conquer all thy foes. Thine office shall never be taken from thee;
    thou shalt be called great; angels shall carry thee from place to
    place. Thy sins are forgiven, and thy name written in the Lamb's
    Book of Life. Even so. Amen.

    _Apostolic Charge given by Oliver Cowdery to Parley P. Pratt_.

    I am aware, dear Brother, that the mind naturally claims something
    new; but the same thing rehearsed frequently profits us. You
    will have the same difficulties to encounter in fulfilling this
    ministry, that the ancient Apostle had. You have enlisted in a
    cause that requires your whole attention; you ought, therefore,
    to count the cost; and to become a polished shaft, you must be
    sensible, requires the labor of years; and your station requires a
    perfect polish. It is required of you not merely to travel a few
    miles in the country, but in distant countries: you must endure
    much labor, much toil, and many privations, to become perfectly
    polished. Your calling is not like that of the husbandman, to
    cultivate a stinted portion of the planet on which we dwell, and
    when heaven has given the former and the latter rain, and mellow
    autumn ripened his fruit, gathers it in, and congratulates himself
    for a season in the intermission of his toils, while he anticipates
    his winter evenings of relaxation and fire-side enjoyments. But,
    dear Brother, it is far otherwise with you. Your labor must be
    incessant, and your toil great; you must go forth and labor till
    the great work is done. It will require a series of years to
    accomplish it; but you will have this pleasing consolation, that
    your heavenly Father requires it; the field is His; the work is
    His; and He will not {193} only cheer you, animate you, and buoy
    you up in your pilgrimage, in your arduous toils; but when your
    work is done, and your labor over, He will take you unto Himself.
    But before this consummation of your felicity, bring your mind to
    bear upon what will be imperiously required of you to accomplish,
    viz., the great work that lies before you. Count well the cost. You
    have read of the persecutions and trials of ancient days. Has not
    bitter experience taught you that they are the same now? You will
    be dragged before the authorities for the religion you profess;
    and it were better not to set out, than to start and look back,
    or shrink when dangers thicken around you, or appalling death
    stares you in the face. I have spoken these things, dear brother,
    because I have seen them in visions. There are strong dungeons and
    gloomy prisons for you. These should not appall you. You must be
    called a good or a bad man. The ancients passed through the same
    experience. They had this testimony--that they had seen the Savior
    after He rose from the dead. You must bear the same testimony; or
    your mission, your labor, your toil, will be in vain. You must
    bear the same testimony, that there is but one God, one Mediator;
    he that hath seen Him, will know Him, and testify of Him. Beware
    of pride; beware of evil; shun the very appearance of it; for the
    time is coming when, if you do not give heed to these things, you
    will have a fall. Among your many afflictions, you will have many
    blessings also; but you must pass through many afflictions, in
    order to receive the glory that is in reserve for you. You will
    meet thousands, who, when they first see you, will know nothing
    about salvation by Jesus Christ; you shall see a nation born in a
    day. A great work lies before you, and the time is near when you
    must bid farewell to your native land, cross the mighty deep, and
    sound the tocsin of alarm to other nations, kindreds, tongues, and
    people. Remember that all your hopes of deliverance from danger and
    from death, will rest upon your faithfulness to God; in His cause,
    you must necessarily serve Him with a perfect heart and a willing
    mind. Avoid strife and vain glory; think not yourself better than
    your brethren, but pray for them, as well as for yourself; and if
    you are faithful, great will be your blessings; but if you are not,
    your stewardship will be taken from you, and another appointed in
    your stead.

    Elder Pratt gave his hand to President Oliver Cowdrey, and said he
    had received ordination, and should fulfill the ministry according
    to the grace given him; to which the President replied, Go forth,
    and angels shall bear thee up; and thou shalt come forth at the
    last day, bringing many with thee.

    Tomas B. Marsh and Orson Pratt were absent on a mission.

    Elder Marsh returned to Kirtland on the 25th of April, and Elder
    Orson Pratt on the 26th, and received their ordinations and
    blessings, {194} which are recorded in this place, in connection
    with the ordinations and blessings of their brethren. [9]

    Thomas B. Marsh's Blessing by President Oliver Cowdery.--Dear
    Brother--You are to be a minister of righteousness, and to this
    ministry and apostleship you are now to be ordained; and may all
    temporal and spiritual blessings attend you. Your sins are forgiven
    you, and you are to go forth and preach the everlasting Gospel. You
    shall travel from kingdom to kingdom and from nation to nation.
    Angels shall bear thee up, and thou shalt be instrumental in
    bringing thousands of the redeemed of the Lord to Zion. Sealed by
    President David Whitmer. Even so. Amen

    Orson Pratt's Blessing.--Dear Brother--You are chosen and set
    apart, to be ordained to this apostleship and this ministry; you
    shall go forth and preach the Gospel, and do a mighty work. You
    shall be sustained; the Holy Spirit shall enlighten thy mind; thou
    shalt travel from nation to nation; the Lord God shall preserve
    thee, and return thee safe, with songs of everlasting joy upon thy
    head. Confirmed by President David Whitmer.

    _General Charge to the Twelve_.

    The following general charge was given to the Twelve by President
    Oliver Cowdery:--Dear Brethren--Previous to delivering the charge,
    I shall read a part of a revelation. It is known to you, that
    previous to the organization of this Church in 1830, the Lord
    gave revelations, or the Church could not have been organized.
    The people of this Church were weak in faith compared with the
    ancients. Those who embarked in this cause were desirous to know
    how the work was to be conducted. {195} They read many things in
    the Book of Mormon concerning their duty, and the way the great
    work ought to be done; but the mind of men are so constructed
    that they will not believe, without a testimony of seeing or
    hearing. The Lord gave us a revelation that, in process of time,
    there should be twelve men chosen to preach His Gospel to Jew and
    Gentile. Our minds have been on a constant stretch, to find who
    these twelve were; when the time should come we could not tell;
    but we sought the Lord by fasting and prayer to have our lives
    prolonged to see this day, to see you, and to take a retrospect
    of the difficulties through which we have passed; but having seen
    the day, it becomes my duty to deliver to you a charge; and first,
    a few remarks respecting your ministry. You have many revelations
    put into your hands--revelation to make you acquainted with the
    nature of your mission; you will have difficulties by reason of
    your visiting all the nations of the world. You will need wisdom in
    a tenfold proportion to what you have ever had; you will have to
    combat all the prejudices of all nations.

    He then read the revelation, [10] and said: Have you desired this
    ministry with all our hearts? If you have desired it you are called
    of God, not of man, to go into the world.

    He then read again, from the revelation, what the Lord said unto
    the Twelve. Brethren, you have had your duty presented in this
    revelation. You have been ordained to this holy Priesthood, you
    have received it from those who have the power and authority from
    an angel; you are to preach the Gospel to every nation. Should
    you in the least degree come short of your duty, great will be
    your condemnation; for the greater the calling the greater the
    transgression. I therefore warn you to cultivate great humility;
    for I know the pride of the human heart. Beware, lest the
    flatterers of the world lift you up; beware, lest your affections
    be captivated by worldly objects. Let your ministry be first.
    Remember, the souls of men are committed to your charge; and if you
    mind your calling, you shall always prosper.

    You have been indebted to other men, in the first instance, for
    evidence; on that you have acted; but it is necessary that you
    receive a testimony from heaven for yourselves; so that you can
    bear testimony to the truth of the Book of Mormon, and that you
    have seen the face of God. That is more than the testimony of an
    angel. When the proper time arrives, you shall be able to bear this
    testimony to the world. When you bear testimony that you have seen
    God, this testimony God will never suffer to fall, but will bear
    you out; although many will not give heed, yet others will. You
    will therefore see the necessity of getting this testimony from
    heaven.

    Never cease striving until you have seen God face to face.
    Strengthen your faith; cast off you doubts, your sins, and all your
    unbelief; and {196} nothing can prevent you from coming to God.
    Your ordination is not full and complete till God has laid His hand
    upon you. We require as much to qualify us as did those who have
    gone before us; God is the same. If the Savior in former days laid
    His hands upon His disciples, why not in latter days?

    With regard to superiority, I must make a few remarks. The ancient
    apostles sought to be great; but lest the seeds of discord be sown
    in this matter; understand particularly the voice of the Spirit on
    this occasion. God does not love you better or more than others.
    You are to contend for the faith once delivered to the saints.
    Jacob, you know, wrestled till he had obtained. It was by fervent
    prayer and diligent search that you have obtained the testimony you
    are now able to bear. You are as one; you are equal in bearing the
    keys of the Kingdom to all nations. You are called to preach the
    Gospel of the Son of God to the nations of the earth; it is the
    will of your heavenly Father, that you proclaim His Gospel to the
    ends of the earth and the islands of the sea.

    Be zealous to save souls. The soul of one man is as precious as
    the soul of another. You are to bear this message to those who
    consider themselves wise; and such may persecute you--they may
    seek your life. The adversary has always sought the life of the
    servants of God; you are therefore to be prepared at all times to
    make a sacrifice of your lives, should God require them in the
    advancement and building up of His cause. Murmur not at God. Be
    always prayerful; be always watchful. You will bear with me while I
    relieve the feelings of my heart. We shall not see another day like
    this; the time has fully come--the voice of the Spirit has come--to
    set these men apart.

    You will see the time when you will desire to see such a day as
    this, and you will not see it. Every heart wishes you peace and
    prosperity, but the scene with you will inevitably change. Let no
    man take your bishopric, and beware that you lose not your crowns.
    It will require your whole souls, it will require courage like
    Enoch's.

    The time is near when you will be in the midst of congregations who
    will gnash their teeth upon you. The Gospel must roll forth, and
    it will until it fills the whole earth. Did I say congregations
    would gnash their teeth at you? Yea, I say, nations will oppose
    you--you will be considered the worst of men. Be not discouraged at
    this. When God pours out His Spirit, the enemy will rage; but God,
    remember, is on your right hand, and on your left. A man, though he
    be considered the worst, has joy, who is conscious that he pleases
    God.

    The lives of those who proclaim the true Gospel will be in danger;
    this has been the case ever since the days of righteous Abel.
    The same opposition has been manifest whenever man came forward
    to publish {197} the Gospel. The time is coming when you will be
    considered the worst of men by many, and by some the best. The
    time is coming when you will be perfectly familiar with the things
    of God. This testimony will make those who do not believe your
    testimony, seek your lives; but there are whole nations who will
    receive your testimony. They will call you good men. Be not lifted
    up when ye are called good men. Remember you are young men, and ye
    shall be spared. I include the other three. Bear them in mind in
    your prayers--carry their cases to the throne of grace; although
    they are not present, yet you and they are equal. This appointment
    is calculated to create for you an affection for each other,
    stronger than death. You will travel to other nations; bear each
    other in mind. If one or more be cast into prisons, let the others
    pray for them, and deliver them by their prayers. Your lives shall
    be in great jeopardy; but the promise of God is, that you shall be
    delivered.

    Remember, you are not to go to their nations till you receive your
    endowments. Tarry at Kirtland until you are endowed with power from
    on high. You need a fountain of wisdom, knowledge and intelligence
    such as you never had. Relative to the endowment, I make a remark
    or two, that there may be no mistake. The world cannot receive
    the things of God. He can endow you without worldly pomp or
    great parade. He can give you that wisdom, that intelligence,
    and that power, which characterized the ancient saints, and now
    characterizes the inhabitants of the upper world.

    The greatness of your commission consists in this: you are to
    hold the keys of this ministry; your are to go to the nations
    afar off--nations that sit in darkness. The day is coming when
    the work of God must be done. Israel shall be gathered: the seed
    of Jacob shall be gathered from their long dispersion. There will
    be a feast to Israel, the elect of God. It is a sorrowful tale,
    but the Gospel must be preached, and God's ministers rejected:
    but where can Israel be found and receive your testimony, and not
    rejoice? Nowhere! The prophecies are full of great things that
    are to take place in the last days. After the elect are gathered
    out, destructions shall come on the inhabitants of the earth; all
    nations shall feel the wrath of God, after they have been warned
    by the Saints of the Most High. If you will not warn them, others
    will, and you will lose your crowns.

    You must prepare your minds to bid a long farewell to Kirtland,
    even till the great day come. You will see what you never expected
    to see; you will need the mind of Enoch or Elijah, and the faith
    of the brother of Jared; you must be prepared to walk by faith,
    however appalling the prospect to human view; you, and each of
    you, should feel the force of the imperious mandate, Son, go labor
    in my vineyard, and cheerfully receive what comes; but in the end
    you will stand while {198} others will fall. You have read in the
    revelation concerning ordination: Beware how you ordain, for all
    nations are not like this nation; they will willingly receive the
    ordinances at your hands to put you out of the way. There will be
    times when nothing but the angels of God can deliver you out of
    their hands.

    We appeal to your intelligence, we appeal to your understanding,
    that we have so far discharged our duty to you. We consider it one
    of the greatest condescensions of our heavenly Father, in pointing
    you out to us; you will be stewards over this ministry; you have a
    work to do that no other men can do; you must proclaim the Gospel
    in its simplicity and purity; and we commend you to God and the
    word of His grace. You have our best wishes, you have our most
    fervent prayers, that you may be able to bear this testimony, that
    you have seen the face of God. Therefore call upon Him in faith
    in mighty prayer till you prevail, for it is your duty and your
    privilege to bear such testimony for yourselves. We now exhort
    you to be faithful to fulfill your calling; there must be no lack
    here; you must fulfill in all things; and permit us to repeat, all
    nations have a claim on you; you are bound together as the Three
    Witnesses were; notwithstanding you can part and meet, and meet and
    part again, till your heads are silvered over with age.

    He then took them separately by the hand, and said, "Do you with
    full purpose of heart take part in this ministry, to proclaim the
    Gospel with all diligence, with these your brethren, according to
    the tenor and intent of the charge you have received?" Each of them
    answered in the affirmative. [11]

    _Important Items of Instructions to the Twelve_.

    Kirtland, February 27.

    This evening, nine of the Twelve, viz., Lyman Johnson, Brigham
    Young, Heber C. Kimball, Orson Hyde, David W. Patten, Luke Johnson,
    William E. M'Lellin, John F. Boynton, and William Smith, assembled
    at the house of President Joseph Smith, Jun., who was present, with
    Frederick G. Williams, Sidney Rigdon, Bishop Whitney, and three
    elders. Parley P. Pratt had gone to New Portage, and Orson Pratt
    and Thomas B. Marsh had not yet arrived to receive their ordination.

    After prayer by President Joseph Smith, Jun., he said, if we heard
    patiently, he could lay before the council an item which would be
    of importance. He had for himself, learned a fact by experience,
    which, on recollection, always gave him deep sorrow. It is a fact,
    if I now had in my possession, every decision which had been
    had upon {199} important items of doctrine and duties since the
    commencement of this work, I would not part with them for any sum
    of money; but we have neglected to take minutes of such things,
    thinking, perhaps, that they would never benefit us afterwards;
    which, if we had them now, would decide almost every point of
    doctrine which might be agitated. But this has been neglected, and
    now we cannot bear record to the Church and to the world, of the
    great and glorious manifestations which have been made to us with
    that degree of power and authority we otherwise could, if we now
    had these things to publish abroad.

    Since the Twelve are now chosen, I wish to tell them a course which
    they may pursue, and be benefited thereafter, in a point of light
    of which they are not now aware. If they will, every time they
    assemble, appoint a person to preside over them during the meeting,
    and one or more to keep a record of their proceedings, and on the
    decision of every question or item, be it what it may, let such
    decision be written, and such decision will forever remain upon
    record, and appear an item of covenant or doctrine. An item thus
    decided may appear, at the time, of little or no worth, but should
    it be published, and one of you lay hands on it after, you will
    find it of infinite worth, not only to your brethren, but it will
    be a feast to your own souls.

    Here is another important item. If you assemble from time to time,
    and proceed to discuss important questions, and pass decisions upon
    the same, and fail to note them down, by and by you will be driven
    to straits from which you will not be able to extricate yourselves,
    because you may be in a situation not to bring your faith to
    bear with sufficient perfection or power to obtain the desired
    information; or, perhaps, for neglecting to write these things when
    God had revealed them, not esteeming them of sufficient worth, the
    Spirit may withdraw and God may be angry; and there is, or was, a
    vast knowledge, of infinite importance, which is now lost. What
    was the cause of this? It came in consequence of slothfulness, or
    a neglect to appoint a man to occupy a few moments in writing all
    these decisions.

    Here let me prophesy. The time will come, when, if you neglect
    to do this thing, you will fall by the hands of unrighteous men.
    Were you to be brought before the authorities, and be accused of
    any crime or misdemeanor, and be as innocent as the angels of God,
    unless you can prove yourselves to have been somewhere else, your
    enemies will prevail against you; but if you can bring twelve men
    to testify that you were in a certain place, at that time, you will
    escape their hand. Now, if you will be careful to keep minutes of
    these things, as I have said, it will be one of the most important
    records ever seen; for all such decisions will ever after remain as
    items of doctrine and covenants.

    The council then expressed their approbation concerning the {200}
    foregoing remarks of President Smith, and appointed Orson Hyde and
    William E. M'Lellin clerks of the meeting.

    President Smith proposed the following question: What importance is
    there attached to the calling of these Twelve Apostles, different
    from the other callings or officers of the Church?

    After the question was discussed by Councilors Patten, Young,
    Smith, and M'Lellin, President Joseph Smith, Jun., gave the
    following decision:

    They are the Twelve Apostles, who are called to the office of
    the Traveling High Council, who are to preside over the churches
    of the Saints, among the Gentiles, where there is a presidency
    established; and they are to travel and preach among the Gentiles,
    until the Lord shall command them to go to the Jews. They are
    to hold the keys of this ministry, to unlock the door of the
    Kingdom of heaven unto all nations, and to preach the Gospel to
    every creature. This is the power, authority, and virtue of their
    apostleship.

    Oliver Cowdery, Clerk.

    _Report of the Kirtland School_.

    Kirtland, Ohio, February 27, 1835.

    Having been requested by the trustees of the "Kirtland School"
    to give a sketch of the number of students who have attended the
    institution, and of their progress in the different sciences, I
    cheerfully comply with the request, having been an instructor
    therein from its commencement in December last.

    The school has been conducted under the immediate care and
    inspection of Joseph Smith, Jun., Frederick G. Williams, Sidney
    Rigdon, and Oliver Cowdery, trustees. When the school first
    commenced, we received into it both large and small, but in
    about three weeks the classes became so large and the house so
    crowded, that it was thought advisable to dismiss all the small
    students, and continue those only who wished to study penmanship,
    arithmetic, English grammar, and geography. Before we dismissed
    the small pupils, there were in all about one hundred and thirty
    who attended; since that time there have been upon an average
    about one hundred; the most of whom have received lectures upon
    English grammar; and for the last four weeks about seventy have
    been studying geography one-half the day, and grammar and writing
    the other part. Burdick's Arithmetic, Kirkham's Grammar, and
    Olney's Geography have been used, and Noah Webster's Dictionary
    as standard. Since the year 1827, I have taught school in five
    different states, and visited many schools in which I was not
    engaged as teacher; in none, I can say, with certainty, I have seen
    students make more rapid progress than in this.

    William E. M'Lellin.

Footnotes

1. Doctrine and Covenants, sec. 18.

2. Elder Joseph Young gives the following interesting account of the
above meeting mentioned by the Prophet: "On the 8th day of February,
in the year of our Lord 1835, the Prophet Joseph Smith called Elders
Brigham and Joseph Young to the chamber of his residence, in Kirtland,
Ohio, it being on the Sabbath day. After they were seated and he had
made some preliminaries, he proceeded to relate a vision to these
brethren, of the state and condition of those men who died in Zion's
Camp, in Missouri. He said, 'Brethren, I have seen those men who died
of the cholera in our camp; and the Lord knows, if I get a mansion
as bright as theirs, I ask no more.' At this relation he wept, and
for some time could not speak. When he had relieved himself of his
feelings, in describing the vision, he resumed the conversation,
and addressed himself to Brother Brigham Young. He said to him, 'I
wish you to notify all the brethren living in the branches, within a
reasonable distance from this place, to meet at a general conference
on Saturday next. I shall then and there appoint twelve Special
Witnesses, to open the door of the Gospel to foreign nations, and
you,' said he (speaking to Brother Brigham), 'will be one of them.'
He then proceeded to enlarge upon the duties of their calling. The
interest that was taken on the occasion of this announcement, produced
in the minds of the two Elders present a great sensation and many
reflections; having previously notified Brother Brigham Young that he
would be one of the Witnesses, but said nothing to Joseph, until he
had exhausted much of his feelings in regard to the Twelve, which took
up some little time. He then turned to Elder Joseph Young with quite
an earnestness, as though the vision of his mind was extended still
further, and addressing him, said, 'Brother Joseph, the Lord has made
you President of the Seventies.' They had heard of Moses and seventy
Elders of Israel, and of Jesus appointing 'other Seventies,' but had
never heard of Twelve Apostles and of Seventies being called in this
Church before. It was strange saying, 'The Lord has made you President
of the Seventies,' as though it had already taken place, and it caused
these brethren to marvel. The Prophet did not say that any others would
be called to be the bearers of this message abroad, but the inference
might be clearly drawn, that this was his meaning, from the language he
used at the time. Agreeable to his request to Elder Brigham Young, the
branches were all notified, and a meeting of the brethren in general
conference was held in Kirtland, in the new school house under the
printing office, on the following Saturday, February 14th, when the
Twelve were appointed and ordained, and the conference adjourned for
two weeks."--"History of the organization of the Seventies," by Joseph
Young, Sen. (1878) pp. 1, 2.

3. This vision, in which the Prophet evidently saw the order of the
Church organization, is several times alluded to by him. By reference
to the note on page 181 it will be observed that President Smith
there refers to the vision in such a manner as to lead one to believe
that he saw that Brigham Young would be one of the Twelve, and Joseph
Young President of the Seventies. He also refers to this vision in
the revelation which appears in chapter 14; (Doctrine and Covenants,
sec. 107, 93). Describing the order of the Seventies, he says: "And it
is according to the _vision_, showing the order of the Seventy, that
there shall be seven Presidents to preside over them, chosen out of the
number of the Seventy." It was doubtless in this vision also that the
Prophet saw the manner in which the Twelve should be chosen.

4. Elder Joseph Young in his "History of the Organization of the
Seventies," (page 14) says that the following sentiment was delivered
by the prophet Joseph Smith in an address to the Elders assembled in
Kirtland soon after the Seventies were organized: "Brethren, some of
you are angry with me, because you did not fight in Missouri; but let
me tell you, God did not want you to fight. He could not organize His
kingdom with twelve men to open the Gospel door to the nations of the
earth, and with seventy men under their direction to follow in their
tracks, unless He took them from a body of men who had offered their
lives, and who had made as great a sacrifice as did Abraham. Now the
Lord has got His Twelve and His Seventy, and there will be other
quorums of Seventies called, who will make the sacrifice, and those who
have not made their sacrifices and their offerings now, will make them
hereafter."

5. A full list of those who sent up to Zion, including women and
children, is here published in place of the partial list heretofore
published in the History of Joseph Smith in the _Millennial Star_,
volume 15, page 205.

6. The hymn was peculiarly suited to the occasion. Some of the stanzas
follow: "Hark! listen to the trumpeters! They sound for volunteers;
On Zion's bright and flowery mount Behold the officers. 'Their horses
white, their armor bright, With courage bold they stand, Enlisting
soldiers for their king, To march to Zion's land. We want no cowards in
our bands, Who will our colors fly: We call for valiant-hearted men,
Who're not afraid to die.' To see our armies on parade, How martial
they appear! All armed and dressed in uniform, They look like men of
war." They follow their great General. The great Eternal Lamb--His
garments stained in his own blood--King Jesus is His name.

7. It was made known to the Prophet and Oliver Cowdery as early
as June, 1829, that there would be Twelve Apostles chosen in this
dispensation. In that revelation (Doctrine and Covenants, sec. 18:37)
the Lord, addressing Oliver Cowdery and David Whitmer, said: "And now,
behold, I give unto you Oliver Cowdery, and also unto David Whitmer,
that you shall search out the Twelve, who shall have the desires of
which I have spoken." That is, desires to take upon them the name of
Jesus Christ with full purpose of heart. It will be observed that
in this revelation only two of the Three Witnesses are named, yet
Martin Harris was associated with his fellow Witnesses in choosing and
ordaining the Twelve Apostles. I think it was designed from the first
that the Three Witnesses should choose the Twelve Special Witnesses of
the name and mission of the Lord Jesus Christ--the Twelve Apostles;
but at the time the revelation of June, 1829, was given, making known
that Twelve Apostles would be called, and designating Oliver Cowdery
and David Whitmer as the ones to choose them, Martin Harris was out
of favor with the Lord, and I suggest that it was for that reason
doubtless that his name was omitted at that time. The evidence that
Martin Harris was wavering about that time in his adherence to the
Prophet and the work of God is found in Doctrine and Covenants, sec.
19, given in the month of June, 1829; in which revelation Martin Harris
is sharply reproved for such wavering; for his covetousness; for
hesitating to dispose of his land to meet the obligations entered into
with the printer. He is commanded to repent of all these things, which,
happily he did; but evidently not before the revelation concerning the
choosing of the Twelve (Doctrine and Covenants, sec. 17) was given,
for which reason doubtless his name is not there associated with
those of his fellow Witnesses when they were designated to choose the
Twelve Apostles. As already stated, however, in the vision in which
the Prophet Joseph saw more perfectly the organization of the Church,
and the manner in which the Twelve were to be chosen, he undoubtedly
learned that it was in harmony with the order of things that the
Three Witnesses should choose the Twelve Special Witnesses, and hence
appointed Martin Harris to assist Oliver Cowdery and David Whitmer in
choosing the Apostles."

A word, by the way, in relation to the appropriateness of the Three
Witnesses choosing the Twelve. In the revelation defining the
special calling of the Twelve Apostles it is written: "The Twelve
traveling counselors are called to be the Twelve Apostles, or special
witnesses of the name of Christ in all the world; thus differing
from other officers in the Church in the duties of their calling.
(Doctrine and Covenants, sec. 107:23). From this it appears that
the _special_ calling of the Twelve is to be Witnesses for the Lord
Jesus Christ in all the world; hence it was preeminently proper that
these Twelve Witnesses should be chosen by the Three very special
Witnesses--witnesses of the Book of Mormon in particular, and of God's
marvelous work in general.

8. Much interest has been manifested in the Church concerning who was
mouth in ordaining respectively the brethren of the first Twelve.
Most likely the Three Witnesses who ordained the Apostles were mouth
in the order in which they have always stood as Witnesses, viz.,
Oliver Cowdery first, David Whitmer second, and Martin Harris third.
If they officiated in this order then Oliver Cowdery ordained Lyman
E. Johnson; David Whitmer, Brigham Young; and Martin Harris, Heber C.
Kimball. It has been suggested by some that the Prophet Joseph may
have joined the Three Witnesses in ordaining the Twelve, and in that
event would be mouth first, and therefore ordained Lyman E. Johnson,
leaving Oliver Cowdery to ordain Brigham Young, David Whitmer, Heber
C. Kimball. This, however, is not likely since but three of those who
had been chosen were called up at the above meeting to be ordained,
one for each Witness. Besides, the express language of the minutes of
the proceedings is, "The Three Witnesses laid their hands upon each
one's head and prayed separately;" that is each ordained his man. The
statement of Heber C. Kimball in the published extracts of his journal,
also confirms this view of the matter. After giving the names of the
Twelve men chosen he says: "After having expressed our feeling on this
occasion, we were severally called into the stand, and there received
our ordinations, _under the hand of Oliver Cowdery, David Whitmer, and
Martin Harris. These brethren ordained us to the Apostleship,_ and
predicted many things which should come to pass, that we should have
power to heal the sick, cast out devils, raise the dead, give sight
to the blind, have power to remove mountains, and all things should
be subject to us through the name of Jesus Christ, and angels should
minister unto us, and many more things, too numerous to mention."
He also adds the following interesting item with reference to the
ordinations of that day: "After we [referring to the first three called
up to receive ordination] had been thus ordained by these brethren, the
First Presidency laid their hands on us and confirmed these blessings
and ordinations, and likewise predicted many things which should come
to pass." (_Times and Seasons_, vol. 6, p. 868). While these statements
make it very clear that the Prophet Joseph did not join with the Three
Witnesses in ordaining the Apostles--except in the way of confirming
the ordination they received from the Witnesses, as described by Elder
Kimball--the minutes of the meeting held February 21st, at which Parley
P. Pratt was ordained, state that he was "ordained one of the Twelve
by President Joseph Smith, Jun., David Whitmer, and Oliver Cowdery."
Martin Harris must have been absent, and the Prophet evidently
joined Oliver Cowdery and David Whitmer on that occasion because of
the absence of Harris; but whether or not the Prophet was mouth on
that occasion does not appear in the minutes or in Elder Pratt's
autobiography.

9. According to Heber C. Kimball's Journal, Orson Pratt's ordination
took place on the 5th of April, 1835, under the following
circumstances: "Sunday morning, April 5, 1835.--The Twelve had not
all as yet been together, for the last three mentioned [ Orson Pratt,
Thomas B. Marsh and Parley P. Pratt ] were not present at the time of
choosing, and as the time drew near that we should travel to the east,
we appointed this day to bear our testimony unto our brethren and
friends. We were all assembled together, with the exception of Brother
Orson Pratt, who had not yet been with us. At this time, while we
were praying, and wishing for his arrival, while opening the meeting,
he entered the house. We rejoiced at his presence, and thanked the
Lord for it. He was then ordained and we proceeded to speak according
to our ages, the eldest speaking first. This day Brother Thomas B.
Marsh, Brigham Young, David W. Patten, and myself spake." (_Times and
Seasons_, vol. 6, p. 869.) The incident is given as Elder Kimball
relates it because of its interest, but he is in error as to the date
of the occurrence, since Elder Pratt himself, as well as the Prophet,
gives the date of the former's ordination 26th of April, 1835. Elder
Pratt also makes this entry in his journal: "April 24--Took the stage,
and arrived in Kirtland on the 26th, about ten o'clock in the forenoon;
walked into the meeting and learned that they had been prophesying that
I would arrive there, so as to attend that meeting, although not one of
them knew where I was. I was much rejoiced at meeting with the Saints."

10. Doctrine and Covenants, sec. 18.

11. Elder Parley P. Pratt, in his autobiography (page 127) refers to
this question put to each of the Twelve Apostles by Elder Cowdery as
the "Oath and Covenant of the Apostleship."

{201}



Chapter XIII--2.

The Organization of the Seventies---Blessing of the Faithful Elders and
Saints.

[Sidenote: The Calling of Seventies.]

On the 28th of February, the Church in council assembled, commenced
selecting certain individuals to be Seventies, [1] from the number of
those who went up to Zion with me in the camp; and the following are
the names of those who were ordained {202} and blessed at that time, to
begin the organization of the first quorum of Seventies, according to
the visions [2] and revelations which I have received. The Seventies
are to constitute traveling quorums, to go into all the earth,
whithersoever the Twelve Apostles shall call them. [3]

    {203} _Names of the Presidents and Members of the First Quorum of
    Seventies, Ordained Under the Hand of the Prophet Joseph Smith,
    with his two Counselors, Sidney Rigdon and Oliver Cowdery_. [4]

    Presidents.

    Hazen Aldrich, Leonard Rich, Joseph Young, Zebedee Coltrin, Levi W.
    Hancock, Lyman Sherman, Sylvester Smith.

    Members.

    Elias Hutchings, Harpin Riggs, Cyrus Smalling, Edson Barney. Levi
    Gifford, Joseph B. Noble, Stephen Winchester, Henry Benner, Roger
    Orton, David Evans, Peter Buchannan, Nathan B. Baldwin, John D.
    Parker, Burr Riggs, David Elliot, Lewis Robbins, Samuel Brown,
    Alexander Whitesides, Salmon Warner, George W. Brooks, Jacob
    Chapman, Michael Griffith, Charles Kelly, Royal Barney, Edmund
    Fisher, Libbeus T. Coons, Warren Parrish, Willard Snow, Joseph
    Hancock, Jesse D. Harmon, Alden Burdick, Heman T. Hyde, Hiram
    Winters, Lorenzo D. Barnes, {204} Hiram Blackman, Hiram Stratton,
    William D. Pratt, Moses Martin, Zera S. Cole, Lyman Smith, Jesse
    Huntsman, Harvey Stanley, Solomon Angel, Almon W. Babbitt, Henry
    Herriman, William F. Cahoon, Israel Barlow, Darwin Richardson,
    Wilkins Jenkins Salisbury, Milo Andrus, Nelson Higgins, True
    Glidden, Harry Brown, Henry Shibley, Jezeniah B. Smith, Harrison
    Burgess, Lorenzo Booth, Jedediah M. Grant, Alexander Badlam, Daniel
    Stephens, Zerubbabel Snow, Amasa M. Lyman, George A. Smith.

[Sidenote: The Prophet's Remarks on the Sacrament.]

The council adjourned to the day following, March 1st, when, after
attending the funeral of Seth Johnson, several who had recently been
baptized, were confirmed, and the sacrament was administered to the
Church. Previous to the administration, I spoke of the propriety of
this institution in the Church, and urged the importance of doing it
with acceptance before the Lord, and asked, How long do you suppose a
man may partake of this ordinance unworthily, and the Lord not withdraw
His Spirit from him? How long will he thus trifle with sacred things,
and the Lord not give him over to the buffetings of Satan until the day
of redemption! The Church should know if they are unworthy from time to
time to partake, lest the servants of God be forbidden to administer
it. Therefore our hearts ought to be humble, and we to repent of our
sins, and put away evil from among us.

[Sidenote: More Ordinations.]

After sacrament the council continued the ordination and blessing
of those previously called; also John Murdock and S. W. Denton were
ordained and blessed; Benjamin Winchester, Hyrum Smith, and Frederick
G. Williams were blessed; and Joseph Young and Sylvester Smith were
ordained presidents of Seventies.

    {205} _The Blessing of those who assisted in Building the House of
    the Lord at Kirtland_.

    _March 7_.--This day a meeting of the Church of Latter-day Saints
    was called for the purpose of blessing, in the name of the Lord,
    those who have heretofore assisted in building, by their labor and
    other means, the House of the Lord in this place.

    The morning was occupied by President Joseph Smith, Jun., in
    teaching the Church the propriety and necessity of purifying
    itself. In the afternoon, the names of those who had assisted to
    build the house were taken, and further instructions received
    from President Smith. He said that those who had distinguished
    themselves thus far by consecrating to the upbuilding of the House
    of the Lord, as well as laboring thereon, were to be remembered;
    that those who build it should own it, and have the control of it.

    After further remarks, those who performed the labor on the
    building voted unanimously that they would continue to labor
    thereon, till the house should be completed.

    President Sidney Rigdon was appointed to lay on hands and bestow
    blessings in the name of the Lord.

    The Presidents were blessed; and Reynolds Cahoon, Hyrum Smith, and
    Jared Carter, the building committee, though the last two were not
    present, yet their rights in the house were preserved.

    The following are the names of those who were blessed in
    consequence of their labor on the house of the Lord in Kirtland,
    and those who consecrated to its upbuilding:

    Sidney Rigdon, Maleum C. Davis, Joseph Smith, Jun., Jaman Aldrich,
    F. G. Williams, John Young, Sen., Joseph Smith, Sen., Ezra Strong,
    Oliver Cowdery, Joel McWithy, Newel K. Whitney, Matthew Foy,
    Reynolds Cahoon, James Randall, Hyrum Smith, John P. Greene,
    Jared Carter, Aaron E. Lyon, Jacob Bump, Thomas Burdick, Artemus
    Millet, Truman Wait, Alpheus Cutler, Edmund Bosley, Asa Lyman,
    William Bosley, Josiah Butterfield, William Perry, Noah Packard,
    Don Carlos Smith, James Putnam, Shadrach Roundy, Isaac Hill, Joel
    Johnson, {206} Edmund Durfee, Sen., Oliver Higley, Edmund Durfee,
    Jun., Evan M. Greene, Gideon Ormsby, Levi Osgood, Albert Miner,
    Alpheus Harmon, Ira Ames, Joseph C. Kingsbury, Salmon Gee, Ira
    Bond, Peter Shirts, Z. H. Brewster, Isaac Hubbard, Samuel Thomson,
    Horace Burgess, John Ormsby, Dexter Stillman, Luman Carter, Amos
    P. Herrick, John Smith, Mayhew Hillman, Samuel H. Smith, William
    Carter, Thomas Fisher, William Burgess, Starry Fisk, Giles Cook,
    Amos R. Orton, Almon Sherman, Gad Yale, Warren Smith, John Johnson,
    Moses Bailey, John Tanner, Sebe Ives, Henry G. Sherwood, Andrew
    H. Aldrich, Sidney Tanner, Ebenezar Jennings, Joseph Tippits,
    Oliver Granger, Robert Quigley, Orson Johnson, Erastus Babbitt,
    James Lake, Samuel Canfield, William Redfield, Phineas H. Young,
    Cyrus Lake, Samuel Rolfe, Harvey Smith, Calvin W. Stoddard, Isaac
    Cleveland, Josiah Fuller, William Barker, Erastus Rudd, Samuel
    S. Brannan, Isaac G. Bishop, John Wheeler, Roswell Murray, Henry
    Baker, Benjamin Wells, William Fisk, Nehemiah Harman, Henry Wilcox,
    Oliver Wetherby, George Gee, Thomas Hancock, Lorenzo D. Young,
    Josuah Grant, David Clough, William Draper, James Durfee, Ransom
    Van Leuven, Joseph Coe, Tunis Rappellee, Thomas Gates, John Reed,
    Loren Babbitt, Samuel Wilcox, Blake Baldwin, Benjamin Johnson,
    Joseph B. Bosworth.

    {207} The blessings and ordinations of particular individuals of
    the foregoing were as follows:--Reynolds Cahoon, Jacob Bump, and
    Artemus Millet, were blessed with the blessings of heaven and a
    right in the house of the Lord in Kirtland, agreeable to the labor
    they had performed thereon, and the means they had contributed.

    Alpheus Cutler, Asa Lyman, Josiah Butterfield, Noah Packard, Jonas
    Putnam, and Isaac Hill received the same blessing. The blessing
    referred to was according to each man's labor or donation, and
    in addition, Elder Packard was promised wisdom and ability to
    proclaim the Gospel. Edmund Durfee, Sen., Edmund Durfee, Jun., and
    Gideon Ormsby received the same blessing, and Edmund Durfee, Jun.,
    was ordained an Elder. Albert Miner, Ira Ames, Salmon Gee, Peter
    Shirts, Isaac Hubbard, and Horace Burgess were blessed, and Peter
    Shirts and Horace Burgess were ordained Elders. Dexter Stillman,
    Amos F. Herrick, and Matthew Hillman were blessed. William Burgess,
    Jaman Aldrich, and John Young, Sen., were blessed. Giles Cook,
    Jun., and M. C. Davis were blessed and ordained Elders. Wm. Carter,
    who was blind, was promised a restoration of sight, if faithful.
    Ezra Strong, Joel McWithy, Matthew Foy, James Randall, and Aaron
    C. Lyon were blessed. John P. Greene was ordained a missionary to
    the Lamanites, after others have unlocked the door, with a promise
    of gathering many to Zion, and of returning with great joy at the
    end of his mission, to enjoy the blessings of his family. Thomas
    Burdick, Truman Wait and Edmund Bosley were blessed, and Elder
    Bosley was told that God had a work for him, viz.: to go and preach
    the Gospel to the sectarian priests of this age, to call after them
    and hunt them up, wherever he could hear of them, and preach the
    Gospel to them whether they will hear or forbear. William Bosley
    and William Berry were blessed and ordained Elders. Don Carlos
    Smith was blessed with a promise of wisdom to proclaim the Gospel,
    and also to write in wisdom. Shadrach Roundy, Joel Johnson, and
    Oliver Higbee were blessed.

    Adjourned till tomorrow.

    _March 8th_.--Met pursuant to adjournment. Evan M. Greene, Levi
    Osgood, Alpheus Harmon, Joseph C. Kingsbury, Ira Bond, Z. H.
    Brewster, Samuel Tompkins, John Ormsby, Luman Carter, John Smith,
    Samuel H. Smith, Thomas Fisher, Starry Fisk, Amos R. Orton and
    Almon Sherman were blessed. Amos R. Orton was ordained an Elder and
    a missionary to the Lamanites. Andrew H. Aldrich, Thomas Bailey,
    Sebe Ives, Ebenezer Jennings, Oliver Granger, Orson Johnson,
    Warren Smith, James Lake, and William Redfield were blessed, and
    William Redfield was ordained an Elder. Cyrus Lake, {208} Harvey
    Smith, Isaac Cleveland, William Baker, Samuel S. Brannan, John
    Wheeler, Henry Baker, William Fisk, Henry Wilcox, George W. Gee,
    David Clough, and Lorenzo D. Young were blessed, and Elder Young
    was set apart as a missionary to the Lamanites. Jas. Durfee,
    Jos. Coe, Thos. Gates, Loren Babbitt, Blake Baldwin, and Jos. B.
    Baldwin were blessed. John Johnson, John Tanner and Gad Yale were
    blessed; and Gad Yale, being one who went to the relief of the
    brethren in Missouri, was blessed accordingly. Henry G. Sherwood,
    Sidney Tanner, Joseph H. Tippits, Robert Quigley, and Erastus
    Babbitt were blessed, and Samuel Canfield was blessed and ordained
    an Elder. Phineas H. Young, Samuel Rolfe, and Calvin H. Stoddard
    were blessed, and Elder Young was ordained a missionary to the
    Lamanites. Erastus Rudd, Josiah Fuller, Isaac H. Bishop, Roswell
    Murray, Benjamin Wells, Nehemiah Harman, Thomas Hancock, Oliver
    Wetherby, Joshua Grant, Jun., William Draper, Jun., Ransom Van
    Leuven, Tunis Rappellee, John Rudd, and Samuel Wilcox were blessed.
    Moses Martin, who went to Missouri, was set apart to be one of the
    Seventies, and blessed and warned as follows: "If thou art not
    purified, thou wilt not be able to execute thy commission. Thou
    wilt fall into the snares and into the hands of enemies who will
    take thy life; thou must begin to make a complete reformation in
    thyself."

    Oliver Cowdery,

    Clerk.

    The following belong to the Seventies, but the date of their
    ordinations is not definitely known: Milo Andrus, Joseph
    Winchester, Zerubbabel Snow, Heman T. Hyde, Henry Brown. Nelson
    Higgins, (Hezekiah Fisk was blessed, but was not one of the
    Seventies,) Henry Beaman, Jesse Huntsman, Royal Barney, Zebedee
    Coltrin, Henry Herriman, and Lorenzo D. Barnes. James L. Thompson
    was blessed, but not ordained.

Footnotes

1. The organization of quorums of Seventy in the Church was regarded
as a very strange thing in modern times, but that such an organization
had existed in the Church of God, both in the days of Moses and also
in the days of Messiah, is evident from the scriptures. The Lord said
to Moses: "Come up unto the Lord, thou, and Aaron, Nadab, and Abihu,
and seventy of the elders of Israel; and worship ye afar off. * * *
Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the
elders of Israel. * * * And upon the nobles of the children of Israel
He laid not His hand: also they saw God, and did eat and drink" (Exodus
24:1, 9, 11). And again, "And the Lord said unto Moses, Gather unto
me seventy men of the elders of Israel, whom thou knowest to be the
elders of the people, and officers over them; and bring them unto the
tabernacle of the congregation, that they may stand there with thee.
And I will come down and talk with thee there: and I will take of the
spirit which is upon thee, and will put it upon them; and they shall
bear the burden of the people with thee, that thou bear it not thyself
alone. * * * And Moses went out, and told the people the words of the
Lord, and gathered the seventy men of the elders of the people, and set
them round about the tabernacle. And the Lord came down in a cloud,
and spake unto him, and took of the Spirit that was upon him, and gave
it unto the seventy elders: and it came to pass, that, when the Spirit
rested upon them, they prophesied, and did not cease" (Numbers 11:16,
17, 24, 25).

It is not clear from the Old Testament just what the functions of the
Seventy were in the Hebrew Priesthood, but they certainly were endowed
with prophetic powers, and it is quite probable that the Sanhedrin
(consisting of seventy-one members, inclusive of the president,) of
later Jewish times had some relation to this earlier council of seventy.

The organization of the Seventy by the Savior is alluded to in the
tenth chapter of Luke as follows: "After these things the Lord
appointed other seventy also, [from this it appears that quorums of
seventy had been appointed previous to this] and sent them two and two
before His face into every city and place, whither He Himself would
come. Therefore said He unto them, The harvest truly is great, but
the laborers are few: pray ye therefore the Lord of the harvest, that
He would sent forth laborers into His harvest. Go your way: behold, I
send you forth as lambs among wolves. Carry neither purse nor scrip,
nor shoes: and salute no man by the way. And into whatsoever house ye
enter, first say, Peace be to this house. And if the Son of peace be
there, your peace shall rest upon it: if not, it shall turn to you
again. And in the same house remain, eating and drinking such things
as they give: for the laborer is worthy of his hire. Go not from house
to house." That is, while these men were sent forth without purse and
scrip it was evidently not the intention of the Lord that they should
beg from door to door. Continuing His instructions, the Master said:
"And into whatsoever city ye enter, and they receive you, eat such
things as are set before you: and heal the sick that are therein, and
say unto them, The kingdom of God is come nigh unto you. But into
whatsoever city ye enter, and they receive you not, go your ways out
into the streets of the same, and say, Even the very dust of your city,
which cleaveth on us, we do wipe off against you, notwithstanding be
ye sure of this, that the kingdom of God is come nigh unto you But I
say unto you, that it shall be more tolerable in that day for Sodom,
than for that city. * * He that heareth you heareth me; and he that
despiseth you despiseth me and he that despiseth me despiseth Him that
sent me." The Seventy, it appears went forth under these instructions
and were successful, for Luke continues: "And the seventy returned
again with joy, saying, Lord, even the devils are subject unto us
through Thy name." After this very plain allusion to this order
of the Priesthood called the Seventy, these instructions, and the
definitions given of their duties and callings, there can be no doubt
as to their constituting an important factor in the Christian Church
Organization. The absence of such quorums of Priesthood in modern
Church establishments is but one among many other evidences that the
Church of Christ had ceased from among men.

2. See page 182 (note).

3. The quorums of Seventy, in other words--in connection with the
Twelve Apostles, under whose direction they labor--constitute the
foreign ministry or the Church; and when the kind of labor they are
expected to perform is taken into account, it will be found that
their organization is admirably adopted for their work--the means
are adequate to the end proposed. In all other quorums of the high
Priesthood, excepting the Twelve, the presidency consists of a
president and two counselors, but the presidency of the quorum of
Seventy consists of seven presidents, equal in authority. For the sake
of order, however, precedence is recognized in seniority of ordination;
that is, the senior president by ordination--not of age--presides in
the council, and over the quorum; and in the event of his absence, then
the next senior president by ordination has the right of initiative and
presides, and so on down the line of presidents. The order established
in the Church for the work of the foreign ministry is for Elders to
travel two and two. This doubtless for the reason that the Lord would
establish His word by the mouths of two witnesses at least, to say
nothing of the pleasure that would be derived from the companionship
subsisting between two Elders while traveling among strangers, and
even among enemies. A quorum of Seventy, if sent out into the world
as a body, is capable of realizing all the advantages conceivable
from organization. It can be broken up into just seven groups of
ten members; with each group would be a president; these groups can
be sub-divided into five pairs, who could scatter out into various
neighborhoods, occasionally meet in conference with the group of ten
to which the respective pairs belonged, and at greater intervals, the
several groups could be called together for quorum conference. Thus a
quorum of Seventy can be a veritable flying column, making proclamation
of the Gospel, the like of which is to be found nowhere outside the
Church of Christ.

4. Instead of giving the forty names that here follow the statement
of the Prophet in his history, I give the entire list of names that
constituted the first quorum of Seventy, as written by the late
President Joseph Young, in his "History of the Organization of the
Seventies." All the brethren given in this list were not ordained on
this 28th day of February, 1835, but all who were ordained on that
date, of course, are included in this list. Of this organization of the
quorum of Seventy, the statement of Elder Joseph Young, who became the
senior president of the first council, has already been given at page
181.

{209}



Chapter XIV.

The Great Revelation on Priesthood.

    _Minutes of Meetings of the Twelve_.

    Kirtland, March 12, 1835.--This evening the twelve assembled, and
    the Council was opened by President Joseph Smith, Jun., and he
    proposed we take our first mission through the Eastern States, to
    the Atlantic Ocean, and hold conferences in the vicinity of the
    several branches of the Church for the purpose of regulating all
    things necessary for their welfare.

    It was proposed that the Twelve leave Kirtland on the 4th day of
    May, which was unanimously agreed to.

    It was then proposed that during their present mission, Elder
    Brigham Young should open the door of the Gospel to the remnants of
    Joseph, who dwell among the Gentiles, which was carried.

    It was voted that the Twelve should hold their first conference in
    Kirtland, May 2nd; in Westfield, New York, May 9th; in Freedom,
    N.Y., May 22nd; in Lyonstown. N.Y., June 5th; at Pillow Point,
    June 10th; in West Loboro', Upper Canada, June 29th; in Johnsbury,
    Vermont, July 17th; in Bradford, Massachusetts, August 7th; in
    Dover, New Hampshire, September 4th; in Saco, Maine, September
    18th; Farmington, Maine, October 2nd.

    Orson Hyde,

    Wm. E. M'Lellin, Clerks.

    Kirtland, March 28th.

    This afternoon the Twelve met in council, and had a time of general
    confession. On reviewing our past course we are satisfied, and feel
    to confess also, that we have not realized the importance of our
    calling to that degree that we ought; we have been light-minded
    and vain, and in many things have done wrong. For all these things
    we have asked the forgiveness of our heavenly Father; and wherein
    we have grieved or wounded the feelings of the Presidency, we ask
    their forgiveness. The {210} time when we are about to separate is
    near; and when we shall meet again, God only knows; we therefore
    feel to ask of him whom we have acknowledged to be our Prophet and
    Seer, that he inquire of God for us, and obtain a revelation, (if
    consistent) that we may look upon it when we are separated, that
    our hearts may be comforted. Our worthiness has not inspired us to
    make this request, but our unworthiness. We have unitedly asked God
    our heavenly Father to grant unto us through His Seer, a revelation
    of His mind and will concerning our duty the coming season, even
    a great revelation, that will enlarge our hearts, comfort us in
    adversity, and brighten our hopes amidst the powers of darkness.

    Orson Hyde,

    Wm. E. M'Lellin, Clerks.

    _To President Joseph Smith, Jun., Kirtland, Ohio_.

In compliance with the above request, [1] I inquired of the Lord, and
received for answer the following:

    _Revelation on Priesthood_. [2]

    1. There are in the Church two Priesthoods, namely, the Melchisedek
    and the Aaronic, including the Levitical Priesthood.

    {211} 2. Why the first is called the Melchisedek Priesthood, is
    because Melchisedek was such a great High Priest;

    3. Before his day it was called _the Holy Priesthood after the
    Order of the Son of God_.

    4. But out of respect or reverence to the name of the Supreme
    Being, to avoid the too frequent repetition of His name, they, the
    Church in ancient days, called that Priesthood after Melchisedek,
    or the Melchisedek Priesthood.

    5. All other authorities or offices in the Church are appendages to
    this Priesthood;

    6. But there are two divisions, or grand heads; one is the
    Melchisedek Priesthood, and the other is the Aaronic or Levitical
    Priesthood.

    7. The office of an Elder comes under the Priesthood of Melchisedek.

    8. The Melchisedek Priesthood holds the right of presidency, and
    has power and authority over all the offices in the Church, in all
    ages of the world, to administer in spiritual things.

    9. The Presidency of the High Priesthood, after the Order of
    Melchisedek, have a right to officiate in all the offices in the
    Church.

    10. High Priests after the Order of the Melchisedek Priesthood,
    have a right to officiate in their own standing, under the
    direction of the Presidency, in administering spiritual things, and
    also in the office of an Elder, Priest (of the Levitical order),
    Teacher, Deacon and member.

    11. An Elder has a right to officiate in his stead, when the High
    Priest is not present.

    12. The High Priest and Elder are to administer in spiritual
    things, agreeable to the covenants and commandments of the Church;
    and they have a right to officiate in all these offices of the
    Church, when there are no higher authorities present.

    13. The second Priesthood is called the Priesthood of Aaron,
    because it was conferred upon Aaron and his seed, throughout all
    their generations.

    14. Why it is called the lesser Priesthood, is because it is an
    appendage to the greater, or the Melchisedek Priesthood, and has
    power in administering outward ordinances.

    15. The Bishopric is the Presidency of this Priesthood, and holds
    the keys or authority of the same.

    16. No man has a legal right to this office, to hold the keys of
    this Priesthood, except he be a literal descendant of Aaron.

    17. But as a High Priest of the Melchisedek Priesthood has
    authority to officiate in all the lesser offices, he may officiate
    in the office of Bishop, when no literal descendant of Aaron can
    be found, provided he is called, {212} and set apart, and ordained
    unto this power, by the hands of the Presidency of the Melchisedek
    Priesthood.

    18. The power and authority of the higher, or Melchisedek
    Priesthood, is to hold the keys of all the spiritual blessings of
    the Church.

    19. To have the privilege of receiving the mysteries of the kingdom
    of heaven, to have the heavens opened unto them, to commune with
    the general assembly and Church of the first-born, and to enjoy the
    communion and presence of God the Father, and Jesus, the Mediator
    of the New Covenant.

    20. The power and authority of the lesser, or Aaronic Priesthood,
    is to hold the keys of the ministering of angels, and to administer
    in outward ordinances, the letter of the Gospel, the baptism of
    repentance for the remission of sins, agreeable to the covenants
    and commandments.

    21. Of necessity there are Presidents, or presiding officers,
    growing out of, or appointed of, or from among those who are
    ordained to the several offices in these two Priesthoods.

    22. Of the Melchisedek Priesthood three presiding High Priests,
    chosen by the body, appointed and ordained to that office, and
    upheld by the confidence, faith, and prayer of the Church, form a
    quorum of the Presidency of the Church.

    23. The Twelve traveling councilors are called to be the Twelve
    Apostles, or especial witnesses of the name of Christ, in all the
    world, thus differing from other officers in the Church, in the
    duties of their calling;

    24. And they form a quorum equal in authority and power to the
    three Presidents previously mentioned.

    25. The Seventy are also called to preach the Gospel, and to be
    especial witnesses unto the Gentiles and in all the world; thus
    differing from other officers in the Church in the duties of their
    calling;

    26. And they form a quorum equal in authority to that of the Twelve
    especial witnesses or Apostles, just named.

    27. And every decision made by either of these quorums, must be
    by the unanimous voice of the same; that is, every member in each
    quorum must be agreed to its decisions, in order to make their
    decisions of the same power or validity one with the other.

    28. (A majority may form a quorum when circumstances render it
    impossible to be otherwise.)

    29. Unless this is the case, their decisions are not entitled
    to the same blessings which the decisions of a quorum of three
    Presidents were anciently, who were ordained after the order of
    Melchisedek, and were righteous and holy men.

    30. The decisions of these quorums or either of them, are to be
    made in all righteousness, in holiness and lowliness of heart,
    meekness {213} and long-suffering, and in faith, and virtue, and
    knowledge, temperance, patience, godliness, brotherly kindness, and
    charity;

    31. Because the promise is, if these things abound in them they
    shall not be unfruitful in the knowledge of the Lord.

    32. And in case that any decision of these quorums is made in
    unrighteousness, it may be brought before a general assembly of the
    several quorums, which constitute the spiritual authorities of the
    Church, otherwise there can be no appeal from their decision.

    33. The Twelve are a traveling, presiding High Council, to
    officiate in the name of the Lord, under the direction of the
    Presidency of the Church, agreeable to the institution of heaven,
    to build up the Church, and regulate all the affairs of the same,
    in all nations, first unto the Gentiles, and secondly unto the Jews.

    34. The Seventy are to act in the name of the Lord, under the
    direction of the Twelve, or the Traveling High Council, in building
    up the Church, and regulating all the affairs of the same in all
    nations; first unto the Gentiles, and then to the Jews;

    35. The Twelve being sent out, holding the keys to open the door by
    the proclamation of the Gospel of Jesus Christ, and first unto the
    Gentiles and then unto the Jews.

    36. The standing High Councils at the Stakes of Zion form a quorum
    equal in authority, in the affairs of the Church, in all their
    decisions, to the quorum of the Presidency, or to the traveling
    High Council.

    37. The High Council in Zion form a quorum equal in authority, in
    the affairs of the Church, in all their decisions, to the councils
    of the Twelve at the Stakes of Zion.

    38. It is the duty of the traveling High Council, to call upon the
    Seventy, when they need assistance, to fill the several calls for
    preaching and administering the Gospel, instead of any others,

    39. It is the duty of the Twelve, in all large branches of
    the Church, to ordain evangelical ministers, as they shall be
    designated unto them by revelation.

    40. The order of this Priesthood was confirmed to be handed down
    from father to son, and rightly belongs to the literal descendants
    of the chosen seed, to whom the promises were made.

    41. This order was instituted in the days of Adam, and came down by
    lineage in the following manner:

    42. From Adam to Seth, who was ordained by Adam at the age of
    sixty-nine years, and was blessed by him three years previous to
    his (Adam's) death, and received the promise of God, by his father,
    that his posterity should be the chosen of the Lord, and that they
    should be preserved unto the end of the earth.

    {214} 43. Because he (Seth) was a perfect man, and his likeness was
    the express likeness of his father insomuch that he seemed to be
    like unto his father in all things, and could be distinguished from
    him only by his age.

    44. Enos was ordained at the age of an hundred and thirty-four
    years and four months, by the hand of Adam.

    45. God called upon Cainan in the wilderness, in the fortieth year
    of his age, and he met Adam in journeying to the place Shedolamak;
    he was eighty-seven years old when he received his ordination.

    46. Mahalaleel was four hundred and ninety-six years and seven days
    old, when he was ordained by the hand of Adam, who also blessed him.

    47. Jared was two hundred years old when he was ordained under the
    hand of Adam, who also blessed him.

    48. Enoch was twenty-five year old when he was ordained under the
    hand of Adam, and he was sixty-five when Adam blessed him.

    49. And he saw the Lord, and he walked with Him, and was before
    His face continually; and he walked with God three hundred and
    sixty-five years, making him four hundred and thirty year old when
    he was translated.

    50. Methuselah was one hundred years old when he was ordained under
    the hand of Adam.

    51. Lamech was thirty-two years old when he was ordained under the
    hand of Seth.

    52. Noah was ten years old when he was ordained under the hand of
    Methuselah.

    53. Three years previous to the death of Adam, he called Seth,
    Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, who were
    all High Priests, with the residue of his posterity, who were
    righteous, into the valley of Adam-ondi-Ahman, and there bestowed
    upon them his last blessing.

    54. And the Lord appeared unto them, and they rose up and blessed
    Adam, and called him Michael the Prince, the Archangel.

    55. And the Lord administered comfort unto Adam, and said unto him,
    I have set thee to be at the head; a multitude of nations shall
    come of thee; and thou art a prince over them for ever.

    56. And Adam stood up in the midst of the congregation, and
    notwithstanding he was bowed down with age, being full of the Holy
    Ghost, predicted whatsoever should befall his posterity unto the
    latest generation.

    57. These things were all written in the Book of Enoch, and are to
    be testified of in due time.

    58. It is the duty of the Twelve, also, to ordain and set in
    {215} order all the other officers of the Church agreeable to the
    revelation which says:

    59. To the Church of Christ in the land of Zion, in addition to the
    Church laws, respecting Church business.

    60. Verily, I say unto you, saith the Lord of Hosts, there must
    needs be presiding Elders, to preside over those who are of the
    office of an Elder;

    61. And also Priests to preside over those who are of the office of
    a Priest;

    62. And also Teachers to preside over those who are of the office
    of a Teacher, in like manner; and also the Deacons;

    63. Wherefore from Deacon to Teacher, and from Teacher to Priest,
    and from Priest to Elder, severally as they are appointed,
    according to the covenants and commandments of the Church;

    64. Then comes the High Priesthood, which is the greatest of all.

    65. Wherefore, it must needs be that one be appointed, of the High
    Priesthood, to preside over the Priesthood; and he shall be called
    President of the High Priesthood of the Church,

    66. Or in other words, the presiding High Priest over the High
    Priesthood of the Church.

    67. From the same comes the administering of ordinances, and
    blessings upon the Church, by the laying on of the hands.

    68. Wherefore, the office of a Bishop is not equal unto it; for the
    office of a Bishop is in administering all temporal things;

    69. Nevertheless, a Bishop must be chosen from the High Priesthood
    unless he is a literal descendant of Aaron;

    70. For unless he is a literal descendant of Aaron he cannot hold
    the keys of that Priesthood;

    71. Nevertheless, a High Priest, that is, after the order of
    Melchisedek, may be set apart unto the ministering of temporal
    things, having a knowledge of them by the Spirit of truth,

    72. And also to be a judge in Israel, to do the business of the
    Church, to sit in judgment upon transgressors, upon testimony,
    as it shall be laid before him, according to the laws, by the
    assistance of his counselors, whom he has chosen, or will choose
    among the Elders of the Church;

    73. This is the duty of a Bishop who is not a literal descendent of
    Aaron, but has been ordained to the High Priesthood after the order
    of Melchisedek.

    74. Thus shall he be a judge, even a common judge among the
    inhabitants of Zion, or in a Stake of Zion, or in any branch of the
    Church where he shall be set apart unto this ministry, until the
    borders {216} of Zion are enlarged, and it becomes necessary to
    have other Bishops or judges in Zion, or elsewhere;

    75. And inasmuch as there are other Bishops appointed, they shall
    act in the same office.

    76. But a literal descendant of Aaron has a legal right to the
    Presidency of this Priesthood, to the keys of this ministry, to act
    in the office of Bishop independently, without counselors, except
    in a case where the President of the High Priesthood, after the
    order of Melchisedek, is tried; to sit as a judge in Israel:

    77. And the decision of either of these councils, agreeable to the
    commandment, which says:

    78. Again, verily I say unto you, the most important business of
    the Church, and the most difficult cases of the Church, inasmuch
    as there is not satisfaction upon the decision of the Bishop, or
    judges, it shall be handed over and carried up unto the Council of
    the Church, before the Presidency of the High Priesthood;

    79. And the Presidency of the Council of the High Priesthood, shall
    have power to call other High Priests, even twelve, to assist as
    counselors; and thus the Presidency of the High Priesthood, and its
    counselors, shall have power to decide upon testimony, according to
    the laws of the Church;

    80. And after this decision, it shall be had in remembrance no more
    before the Lord; for this is the highest Council of the Church of
    God; and a final decision upon controversies in spiritual matters.

    81. There is not any person belonging to the Church who is exempt
    from this Council of the Church.

    82. And inasmuch as a President of the High Priesthood shall
    transgress, he shall be had in remembrance before the common
    council of the Church, who shall be assisted by twelve counselors
    of the High Priesthood,

    83. And their decision upon his head shall be an end of controversy
    concerning him.

    84. Thus none shall be exempted from the justice and the laws of
    God; that all things may be done in order and in solemnity before
    him, according to truth and righteousness.

    85. And again, verily I say unto you, the duty of a president over
    the office of a Deacon, is to preside over twelve Deacons, to sit
    in council with them, and to teach them their duty, edifying one
    another, as it is given according to the covenants.

    86. And also the duty of the president over the office of the
    Teachers, is to preside over twenty-four of the Teachers, and to
    sit in council with them, teaching them the duties of their office
    as given in the covenants.

    {217} 87. Also the duty of the president over the Priesthood of
    Aaron, is to preside over forty-eight Priests, and sit in council
    with them, to teach them the duties of their office, as it is given
    in the covenants;

    85. This president is to be a Bishop; for this is one of the duties
    of this Priesthood.

    89. Again, the duty of the president over the office of Elders, is
    to preside over ninety-six Elders, and to sit in council with them,
    and to teach them according to the covenants.

    90. This presidency is a distinct one from that of the Seventy, and
    is designed for those who do not travel into all the world.

    91. And again, the duty of the President of the office of the High
    Priesthood, is to preside over the whole Church, and to be like
    unto Moses.

    92. Behold, here is wisdom; yea, to be a Seer, a Revelator, a
    Translator, and a Prophet, having all the gifts of God which He
    bestows upon the head of the Church.

    93. And it is according to the vision showing the order of the
    Seventy, that they should have seven presidents to preside over
    them, chosen out of the number of the Seventy;

    94. And the seventh president of these presidents is to preside
    over the six;

    95. And these seven presidents are to choose other seventy beside
    the first seventy, to whom they belong; and are to preside over
    them;

    96. And also other seventy, till seven times seventy, if the labor
    in the vineyard of necessity requires it;

    97. And these seventy are to be traveling ministers unto the
    Gentiles first, and also unto the Jews;

    98. Where as other officers of the Church, who belong not unto the
    Twelve, neither to the Seventy, are not under the responsibility to
    travel among all nations, but are to travel as their circumstances
    shall allow; notwithstanding, they may hold as high and responsible
    offices in the Church.

    99. Wherefore, now, let every man learn his duty, and to act in the
    office in which he is appointed, in all diligence.

    100. He that is slothful shall not be counted worthy to stand, and
    he that learns not his duty and shows himself not approved, shall
    not be counted worthy to stand. Even so. Amen.

Footnotes

1. At this point it may be well to note a singular thing with
reference to nearly all the revelations that have been received in
this dispensation; they came in response to enquiry, in response to
prayer. "Ask and ye shall receive;" "Seek and ye shall find," seems to
have been the principle on which the Lord has acted with reference to
giving revelations. For instance, the Lord revealed Himself and His son
Jesus Christ to the Prophet Joseph in answer to the latter's earnest
prayer to know the truth respecting the various religions; Moroni came
three years later in response to the young Prophet's earnest prayer to
know his standing before the Lord; nearly all the early revelations to
individuals in the Church, to Joseph Smith, Sen., Hyrum Smith, Oliver
Cowdery, Joseph Knight, David, Peter, John and Christian Whitmer were
given in answer to the enquiry of these men to know their duty in
respect of the work of the Lord then coming forth; the revelation on
Church Organization and Government (Doc. and Cov. sec. 20), was given
in response to Joseph and Oliver's prayers and enquiries concerning
those things; so with reference to the revelations given to the
Witnesses to the Book of Mormon; and in fact throughout the whole
course of the work's development. This great revelation on Priesthood
and the relations of the quorums to each other in the Church is also
given in response to a most humble petition to the Prophet on the
part of the Twelve; and, the Prophet says: "_I inquired of the Lord,
and received for answer the following revelation_," then follows the
revelation.

2. According to the explanatory note in the Doctrine and Covenants,
sec. 107, the fore part of this revelation, the first fifty-eight
verses, was given March 28th, the same day the Twelve ask the Prophet
to enquire of the Lord for them, the other items were revealed at
sundry times.

{218}



Chapter XV.

The First Mission of the Twelve.

[Sidenote: Close of the Elders' School.]

The school in Kirtland closed the last week in March, to give the
Elders an opportunity to go forth and proclaim the Gospel, preparatory
to the endowment.

[Sidenote: Public Discussion at Huntsburgh.]

_Sunday, March 29_.--I preached about three hours, at Huntsburgh--where
William E. M'Lellin had been holding a public discussion, on a
challenge from J. M. Tracy, a Campbellite preacher, the two days
previous, on the divinity of the Book of Mormon--at the close of which
two were baptized; and, on Monday, four more came forward for baptism.

    _Minutes of Conference held at Freedom, N. Y_.

    April 3rd and 4th, a conference of the Saints was held at Freedom,
    New York, Sidney Rigdon presiding.

    Fifteen branches of the Church were represented, five of which had
    not been previously represented at any conference, numbering about
    fifty members.

    Elder Chester L. Heath, of Avon, was expelled from the Church, for
    breach of covenant, and not observing the Word of Wisdom.

    Warren A. Cowdery, Clerk.

    _Minutes of a Conference of the Twelve and the Seventies_.

    On the 26th of April the Twelve Apostles, and the Seventies who
    had been chosen, assembled in the temple (although unfinished),
    with a numerous concourse of people, to receive their charge and
    instructions from President Joseph Smith, Jun., relating to their
    mission and duties. The congregation being assembled, Elder Orson
    Pratt arrived {219} from the south part of the state, making our
    number complete, Elder Thomas B. Marsh having arrived the day
    previous.

    _Meeting of the Twelve_.

    _April 28_.--The Twelve met this afternoon at the schoolroom, for
    the purpose of prayer and consultation. Elder David W. Patten
    opened the meeting by prayer.

    Moved and carried, that when any member of the council wishes to
    speak, he shall arise and stand upon his feet.

    Elder M'Lellin read the commandment given concerning the choosing
    of the Twelve; when it was voted that we each forgive one another
    every wrong that has existed among us, and that from henceforth
    each one of the Twelve love his brother as himself, in temporal as
    well as in spiritual things, always inquiring into each other's
    welfare.

    Decided that the Twelve be ready and start on their mission from
    Elder Johnson's tavern on Monday, at two o'clock a. m., May 4th.

    Elder Brigham Young then closed by prayer.

    Orson Hyde,

    W. E. M'Lellin, Clerks.

    _Minutes of a General Council of the Priesthood_.

    _May 2_.--A grand council was held in Kirtland, composed of the
    following officers of the Church, viz: Presidents Joseph Smith,
    Jun., David Whitmer, Oliver Cowdery, Sidney Rigdon, Frederick G.
    Williams, Joseph Smith, Sen., and Hyrum Smith, with the council
    of the Twelve Apostles, Bishop Partridge and counselors, Bishop
    Whitney and counselors, and some of the Seventies, with their
    presidents, viz. Sylvester Smith, Leonard Rich, Lyman Sherman,
    Hazen Aldrich, Joseph Young, and Levi Hancock; and many Elders
    from different parts of the country. President Joseph Smith, Jun.,
    presiding.

    After the conference was opened, and the Twelve had taken their
    seats, President Joseph Smith, Jun., said that it would be the
    duty of the Twelve, when in council, to take their seats together
    according to age, the oldest to be seated at the head, and preside
    in the first council, the next oldest in the second, and so on
    until the youngest had presided; and then begin at the oldest
    again. [1]

    {220} The Twelve then took their seats according to age as follows:
    Thomas B. Marsh, David W. Patten, Brigham Young, Heber C. Kimball,
    Orson Hyde, William E. M'Lellin, Parley P. Pratt, Luke S. Johnson
    William Smith, Orson Pratt, John F. Boynton, and Lyman E. Johnson.

    _Items of Instruction to the Twelve and the Seventy_.

    President Joseph Smith then stated that 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. When the Twelve
    are together, or a quorum of them, in any church, they will have
    authority to act independently, and make decisions, and those
    decisions will be valid. But where there is not a quorum, they will
    have to do business by the voice of the Church. No standing High
    Council has authority to go into the churches abroad, and regulate
    the matters thereof, for this belongs to the Twelve. No standing
    High Council will ever be established only in Zion, or one of her
    stakes. [2] When the Twelve pass a decision, it is in the name of
    the Church, therefore it is valid.

    No official member of the Church has authority to go into any
    branch thereof, and ordain any minister for that Church, unless it
    is by the {221} voice of that branch. No Elder has authority to go
    into any branch of the Church, and appoint meeting, or attempt to
    regulate the affairs of the church, without the advice and consent
    of the presiding Elder of that branch.

    If the first Seventy are all employed, and there is a call for
    more laborers, it will be the duty of the seven presidents of the
    first Seventy to call and ordain other Seventy and send them forth
    to labor in the vineyard, until, if needs be, they set apart seven
    times seventy, and even until there are one hundred and forty-four
    thousand thus set apart for the ministry. [3]

    The Seventy are not to attend the conferences of the Twelve,
    unless they are called upon or requested so to do by the Twelve.
    The Twelve and the Seventy have particularly to depend upon their
    ministry for their support, and that of their families; and they
    have a right, by virtue of their offices, to call upon the churches
    to assist them.

    Elder Henry Herriman was ordained one of the Seventy.

    The circumstances of the presidents of the Seventy were severally
    considered, relative to their traveling in the vineyard: and it was
    unanimously agreed that they should hold themselves in readiness
    to go, at the call of the Twelve, when the Lord opens the way.
    Twenty-seven of the Seventy were also considered, and it was
    decided they should hold themselves in readiness to travel in the
    ministry, at the call of the president of the Seventy, as the Lord
    opens the way.

    After an adjournment of one hour, the council re-assembled.

    Ezra Thayre was suspended as an Elder and member, until
    investigation could be had before the bishop's court, complaint
    having been preferred against him by Oliver Granger.

    Lorenzo D. Barnes was ordained one of the Seventy; also Henry
    Benner, Michael Griffiths, Royal Barney, and Lebbeus T. Coon, who,
    together with twenty others, were called upon to hold themselves in
    readiness to travel when circumstances might permit.

    The Elders in Kirtland and its vicinity were then called upon, or
    their circumstances considered, and their names enrolled. President
    Joseph Smith, Jun., arose with the lists in his hand, and made
    {222} some very appropriate remarks, relative to the deliverance of
    Zion; and, so much of the authority of the Church being present,
    moved that we never give up the struggle for Zion, even until
    death, or until Zion is redeemed.

    The vote was unanimous, and given with deep feeling.

    Voted, that all the Elders of the Church are bound to travel in
    the world to preach the Gospel, with all their might, mind, and
    strength, when their circumstances will admit of it; and that the
    door is now opened.

    Voted, that Elders Brigham Young, John P. Greene, and Amos Orton be
    appointed to go and preach the Gospel to the remnants of Joseph,
    the door to be opened by Elder Brigham Young, and this will open
    the door to the whole house of Joseph.

    Voted, that when another Seventy is required, the presidency of the
    first Seventy shall choose, ordain, and set them apart from among
    the most experienced of the Elders of the Church.

    Voted, that whenever the labor of other Seventy is required, they
    are to be set apart and ordained to that office; those who are
    residing at Kirtland and the regions round about, who can come to
    Kirtland, to be set apart and ordained by the direction of the
    Presidency of the Church in Kirtland.

    Wm. E. M'Lellin, Clerk.

    _The First Mission of the Twelve_.

    The Twelve left Kirtland this morning [May 4th], [4] and embarked
    on board the steamer _Sandusky_, at Fairport, and landed at
    Dunkirk, New York, 5 o'clock p.m., and after preaching in those
    regions a few days, met in conference at Westfield, May 9th,
    according to previous appointment; the church being present, and
    Thomas B. Marsh, the oldest of the quorum, presiding.

    The following items were suggested for the consideration of the
    council:

    Resolved, 1st: That the limits of this conference extend south
    and west to the line of Pennsylvania, north as far as Lake Erie,
    and east as far as Lodi, embracing the branches of Westfield,
    Silver Creek, Perrysburgh, and Lavona, to be called the "Westfield
    Conference."

    {223} 2nd. Inquire into the standing of all the Elders within the
    bounds of this conference.

    3rd. Inquire into the manner of their teaching, doctrines, etc.

    4th. Inquire into the teaching, conduct, and faithfulness of all
    traveling Elders who have recently labored within the bounds of
    this conference.

    5th. Hear a representation of the several branches of the Church.

    On investigation, the standing and teaching of the Elders present
    met the approbation of the council, except the teaching of Elder
    Joseph Rose, which was, "that the Jewish church was the sun, and
    the Gentile church was the moon, etc.; when the Jewish church was
    scattered, then sun was darkened: and when the Gentile church
    is out off, the moon will be turned to blood;" also some things
    relative to the apocalyptic beast with seven heads and ten horns.

    He was shown his error, and willingly made a humble confession.

    The faithfulness of all the traveling Elders was found to be good.

    The members of the Westfield branch were represented as in good
    standing, but with a difficulty in the minds of some, relative to
    the baptism of Brother Lloyd L. Lewis, inasmuch as he was baptized
    by a traveling Elder without the church being called together to
    know if they would receive him to fellowship.

    The council decided that if there was a fault, it was in the
    administrator, and not in the candidate. The branch numbered
    seventy-five.

    The Lavona branch numbered twenty in good standing, but lacking in
    the enjoyment of the Spirit in consequence of a neglect to keep the
    Word of Wisdom.

    After further instructions on general principles, the conference
    adjourned until 8 o'clock a.m., Monday. May 11.

    _Sunday, May 10_.--Elders Marsh and Patten preached to an attentive
    congregation of about five hundred; after Sacrament, five persons
    desired baptism, which was attended to by Elder M'Lellin.

    _Monday, 11_.--Conference met pursuant to adjournment.

    Resolved unanimously--That this conference go to, immediately, and
    appoint their "wise men," and gather up their riches, and send them
    to Zion to purchase land, according to previous commandment, that
    all things be prepared before them in order to their gathering.

    Much was said to the conference upon these important things; and
    the Saints covenanted before the Lord, that they would be strict to
    attend to our teaching.

    After preaching by Elder Young at 3 o'clock p.m., and the farewell
    exhortation of the Twelve, seven individuals were baptized by Elder
    Orson Hyde, and they were confirmed in the evening. {224} After
    laying hands on many sick, who obtained relief, adjourned to the
    22nd instant, to meet in Freedom, New York.

    Orson Hyde, Clerk.

    _The Conference at Freedom_.

    _May 22_.--The Twelve met in conference with the church in Freedom,
    New York, when, after an agreeable salutation and rejoicing in
    each other's prosperity, Elder David W. Patten being chairman,
    conference was opened by singing, and prayer by the President.

    [Here let it be remarked, that it was the universal custom of the
    Twelve and the presidency of the Church, to open and close all
    conferences and councils by prayer, and generally singing, so that
    this need not be named in this history hereafter.]

    Resolved--That the limits of this conference extend from Lodi in
    the west, so far east as to include Avon, south to Pennsylvania,
    and north to Lake Ontario, called the "Freedom Conference,"
    including the branches of Freedom, Rushford, Portage, Grove, Burns,
    Genesee, Avon, Java, Holland, Aurora, Greenwood, and Niagara.

    The report concerning the labors and teachings of the Elders in
    the conference, and those who had recently traveled through the
    branches, was good.

    The branch in Freedom numbered sixty-five; Rushford, twenty-eight;
    Burns, thirty; Holland, fifteen--represented by P. P. Pratt as
    having suffered much from false teachings by hypocrites and knaves:
    Aurora, four; Niagara, four; the numbers of the remaining branches
    not ascertained, but generally reported in good standing.

    The council gave instruction concerning the "Word of Wisdom," the
    gift of tongues, prophesying, etc., and adjourned until tomorrow
    morning.

    _May 23_.--Conference met to take into consideration the redemption
    of Zion.

    After addresses by five of the council, the church expressed their
    determination to put into practice the teachings we had given, when
    the conference adjourned.

    _May 25_.--The Twelve met in council to pray for one another until
    they should meet again; and,

    Resolved--That we recommend and counsel Elders John Murdock and
    Lloyd Lewis to go to the churches at Chenango Point, New York, and
    Springville, Pennsylvania (among whom we understand there is some
    difficulty), and set in order the things that are wanting in those
    branches.

    Resolved--That Elder Brigham Young go immediately from this place
    to an adjacent tribe of the remnants of Joseph, and open the door
    {225} of salvation to that long dejected and afflicted people. The
    council, according to his request, laid their hands upon him, that
    he might have their faith and prayers, to fill, with humility and
    power, that very important mission.

    They also laid hands on Elders John P. Greene and Amos Orton, for
    the same purpose, as they expected to accompany him.

    Orson Hyde, Clerk.

    _On the 5th of June_, nine of the Twelve met in council at Rose,
    or Lyonstown, New York. There being so few of the brethren in that
    region, it was resolved that it was not necessary to establish a
    conference, after which council adjourned. After they had preached
    several sermons in the vicinity, Elders Brigham Young, Orson Hyde
    and William Smith returned to Kirtland, as witnesses in a certain
    case wherein President Joseph Smith, Jun., was concerned before the
    county court, in which he righteously triumphed over his enemies.
    [5]

    Orson Hyde, Clerk.

    _On the 19th of June_, nine of the traveling High Council met with
    the church in conference at Pillow Point, New York, and resolved
    that the limits of the conference embrace all the northern part of
    the State, to be called the "Black River Conference." The Elders of
    the conference had been diligent in their callings. Their manner
    of teaching in some respects needed correction, which they gladly
    received.

    The church at Pillow Point numbered twenty-one, but did not
    generally observe the Word of Wisdom. The church at Sackets Harbor
    numbered nineteen; Burville, seven; Champion, six; Ellesburg,
    thirty-three; Henderson, four; Alexandria, four; Lyme, four; and
    two in Orleans, three in Potsdam, and six in Stockholm.

    After hearing the report of the churches, five of the council
    successively addressed the conference, upon the principles of
    church government, the nature and exercise of spiritual gifts, the
    Word of Wisdom, and the propriety of choosing wise men and sending
    them with moneys to purchase lands in Zion, so that they might not
    gather in confusion; and the conference unanimously acquiesced in
    the teachings of the council. Adjourned until the 20th, then met,
    and John Elmer was charged with holding very incorrect principles;
    such, for instance, that the Spirit of God sometimes took him and
    threw him down, and that he could die the death of the righteous,
    and of the wicked; and in order to show his power with God, he also
    stated that he had passed through a kind of death so as to become
    immortal, and would exist forever without any other death or {226}
    change, only growing brighter and brighter eternally. He persisted
    in these things and would not receive teaching from the council,
    therefore was cut off. On Monday, five were baptized, and our
    public meeting closed.

    Orson Hyde, Clerk.

Footnotes

1. It should be observed here, that this arrangement had reference
only to the first organization of the quorum of the Twelve. After
this first arrangement, the brethren of that quorum held and now hold
their place in it and preside according to seniority of ordination,
not of age. Though it must be admitted, that this order was not always
strictly observed; for instance, the late President Woodruff, for
a number of years, ranked in the quorum of the Twelve before Elder
John Taylor; although the latter was ordained first, and actually
assisted in the ordination of President Woodruff at Far West in the
spring of 1839. I think this case illustrates the inconsistency of the
idea that seniority of age should govern in fixing the standing of
the members in the quorum of the Twelve. Surely it would be nothing
short of an absurdity in order, for one just ordained to out-rank one
that had taken part in his ordination. The slight irregularity here
noticed was corrected by President Brigham Young some two years before
his death, and President Taylor was accorded his place, which gave
him priority of standing in the quorum to Elder Woodruff. President
Taylor himself gives the following explanation of the matter: "Through
some inadvertency, or perhaps mixed up with the idea of seniority
of age taking the precedence, Wilford Woodruff's name was placed on
the records at the time, and for many years after, before that of
John Taylor. This matter was investigated, some time afterwards, by
President Young and his council, sanctioned also by the Twelve, whether
[or not] John Taylor held the precedency and stood in gradation prior
to Brother Wilford Woodruff; and it was voted on and decided that his
name be placed before Wilford Woodruff's, although Wilford Woodruff was
the older man. The reason assigned for this change was, that although
both were called at the same time, John Taylor was ordained into the
Twelve prior to Wilford Woodruff; and another prominent reason would
be, that as John Taylor assisted in the ordination of Elder Wilford
Woodruff, he therefore must precede him in the council." (Succession in
the Priesthood, a Discourse by President John Taylor--October, 1835--p.
16).

2. But a _temporary_ High council of High Priests abroad may be
organized when necessity requires it, the High Priests abroad (i.e.,
outside organized stakes of Zion) having the power to determine when
the organization of such High Council is necessary. (See the revelation
at page 30 this volume, verses 24-32).

3. In his notes on Church History, John Whitmer, who was the Church
Historian at that time, says concerning the organization of the
seventy: "About the same time [i.e., that the quorum of the Twelve was
organized] there were seventy High Priests chosen, who were called
to be under the direction of the Twelve, and assist them according
to their needs; and if seventy were not enough, call seventy more,
until seventy times seventy." (Ms. p.51.) John Whitmer, however, is
mistaken in saying that they were High Priests that were chosen. They
were chiefly chosen from among the Elders, and the few High Priests
that were called into the quorum were afterwards requested to take
their place with the High Priests again, and others were chosen to fill
the vacancies thus created. (see "History of the Organization of the
Seventies," Joseph Young, pp. 4, 5.)

4. Presumably on the 4th of May, since that was the date fixed for
starting on this mission by the Twelve at their meeting on the 28th
of April preceding (see p. 219). John Whitmer, in his notes on Church
History, however, fixes the date on the 5th of May. He says: "On the
morning of the 5th of May, the Twelve took leave of their families
and brethren, to fill their first mission under their commission,
being commissioned to carry the Gospel to Gentile and also unto Jew,
having the keys of the Gospel to unlock, and then call upon others to
promulgate the same." (Whitmer's Ms., p. 50.)

5. What the case in question was cannot now be ascertained.

{227}



Chapter XVI.

Progress of Affairs at Kirtland--Discovery of the Book of Abraham.

[Sidenote: Change of Editors on the "Messenger and Advocate."]

About the middle of May, W. W. Phelps and John Whitmer, Presidents
of the Church in Missouri, arrived at Kirtland, and John Whitmer was
appointed to take the place of President Oliver Cowdery, in conducting
the _Messenger and Advocate_.

[Sidenote: The "Northern Times."]

Frederick G. Williams was appointed to edit the _Northern Times_, a
weekly newspaper, which we had commenced in February last, in favor of
Democracy; and W. W. Phelps (with his son Waterman) made his home with
my family, and assisted the committee in compiling the Book of Doctrine
and Covenants.

    _Minutes of Conference held at New Portage, June 6th_.

    The Elders and brethren assembled in conference, June 6th, at New
    Portage, Oliver Cowdery, presiding.

    Elder David Matthews, who was suspended at a previous conference,
    for unchristian conduct, was present.

    After hearing the testimony, the council unanimously agreed that
    there had been due contrition of spirit manifested by him, in his
    walk and conversation since his suspension; and Elder Matthews was
    restored.

    Elder Barkdall preferred a claim against Elder Keeler, for services
    said to be rendered some eight or nine years since, and to have
    been awarded by a former council.

    It appeared there had been a decision in favor of Elder Barkdall,
    but no testimony was produced by either of the parties to
    substantiate a claim, or prove a payment. It was, therefore,
    Resolved:--That both {228} the accuser and the accused have
    manifested a bad spirit, and deserve the severe rebuke of this
    council.

    Elder Milo Hays was tried for not obeying the Word of Wisdom, and
    for covenant breaking.

    Both charges were sustained by testimony, and Elder Hays was
    excluded from the Church.

    Several other cases of discipline were attended to, and conference
    adjourned at 12 o'clock at night.

    Sunday morning, President Oliver Cowdery preached, after which four
    were baptized.

    The council again organized in the evening, and ordained Jacob
    Myers an Elder.

    The case of Elders Barkdall and Keeler was again called up; four
    councilors spoke on the subject, when it was decided that they have
    one week and no more to settle their differences with each other,
    and make confession to the Church, or lose their standing.

    W. A. Cowdery, Clerk.

[Sidenote: Instructions of the Prophet to the Elders and Saints in
Missouri.]

The Presidency, Bishop, and High Council of Zion, having removed to
Kirtland, or gone forth in the vineyard, I caused it to be published
in the June number of the _Messenger and Advocate_, that according to
the order of the kingdom begun in the last days, to prepare men for the
rest of the Lord, the Elders in Zion or in her immediate region, have
no authority or right to meddle with her spiritual affairs, to regulate
her concerns, or hold councils for the expulsion of members, in her
unorganized condition. The High Council has been expressly organized to
administer in all her spiritual affairs; and the Bishop and his council
are set over her temporal matters; so that the Elders' acts are null
and void. _Now_, the Lord wants the wheat and tares to grow together;
for Zion must be redeemed with judgment, and her converts with
righteousness. Every Elder that can, after providing for his family (if
he has any) and paying his debts, must go forth and clear his skirts
from the blood of this generation. While they are in that region,
[Missouri] instead of trying members for transgression, or offenses,
let every one labor to prepare himself for {229} the vineyard, sparing
a little time to comfort the mourners, to bind up the broken-hearted,
to reclaim the backslider, to bring back the wanderer, to re-invite
into the kingdom such as have been cut off, by encouraging them to lay
to while the day lasts, and work righteousness, and, with one heart and
one mind, prepare to help to redeem Zion, that goodly land of promise,
where the willing and obedient shall be blessed. [1]

[Sidenote: The mission of Mr. Hewitt.]

{230} About this time, I received an introduction to Mr. Hewitt, a
preacher who had come out from Europe, with his wife, to examine this
work; he stated that he was delegated by his church for this purpose,
and presented a letter of commendation, a copy of which follows:

    _To the Saints of the Most High_:

    Dear Brethren in the Lord.--At a council of the pastors of our
    church, held March 28th, 1835, upon the propriety of Reverend
    John {231} Hewitt visiting you, it was resolved and approved that
    as he had an anxious desire to go to America to see things that
    are spoken of in one of your papers brought here by a merchant
    from New York, he should have, as he desired, the sanction of the
    council, and if it pleased the Lord, His approval. The Lord hath
    seen our joy and gladness to hear that He was raising up a people
    for Himself in that part of the New World, as well as here. O, may
    our faith increase that He may have Evangelists, Apostles, and
    Prophets, filled with the power of the Spirit, and performing His
    will in destroying the works of darkness.

    The Reverend Mr. Hewitt was professor of mathematics in Rotherham
    Independent Seminary, and four years pastor of Barnsley Independent
    church. He commenced preaching the doctrines we taught, about two
    years since, and was excommunicated. Many of his flock followed
    him, so that he was eventually installed in the same church, and
    the Lord's work prospered. As he is a living epistle, you will
    have, if all be well, a full explanation. Many will follow, should
    he approve of the country, etc., who will help the cause, because
    the Lord hath favored them with this world's goods. We had an
    utterance during our meeting, which caused us to sing for joy. The
    Lord was pleased with our brother's holy determination to see you;
    and we understand that persecution had been great among you, or
    would be, but we were commanded not to fear, for He would be with
    us. Praise the Lord.

    The time is at hand when distance shall be no barrier between
    us; but when on the wings of love, Jehovah's messages shall be
    communicated by His Saints. The Lord bless our brother, and may he
    prove a blessing to you. Be not afraid of our enemies; they shall,
    {232} unless they repent, be cast down by the Lord of Hosts. The
    workers of iniquity have been used by the prince of darkness to
    play the counterfeit; but discernment has been given to us, that
    they were immediately put to shame, by being detected, so that the
    flock never suffered as yet by them.

    Grace, mercy, and peace be unto you from God our Father, and from
    the Spirit, Jesus Christ our Lord. Amen.

    I am, dear sir,

    Your brother in the Gospel,

    Thomas Shaw.

    Barnsley, April 21, 1835. [2]

The interview with Mr. Hewitt was brief, and he left with the
understanding that he would call again and renew his investigations.
As he did not return according to agreement, and hearing he was at
Fairport, the council of the Presidency sent him the following letter:--

    _To the Reverend Mr. Hewitt_:

    Sir--In consequence of your not returning as we understood you
    would at your introduction to us, it was resolved and approved in
    council, on the evening of the 14th instant, that the bearer of
    this communication, Oliver Cowdery, one of the presiding Elders of
    our Church, should proceed to Fairport, and ascertain if possible,
    the cause of your delay; and this is done as one reason, that we
    feel an anxious desire for the salvation of the souls of men, and
    to satisfy your inquiries concerning the religion we profess. If at
    Fairport it is the sincere desire of the council, that Mr. Hewitt
    return, that we may satisfy him concerning our religion, and he
    satisfy us concerning his; for we feel as great a desire for the
    welfare of his people, as he can for ours.

    With respect, etc.,

    W. W. Phelps, Clerk.

{233} [Sidenote: The indifference of Mr. Hewitt.]

Elder Cowdery immediately repaired to Fairport, and on the day
following reported to the Council that Mr. Hewitt was not in the place:
that he left their letter with Mrs. Hewitt, who informed him that her
"husband had frequently spoken of his wish to become further acquainted
with the people whom he had come out from Europe to see." But the next
we heard of the Reverend John Hewitt was that he had opened a school in
Painsville, Ohio.

Mr. Hewitt was an elder of the Irvingite [3] church, in {234} Barnsley,
England, and was sent as a delegate from that church, as expressed
in the letter from Mr. Shaw, of April 21st, to visit the Saints in
America, and ascertain their faith and principles; and if Mr. Hewitt
found them as they expected, the Saints in America might expect help
from them (the church in Barnsley) as they were rich in temporal things
and had received the gift of tongues in the church.

[Sidenote: Subscriptions for the Temple.]

_June 18_.--Nine hundred and fifty dollars were subscribed for the
temple, by the Saints in Kirtland. Great anxiety was manifested to roll
on the work.

The twenty-first, being Sunday, I preached in Kirtland on the
Evangelical Order. [4]

_Thursday, June 25_.--There was a meeting in Kirtland to subscribe for
the building of the Temple; and $6,232.50 was added to the list. Joseph
Smith subscribed $500; Oliver Cowdery, $750; W. W. Phelps, $500; John
Whitmer, $500; and Frederick G. Williams, $500; of the above, all of
which they paid within one hour, and the people were astonished.

[Sidenote: Conference in Canada.]

{235} _June 29_.--Six of the traveling High Council, viz.:--David
W. Patten, Heber C. Kimball, Luke S. Johnson, Orson Pratt, John F.
Boynton, and Lyman E. Johnson, assembled in conference with the church
in Loborough, Upper Canada. The church in Loborough, composed of
twenty-five members, were uninformed in many principles of the new
covenant, not having had the same privilege of instruction as the
churches in the United States.

Brothers Henry and Jacob Wood, who had been suspended, had a rehearing,
but were cut off. Elder Frederick M. Van Leuven, was appointed
presiding Elder, and a number were added to the Church during their
stay.

[Sidenote: Michael H. Chandler and the Egyptian Mummies.]

On the 3rd of July, Michael H. Chandler came to Kirtland to exhibit
some Egyptian mummies. There were four human figures, together with
some two or more rolls of papyrus covered with hieroglyphic figures
and devices. As Mr. Chandler had been told I could translate them, he
brought me some of the characters, and I gave him the interpretation,
and like a gentleman, he gave me the following certificate:

    Kirtland, July 6, 1835.

    This is to make known to all who may be desirous, concerning the
    knowledge of Mr. Joseph Smith, Jun., in deciphering the ancient
    Egyptian hieroglyphic characters in my possession, which I have,
    in many eminent cities, showed to the most learned; and, from the
    information that I could ever learn, or meet with, I and that of
    Mr. Joseph Smith, Jun., to correspond in the most minute matters.

    Michael H. Chandler,

    Traveling with, and proprietor of, Egyptian mummies. [5]

_Sunday 5_.--I preached in the afternoon.

[Sidenote: The case of Michael H. Barton.]

Michael H. Barton tried to get into the Church, but he was not willing
to confess and forsake all his sins--and he was rejected.

{236} [Sidenote: The Writings of Abraham and Joseph.]

Soon after this, some of the Saints at Kirtland purchased the mummies
and papyrus, a description of which will appear hereafter, and with W.
W. Phelps and Oliver Cowdery as scribes, I commenced the translation
of some of the characters or hieroglyphics, and much to our joy found
that one of the rolls contained the writings of Abraham, another the
writings of Joseph of Egypt, etc.,--a more full account of which will
appear in its place, as I proceed to examine or unfold them. Truly we
can say, the Lord is beginning to reveal the abundance of peace and
truth.

[Sidenote: Edmund Bosley Tried for Breaking Covenant.]

On the 9th I rode to Cleveland, in company with Elder Cowdery and
others. On the 14th a charge was preferred against Elder Edmund Bosley,
to a council of the Presidency, for unchristian-like conduct, in
breaking a certain sacred covenant, made September 4, 1834.

I instructed the council on points of duty, such as observing
covenants, etc., and testified to the truth of the above covenant.

President Oliver Cowdery testified that he himself framed the covenant
alluded to, and that at the time when Bosley said that he had a witness
that it was the will of the Lord that he should consecrate the surplus
of his property over and above what would be needful for his and his
family's support.

Bishop Whitney stated that Elder Bosley agreed to let the Presidency
and others have money on loan, for the printing of the Revelations, if
he could control his property in one year, or, as soon as he obtained
it.

Decided that Elder Bosley broke the covenant which he made September
4, 1834--therefore he is not a member of this Church, unless he make
satisfaction to those whom he injured.

Also Isaac H. Bishop was complained of as having spoken evil of the
High Council, by saying that "the High Council had the wrong tree to
bark up," which {237} was testified to by J. M. Corrill, President
Rigdon and others.

It was decided that Isaac H. Bishop shall make public confession to the
satisfaction of the injured, and walk as a saint in all things.

The hand of the Lord shall be upon them, until they repent in sackcloth
and ashes, and shall effect their temporal and spiritual interests
unless they repent.

Footnotes

1. The whole article is so valuable that, notwithstanding to publish it
entire leads to a repetition of part of the above, it is placed here in
a foot note.

To the Saints Scattered Abroad.

"Dear Brethren:--It is a duty which every saint ought to render to
his brethren freely--to always love them, and ever succor them. To
be justified before God we must love one another: we must overcome
evil; we must visit the fatherless and the widow in their affliction,
and we must keep ourselves unspotted from the world: for such virtues
flow from the great fountain of pure religion. Strengthening our faith
by adding every good quality that adorns the children of the blessed
Jesus, we can pray in the season of prayer; we can love our neighbor as
ourselves, and be faithful in tribulation, knowing that the reward of
such is greater in the kingdom of heaven. What a consolation! What a
joy! Let me live the life of the righteous, and let my reward be like
this!

According to the order of the kingdom begun in the last days, to
prepare men for the rest of the Lord, the Elders in Zion, or in her
immediate region, have no authority or right to meddle with her
spiritual affairs, to regulate her concerns, or hold councils for the
expulsion of members in her unorganized condition. The High Council has
been expressly organized to administer in all her spiritual affairs;
and the Bishop and his council, are set over her temporal matter: so
that the Elders' acts are null and void. Now the Lord wants the tares
and wheat to grow together: for Zion must be redeemed with judgment,
and her converts with righteousness. Every Elder that can, after
providing for (if he has any) and paying his debts, must go forth and
clear his skirts from the blood of this generation. While they are in
that region instead of trying members for transgressions, or offenses,
let every one labor to prepare himself for the vineyard, sparing a
little time to comfort the mourners; to bind up the broken-hearted; to
reclaim the backslider; to bring back the wanderer; to re invite into
the kingdom such as have been cut off, by encouraging them to lay to
while the day lasts, and work righteousness, and, with one heart and
one mind, prepare to help redeem Zion, that goodly land of promise,
where the willing and the obedient shall be blessed. Souls are as
precious in the sight of God as they ever were; and the Elders were
never called to drive any down to hell, but to persuade and invite all
men everywhere to repent, that they may become the heirs of salvation.
It is the acceptable year of the Lord: liberate the captives that they
may sing hosanna. The Priests, too, should not be idle: their duties
are plain, and unless they do them diligently, they cannot expect to be
approved. Righteousness must be the aim of the Saints in all things,
and when the covenants are published, they will learn that great things
must be expected from them. Do good and work righteousness with an eye
single to the glory of God, and you shall reap your reward when the
Lord recompenses every one according to his work. The Teachers and
Deacons are the standing ministers of the Church, and in the absence of
other officers, great things and holy walk are required of them. They
must strengthen the members' faith; persuade such as are out of the way
to repent, and turn to God and live; meekly persuade and urge every
one to forgive one another all their trespasses, offenses and sins,
that they may work out their own salvation with fear and trembling.
Brethren, bear and forbear one with another, for so the Lord does
with us. Pray for your enemies in the Church and curse not your foes
without: for vengeance is mine, saith the Lord, and I will repay. To
every ordained member, and to all, we say, be merciful and you shall
find mercy. Seek to help save souls, not to destroy them: for verily
you know, that "there is more joy in heaven, over one sinner that
repents, than there is over ninety and nine just persons that need no
repentance." Strive not about the mysteries of the kingdom; cast not
your pearls before swine, give not the bread of the children to dogs,
lest you and the children should suffer, and you thereby offend your
righteous Judge. Your brethren who leave their families, with whom
they have enjoyed an earthly measure of peace and joy, to carry glad
tidings around the world, expect great things of you, while you are
privileged to enjoy the blessings of the Saints' society. They pray
our heavenly Father that you may be very prayerful, very humble, and
very charitable; working diligently, spiritually and temporally for the
redemption of Zion, that the pure in heart may return with songs of
everlasting joy to build up her waste places, and meet the Lord when He
comes in His glory. Brethren, in the name of Jesus Christ, we entreat
you to live worthy of the blessings that shall follow after much
tribulation, to satiate the souls of them that hold out faithful to the
end."--_Messenger and Advocate_, vol. 1, No. 8, pp. 137-8.

The substance of the foregoing article from the _Messenger and
Advocate_ is also contained, according to John Whitmer's history
(manuscript page 52) in a letter to Hezekiah Peck, signed by Joseph
Smith, Jun., Oliver Cowdery, Sidney Rigdon, Frederick G. Williams,
W. W. Phelps and John Whitmer; the opening paragraph of which is as
follows:

"The Presidency of Kirtland and Zion say that the Lord has manifested
by revelation of His spirit, that the High Priests, Teachers,
Priests, and Deacons, or in other words, all the officers in the
land of Clay county, Missouri, belonging to the Church, are more or
less in transgression, because they have not enjoyed the Spirit of
God sufficiently to be able to comprehend their duties respecting
themselves and the welfare of Zion; thereby having been left to act
in a manner that is detrimental to the interest, and also a hindrance
to the redemption of Zion. Now if they will be wise, they will humble
themselves in a peculiar manner that God may open the eyes of their
understanding. It will be clearly manifested what the design and
purposes of the Almighty are with regard to them, and the children of
Zion that they should let the High Council, which is appointed of God
and ordained for that purpose, make and regulate all the affairs of
Zion, and that it is the will of God that her children should stand
still and see the salvation of redemption." Then follows the substance
of the _Messenger and Advocate_ article. This letter has the following
_post script_ written personally by the Prophet, to Brother Peck, and
is a gem which manifests the profound sympathy of the Prophet for the
faithful in Israel:

"P.S.--Brother Hezekiah Peck: We remember your family with all the
first families of the Church who first embraced the truth. We remember
your losses and sorrows; our first ties are not broken; we participate
with you in the evil as well as the good, in the sorrows as well as the
joys; our union, we trust, is stronger than death, and shall never be
severed. Remember us unto all who believe in the fullness of the Gospel
of our Lord and Savior Jesus Christ. We hereby authorize you, Hezekiah
Peck, our beloved brother, to read this epistle and communicate it unto
all the brotherhood in all that region of country.

"Dictated by me, your unworthy brother, and fellow laborer in the
testimony of the Book of Mormon. Signed by my own hand in the token of
the everlasting covenant. _Joseph Smith, Jun_."

2. This communication in the Prophet's history as published in the
_Millennial Star_ appears under the date of April 21st, 1835; but it
was thought to be a better grouping of events to bring it down to this
date--first half of June--where the whole incident may be disposed of
in a single reference to it. Following is a remark of the Prophet's
respecting the letter as published in the _Star_, but which under our
present arrangement of the matter is not necessary in the text of the
History: "One object, and only one, has induced us to lay the foregoing
letter from England, before our matters; and that is, the good of the
cause of God. It might have remained in our possession, perhaps for
years, in silence, had it not been for circumstances, which we will
briefly mention hereafter." These "circumstances" are those relating to
the indifferent actions of Mr. Hewitt, as set forth in the text.

3. This is not the name accepted by the Church which Mr. Hewitt
represented. The religious body usually called "Irvingites" object
to any designation "which implies sectarianism" and therefore, they
themselves use no other name than the "Catholic Apostolic Church," of
which the congregation at Barnsley, England, was but a branch. Such
was the prominence, however, for learning, social and ecclesiastical
standing of Reverend Edward Irving that when he gave the influence of
his name and standing to what was probably a really spiritual awakening
among some of the people in western and southern Scotland, the movement
received his name, hence "Irvingites." Mr. Irving was born in Annan,
Dumfrieshire, August 15, 1792, and in his early ministry was associated
with such men as Doctors Chalmers and Canning. He created no little
stir in higher circles of religious society in London for a time; but
his announcement of the near approach of the coming of the Son of Man,
attended by the judgments of God, together with his strictures against
the looseness of fashionable life, soon displeased the worldly who for
a time flocked to hear him; and the people of fashion soon separated
from his congregation. He taught the doctrine that the spiritual gifts
of the Gospel were to continue forever in the Church, together with the
New Testament organization of the Church. The Irvingite views of this
New Testament organization are set forth in the following: "There are,
as in the apostolic times, four ministeries:1st, that of 'apostle;'
2nd, that of 'prophet;' 3rd, that of 'evangelist;' and 4th, that of
'pastor.' The apostles are invested with spiritual prerogatives; they
alone can administer the Holy Ghost by laying on of hands; to them the
mysteries of God are revealed and unfolded to the Church; and they
decide on matters of order and discipline. Nothing that transpires in
any Church in the way of 'prophetic utterance' can be authoritatively
explained save by them; and the various 'angels of the Churches' are
bound to bring all such utterances under their cognizance, in order
that they may be rightly interpreted. The function of the 'prophet' has
been already indicated. The work of an 'evangelist' mainly consists
in endeavoring to 'bring' in, those who are without. The 'angel' of
the Catholic Apostolic Church, corresponds with the bishop of other
Christian denominations. The ministers of each full congregation
comprise an angel, with a four-fold ministry (consisting of elders,
prophets, evangelists, and pastors;) and a ministry of deacons to take
charge of temporal matters. This ministry is supported by tithes,
the people giving a tenth of their income for the support of the
priesthood. Church affairs were managed by a council of ministers of
all classes, whose selection and arrangement are conceived to have
been foreshadowed in the structure of the Mosaic tabernacle." The
sympathy of the members of the Catholic Apostolic Church at Barnsley
who believed in the spiritual gifts of the Gospel, and what they
understood to be the New Testament organization of the Church, readily
explains the interest they would naturally feel in the Latter-Day
Saints in America, when they would come to hear of the things which
God had established among them; and it is regretted that they did not
send a more faithful representative than Mr. Hewitt to enquire into the
work of the Lord as developed in divine manifestations to the Prophet
Joseph. "This Mr. Hewitt," says John Whitmer in his manuscript history
of the Church, page 52, "did not obey the Gospel; neither would he
investigate the matter. Thus ended the mission of Mr. Hewitt."

4. Of the evangelical or patriarchal order of Priesthood in the Church
it is said in the revelations of God: "The order of this Priesthood was
confirmed to be handed down from father to son, and rightly belongs
to the literal descendants of the chosen seed, to whom the promises
were made. This order was instituted in the days of Adam, and came
down by lineage in the following manner." Then follow the names of
those who successively held the evangelical Priesthood in ancient
times (Doctrine and Covenants, sec. 107). According to the word of the
Lord, at the time this order of Priesthood was conferred upon Hyrum
Smith, brother of the Prophet, it is said "The Patriarch holds the
keys of the patriarchal blessings upon the heads of all my people,
that whoever he blesses shall be blessed, and whoever he curses shall
be cursed; that whatsoever he shall bind on earth shall be bound in
heaven; and whatsoever he shall loose on earth shall be loosed in
heaven." (Doctrine and Covenants, 124, 92, 93.) It was undoubtedly upon
this order of priesthood that the Prophet spoke in the meeting of the
twenty-first of June.

5. Mr. Chandler is responsible for the English of the above
certificate, and I do not feel at liberty to edit it.

{238}



Chapter XVII.

Sundry Council Meetings in Vermont, Ohio, and New York.

    _Minutes of the Vermont Conference_.

    _July 17th_.--The Twelve met in conference, agreeably to previous
    appointment, at St. Johnsbury, Vermont.

    _Resolved_:--That this State be within the limits of this
    conference, and include the branches in Littleton, Dalton, and
    Landaff, in New Hampshire, to be called the Vermont Conference.

    The St. Johnsbury branch numbered forty-one members; Danville,
    twenty-three; Charlton, twenty-one; Jay, eleven; Dalton, fifteen;
    Landaff, four; Littleton, ten; Andover, Vermont, fifteen; Beneeon,
    seven; and Lewis, New York, seventeen.

    Six of the council addressed the conference on principles of faith
    and action.

    Adjourned to the 18th, when the remaining six members of the
    council enforced the necessity of sending up wise men, and
    purchasing lands, according to the commandments--which the Saints
    readily agreed to do.

    _Sunday, 19th_.--Our public meeting was attended by more than a
    thousand people, and during our conference nine were baptized.

    Orson Hyde,

    Wm. E. M'Lellin, Clerks.

[Sidenote: The Prophet at work on the Book of Abraham.]

The remainder of this month, I was continually engaged in translating
an alphabet to the Book of Abraham, and arranging a grammar of the
Egyptian language as practiced by the ancients.

August 2nd, being the Sabbath, I preached a part of the day.

    {239} _Minutes of the High Council at Kirtland_.

    Kirtland, August 4th, 1835, a High Council of the Church of Christ
    of Latter day Saints assembled in conference, consisting of
    Presidents Joseph Smith, Jun., Oliver Cowdery, Sidney Rigdon, Hyrum
    Smith, David Whitmer, John Whitmer, and W. W. Phelps, and others,
    to take into consideration certain items contained in letters from
    abroad--one from Warren A. Cowdery, Presiding Elder of the Freedom
    Conference, and one from Elder William E. M'Lellin. The first reads
    as follows:

    Freedom, July 29th, 1835.

    "Dear Brother:--Elder Jared Carter called on this church last
    Thursday, on his way east, soliciting donations and subscriptions
    for finishing the house in your place. Although the subject of
    such a mission, in connection with his name, had been mentioned
    in the _Messenger and Advocate_, still, as no other method had
    been taken to impress the subject on our minds, it had measurably
    passed out, or ceased to make any impression--therefore, we were
    in some degree taken on surprise. To the recollection of any
    of the church, neither the Twelve, the Bishop, nor any others
    clothed with authority have ever mentioned this subject to us,
    except incidentally. It surely was never made a subject of public
    instruction--as Brother Carter had just reasons to expect it had
    been, he felt an embarrassment peculiar to such a situation.
    He undertook to preach to us yesterday, but from the aforesaid
    embarrassment, or the deadness, or the covetousness of the church,
    he could get none of the Spirit of the Lord to assist him. I
    am free to say that I attributed more to the latter cause than
    the former; yet notwithstanding, we made out in donations and
    subscriptions which I trust will realize $341.37 1/2. May the Lord
    bless and prosper him, and all His faithful servants; and may they
    find favor in the sight of God and man, is the prayer of your
    unworthy brother,

    Warren A. Cowdery.

    "_To Oliver Cowdery_."

    From this short letter we discover that the Elders failed in the
    outset to fill their great and important mission, as they know the
    Lord has commanded us to build a house, in which to receive an
    endowment, previous to the redemption of Zion; and that Zion could
    not be redeemed until this takes place. Knowing that the committee
    were to journey for the express purpose of soliciting donations,
    they have failed to hold them up and set forth this first important
    thing; and in consequence God has not blessed them as He otherwise
    would. We remind you of these things in the name of the Lord,
    and refer you to the Book of {240} Covenants, 2nd section, 2nd
    part, and 12th paragraph, and ask, did we not instruct you to
    remember first the house, secondly the cause of Zion, and then the
    publishing of the word to the nations?

    The other item referred to is an extract from Elder William E,
    M'Lellin's letter to his wife, as follows:--

    "You say that it will not be in your power to go to school this
    summer. I am glad that it is not, since Elder Hyde has returned
    and given me a description of the manner in which it is conducted;
    though we do not wish to cast any reflections."

    This the Council considered to be a libel on the face of it. Elder
    M'Lellin says, "We do not wish to cast any reflections," when the
    highest insult and reflections are cast by it upon the Church, the
    Presidency, and those who are held in much higher estimation in the
    sight of God and this Church than themselves.

    The vote of the Council was: We hereby inform Elders M'Lellin and
    Hyde that we withdraw our fellowship from them until they return
    and make satisfaction face to face.

    We further inform the Twelve, that as far as we can learn from the
    churches through which we have traveled, you have set yourselves
    up as an independent council, subject to no authority of the
    Church, a kind of outlaws! This impression is wrong, and will, if
    persisted in, bring down the wrath and indignation of heaven upon
    your heads. The other ten are directed to proceed on and finish the
    conferences, and the two may act upon their own judgment whether to
    proceed or return.

    President Joseph Smith, Jun., read to the Council a letter from
    Elder William Smith, which was approved, and filled our hearts with
    joy.

    A letter was presented from Elder Thomas B. Marsh. The Council
    referred him to the commandment, which requires none to leave or
    bring his family without revelation or decision of the High Council.

    We discover an error in Elder Marsh's letter--he says, "to the able
    preaching of William E. M'Lellin and Parley P. Pratt." We conclude
    that if it had been he preaching of the Lord, as it should have
    been, He would have had the honor, and not these men. To close,
    we add that unless this epistle is heeded in all its parts, in
    its full force, those who rebel against it shall be dealt with by
    the Lord accordingly, for we ask this, being agreed as touching
    this thing. We wish you to understand that your duty requires you
    to seek first the kingdom of heaven and its righteousness; that
    is, attend to the first things first, and then all things will
    be added, and that complaint about your families will be less
    frequent. Don't preach yourselves crucified for your wives' sake,
    but remember that Christ was crucified, and you are sent out to
    be special witnesses of this thing. Men do not wish to hear these
    little things, for there is no salvation in them, but there is in
    the other.

    {241} Let the hands of the ten be strengthened, and let them go
    forth in the name of the Lord, in the power of their mission,
    giving diligent heed to the direction of the Holy Spirit. We say,
    be strong in the Lord, and in the power of His might; for great
    things await you, and great blessings are in store for you. Let
    the power of the two be upon the Seventy until the two make full
    satisfaction; for the Seventy shall be blessed, and are blessed.
    The man who presumes to speak evil of the dignities which God has
    set in His Church, to his family, or to anybody else, shall be
    cursed in his generation. Remember the 109th Psalm. His bishopric
    shall be taken from him unless he speedily repents. Be it known
    that God is God, and when He speaks, let all the congregation say,
    Amen. We have evil insinuations enough in Kirtland to grapple with
    that are suggested by the father of lies, without having them from
    those who are sent out to put down insinuations. May God bless you
    to be more wise in the future. Amen. [1]

    OLIVER COWDERY, Clerk.

    _Minutes of the Massachusetts Conference_.

    Bradford, Massachusetts, August 7th. Nine of the traveling High
    Council met and decided that the limits of the conference embrace
    the State of Massachusetts, to be called the Massachusetts
    Conference.

    Elder Chase had his license and membership taken from him because
    of gambling for money, and then breaking bread to the Saints before
    he confessed his sins.

    Elder Holmes' license was taken from him in consequence of a
    disagreement between him and his wife, which was of long standing.
    It was therefore considered that if a man cannot preserve peace in
    his own family, he is not qualified to rule the Church of God.

    A letter of complaint was written to Kirtland by Elder Gibson
    Smith, of Norfolk, Connecticut, against Elder Gladden Bishop, upon
    which he was suspended, and referred to the conference at Bradford
    for trial. No one appeared to substantiate the complaint against
    Elder Bishop who was, therefore, acquitted on that point; but upon
    further inquiry, it was proved that he had erred in spirit and in
    doctrine, and was considerably inclined to [excessive] enthusiasm,
    and much lifted up. The council therefore took his license from
    him, until he became more instructed, and also get his spirit and
    feelings more amalgamated with his brethren.

    Elder James Patten of North Providence, Rhode Island, was
    excommunicated for improper conduct, and refusing to give up his
    license. This action was ordered to be published in the _Messenger
    and Advocate_.

    {242} The people in this region were generally hard and
    unbelieving, and but little preaching called for, except by the
    Church.

    The appointment for our conference at Dover, New Hampshire, was
    recalled on account of the small number of disciples in that
    place, and no business of importance to be transacted. Also the
    conferences at Saco and Farmington were altered so as to close
    at Farmington one month earlier than the former appointment, and
    notices accordingly were forwarded by mail.

    Orson Hyde, Clerk.

[Sidenote: Blessing the "Sons of Zion."]

August 8th, a council was held in Kirtland, for the purpose of laying
hands on Father Duncan and others of the sons of Zion.

    _Minutes of the High Council_.

    The High Council of Kirtland assembled, August 10th, to hear
    complaint of President Joseph Smith, Jun., against Elder Reynolds
    Cahoon, in that the latter had failed to do his duty in correcting
    his children, and instructing them in the way of truth and
    righteousness; which was proved and decision given accordingly.
    Elder Cahoon confessed the correctness of the decision and promised
    to make public acknowledgment before the Church.

    Oliver Cowdery, Clerk.

Footnotes

1. It appears that the minutes of this High Council at Kirtland were
intended to be sent to the Twelve as a communication.

{243}



Chapter XVIII.

The Book of Doctrine and Covenants Presented to the General Assembly of
the Priesthood and the Church.

A general assembly of the Church of Latter-day Saints was held at
Kirtland on the 17th of August, 1835, to take into consideration the
labors of a committee appointed by a general assembly of the Church on
the 24th of September, 1834, for the purpose of arranging the items
of the doctrine of Jesus Christ for the government of the Church. The
names of the committee were: Joseph Smith, Jun., Sidney Rigdon, Oliver
Cowdery and Frederick G. Williams, who, having finished said book
according to the instructions given them, deem it necessary to call a
general assembly of the Church to see whether the book be approved or
not by the authorities of the Church: that it may, if approved, become
a law and a rule of faith and practice to the Church. Wherefore, Oliver
Cowdery and Sidney Rigdon, members of the First Presidency, (Presidents
Joseph Smith, Jun., and Frederick G. Williams being absent on a visit
to the Saints in Michigan,) appointed Thomas Burdick, Warren Parrish,
and Sylvester Smith clerks, and proceeded to organize the whole
assembly as follows:

They organized [1] the High Council of the church at Kirtland, and
Presidents W. W. Phelps and John Whitmer organized the High Council of
the church in Missouri.

Bishop Newel K. Whitney organized his counselors of the church in {244}
Kirtland, and acting Bishop John Corrill organized the counselors of
the church in Missouri.

Presidents Leonard Rich, Levi W. Hancock, Sylvester Smith and Lyman
Sherman organized the council of the Seventy. Elder John Gould, acting
president, organized the Elders. Ira Ames, acting president, organized
the Priests. Erastus Babbitt, acting president, organized the Teachers.
William Burgess, acting president, organized the Deacons. And they
also, as the assembly was large, appointed Thomas Gates, John Young,
William Cowdery, Andrew H. Aldrich, Job L. Lewis and Oliver Higley
assistant presidents of the day, to assist in preserving order in the
whole assembly.

Elder Levi W. Hancock being appointed chorister, a hymn was sung, and
the services for the day opened by the prayer of President Oliver
Cowdery, and the solemnities of eternity rested upon the audience.

Another hymn was then sung. After transacting some business for the
Church, such as ordaining Morris Phelps to the High Priesthood; Warren
Parrish, to the First Seventy; Sherman Gilbert, an Elder; and blessing
James Foster, Dean Gould, Benjamin Gifford, Elisha H. Groves and Joseph
Hartshorn, the assembly adjourned for one hour.

Afternoon: A hymn was sung, when President Rigdon arose and rebuked
some of the authorities for not being in their seats at the time
appointed.

President Cowdery arose and introduced the "Book of Doctrine and
Covenants of the Church of the Latter-day Saints," in behalf of the
committee. He was followed by President Rigdon, who explained the
manner by which they intended to obtain the voice of the assembly for
or against said book.

According to said arrangement, W. W. Phelps bore record that the book
presented to the assembly was true. President John Whitmer, also, rose
and testified that it was true.

Elder John Smith, taking the lead of the High Council in Kirtland,
bore record that the revelations in said book were true, and that the
lectures were judiciously arranged and compiled, and were profitable
for doctrine. Whereupon, the High Council of Kirtland accepted and
acknowledged them as the doctrine and covenants of their faith by a
unanimous vote.

Elder Levi Jackman, taking the lead for the High Council of the church
in Missouri, bore testimony that the revelations in said book were
true, and the said High Council of Missouri accepted and acknowledged
them as the doctrine and covenants of their faith, by a unanimous vote.

President W. W. Phelps then read the written testimony of the Twelve,
as follows:

{245} Testimony of the Twelve Apostles to the Truth of the Book of
Doctrine and Covenants.

"_The testimony of the Witnesses to the Book of the Lord's
Commandments, which commandments He gave to His Church through Joseph
Smith, Jun., who was appointed by the voice of the Church, for this
purpose_.

"We therefore feel willing to bear testimony to all the world of
mankind, to every creature upon the face of all the earth, that the
Lord has borne record to our souls, through the Holy Ghost shed earth
upon us, that these Commandments were given by inspiration of God, and
are profitable for all men, and are verily true. We give this testimony
unto the world, the Lord being our helper; and it is through the grace
of God the Father, and His Son Jesus Christ, that we are permitted to
have this privilege of bearing this testimony unto the world, in the
which we rejoice exceedingly, praying the Lord always that the children
of men may be profited thereby.

(Signed)

"THOMAS B. MARSH,

"DAVID W. PATTEN,

"BRIGHAM YOUNG,

"HEBER C. KIMBALL,

"ORSON HYDE,

"WM. E. M'LELLIN,

"PARLEY P. PRATT,

"LUKE S. JOHNSON,

"WILLIAM SMITH,

"ORSON PRATT,

"JOHN F. BOYNTON,

"LYMAN E. JOHNSON." [2]

Elder Leonard Rich bore record of the truth of the book, and the
council of the Seventy accepted and acknowledged it as the doctrine and
covenants of their faith, by a unanimous vote.

Bishop Newel K. Whitney bore record of the truth of the book, and {246}
with his counselors accepted and acknowledged it as the doctrine and
covenants of their faith, by a unanimous vote.

Acting Bishop John Corrill bore record of the truth of the book, and
with his counselors accepted and acknowledged it as the doctrine and
covenants of their faith, by a unanimous vote.

Acting President John Gould gave his testimony in favor of the book,
and with the Elder accepted and acknowledge it as the doctrine and
covenants of their faith, by a unanimous vote.

Ira Ames, acting president of the Priests, gave his testimony in favor
of the book, and with the Priests accepted and acknowledged it as the
doctrine and covenants of their faith, by a unanimous vote.

Erastus Babbitt, acting president of the Teachers, gave his testimony
in favor of the book, and they accepted and acknowledged it as the
doctrine and covenants of their faith, by a unanimous vote.

William Burgess, acting president of the Deacons, bore record of
the truth of the book, and they accepted and acknowledged it as the
doctrine and covenants of their faith, by a unanimous vote.

The venerable assistant president, Thomas Gates, then bore record of
the truth of the book, and with his five silver-haired assistants, and
the whole congregation, accepted and acknowledged it as the doctrine
and covenants of their faith, by a unanimous vote.

The several authorities and the general assembly, by a unanimous vote,
accepted the labor of the committee.

President W. W. Phelps then read the following article on marriage, [3]
which was accepted and adopted and ordered to be printed in said book,
by a unanimous vote, namely:

_Article on Marriage_.

"According to the custom of all civilized nations, marriage is
regulated by laws and ceremonies; therefore we believe that all
marriages in this Church of Christ of Latter-day Saints should be
solemnized in a public meeting or feast prepared for that purpose,
and that the solemnization should be performed by a Presiding High
Priest, High Priest, Bishop, Elder or Priest, not even prohibiting
those persons who are desirous to get married, of being married by
other authority. We believe that it {247} is not right to prohibit
members of this Church from marrying out of the Church, if it be their
determination so to do; but such persons will be considered weak in the
faith of our Lord Jesus Christ.

"Marriage should be celebrated with prayer and thanksgiving, and at
the solemnization, the persons to be married, standing together, the
man on the right and the woman on the left, shall be addressed by the
person officiating as he shall be directed by the Holy Spirit, and
if there be no legal objections, he shall say, calling each by name:
'You both mutually agree to be each other's companion, husband and
wife, observing the legal rights belonging to this condition: that is,
keeping yourselves wholly for each other, and from all others, during
your lives?' And when they have both answered 'yes,' he shall pronounce
them 'husband and wife,' in the name of the Lord Jesus Christ, and by
virtue of the laws of the country and authority vested in him. 'May God
add His blessing and keep you to fulfill your covenants from henceforth
and forever. Amen.'

"The clerk of every church should keep a record of all marriages
solemnized in his branch. All legal contracts of marriage made before
a person is baptized into this Church should be held sacred and
fulfilled. Inasmuch as this Church of Christ has been reproached with
the crime of fornication and polygamy, we declare that we believe that
one man should have one wife, and one woman but one husband, except
in case of death, when either is at liberty to marry again. It is not
right to persuade a woman to be baptized contrary to the will of her
husband; neither is it lawful to influence her to leave her husband.
All children are bound by law to obey their parents, and to influence
them to embrace any religious faith, or be baptized, or leave their
parents without their consent, is unlawful and unjust. We believe that
husbands, parents, and masters, who exercise control over their wives,
children and servants, and prevent them from embracing the truth, will
have to answer for that sin."

President Oliver Cowdery then read the following article on
"Governments and Laws in General," which was accepted and adopted and
ordered to be printed in said book, by a unanimous vote:

_Of Governments and Laws in General_.

"That our belief with regard to earthly governments and laws in general
may not be misinterpreted nor misunderstood, we have thought proper to
present, at the close of this volume, our opinion concerning the same.

"We believe that governments were instituted of God for the benefit of
man, and that he holds men accountable for their acts in relation to
{248} them, both in making laws and administering them for the good and
safety of society.

"We believe that no government can exist in peace, except such laws are
framed and held in violate as will secure to each individual the free
exercise of conscience, and the right and control of property, and the
protection of life.

"We believe that all governments necessarily require civil officers
and magistrates to enforce the laws of the same, and that such as will
administer the law in equity and justice should be sought for, and
upheld by the voice of the people (if a republic,) or the will of the
sovereign.

"We believe that religion is instituted of God, and that men are
amenable to Him, and to Him only, for the exercise of it, unless
their religious opinions prompt them to infringe upon the rights and
liberties of others; but we do not believe that human law has a right
to interfere in prescribing rules of worship to bind the consciences;
of men, or dictate forms for public or private devotion; that the civil
magistrate should restrain crime, but never control conscience; should
punish guilt, but never suppress the freedom of the soul.

"We believe that all men are bound to sustain and uphold the respective
governments in which they reside, while protected in their inherent and
inalienable rights by the laws of such governments; and that sedition
and rebellion are unbecoming every citizen thus protected, and should
be punished accordingly; and that all governments have a right to enact
such laws as in their own judgments are best calculated to secure the
public interest; at the same time, however, holding sacred the freedom
of conscience.

"We believe that every man should be honored in his station; ruler or
magistrate as such--being placed for the protection of the innocent and
the punishment of the guilty; and that to the laws all men owe respect
and deference, as without them peace and harmony would be supplanted by
anarchy and terror; human laws being instituted for the express purpose
of regulating our interests as individuals and nations between man and
man; and divine laws given of heaven prescribing rules on spiritual
concerns, for faith and worship, both to be answered by man to his
Maker.

"We believe that rulers, states, and governments have a right, and are
bound to enact laws for the protection of all citizens in the free
exercise of their religious belief; but we do not believe that they
have a right, in justice, to deprive citizens of this privilege, or
proscribe them in their opinions, so long as a regard and reverence are
shown to the laws, and such religious opinions do not justify sedition
or conspiracy.

{249} "We believe that the commission of crime should be punished
according to the nature of the offense, that murder, treason, robbery,
theft, and the breach of the general peace, in all respects, should be
punished according to their criminality, and their tendency to evil
among men, by the laws of that government in which the offense is
committed; and for the public peace and tranquility all men should step
forward and use their ability in bringing offenders against good laws
to punishment.

"We do not believe it just to mingle religious influence with civil
government, whereby one religious society is fostered and another
proscribed in its spiritual privileges, and the individual rights of
its members, as citizens, denied.

"We believe that all religious societies have a right to deal with
their members for disorderly conduct, according to the rules and
regulations of such societies; provided that such dealings be for
fellowship and good standing; but we do not believe that any religious
society has authority to try men on the right of property or life, to
take from them this world's goods, or to put them in jeopardy of either
life or limb; or to inflict any physical punishment upon them; they
can only excommunicate them from their society, and withdraw from them
their fellowship.

"We believe that men should appeal to the civil law for redress of
all wrongs and grievances where personal abuse is inflicted, or the
right of property or character infringed, where such laws exist as
will protect the same; but we believe that all men are justified in
defending themselves, their friends and property, and the government
from the unlawful assaults and encroachments of all persons in times of
exigency when immediate appeal cannot be made to the laws, and relief
afforded.

"We believe it just to preach the Gospel to the nations of the earth,
and warn the righteous to save themselves from the corruption of the
world; but we do not believe it right to interfere with bond servants;
neither preach the Gospel to, nor baptize them contrary to the will
and wish of their masters; nor to meddle with or influence them in
the least to cause them to be dissatisfied with their situations in
this life, thereby jeopardizing the lives of men; such interference we
believe to be unlawful, and unjust, and dangerous to the peace of every
government allowing human beings to be held in servitude."

A hymn was then sung. President Sidney Rigdon returned thanks; {250}
after which the assembly was blessed by the Presidency with uplifted
hands, and dismissed.

OLIVER COWDERY,

SIDNEY RIGDON, Presidents.

THOMAS BURDICK,

WARREN PARRISH,

SYLVESTER SMITH, Clerks. [4]

Footnotes

1. The use of the term "organized" here means merely that the various
councils and quorums were arranged by their respective presidencies in
the order proper for that assembly, not that they were then organized
in the sense of bringing them into existence.

2. In this testimony of the Twelve to the Book of Doctrine and
Covenants, as published in the History of Joseph Smith in the
_Millennial Star_, the names of the Apostles were not appended, but it
is thought proper that they should be inserted here in the order in
which they stood in the quorum. The document was undoubtedly prepared
before the departure of the Twelve for the east, as it was well known
that the work of the committee on selection and compilation would
present the Doctrine and Covenants to a general assembly before the
Twelve would return.

3. It should be observed that this "Article on Marriage" presented by
W. W. Phelps, and also the one on "Government and Laws in General,"
presented by Oliver Cowdery, were not presented as revelations and were
not published as such at the time, but were expressions of course, of
the belief of the Saints at that period on those subjects. It should
also be noted that these two articles were presented and acted upon
in the absence of the Prophet who was at the time visiting Saints and
preaching in Michigan.

4. Following is the title page and preface of the first edition of the
Doctrine and Covenants.

DOCTRINE AND COVENANTS OF THE CHURCH OF THE LATTER-DAY SAINTS:

CAREFULLY SELECTED

FROM THE REVELATIONS OF GOD,

AND COMPILED BY

Joseph Smith, Junior.

Oliver Cowdery,

Sidney Rigdon,

Frederick G. Williams,

(Presiding Elders of the Church,)

Proprietors.

Kirtland, Ohio,

Printed By F.G. Williams and Company.,

For the Proprietors.

1835.

Preface.

_To the Members of the Church of the Latter-Day Saints_,

DEAR BRETHREN:--We deem it to be unnecessary to entertain you with a
lengthy preface to the following volume, but merely to say that it
contains in short the leading items of the religion which we have
professed to believe.

The first part of the book will be found to contain a series of
lectures as delivered before a theological class in this place, and in
consequence of their embracing the important doctrine of salvation, we
have arranged them in the following work.

The second part contains items or principles for the regulation of the
Church as taken from the revelations which have been given since its
organization, as well as from former ones.

There may be an aversion in the minds of some against receiving
anything purporting to be articles of religious faith, in consequence
of there being so many now extant; but if men believe a system,
and profess that it was given by inspiration, certainly the more
intelligibly they can present it, the better. It does not make a
principle untrue to print it, neither does it make it true not to print
it.

The Church, viewing this subject to be of importance, appointed,
through their servants and delegates the High Council, your servants
to select and compile this work. Several reasons might be adduced in
favor of this move of the Council, but we only add a few words. They
knew that the Church was evil spoken of in many places, its faith and
belief misrepresented, and the way of truth thus subverted. By some it
was represented as disbelieving the Bible; by others as being an enemy
to all good order and uprightness; and by others as being injurious to
the peace of all governments, civil and political.

We have, therefore, endeavored to present, though in few words, our
belief, and when we say this, humbly trust, the faith and principles of
this society as a body.

We do not present this little volume with any other expectation than
that we are to be called to answer to every principle advanced, in that
day when the secrets of all hearts will be revealed, and the reward of
every man's labor be given him.

With sentiments of esteem and sincere respect, we subscribe ourselves
your brethren in the bonds of the Gospel of our Lord Jesus Christ,

JOSEPH SMITH, Jun.,

OLIVER COWDERY,

SIDNEY RIGDON,

FREDERICK G. WILLIAMS.

KIRTLAND, OHIO, February 17, 1835.

{252}



Chapter XIX.

The Prophet's Return From Michigan to Kirtland--His Address to the
Elders of the Church.

    _Minutes of the High Council of Kirtland--Trial of Almon W.
    Babbitt_.

    On the 19th, a charge was preferred before a council of the
    Presidency, against Elder Almon W. Babbitt, for not keeping the
    Word of Wisdom; for stating the Book of Mormon was not essential
    to our salvation, and that we have no articles of faith except the
    Bible.

    Elder J. B. Smith testified that Elder Babbitt had assumed the
    prerogative of dictating to him in his preaching; and that he was
    not keeping the Word of Wisdom.

    Elder Babbitt said that he had taken the liberty to break the Word
    of Wisdom, from the example of President Joseph Smith, Jun., and
    others, but acknowledged that it was wrong; that he had taught the
    Book of Mormon and Commandments as he had thought to be wisdom, and
    for the good of the cause; that he had not intended to dictate to
    Elder J. B. Smith, but only to advise with him.

    The council reproved Elder Babbitt, and instructed him to observe
    the Word of Wisdom, and commandments of the Lord in all things;
    also that it is not advisable for any Elder to take his wife with
    him on a mission to preach.

    Warren Parrish, Clerk.

    _Conference at Saco, Maine_.

    Seven of the Twelve met in conference at Saco, Maine, August 21st.

    The church in that place numbered fifty-seven; the Dover branch in
    New Hampshire, eight.

    The council gave instructions on the redemption of Zion, the
    building of the Temple in Kirtland, and the printing of the word of
    God to the nations, etc., etc.; and some were added to the Church
    during their stay.

    The church in Saco contributed seventy or eighty dollar, to assist
    the {253} Twelve to return home, which the Twelve recorded as a
    memento in their behalf, according to covenant.

[Sidenote: Return of the Prophet to Kirtland.]

_Sunday, August 23rd_--I arrived at Kirtland from my visit to Michigan

[Sidenote: John E. Page.]

On the 24th the High Council at Kirtland ordained Jonathan Stevens an
Elder, and instructed him and his sons, Uzziel and Lyman, and his son
-in-law, John E. Page, [1] Elders, to locate their families and then
go forth and preach the Gospel; also that Joseph H. Tippits and J. W.
Tippits go to Missouri this fall to purchase land for the church in
Essex, New York, according to previous appointment by the voice of said
church.

_August 28_.--This day I preached on the duty of wives.

[Sidenote: The Conference at Farmington, Maine.]

The traveling High Council assembled in conference at Farmington,
Maine, and resolved that this be called the "Maine Conference." The
church at Farmington numbered thirty-two; in Sitter B., twenty-two;
in Akwry, twenty-five; in Errol, New Hampshire, twenty; all in good
standing.

[Sidenote: The Prophet's Letter to the Elders.]

_September 1_.--I wrote the following communication to John Whitmer,
Esq., editor, which was published in the _Messenger and Advocate_, page
179, _et seq_.:

    To the Elders of the Church of Latter-day Saints: [2]

    After so long a time, and after so many things have been said,
    I feel it my duty to drop a few hints, that perhaps the Elders
    traveling through the world, to warn the inhabitants of the earth
    to flee the wrath to come, and save themselves from this untoward
    {254} generation--may be aided in a measure, in doctrine, and in
    the way of their duty. I have been laboring in this cause for
    eight years, during which time I have traveled much, and have had
    much experience. I removed from Seneca County, New York, to Geauga
    County, Ohio, in February, 1831.

    I received, by a heavenly vision, a commandment in June following,
    to take my journey to the western boundaries of the State of
    Missouri, and there designate the very spot which was to be the
    central place for the commencement of the gathering together
    of those who embrace the fullness of the everlasting Gospel.
    Accordingly I undertook the journey, with certain ones of my
    brethren, and after a long and tedious journey, suffering many
    privations and hardships, arrived in Jackson County, Missouri, and
    after viewing the country, seeking diligently at the hand of God,
    He manifested Himself unto us, and designated, to me and others,
    the very spot upon which He designed to commence the work of the
    gathering, and the upbuilding of an "holy city," which should be
    called Zion--Zion, because it is a place of righteousness, and all
    who build thereon are to worship the true and living God, and all
    believe in one doctrine, even the doctrine of our Lord and Savior
    Jesus Christ. "Thy watchmen shall lift up the voice; with the voice
    together shall they sing: for they shall see eye to eye, when the
    Lord shall bring again Zion" (Isaiah 52: 8).

    Here we pause for a moment to make a few remarks upon the idea of
    gathering to this place. It is well known that there were lands
    belonging to the government, to be sold to individuals, and it was
    understood by all, at least we believed so, that we lived in a free
    country, a land of liberty and of laws, guaranteeing to every man,
    or any company of men, the right of purchasing lands, and settling
    and living upon them: therefore we thought no harm in advising the
    Latter-day Saints, or "Mormons," as they are reproachfully called,
    to gather to this place, inasmuch as it was their duty (and it was
    well understood so to be) to purchase with money, lands, and live
    upon them, not infringing upon the rights of any individual, or
    community of people; always keeping in view the saying, "Do unto
    others as you would wish others to do unto you;" following also the
    good injunction, "Deal justly, love mercy, and walk humbly with thy
    God."

    These were our motives in teaching the people, or Latter-day
    Saints, to gather together, beginning at this place; and inasmuch
    as there are those who have had different views from this, we feel
    that it is a cause of deep regret. Be it known unto all men, that
    our principles concerning this thing have not been such as have
    been represented by those who, we have every reason to believe,
    are designing and wicked men, that have said that this was our
    doctrine: "To infringe upon the rights of a people who inhabit our
    civil and free country, such as to drive the {255} inhabitants
    of Jackson County from their lands, and take possession thereof
    unlawfully." Far, yea, far be such a principle from our hearts.
    It never entered into our minds; and we only say, that God shall
    reward such in that day when He shall come to make up His jewels.

    But to return to my subject. After having ascertained the very
    spot, and having the happiness of seeing quite a number of the
    families of my brethren comfortably situated upon the land, I took
    leave of them and journeyed back to Ohio, and used every influence
    and argument that lay in my power to get those who believed in the
    everlasting covenant, whose circumstances would admit, and whose
    families were willing to remove to the place which I had designated
    to be the land of Zion; and thus the sound of the gathering, and
    of the doctrine, went abroad into the world; and many, having a
    zeal not according to knowledge, and not understanding the pure
    principles of the doctrine of the Church, have, no doubt, in
    the heat of enthusiasm, taught and said many things which were
    derogatory to the genuine character and principles of the Church;
    and for these things we are heartily sorry, and would apologize, if
    apology would do any good.

    But we pause here, and offer a remark upon the saying which we
    learn has gone abroad, and has been handled in a manner detrimental
    to the cause of truth, by saying, "that in preaching the doctrine
    of gathering, we break up families, and give license for men to
    leave their families, women their husbands, children their parents
    and slaves their masters, thereby deranging the order and breaking
    up the harmony and peace of society." We shall here show our faith,
    and thereby, as we humbly trust, put an end to these false and
    wicked misrepresentations, which have caused, we have every reason
    to believe, thousands to think they were doing God's service,
    when they were persecuting the children of God; whereas, if they
    could have enjoyed the true light, and had a just understanding
    of our principles, they would have embraced them with all their
    hearts, and been rejoicing in the love of the truth. And now to
    show our doctrine on this subject, we shall commence with the first
    principles of the Gospel, which are faith, repentance, and baptism
    for the remission of sins, and the gift of the Holy Ghost by the
    laying on of the hands. This we believe to be our duty--to teach to
    all mankind the doctrine of repentance, which we shall endeavor to
    show from the following quotations:

    "Then opened He their understandings, that they might understand
    the scriptures, and said unto them, Thus it is written, and thus it
    behoved Christ to suffer, and to rise from the dead the third day:
    and that repentance and remission of sins should be preached in His
    name among all nations, beginning at Jerusalem" (Luke 24:45, 6, 47).

    {256} By this we learn that it behoved Christ to suffer and to be
    crucified and rise again on the third day, for the express purpose
    that repentance and remission of sins should be preached to all
    nations.

    "Then Peter said unto them, Repent, and be baptized every one of
    you in the name of Jesus Christ for the remission of sins, and ye
    shall receive the gift of the Holy Ghost. For the promise is unto
    you, and to your children, and to all that are afar off, even as
    many as the Lord our God shall call" (Acts 2:38, 39).

    By this we learn that the promise of the Holy Ghost is made unto
    as many as those to whom the doctrine of repentance was to be
    preached, which was unto all nations. And we discover also, that
    the promise was to extend by lineage; for Peter says, not only
    unto you, but "to your children, and to all that are afar off."
    From this we infer, that the promise was to continue unto their
    children's children, and even unto as many as the Lord their God
    should call. We discover here that we are blending two principles
    together in these quotations. The first is the principle of
    repentance, and the second is the principle of the remission of
    sins; and we learn from Peter that remission of sins is to be
    obtained by baptism in the name of the Lord Jesus Christ; and the
    gift of the Holy Ghost follows inevitably, for, says Peter, "you
    shall receive the Holy Ghost."

    Therefore we believe in preaching the doctrine of repentance in all
    the world, both to old and young, rich and poor, bond and free,
    as we shall endeavor to show hereafter how, and in what manner,
    and how far, it is binding on the consciences of mankind, making
    proper distinctions between old and young, men, women, children
    and servants. But we discover, in order to be benefitted by the
    doctrine of repentance, we must believe in obtaining the remission
    of sins. And in order to obtain the remission of sins, we must
    believe in the doctrine of baptism in the name of the Lord Jesus
    Christ. And if we believe in baptism for the remission of sins,
    we may expect a fulfillment of the promise of the Holy Ghost, for
    the promise extends to all whom the Lord our God shall call; and
    hath He not surely said, as you will find in the last chapter of
    Revelation--"And the Spirit and the bride say, Come. And let him
    that heareth say, Come. And let him that is athirst come. And
    whosoever will, let him take the water of life freely" (Rev. 22:17).

    Again, the Savior says, "Come unto me, all ye that labor, and are
    heavy laden, and I will give you rest. Take my yoke upon you, and
    learn of me; for I am meek and lowly in heart: and ye shall find
    rest unto your souls. For my yoke is easy, and my burden is light"
    (Matt. 11:28, 9, 30).

    Again, Isaiah says, "Look unto me, and be ye saved, all the ends of
    the earth: for I am God, and there is none else. I have sworn by
    {257} myself, the word is gone out of my month in righteousness and
    shall not return, That unto me every knee shall bow, every tongue
    shall swear. Surely shall one say, in the Lord have I righteousness
    and strength: even to Him shall men come; and all that are incensed
    against Him shall be ashamed" (Isaiah 45:22-24).

    And to show further connections in proof of the doctrine above
    named, we quote the following scriptures:

    "Him hath God exalted with His right hand, to be a Prince and a
    Savior, for to give repentance to Israel, and forgiveness of sins.
    And we are His witnesses of these things; and so is also the Holy
    Ghost, whom God hath given to them that obey Him" (Acts 5:31, 32).

    "But when they believed Philip, preaching the things concerning the
    Kingdom of God, and the name of Jesus Christ, they were baptized,
    both men and women. Then Simon, himself, believed also: and when
    he was baptized, he continued with Philip, and wondered, beholding
    the miracles and signs which were done. Now when the apostles which
    were at Jerusalem heard that Samaria had received the word of God,
    they sent unto them Peter and John: who, when they were come down,
    prayed for them, that they might receive the Holy Ghost: (for as
    yet he was fallen upon none of them, only they were baptized in the
    name of the Lord Jesus.) Then laid they their hands on them, and
    they received the Holy Ghost."

    "And as they went on their way, they came unto a certain water,
    and the eunuch said, See, here is water, what doth hinder me to be
    baptized? And Philip said, If thou believest with all thine heart,
    thou mayest And he answered and said, I believe that Jesus Christ
    is the Son of God. And he commanded the chariot to stand still, and
    they went down both into the water, both Philip and the eunuch,
    and he baptized him. And when they were come up out of the water,
    the Spirit of the Lord caught away Philip, and the eunuch saw him
    no more, and he went on his way rejoicing. But Philip was found at
    Azotus; and passing through, he preached in all the cities, till he
    came to Cesarea" (Acts 8:12-17; 36-40).

    "While Peter yet spake these words, the Holy Ghost fell on all them
    which heard the word. And they of the circumcision, which believed,
    were astonished, as many as came with Peter, because that on the
    Gentiles also was poured out the gift of the Holy Ghost, for they
    heard them speak with tongues and magnify God. Then answered Peter,
    Can any man forbid water, that these should not be baptized, which
    have received the Holy Ghost as well as we? And he commanded them
    to be baptized in the name of the Lord. Then prayed they him to
    tarry certain days" (Acts 10:44-48).

    "And on the Sabbath, we went out of the city, by a river side
    {258} where prayer was wont to be made; and we sat down and spake
    unto the women which resorted thither. And a certain woman, named
    Lydia, a seller of purple, of the city of Thyatira, which worshiped
    God, heard us; whose heart the Lord opened, that she attended unto
    the things spoken of by Paul. And when she was baptized, and her
    household, she besought us, saying, If ye have judged me to be
    faithful to the Lord, come into my house, and abide there; and she
    constrained us" (Acts 16:13-15).

    "And at midnight Paul and Silas prayed, and sang praises to God;
    and the prisoners heard them. And suddenly there was a great
    earthquake, so that the foundations of the prison were shaken; and
    immediately all the doors were opened, and every one's bands were
    loosed. And the keeper of the prison awaking out of his sleep, and
    seeing the prison doors open, he drew out his sword and would have
    killed himself, supposing the prisoners had been fled. But Paul
    cried with a loud voice, saying, Do thyself no harm, for we are all
    here. Then he called for a light, and sprang in, and came trembling
    and fell down before Paul and Silas, and brought them out, and
    said, Sirs, what must I do to be saved? And they said, Believe on
    the Lord Jesus Christ, and thou shalt be saved, and thy house. And
    they spoke unto him the word of the Lord, and to all that were in
    the house. And he took them the same hour of the night, and washed
    their stripes, and was baptized, he and all his straightway. And
    when he had brought them into his house, he set met before them,
    and rejoiced, believing in God, with all his house" (Acts 16:25-34).

    "And it came to pass that while Apollos was at Corinth, Paul,
    having passed through the upper coasts, came to Ephesus, and
    finding certain disciples, he said unto them, Have ye received the
    Holy Ghost since ye believed? And they said unto him, we have not
    so much as heard whether there be any Holy Ghost. And he said unto
    them, Unto what then were ye baptized? And they said, Unto John's
    baptism. Then said Paul, John verily baptized with the baptism of
    repentance, saying unto the people, that they should believe on
    Him which should come after him, that is on Christ Jesus. When
    they heard this, they were baptized in the name of the Lord Jesus.
    And when Paul had laid his hands upon them, the Holy Ghost came on
    them, and they spake with tongues and prophesied" (Acts 19:1-6).

    "And one Ananias, a devout man according to the law, having a good
    report of all the Jews which dwelt there, came unto me, and stood
    and said unto me, Brother Saul, receive thy sight. And the same
    hour I looked upon him, and he said, The God of our fathers hath
    chosen thee that thou shouldst know His will, and see that Just
    One, and shouldst hear the word of His mouth. For thou shalt be his
    witness {259} unto all men, of what thou hast seen and heard. And
    now, why tarriest thou? Arise and be baptized, and wash away thy
    sins, calling on the name of the Lord" (Acts 22:12-16).

    "For when for the time ye ought to be teachers, ye have need that
    one teach you again which be the first principles of the oracles
    of God, and are become such as have need of milk and not of strong
    meat. For every one that useth milk is unskillful in the word of
    righteousness, for he is a babe. But strong meat belongeth to them
    that are of full age, even those who by reason of use, have their
    senses exercised to discern both good and evil" (Heb. 5:12-14).

    "Therefore, leaving the principles of the doctrine of Christ,
    let us go on unto perfection; not laying again the foundation of
    repentance from dead works, and of faith toward God, and of the
    doctrine of baptisms, and of laying on of hands, of resurrection
    of the dead, and of eternal judgment. And this will we do, if God
    permit. For it is impossible for those who were once enlightened,
    and have tasted of the heavenly gift, and were made partakers of
    the Holy Ghost, and have tasted the good word of God, and the
    powers of the world to come, if they shall fall away, to renew them
    again unto repentance, seeing they crucify to themselves the Son of
    God afresh, and put Him to an open shame" (Heb. 6:1-6).

    These quotations are so plain, in proving the doctrine of
    repentance and baptism for the remission of sins, I deem it
    unnecessary to enlarge this letter with comments upon them; but I
    shall continue the subject in my next.

    In the bonds of the new and everlasting covenant,

    Joseph Smith, Jun.

    II.

    To the Elders of the Church of the Latter-day Saints. [3]

    At the close of my letter in the September number of the_ Messenger
    and Advocate_ I promised to continue the subject there commenced.
    I do so with a hope that it may be a benefit and a means of
    assistance in the labors of the Elders, while they are combating
    the prejudices of a crooked and preverse generation, by having in
    their possession the facts of my religious principles, which are
    misrepresented by almost all those whose crafts are in danger by
    the same; and also, to aid those who are anxiously inquiring, and
    have been excited to do so from rumor, {260} to ascertain correctly
    what my principles are. I have been drawn into this course of
    proceeding by persecution, that is brought upon us from false
    rumors and misrepresentations concerning my sentiments.

    But to proceed. In the letter alluded to, the principles of
    repentance and baptism for the remission of sins were not only
    set forth, but many passages of scripture were quoted, clearly
    elucidating the subject; let me add, I do positively rely upon the
    truth of those principles inculcated in the New Testament, and then
    pass on from the above named items, to the item or subject of the
    gathering, and show my views upon this point. It is a principle I
    esteem to be of the greatest importance to those who are looking
    for salvation in this generation, or in these, that may be called,
    "the latter times." All that the prophets that have written, from
    the days of righteous Abel, down to the last man that has left
    any testimony on record for our consideration, in speaking of the
    salvation of Israel in the last days, goes directly to show that it
    consists in the work of the gathering.

    First, I shall begin by quoting from the prophecy of Enoch,
    speaking of the last days: "Righteousness will I sent down out
    of heaven, and truth will I send forth out of the earth, to bear
    testimony of mine Only Begotten, His resurrection from the dead
    (this resurrection I understand to be the corporeal body); yea, and
    also the resurrection of all men; righteousness and truth will I
    cause to sweep the earth as with a flood, to gather out mine own
    elect from the four quarters of the earth, unto a place which I
    shall prepare, a holy city, that my people may gird up their loins,
    and be looking forth for the time of my coming, for there shall be
    my tabernacle, and it shall be called Zion, a new Jerusalem" (Pearl
    of Great Price, ch. 7:62, 1902 edition).

    Now I understand by this quotation, that God clearly manifested to
    Enoch the redemption which He prepared, by offering the Messiah
    as a Lamb slain from before the foundation of the world; and by
    virtue of the same, the glorious resurrection of the Savior, and
    the resurrection of all the human family, even a resurrection of
    their corporeal bodies, is brought to pass; and also righteousness
    and truth are to sweep the earth as with a flood. And now, I ask,
    how righteousness and truth are going to sweep the earth as with
    a flood? I will answer. Men and angels are to be co-workers in
    bringing to pass this great work, and Zion is to be prepared, even
    a new Jerusalem, for the elect that are to be gathered from the
    four quarters of the earth, and to be established an holy city, for
    the tabernacle of the Lord shall be with them.

    Now Enoch was in good company in his views upon this subject: "And
    I heard a great voice out of heaven, saying, Behold, the {261}
    tabernacle of God is with men, and He will dwell with them, and
    they shall be His people and God Himself shall be with them, and be
    their God" (Revelation 21:3).

    I discover by this quotation, that John upon the isle of Patmos,
    saw the same thing concerning the last days, which Enoch saw. But
    before the tabernacle can be with men, the elect must be gathered
    from the four quarters of the earth. And to show further upon
    this subject of the gathering, Moses, after having pronounced
    the blessing and cursing upon the children of Israel, for their
    obedience or disobedience, says thus:

    "And it shall come to pass, when all these things are come upon
    thee, the blessing and the curse which I have set before thee, and
    thou shalt call them to mind, among all the nations whither the
    Lord thy God hath driven thee, and shalt return unto the Lord thy
    God, and shalt obey His voice, according to all that I command
    thee, this day, thou and thy children, with all thine heart, and
    with all thy soul, then the Lord thy God will turn thy captivity,
    and have compassion upon thee, and will return and gather thee from
    all the nations whither the Lord thy God hath scattered thee. If
    any of thine be driven out unto the outmost parts of heaven, from
    thence will the Lord thy God gather thee, and from thence will He
    fetch thee" (Deut. 30:1-4).

    It has been said by many of the learned and wise men, or
    historians, that the Indians or aborigines of this continent, are
    of the scattered tribes of Israel. It has been conjectured by many
    others, that the aborigines of this continent are not of the tribes
    of Israel, but the ten tribes have been led away unto some unknown
    regions of the north. Let this be as it may, the prophecy I have
    just quoted "will fetch them," in the last days, and place them in
    the land which their fathers possessed. And you will find in the
    7th verse of the 30th chapter, quoted, "And the Lord thy God will
    put all these curses upon thine enemies, and on them that hate
    thee, which persecuted thee."

    Many may say that this scripture is fulfilled, but let them mark
    carefully what the prophet says: "If any are driven out unto the
    utmost parts of heaven," (which must mean the breadth of the
    earth). Now this promise is good to any, if there should be such,
    that are driven out, even in the last days, therefore, the children
    of the fathers have claim unto this day. And if these curses are
    to be laid over on the heads of their enemies, wo be unto the
    Gentiles. (See Book of Mormon 3 Nephi, ch. 16, current edition.)
    "Wo unto the unbelieving of the Gentiles, saith the Father." And
    again (see Book of Mormon, 3 Nephi 20:22, current edition, which
    says), "Behold this people will I establish in this land, unto the
    fulfilling of the covenant which I made with your father Jacob, and
    it shall be a New Jerusalem." Now we learn from the Book of Mormon
    the very identical continent and {262} spot of land upon which the
    New Jerusalem is to stand, and it must be caught up according to
    the vision of John upon the isle of Patmos.

    Now many will feel disposed to say, that this New Jerusalem spoken
    of, is the Jerusalem that was built by the Jews on the eastern
    continent. But you will see, from Revelation 21:2, there was a New
    Jerusalem coming down from God out of heaven, adorned as a bride
    for her husband; that after this, the Revelator was caught away in
    the Spirit, to a great and high mountain, and saw the great and
    holy city descending out of heaven from God. Now there are two
    cities spoken of here. As everything cannot be had in so narrow a
    compass as a letter, I shall say with brevity, that there is a New
    Jerusalem to be established on this continent, and also Jerusalem
    shall be rebuilt on the eastern continent (See Book of Mormon,
    Ether 13:1-12). "Behold, Ether saw the days of Christ, and he spake
    also concerning the house of Israel, and the Jerusalem from whence
    Lehi should come; after it should be destroyed, it should be build
    up again, a holy city unto the Lord, wherefore it could not be a
    New Jerusalem, for it had been in a time of old." This may suffice,
    upon the subject of gathering, until my next.

    I now proceed, at the close of my letter, to make a few remarks
    on the duty of Elders with regard to their teaching parents and
    children, husbands and wives, masters and slaves, or servants, as I
    said I would in my former letter.

    And first, it becomes an Elder when he is traveling through the
    world, warning the inhabitants of the earth to gather together,
    that they may be built up an holy city unto the Lord, instead
    of commencing with children, or those who look up to parents or
    guardians to influence their minds, thereby drawing them from
    their duties, which they rightfully owe these legal guardians,
    they should commence their labors with parents, or guardians; and
    their teachings should be such as are calculated to turn the hearts
    of the fathers to the children, and the hearts of children to the
    fathers; and no influence should be used with children, contrary
    to the consent of their parents or guardians; but all such as can
    be persuaded in a lawful and righteous manner, and with common
    consent, we should feel it our duty to influence them to gather
    with the people of God. But otherwise let the responsibility rest
    upon the heads of parents or guardians, and all condemnation or
    consequences be upon their heads, according to the dispensation
    which he hath committed unto us; for God hath so ordained, that
    His work shall be cut short in righteousness, in the last days;
    therefore, first teach the parents, and then, with their consent,
    persuade the children to embrace the Gospel also. And if children
    embrace the Gospel, and their parents or guardians are unbelievers,
    teach them to stay at home and be obedient to their parents or
    guardians, if they require it; but {263} if they consent to let
    them gather with the people of God, let them do so, and there shall
    be no wrong; and let all things be done carefully and righteously
    and God will extend to all such His guardian care.

    And secondly, it is the duty of Elders, when they enter into any
    house, to let their labors and warning voice be unto the master of
    that house; and if he receive the Gospel, then he may extend his
    influence to his wife also, with consent, that peradventure she may
    receive the Gospel; but if a man receive not the Gospel, but gives
    his consent that his wife may receive it, and she believes, then
    let her receive it. But if a man forbid his wife, or his children,
    before they are of age, to receive the Gospel, then it should be
    the duty of the Elder to go his way, and use no influence against
    him, and let the responsibility be upon his head; shake off the
    dust of thy feet as a testimony against him, and thy skirts shall
    then be clear of their souls. Their sins are not to be answered
    upon such as God hath sent to warn them to flee the wrath to come,
    and save themselves from this untoward generation. The servants of
    God will not have gone over the nations of the Gentiles, with a
    warning voice, until the destroying angel will commence to waste
    the inhabitants of the earth, and as the prophet hath said. "It
    shall be a vexation to hear the report." I speak thus because I
    feel for my fellow men; I do it in the name of the Lord, being
    moved upon by the Holy Spirit. Oh, that I could snatch them from
    the vortex of misery, into which I behold them plunging themselves,
    by their sins; that I might be enabled by the warning voice, to be
    an instrument of bringing them to unfeigned repentance, that they
    might have faith to stand in the evil day!

    Thirdly, it should be the duty of an Elder, when he enters into
    a house, to salute the master of that house, and if he gain his
    consent, then he may preach to all that are in that house; but
    if he gain not his consent, let him not go unto his slaves, or
    servants, but let the responsibility be upon the head of the master
    of that house, and the consequences thereof, and the guilt of that
    house is no longer upon his skirts, he is free; therefore, let
    him shake off the dust of his feet, and go his way. But if the
    master of that house give consent, the Elder may preach to his
    family, his wife, his children and his servants, his man-servants,
    or his maid-servants, or his slaves; then it should be the duty
    of the Elder to stand up boldly for the cause of Christ, and warn
    that people with one accord to repent and be baptized for the
    remission of sins, and for the Holy Ghost, always commanding them
    in the name of the Lord, in the spirit of meekness, to be kindly
    affectionate one toward another, that the fathers should be kind to
    their children, husbands to their wives, masters to their slaves or
    servants, children {264} obedient to their parents, wives to their
    husbands, and slaves or servants to their masters.

    "Wives submit yourselves unto your own husbands, as unto the Lord,
    for the husband is the head of the wife, even as Christ is the
    head of the Church; and He is the Savior of the body. Therefore,
    as the Church is subject unto Christ, so let the wives be to their
    own husbands, in everything. Husbands, love your wives, even as
    Christ also loved the Church and gave Himself for it, that He might
    sanctify and cleanse it with the washing of water by the Word,
    that He might present it to Himself a glorious Church, not having
    spot or wrinkle, or any such thing, but that it should be holy and
    without blemish, so ought men to love their own wives as their own
    bodies. He that loveth his wife, loveth himself, for no man ever
    yet hated his own flesh, but nourisheth and cherisheth it, even as
    the Lord the Church, for we are members of His body, of His flesh,
    and of His bones. For this cause shall a man leave his father and
    mother, and shall be joined unto his wife, and they two shall be
    one flesh" (Ephesians 5:22-31).

    Wives, submit yourselves unto your own husbands, as it is fit in
    the Lord. Husbands, love your wives, and be not bitter against
    them. Children, obey your parents in all things, for this is
    well pleasing unto the Lord. Fathers, provoke not your children
    to anger, lest they be discouraged. Servants, obey in all things
    your masters, according to the flesh, not with eye-service, as
    men-pleasers, but in singleness of heart, fearing God (Colossians
    3:18-22).

    But I must close this letter, and resume the subject in another
    number.

    In the bonds of the New and Everlasting Covenant,

    Joseph Smith, Jun.

    III.

    To the Elders of the Church of Latter-day Saints.

    I have shown unto you, in my last, that there are two Jerusalems
    spoken of in holy writ, in a manner I think satisfactory to your
    minds; at any rate I have given my views upon the subject. I shall
    now proceed to make some remarks from the sayings of the Savior,
    recorded in the 13th chapter of His Gospel according to St.
    Matthew, which, in my mind, afford us as clear an understanding
    upon the important subject of the gathering, as anything recorded
    in the Bible. At the time the Savior spoke these beautiful sayings
    and parables contained in the chapter above quoted, we find Him
    seated in a ship on account of the multitude that pressed upon Him
    to hear His words; and He commenced teaching them, saying:

    {265} "Behold, a sower went forth to sow, and when he sowed, some
    seeds fell by the way side, and the fowls came and devoured them
    up: some fell upon stony places, where they had not much earth; and
    forthwith they sprang up because they had no deepness of earth: and
    when the sun was up they were scorched: and because they had no
    root they withered away. And some fell among thorns; and the thorns
    sprung up and choked them: but other fell in good ground, and
    brought forth fruit, some an hundred fold, some sixty fold, some
    thirty fold. Who hath ears to hear, let him hear.

    "And the disciples came and said unto Him, Why speakest thou unto
    them in parables? [I would here remark, that the 'them' made use
    of in this interrogation, is a personal pronoun, and refers to
    the multitude.] He answered and said unto them, [that is unto the
    disciples,] because it is given unto _you_ to know the mysteries
    of the Kingdom of Heaven, but to _them_, [that is, unbelievers,]
    it is not given; for whosoever hath, to him shall be given, and he
    shall have more abundance; but whosoever hath not, from him shall
    be taken away even that he hath."

    We understand from this saying, that those who had been previously
    looking for a Messiah to come, according to the testimony of the
    Prophets, and were then, at that time looking for a Messiah, but
    had not sufficient light, on account of their unbelief, to discern
    Him to be their Savior; and He being the true Messiah, consequently
    they must be disappointed, and lose even all the knowledge, or have
    taken away from them all the light, understanding, and faith which
    they had upon this subject; therefore he that will not receive the
    greater light, must have taken away from him all the light which
    he hath; and if the light which is in you become darkness, behold,
    how great is that darkness! "Therefore," says the Savior, "speak I
    unto them in parables, because they, seeing, see not, and hearing,
    they hear not, neither do they understand: and in them is fulfilled
    the prophecy of Esaias which saith, "By hearing ye shall hear, and
    shall not understand; and seeing ye shall see, and not perceive."

    Now we discover that the very reason assigned by this prophet, why
    they would not receive the Messiah, was, because they did not or
    would not understand; and seeing, they did not perceive; "for this
    people's heart is waxed gross, and their ears are dull of hearing,
    their eyes have closed, lest at any time they should see with their
    eyes, and hear with their ears, and understand with their heart,
    and should be converted, and I should heal them." But what saith
    He to His disciples? "Blessed are your eyes for they see, and your
    ears for they hear, for verily I say unto you, that many prophets
    and righteous men have desired to see those things which ye see,
    and have not seen {266} them; and to hear those things which ye
    hear, and have not heard them."

    We again make remark here--for we find that the very principle upon
    which the disciples were accounted blessed, was because they were
    permitted to see with their eyes and hear with their ears--that
    the condemnation which rested upon the multitude that received not
    His saying, was because they were not willing to see with their
    eyes, and hear with their ears; not because they could not, and
    were not privileged to see and hear, but because their hearts were
    full of iniquity and abominations; "as your fathers did, so do ye."
    The prophet, foreseeing that they would thus harden their hearts,
    plainly declared it; and herein is the condemnation of the world;
    that light hath come into the world, and men choose darkness rather
    than light, because their deeds are evil. This is so plainly taught
    by the Savior, that a wayfaring man need not mistake it.

    And again--hear ye the parable of the sower. Men are in the habit,
    when the truth is exhibited by the servants of God, of saying, All
    is mystery; they have spoken in parables, and, therefore, are not
    to be understood. It is true they have eyes to see, and see not,
    but none are so blind as those who will not see; and, although the
    Savior spoke this to such characters, yet unto His disciples he
    expounded it plainly; and we have reason to be truly humble before
    the God of our fathers, that He hath left these things on record
    for us, so plain, that notwithstanding the exertions and combined
    influence of the priests of Baal, they have not power to blind our
    eyes, and darken our understanding, if we will but open our eyes,
    and read with candor, for a moment.

    But listen to the explanation of the parable of the Sower: "When
    any one heareth the word of the Kingdom, and understandeth it
    not, then cometh the wicked one, and catcheth away that which
    was sown in his heart." Now mark the expression--that which was
    sown in his heart. This is he which receiveth seed by the way
    side. Men who have no principle of righteousness in themselves,
    and whose hearts are full of iniquity, and have no desire for the
    principles of truth, do not understand the word of truth when they
    hear it. The devil taketh away the word of truth out of their
    hearts, because there is no desire for righteousness in them.
    "But he that receiveth seed in stony places, the same is he that
    heareth the word, and anon, with joy receiveth it; yet hath he not
    root in himself, but dureth for a while: for when tribulation or
    persecution ariseth because of the word, by and by, he is offended.
    He also that receiveth seed among the thorns, is he that heareth
    the word; and the care of this world, and the deceitfulness of
    riches choke the word, and he becometh unfruitful. But he that
    received seed into the good ground is he that heareth the word,
    and {267} understandeth it, which also beareth fruit, and bringeth
    forth, some an hundred fold, some sixty, some thirty." Thus the
    Savior Himself explains unto His disciples the parable which He put
    forth, and left no mystery or darkness upon the minds of those who
    firmly believe on His words.

    We draw the conclusion, then, that the very reason why the
    multitude, or the world, as they were designated by the Savior,
    did not receive an explanation upon His parables, was because of
    unbelief. To you, He says, (speaking to His disciples,) it is given
    to know the mysteries of the Kingdom of God. And why? Because of
    the faith and confidence they had in Him. This parable was spoken
    to demonstrate the effects that are produced by the preaching of
    the word; and we believe that it has an allusion directly, to
    the commencement, or the setting up of the Kingdom in that age;
    therefore we shall continue to trace His sayings concerning this
    Kingdom from that time forth, even unto the end of the world.

    "Another parable put He forth unto them, saying, [which parable
    has an allusion to the setting up of the Kingdom, in that age of
    the world also.] The Kingdom of Heaven is likened unto a man which
    sowed good seed in his field, but while men slept, his enemy came
    and sowed tares among the wheat, and went his way. But when the
    blade was sprung up, and brought forth fruit, then appeared the
    tares also; so the servants of the householder came and said unto
    him, Sir, didst not thou sow good seed in thy field? From whence,
    then, hath it tares? He said unto them, An enemy hath done this.
    The servants said unto him, Wilt thou then that we go and gather
    them up? But he said, Nay; lest while ye gather up the tares, ye
    root up also the wheat with them. Let both grow together until the
    harvest: and in the time of harvest I will say to the reapers,
    Gather ye together first the tares, and bind them in bundles to
    burn them, but gather the wheat into my barn."

    Now we learn by this parable, not only the setting up of the
    Kingdom in the days of the Savior, which is represented by the good
    seed, which produced fruit, but also the corruptions of the Church,
    which are represented by the tares, which were sown by the enemy,
    which His disciples would fain have plucked up, or cleansed the
    Church of, if their views had been favored by the Savior. But He,
    knowing all things, says, Not so. As much as to say, your views are
    not correct, the Church is in its infancy, and if you take this
    rash step, you will destroy the wheat, or the Church, with the
    tares; therefore it is better to let them grow together until the
    harvest, or the end of the world, which means the destruction of
    the wicked, which is not yet fulfilled, as we shall show hereafter,
    in the Savior's explanation of the parable, which is so plain that
    there is no room left for dubiety upon the mind, notwithstanding
    the cry of the priests--"parables, parables! figures, {268}
    figures! mystery, mystery! all is mystery!" But we find no room for
    doubt here, as the parables were all plainly elucidated.

    And again, another parable put He forth unto them, having an
    allusion to the Kingdom that should be set up, just previous to or
    at the time of the harvest, which reads as follows--"The Kingdom of
    Heaven is like a grain of mustard seed, which a man took and sowed
    in his field: which indeed is the least of all seeds: but, when it
    is grown, it is the greatest among herbs, and becometh a tree, so
    that the birds of the air come and lodge in the branches thereof."
    Now we can discover plainly that this figure is given to represent
    the Church as it shall come forth in the last days. Behold, the
    Kingdom of Heaven is likened unto it. Now, what is like unto it?

    Let us take the Book of Mormon, which a man took and hid in his
    field, securing it by his faith, to spring up in the last days, or
    in due time; let us behold it coming forth out of the ground, which
    is indeed accounted the least of all seeds, but behold it branching
    forth, yea, even towering, with lofty branches, and God-like
    majesty, until it, like the mustard seed, becomes the greatest of
    all herbs. And it is truth, and it has sprouted and come forth out
    of the earth, and righteousness begins to look down from heaven,
    and God is sending down His powers, gifts and angels, to lodge in
    the branches thereof.

    The Kingdom of heaven is like unto a mustard seed. Behold, then is
    not this the Kingdom of heaven that is raising its head in the last
    days in the majesty of its God, even the Church of the Latter-day
    Saints, like an impenetrable, immovable rock in the midst of the
    mighty deep, exposed to the storms and tempests of Satan, but has,
    thus far, remained steadfast, and is still braving the mountain
    waves of opposition, which are driven by the tempestuous winds of
    sinking crafts, which have [dashed] and are still dashing with
    tremendous foam across its triumphant brow; urged onward with
    redoubled fury by the enemy of righteousness, with his pitchfork
    of lies, as you will see fairly represented in a cut contained in
    Mr. Howe's _Mormonism Unveiled_? And we hope that this adversary
    of truth will continue to stir up the sink of iniquity, that the
    people may the more readily discern between the righteous and the
    wicked.

    We also would notice one of the modern sons of Sceva, who would
    fain have made people believe that he could cast out devils, by a
    certain pamphlet, the _Millennial Harbinger_, that went the rounds
    through our country; who felt so fully authorized to brand "Jo"
    Smith with the appellation of Elymas the sorcerer, and to say with
    Paul, "O full of all subtlety, and all mischief, thou child of
    the devil, thou enemy of all righteousness, wilt thou not cease
    to pervert the right ways of the Lord?" We would reply to this
    gentleman, Paul we know, and Christ {269} we know, but who are ye?
    And with the best of feeling would say to him, in the language of
    Paul to those who said they were John's disciples, but had not so
    much as heard there was a Holy Ghost--to repent and be baptized for
    the remission of sins, by those who have legal authority, and under
    their hands you shall receive the Holy Ghost, according to the
    Scriptures: [4]

    "Then laid they _their_ hands upon them, and they received the Holy
    Ghost" (Acts 8:17.) "And when Paul had laid his hands upon them the
    Holy Ghost came on them and they spake with tongues and prophesied"
    (Acts 19:6). "Of the doctrine of baptism, and of laying on of
    hands, and of resurrection of the dead and of eternal judgment"
    (Hebrews 6:2). "How, then, shall they call on him in whom they
    have not believed? And how shall they believe in him of whom they
    have not heard? And how shall they hear without a preacher? And
    how shall they preach, except they be sent? As it is written, How
    beautiful are the feet of them that preach the Gospel of peace, and
    bring glad tidings of good things" (Romans 10:14, 5). But if this
    man will not take our admonition, but will persist in his wicked
    course, we hope that he will continue trying to cast out devils,
    that we may have the clearer proof that the kingdom of Satan is
    divided against itself, and consequently cannot stand; for a
    kingdom divided against itself, speedily hath an end.

    If we were disposed to take this gentleman upon his own ground, and
    justly heap upon him that which he so readily and unjustly heaps
    upon others, we might go farther--we might say that he has wickedly
    and maliciously lied about, villified and traduced the characters
    of innocent men. We might invite the gentleman to a public
    investigation of these matters, yea, and we do challenge him to an
    investigation upon any or all principles wherein he feels opposed
    to us, in public or in private. We might farther say that we could
    introduce him to _Mormonism Unveiled_, also to the right honorable
    Dr. Philastus Hurlburt, who is the {270} legitimate author of the
    same, who is not so much a doctor of physics as of falsehood, or
    doctor by name.

    We could also give him an introduction to the Reverend Mr. Howe,
    the illegitimate author of _Mormonism Unveiled_, in order to give
    currency to the publication, as Mr. Hurlburt about this time was
    bound over to court for threatening life. He is also an associate
    of the celebrated Mr. Clapp, who has of late immortalized his
    name, by swearing that he would not believe a Mormon under oath;
    and by his polite attention to Hurlburt's wife, which cost him
    (as we are informed) a round sum. Also his son Matthew testified,
    that the Book of Mormon had been proved false an hundred times,
    by Howe's book; and also that he would not believe a Mormon under
    oath. And also we could mention the Rev. Mr. Bentley, who, we
    believe, has been actively engaged in injuring the character of his
    brother-in-law, viz., Elder Sidney Rigdon.

    Now the above statements are according to our best information,
    and we believe them to be true, and this is as fair a sample of
    the doctrine of Campbellism as we ask, taking the statements of
    these gentlemen, and judging them by their fruits; and we might add
    many more to the black catalogue; even the ringleaders not of the
    Nazarenes, (for how can any good thing come out of Nazareth) but of
    the far-famed Mentor mob, all sons and legitimate heirs of the same
    spirit of Alexander Campbell, and _Mormonism Unveiled_, according
    to the representation of the cut spoken of above.

    The above clouds of darkness have long been beating like mountain
    waves upon the immovable rock of the Church of the Latter-day
    Saints; and notwithstanding all this, the mustard seed is still
    towering its lofty branches, higher and higher, and extending
    itself wider and wider; and the chariot wheels of the Kingdom are
    still rolling on, impelled by the mighty arm of Jehovah; and in
    spite of all opposition, will still roll on, until His words are
    all fulfilled.

    Our readers will excuse us for deviating from the subject, when
    they take into consideration the abuses that have been heaped upon
    us heretofore, which we have tamely submitted to, until forbearance
    is no longer required at our hands. Having frequently turned both
    the right and left cheek, we believe it our duty now to stand up
    in our own defense. With these remarks we shall proceed with the
    subject of the gathering.

    "And another parable spake He unto them. The Kingdom of heaven is
    like unto leaven which a woman took and hid in three measures of
    meal till the whole was leavened." It may be understood that the
    Church of the Latter-day Saints has taken its rise from a little
    leaven that was put into three witnesses. Behold, how much this
    is like the parable! It is fast leavening the lump, and will soon
    leaven the whole. But let us pass on.

    {271} "All these things spoke Jesus unto the multitude in parables;
    and without a parable spoke He not unto them: that it might be
    fulfilled which was spoken by the prophet, saying, I will open my
    mouth in parables; I will utter things which have been kept secret
    from the foundation of the world. Then Jesus sent the multitude
    away, and went into the house; and His disciples came unto Him,
    saying, Declare unto us the parable of the tares of the field. He
    answered and said unto them, He that soweth the good seed is the
    Son of Man; the field is the world; the good seed are the children
    of the Kingdom; but the tares are the children of the wicked one."
    Now let our readers mark the expression--"the field is the world,
    the tares are the children of the wicked one, the enemy that sowed
    them is the devil, the harvest is the end of the world, [let them
    carefully mark this expression--_the end of the world_,] and the
    reapers are the angels."

    Now men cannot have any possible grounds to say that this is
    figurative, or that it does not mean what it says; for he is now
    explaining what He has previously spoken in parables; and according
    to this language, the end of the world is the destruction of the
    wicked, the harvest and the end of the world have an allusion
    directly to the human family in the last days, instead of the
    earth, as many have imagined; and that which shall precede the
    coming of the Son of Man, and the restitution of all things spoken
    of by the mouth of all the holy prophets since the world began; and
    the angels are to have something to do in this great work, for they
    are the reapers. As, therefore, the tares are gathered and burned
    in the fire, so shall it be in the end of the world; that is, as
    the servants of God go forth warning the nations, both priests and
    people, and as they harden their hearts and reject the light of
    truth, these first being delivered over to the buffetings of Satan,
    and the law and the testimony being closed up, as it was in the
    case of the Jews, they are left in darkness, and delivered over
    unto the day of burning; thus being bound up by their creeds, and
    their bands being made strong by their priests, are prepared for
    the fulfillment of the saying of the Savior--"The Son of Man shall
    send forth His angels, and gather out of His Kingdom all things
    that offend, and them which do iniquity, and shall cast them into
    a furnace of fire, there shall be wailing and gnashing of teeth."
    We understand that the work of gathering together of the wheat into
    barns, or garners, is to take place while the tares are being bound
    over, and preparing for the day of burning; that after the day of
    burnings, the righteous shall shine forth like the sun, in the
    Kingdom of their Father. Who hath ears to hear, let him hear.

    But to illustrate more clearly this gathering: We have another
    parable--"Again, the Kingdom of Heaven is like a treasure hid in
    a {272} field, the which, when a man hath found, he hideth, and
    for joy thereof, goeth and selleth all that he hath, and buyeth
    that field!" The Saints work after this pattern. See the Church of
    the Latter-day Saints, selling all that they have, and gathering
    themselves together unto a place that they may purchase for an
    inheritance, that they may be together and bear each other's
    afflictions in the day of calamity.

    "Again, the Kingdom of heaven is like unto a merchantman seeking
    goodly pearls, who, when he had found one pearl of great price,
    went and sold all that he had, and bought it." The Saints again
    work after this example. See men traveling to find places for Zion
    and her stakes or remnants, who, when they find the place for Zion,
    or the pearl of great price, straightway sell that they have, and
    buy it.

    "Again, the Kingdom of heaven is like unto a net that was cast into
    the sea, and gathered of every kind, which when it was full they
    drew to shore, and sat down, and gathered the good into vessels,
    but cast the bad away." For the work of this pattern, behold the
    seed of Joseph, spreading forth the Gospel net upon the face of
    the earth, gathering of every kind, that the good may be saved in
    vessels prepared for that purpose, and the angels will take care of
    the bad. So shall it be at the end of the world--the angels shall
    come forth and sever the wicked from among the just, and cast them
    into the furnace of fire, and there shall be wailing and gnashing
    of teeth.

    "Jesus saith unto them, Have you understood all these things? They
    say unto Him, Yea, Lord." And we say, yea, Lord; and well might
    they say, yea, Lord; for these things are so plain and so glorious
    that every Saint in the last days must respond with a hearty Amen
    to them.

    "Then said He unto them, therefore every scribe which is
    instructed in the kingdom of heaven, is like unto a man that is an
    householder, which bringeth forth out of his treasure things that
    are new and old."

    For the works of this example, see the Book of Mormon coming forth
    out of the treasure of the heart. Also the covenants given to the
    Latter-day Saints, also the translation of the Bible--thus bringing
    forth out of the heart things new and old, thus answering to three
    measures of meal undergoing the purifying touch by a revelation
    of Jesus Christ, and the ministering of angels, who have already
    commenced this work in the last days, which will answer to the
    leaven which leavened the whole lump. Amen.

    So I close, but shall continue the subject in another number. [5]

    In the bonds of the New and Everlasting Covenant,

    Joseph Smith, Jun.

Footnotes

1. John E. Page was born February 25, 1799, in Trenton Township, Oneida
County, New York. He was baptized by the brother of Martin Harris--Emer
Harris--in August, 1833, in Ohio, and ordained an Elder in September,
1833. He was now, on his removal to Kirtland, in his thirty-sixth year.

2. This is a most important document, since in it the Prophet reviews
the actions and motives of himself and associates in settling the
Church in Missouri. It is a most just and conservative statement of
the case, a statement in which the errors and overzeal of some of the
Elders and Saints are admitted and deplored. It also admirably portrays
the Prophet as the conservative force in the Church, and gives an
insight into the greatness and inspiration of his mind.

3. It has been decided to let the several divisions of this
communication to the Elders of the Church appear together in this one
chapter. There were three separate communication of the Prophet, as
they appear in the _Messenger and Advocate_ for September, November
and December, 1835, respectively; but they constitute one continuous
address, it is believed that it will in every way be better to have
them appear together in one chapter.

4. In this and several of the following paragraphs the Prophet alludes
to Alexander Campbell, founder of the sect of the "Disciples;" and
also to an article which appeared in the _Millennial Harbinger_, Vol.
2 (1831), pages 86-96. The reference to Elymas, to which the Prophet
so strongly replies, stands thus in Campbell's article--which was
afterwards circulated as a pamphlet: "I have never felt so fully
authorized to address mortal man in the style in which Paul addressed
Elymas the sorcerer as I feel towards this atheist Smith." (_Millennial
Harbinger_, Vol. 2, p. 96). That is, "O full of all subtlety and all
mischief, thou child of the devil, thou enemy of all righteousness,
wilt thou not cease to pervert the right ways of the Lord" (Acts 13:10).

The paragraph dealing with the laying on of hands, and the passages of
scripture quoted in support of that doctrine will also be the better
understood when it is known that while Mr. Campbell and his associates
taught faith in God, repentance and baptism for the remission of sins,
they rejected wholly the doctrine of the laying on of hands for the
gift of the Holy Ghost, and the enjoyment of the spiritual blessings
which accompany the possession of that Spirit.

5. Notwithstanding this promise of the Prophet, the subject was not
again renewed by him. About this time he was so overwhelmed with work
and a multitude of other subjects that he did not find time to complete
the work he had outlined in these papers.

{273}



Chapter XX.

Sundry Affairs at Kirtland--The Pledge to Redeem Zion.

[Sidenote: Conference at New Portage.]

I went to New Portage on the 2nd of September, in company with Oliver
Cowdery and Sidney Rigdon, to attend a conference; and returned on
the 8th. I was engaged in various spiritual and temporal matters for
several days.

[Sidenote: Provision Made for Remunerating the Patriarch; Oliver
Cowdery Appointed Church Recorder.]

_September 14_.--In a meeting of a High Council and the Presidency at
Kirtland, it was decided that, as the laborer is worthy of his hire,
whenever President Joseph Smith, Sen., is called upon to pronounce
Patriarchal blessings upon the Church, he be paid for his services
at the rate of ten dollars per week and his expenses. It was further
decided that President Frederick G. Williams be appointed and hereafter
serve as scribe, to attend blessing meetings, and that he receive for
his services, at the same ratio, having his expenses borne also. It was
further decided that President Oliver Cowdery be appointed, and that
he act hereafter as Recorder for the Church. It was further decided
that Sister Emma Smith proceed to make a selection of Sacred Hymns,
according to the revelation; [1] and that President W. W. Phelps be
appointed to revise and arrange them for printing.

[Sidenote: Agents for the "Literary Firm" of the Church Appointed.]

_September 16_.--The Presidency of the Church assembled and appointed
David Whitmer and Samuel H. Smith a committee and general agents to act
in the name of, and for, the "Literary Firm."

    {274} Minutes of a High Council Held in Kirtland, September 16th,
    1835.

    _The trial of Elder Henry Green--Sidney Rigdon, Oliver Cowdery and
    Frederick G. Williams presiding_.

    A complaint was preferred by President Joseph Smith, Jun., against
    Brother Henry Green, for accusing President Joseph Smith, Jun., "of
    rebuking Brother Aldridge wrongfully, and under the influence of an
    evil spirit."

    Brother Green being absent, President Rigdon arose and said, that
    it was the decision of the Presidency, that the Council proceed
    to examine the charge preferred, because Brother Green had been
    regularly summoned by himself.

    The Council appointed one to speak on each side; after which the
    following testimony was heard:

    Elder Sylvester Smith testified that Brother Green, on Monday
    morning last, said that Brother Aldridge was justified in what he
    said, and that Presidents Joseph and Hyrum Smith were wrong in
    abusing the old man; and after Elder Smith explained the matter to
    him, said, that if any man should do so by him, he should call him
    a scoundrel; and that he should say that any man who would talk as
    Joseph did, must have the devil in him.

    Elder Lorin Babbitt said he was present when the above conversation
    took place, and heard a considerable part of it, and fully
    concurred in the statement of Elder Smith; and he heard Brother
    Green say, previous to the above talk, that although they accused
    Brother Aldridge of having an evil spirit, yet, if the truth were
    known, the devil was in them, (namely, Presidents Joseph and
    Hyrum); for if any man should ask my opinion, and then abuse me in
    that way, I should call him a scoundrel or a knave.

    President Cowdery stated to the Council, that Brother Aldridge was
    not called upon to give his opinion concerning the book, but said
    what he did without being called upon to speak; for the book was
    only handed to him and others to look at, that they might see the
    quality and goodness.

    President Joseph Smith arose and stated that he knew that Brother
    Aldridge was under the influence of an evil spirit, and had been
    for a long time.

    Councilor Orson Johnson also said that he knew that this was so, by
    what he had seen and learned, and that he had heard from credible
    authority, that the old gentleman had been in the habit, for a long
    time, of neglecting prayer and family worship.

    Councilor Samuel H. Smith said, that President Joseph Smith was
    {275} in the line of his duty when he reproved Brother Aldridge for
    his evil; and, consequently, Brother Green must have been wrong in
    opposing him, and saying he [Joseph] acted like a scoundrel, and
    that the devil was in him.

    Councilor Levi Jackman said that Brother Green could not be
    justified in opposing the servant of the Lord, while in the actual
    discharge of his duty, and that it was evident that Satan hath
    sought to make divisions in the Church, and had taken advantage of
    the occasion of presenting the book, to do this.

    The book referred to, was purchased for recording "The Patriarchal
    Blessings."

    President Frederick G. Williams said, that the wickedness of
    Brother Green in condemning President Smith is evident from the
    testimony; and that Brother Aldridge also did act foolishly, and
    by the influence of a wrong spirit, in questioning the integrity
    of the head of the Church, in the purchase of the book, and that
    President Smith was and is justifiable in doing as he has done in
    the matter, and should not be censured, as he has been by Brother
    Green.

    President Oliver Cowdery then arose, and showed, by a few plain
    remarks who Satan had sought, from the beginning, to destroy
    the Book of Mormon; and in order to do this, had been actually
    levelling his shafts against the servants of God, who were called
    to bring it forth and bear testimony of it to the world; and now
    had sought occasion against the servants of God, in tempting
    brethren to say they had equivocated in the price of the record
    book, which was presented last Sabbath; and that Brother Aldridge,
    and perhaps others, fell under this evil influence, and Brother
    Green justifies them in this thing, and condemns President Smith,
    and is not, and ought not to be justified in so doing.

    President Cowdery went on to show that the book was purchased as
    cheap as it could be, and was actually worth what was given for it,
    namely, twelve dollars.

    Elder Cahoon requested leave to interrupt President Cowdery a
    moment, to inform the Council that, a moment before, Brother Green
    passed the house, and when the speaker told him the Council was
    considering his case, and requested him to come in, he said he
    should go about his own business, so went on his way regardless of
    the Council.

    President Cowdery resumed, showing that the design of Brother
    Aldridge, or at least of the spirit that was in him, was to destroy
    the character of the heads of the Church, by charging that we
    intended to speculate out of the brethren, and extort from them
    more than the cost of the book; and now, instead of regarding our
    feeling, he disregards us altogether, and shows that he has no
    faith in the High Council.

    {276} Soon afterwards Brother Green came in, and said that he had
    been detained longer than he intended, having been to Chagrin on
    business, and had to deliver the horse and harness to the owner
    before he could attend the Council.

    President Rigdon then arose and decided that Brother Green should
    not have been hindered from being here, by any other business;
    and if so, he should have notified the Council, and requested an
    adjournment.

    President Cowdery then observed, that he thought the case
    sufficiently brought before the Council, and would say no more. And
    President Rigdon proceeded to give his decision--that Brother Green
    should have gone, if he were grieved with President Smith, and told
    him of his difficulty, and should not have said anything about it
    to his neighbor. And again, that Mr. Aldridge, as has been shown,
    has been guilty of neglecting his prayers before God, and therefore
    has not had the Spirit of God to preserve him from the temptations
    of Satan, and has fallen into evil, and actually did do wrong in
    raising objections to the price of the book presented last Sabbath,
    and was under the influence of an evil spirit.

    Brother Green fellowships the evil spirit in Brother Aldridge,
    and says he is justified in what he has done, and therefore it is
    evident that an evil spirit is reigning in the breast of Brother
    Green. And it is also as evident, that President Joseph Smith,
    Jun., was justified in rebuking that evil spirit, and it was not
    only justifiable in President Smith to rebuke that evil spirit,
    but it was also his duty as President and First High Priest in
    the Church of Christ, appointed of God to lead the same in all
    righteousness.

    The decision, then, of the Presidency of the High Council is, in
    short, that Brother Green be and is now, excluded from this Church,
    and shall be a member no more, until he comes in by the ordinance
    of baptism, as appointed by the Gospel, to be done in the Church.

    This was agreed to by all the Councilors except Joseph Coe,
    who queried whether Mr. Green should not have the privilege of
    confessing his faults, and still be retained in the Church. He
    therefore thought that it was the privilege of Brother Green to
    have a reorganization of the Council, and a rehearing. This was
    about to be granted and the council to be adjourned till tomorrow,
    but Councilor Coe requested some explanation from the President,
    and was instructed as follows:--

    "When a serious offense is committed, and indignity offered to the
    High Council, then it is the privilege of the Presidency of the
    High Council to stamp it with indignation under foot, and cut off
    the offender as in the case just decided."

    Councilor Coe then withdrew his objection to the decision of the
    {277} Presidency, which was acknowledged by the whole house, and
    council adjourned.

    Sylvester Smith, Clerk.

    _Minutes of a High Council held in Kirtland, September 19, 1835.
    The trial of Elder Jared Carter. President Joseph Smith, Jun.,
    Oliver Cowdery, David Whitmer, Frederick G. Williams, Sidney Rigdon
    and W. W. Phelps, present_.

    Councilors.

    John Smith, Orson Johnson, Newel Knight, John Whitmer, Samuel H.
    Smith, John Johnson, Joseph Smith, Sen., Joseph Coe, Hyrum Smith,
    Levi Jackman, Noah Packard, Roger Orton,

    The object of the Council was stated by President Joseph Smith,
    Jun., as follows: "Some weeks since Elder Jared Carter preached on
    the Sabbath in the Church, and some of the brethren found fault
    with his teachings; and this Council is called upon to decide this
    matter, and to see who was in fault."

    Six were appointed to speak.

    Elder Jared Carter proceeded to speak largely, and explain his
    designs in teaching as he did, saying he believed God directed him
    by His Spirit, and afterwards being rebuked by Presidents Cowdery,
    Rigdon and Phelps, he called upon the Lord, and received again a
    witness of the Spirit that he was right, and the Presidents were
    wrong. Elder Carter taught in his concluding remarks, that God had
    shown him by laying His hand upon him in judgment, and delivering
    him therefrom, that he was thus rebuked by heaven for his iniquity,
    and that he was made an example to the whole Church, and God would
    curse them if they did not hold up the committee, [2] for he was
    made an example in this thing.

    President Rigdon arose and said that he attended the meeting in
    which Elder Carter spoke, and was certain, and is certain, that he
    did not have the spirit of wisdom to direct; and after he had sat
    down, and Elder Samuel H. Smith had occupied some half an hour,
    filled with the Spirit, he arose again and said, that if any man
    spoke against the committee, God would curse him, and set the
    committee away above the common brethren, and said that God would
    take care of the committee, and the brethren had nothing to do with
    them, for {278} their station was appointed them of God, and not
    of man; therefore God will curse any man or woman in the Church
    who shall speak evil of the committee. He told Elder Carter at the
    time, in private, that he did wrong; and in company with other of
    the Presidents, advised him after he should fill a certain mission
    to the east, that he should make a confession to the Church, in
    order to satisfy many of the brethren who were aggrieved with him.

    President Phelps then arose, and said President Rigdon had
    truly related the matter, as far as he had gone; but one thing
    more--Elder Carter commanded the brethren to pray for the
    committee, and demanded it in the name of the Lord, with an
    authoritative voice and gesticulation, which are not according to
    the meekness of the spirit of Jesus.

    President Oliver Cowdery arose and said: I do not intend to occupy
    much time in speaking for those who have spoken have expressed
    pretty much my mind and feelings on the subject; that in the advice
    which he and the other two Presidents had given Elder Carter, in
    the talk they had with him, they did have the spirit of meekness,
    and only desired to do him good, and had no personal feelings
    against him, and did not express any, but to the contrary.

    President John Whitmer concurred in the statements of the above
    brethren, and said that he did not believe that God had made an
    example of Elder Carter, for he was not before the Church as
    such; and God had not so revealed it to the Saints; and again, it
    is vain that Elder Carter should command the Saints to pray for
    the committee, for in so doing, if they did not fellowship him,
    they must pray for his removal, and so all his designs would be
    frustrated.

    Several others were called upon, and all testified that these
    things which have been expressed above were true and as they
    understood them; and one thing further, Elder Carter did say that
    even the faults of the committee might be charged back upon the
    brethren if they neglected to pray for them.

    After hearing the testimony, the six Councilors spoke, and the sum
    of their conviction upon the matter was as follows:

    Councilor John Smith said he thought that Elder Carter did not
    express the feelings of his heart, so as to be understood, and
    perhaps his heart was not so hard as his words.

    Father Joseph Smith said that Elder Carter was exalted, and did not
    receive the admonitions of the Presidents, and in consequence lost
    the true spirit, and so has erred since the time of his discourse,
    and needs admonishing.

    Councilor Orson Johnson agreed with the above.

    Councilor Joseph Coe said that Elder Carter had a small degree of
    {279} the Spirit in his discourse, and a greater degree in his
    remarks afterwards, but was awkward in expressing his views, not
    having much of the Spirit, and that the feelings of his heart were
    not as expressed by his words.

    An inquiry was made of the Court whether this Councilor [Joseph
    Coe] was correct in appealing to the feelings of men's hearts, and
    not to the words and actions, as they appeared.

    The Court decided that the Council must be confined to facts,
    words, and actions; and not go into feelings and designs which were
    not expressed.

    The other Councilors concurred in the above.

    Councilor Hyrum Smith said that Elder Carter had been blessed of
    God, and by the prayer of faith the sick had been healed under
    his administration; yet he does not always have the gift of God
    and wisdom to direct; so in the case before the Council. Pride
    had engendered in Elder Carter's heart a desire to excel, and the
    spirit of meekness was withdrawn, and he was left to err, as has
    been shown by the testimony, because he is not yet perfect. But he
    erred in understanding, and his words were wrong; yet the spirit of
    his heart, or the integrity of the same, might be good in the main.

    Elder Carter then arose and said that he was willing to acknowledge
    his faults, and that he lacked wisdom. He went on to explain how
    he had erred, and why--being seized with the cholera while at the
    east, he called upon God for deliverance, and finally received the
    Spirit of God which healed him, and he then thought it was the same
    spirit which he had when preaching in Kirtland.

    When he was through, President Oliver Cowdery arose, and said that
    Presidents Rigdon and Phelps had requested him to speak, and they
    would say nothing as it was getting late, and the case was already
    plain before the Court. He showed that a man might be highly
    excited and yet neither have the Spirit of God nor the spirit
    of Satan; but it came by his own spirit and judgment; therefore
    some things may be of God, others of men, and others from the
    adversary; and Elder Carter had in his sermon some of the Spirit
    of God, but in his last remarks he had it not, but his own spirit
    of justification and pride, commanding in the name of Jesus, and
    not by the spirit of Jesus or of meekness, and was very wrong in
    this thing, also in exalting the committee above the brethren, as
    if they might not be touched by the brethren; and again, when Elder
    Carter was healed, it came in answer to his earnest prayer before
    God; but his impressions about being made an example to the Church
    were not an answer to prayer, and might be wrong.

    {280} President Frederick G. Williams gave his decision, that
    Brother Carter did err with his lips in speaking, and also erred
    in understanding the Presidents who labored with him for it, and
    misinterpreted their admonitions, which led him into what followed,
    and finally has brought him before this Council.

    President David Whitmer said, that according to the testimony it
    is plain that Elder Carter has lacked in humility, and also in
    confidence in his brethren, and erred as expressed by President
    Williams.

    President Joseph Smith, Jun., arose, and said, that the decision of
    his mind was, that Brother Jared Carter erred in judgment in not
    understanding what the brethren desired of him when they labored
    with him; and he erred in spirit when he taught in the Church
    the things testified of here; and that the hand of the destroyer
    was laid upon him because he had a rebellious spirit from the
    beginning; and the word of the Lord has been spoken by my mouth,
    that it should come upon him, and this Council should see it, and
    now that he has been seized by the destroyer comes in fulfillment
    of His [the Lord's] word; and God requires him to bear testimony
    of it before the Church, and warn them to be careful, and not to
    do as he had done. But instead of doing this, he said he would
    prove the Book of Mormon, and one thing or another, not being
    sufficiently humble to deliver just the message that was required,
    and so he stumbled and could not get the Spirit, and the brethren
    were not edified, and he did not do the thing that God required,
    but erred in choosing words to communicate his thoughts; such as
    commanding the prayers of the Church instead of soliciting them,
    and also of making himself an example for the Church, when it was
    only the things that he suffered which were to be as a check upon
    transgression.

    His rebelling against the advice and counsel of the Presidents was
    the cause of his falling into the hands of the destroyer again, as
    he had done before when he rebelled against the counsel that had
    been given him by the authorities of the Church; and that in all
    this, Elder Carter has not designed to do wickedly, but he erred in
    judgment, and deserves reproof, and the decision is that he shall
    acknowledge his errors on the morrow, before the congregation, and
    say, Brethren, I am fully convinced that I have erred in spirit, in
    my remarks before you, when I spoke here a few Sabbaths since; and
    now I ask your forgiveness. And if he do this in full faith, and is
    truly humble before God, God will bless him abundantly as He hath
    been wont to do.

    Elder Carter arose, and justified the decision of the Court, and
    promised to comply.

    Sylvester Smith, Clerk.

{281} [Sidenote: The Prophet Seeks for Blessings.]

I labored in obtaining blessings, which were written by Oliver Cowdery.
We were thronged with company, so that our labor in this thing was
hindered; but we obtained many precious things, and our souls were
blessed. O Lord, may Thy Holy Spirit be with Thy servants forever. Amen.

[Sidenote: Delight of the Prophet in Being Honest.]

_September 23_.--I was at home writing blessings for my most beloved
brethren, but was hindered by a multitude of visitors. The Lord has
blessed our souls this day, and may God grant to continue His mercies
unto my house this night, for Christ's sake. This day my soul has
desired the salvation of Brother Ezra Thayer. Also Brother Noah Packard
came to my house and loaned the committee one thousand dollars to
assist building the house of the Lord. Oh! may God bless him a hundred
fold, even of the things of the earth, for this righteous act. My heart
is full of desire today, to be blessed of the God of Abraham with
prosperity, until I shall be able to pay all my debts, for it is the
delight of my soul to be honest. O Lord, that thou knowest right well.
Help me, and I will give to the poor.

[Sidenote: Rejoicing with Brethren Bound for Zion.]

Brothers William, John and Joseph Tippits started for Missouri, the
place designated for Zion, or the Saints' gathering place. They came
to bid us farewell. The brethren came in to pray with them, and
Brother David Whitmer acted as spokesman. He prayed in the spirit, and
a glorious time succeeded his prayer; joy filled our hearts and we
blessed them and bid them God speed, and promised them a safe journey,
and took them by the hand and bid them farewell for a season. May God
grant them long life and good days. These blessings I ask upon them for
Christ's sake. Amen.

[Sidenote: The Covenant to Work for the Redemption of Zion.]

The High Council met at my house on the 24th to take into consideration
the redemption of Zion. And it was the voice of the Spirit of the Lord
that we petition the {282} Governor, that is, those who have been
driven out, shall petition to be set back on their own lands next
spring, and that we go next season, to live or die on our own lands,
which we have purchased in Jackson County, Missouri. We truly had a
good time, and covenanted to struggle for this thing, until death
shall dissolve the union; and if one falls, that the remainder be not
discouraged, but pursue this object until it be accomplished; which may
God grant unto us in the name of Jesus Christ our Lord. Also, this day
drew up a subscription for enrolling the names of those who are willing
to go up to Missouri next spring and settle; and I ask God in the name
of Jesus that we may obtain eight hundred or one thousand emigrants.

I spent the 25th of September at home.

Footnotes

1. See Vol. I, p. 104. Doctrine and Covenants, sec. 25

2. This was the temple building committee.

{283}



Chapter XXI.

Incidents From the Prophet's Experience in Kirtland and Vicinity

[Sidenote: Return of the Twelve.]

_September 26_.--This morning the Twelve returned from their mission
to the East, and on the same day the Council of the Presidency of the
Church, consisting of Joseph Smith, Jun., Sidney Rigdon, David Whitmer,
W. W. Phelps, John Whitmer, Hyrum Smith and Oliver Cowdery, met to
consider the case of the Twelve who had previously been reproved in
consequence of certain letters and reports coming to the ears of the
Council. First, the items contained in Warren A. Cowdery's letter, in
connection with certain other reports, derogatory to the character and
teaching of the Twelve, were considered; and from the testimony of
several witnesses (the Twelve) it was proved before the Council that
said complaints originated in the minds of persons who were darkened
in consequence of covetousness, or some other cause, rather than the
spirit of truth. Second, one item contained in Elder Wm. E. M'Lellin's
letter to his wife, expressing dissatisfaction with President Rigdon's
school. Elder Orson Hyde was also designated with him [M'Lellin] or
blamed in the matter, in which they were found to be in the fault,
which they frankly confessed, and were forgiven and all things were
satisfactorily settled.

_Sunday 27_.--I attended meeting. Elders Thomas B. Marsh, David W.
Patten, Brigham Young and Heber C. Kimball preached and broke bread.
The Lord poured out His Spirit and my soul was edified.

    {284} _Minutes of the High Council at Kirtland. Trial of Gladden
    Bishop_.

    The High Council met for the trial of Gladden Bishop, on a charge
    preferred by the Twelve, "for advancing heretical doctrines, which
    were derogatory to the character of the Church."

    Elder William Smith testified that when Elder Bishop was conversing
    with a brother concerning the two witnesses mentioned by the
    Prophets [Rev. 11] he said that he [Bishop] might be one of them,
    and that he [the brother] might be one himself; that he [Bishop]
    intended to prophesy the night that an advertisement was put up by
    an enemy, saying that the Mormon Prophet and others were to be sold
    by auction in public, that he would not be surprised if the man who
    put up the advertisement should die at the time of sale.

    Elder Brigham Young corroborated the foregoing, and said that
    Bishop was very erroneous in his tenets of faith.

    Elder John Boynton concurred.

    Elder Thomas B. Marsh said that Bishop frequently told of women
    falling in love with him, and observed frequently when passing
    people that they felt his spirit; also that he was so indolent his
    presence was oppressive.

    Elder L. Johnson testified that on a former trial before the Twelve
    for error in doctrine, such as, that he might be one of the two
    witnesses, and that he ought not to travel and preach on account of
    the women so often falling in love with him, he was not humble when
    reproved, but justified himself, and preferred a charge against the
    Council for harsh treatment.

    Elder William Smith said, that Bishop, after taking a stand against
    the Council, finally said it was all right, they had dealt with him
    in righteousness.

    Elders Marsh and Young corroborated the above, that he yielded
    after being overcome, also that he was capable of magnifying his
    office if he would.

    Elder Heber C. Kimball concurred in the above, also that Bishop
    said, after he saw his case was hopeless, that the Council had
    turned him wrong side out.

    Elder John P. Greene concurred in full, and, in addition to the
    above, said that Bishop was so indolent that he would not help
    himself to a drink of water.

    After the pleas of the Councilors and the case was submitted for
    decision, Brother Bishop arose and made a humble confession for
    his transgression, and asked forgiveness of the High Council and
    all the Church, saying that he intended to learn wisdom from the
    revelations that God had given, and submitted himself to the
    decision of the Court, being perfectly satisfied with the whole
    course of the trial.

    {285} After much instruction, the President decided that the
    counsel of the Twelve in this case was given in righteousness, also
    that Brother Bishop's confession be published in the _Messenger and
    Advocate_, and he be received in full fellowship, and receive his
    ordination and license as before; which the Council concurred in,
    and Brother Bishop was ordained by the Court an Elder.

    Warren Parrish, Clerk.

[Sidenote: The Authority to which the Twelve are Amenable.]

An attempt was made in the foregoing Council to criminate the Twelve
before the High Council for cutting off Gladden Bishop at their
Bradford conference, but their attempt totally failed. I decided that
the High Council had nothing to do with the Twelve, or the decisions of
the Twelve. But if the Twelve erred they were accountable only to the
General Council of the authorities of the whole Church, according to
the revelations.

[Sidenote: Trial of Lorenzo L. Lewis.]

In the afternoon a charge of adultery was preferred against Lorenzo
L. Lewis, on general report circulating among the brethren, to which
he pleaded not guilty, and the charge was changed to "an illicit
intercourse with a female." Lewis confessed that he had disgraced the
girl, himself, and the Church, but [was] not guilty of the charge.
After hearing the testimony of witnesses, Elders Marsh, M'Lellin,
Patten and William Smith, and the pleadings, Elder Lewis confessed
that he had done wickedly and had made all the reparation he could, in
his confession in the early part of this trial and required his name
to be taken off the Church records, or dispose of him according to
the mind of the Spirit, and submitted to the decision of the Council.
The Council decided that Brother Lorenzo L. Lewis be cut off from the
Church, being satisfied that the charge preferred is substantiated by
evidence, and the Spirit of the Lord; but if he repent, and humble
himself to the satisfaction of the Church, he should be received into
it again and receive his license. The Council adjourned till morning.

[Sidenote: Trial of Elder Allen Avery.]

{286} The High Council met on the 29th, and heard a charge against
Elder Allen Avery, on an appeal case from an Elders' Court in Zion,
which took away his license for rebelling against their decision.
Brother Avery frankly and readily complied with the requisition of the
Council, and the President decided that he be restored to fellowship,
and receive his license.

[Sidenote: The Prophet on the Part of the Accused.]

In these cases I acted on the part of the defense for the accused, to
plead for mercy. The Lord blessed my soul, and the Council was greatly
blessed also, and much good will result from our labors.

I was at home on the 30th, and was visited by many who came to inquire
after the work of the Lord.

[Sidenote: The Prophet Learns the Principles of Astronomy as Understood
by Abraham.]

_October 1_.--This afternoon I labored on the Egyptian alphabet, in
company with Brothers Oliver Cowdery and W. W. Phelps, and during the
research, the principles of astronomy as understood by Father Abraham
and the ancients unfolded to our understanding, the particulars of
which will appear hereafter.

On the 2nd of October I wrote the following letter for publication in
the _Messenger and Advocate_, (continued from the 1st of September.) [1]

[Sidenote: Charges Against the Goulds.]

_October 3_.--I attended the High Council to investigate charges
preferred by Reynolds Cahoon against Elder John Gould "for making
expressions calculated to injure the cause we have espoused, and
manifesting a strong dissatisfaction with the teachings of the
Presidency." Also against Dean Gould for speaking unadvisedly against
Elder Rigdon and other Elders.

In the case of John Gould, the accuser and defendant agreed the matter
should be talked over, by which all difference of feeling was allayed.
Gould confessed and was forgiven.

{287} Dean Gould acknowledged that he spoke unadvisedly against
President Rigdon, and was forgiven.

In the afternoon I waited on most of the Twelve, at my house, and
exhibited to them the ancient records, and gave explanations. This day
passed off with the blessing of the Lord.

[Sidenote: The Prophet's Journey with John Corrill.]

_Sunday, 4_.--I started early in the morning, with Brother John
Corrill, to hold a meeting in Perry. When about a mile from home we
discovered two deer playing in the field, which diverted our minds by
giving an impetus to our thoughts upon the subject of the creation of
God. We conversed on many topics. The day passed off very agreeably,
and the Lord blessed our souls. When we arrived at Perry, we were
disappointed of a meeting, through mis-arrangement, but conversed
freely with Brother Corrill's relatives, which allayed much prejudice.
May the Lord have mercy on their souls.

[Sidenote: The Prophet's Meeting With the Twelve.]

_Monday, 5_.--I returned home, being much fatigued from riding in the
rain. Spent the remainder of the day in reading and meditation, and in
the evening attended a Council of the Twelve Apostles; had a glorious
time, and gave them much instruction concerning their duties for time
to come; told them that it was the will of God they should take their
families to Missouri next season; also this fall to attend the solemn
assembly of the first Elders, for the organization of the School of the
Prophets; and attend to the ordinance of the washing of feet; and to
prepare their hearts in all humility for an endowment with power from
on high; to which they all agreed with one accord, and seemed to be
greatly rejoiced. May God spare the lives of the Twelve to a good old
age, for Christ the Redeemer's sake. Amen.

[Sidenote: A Timely Loan.]

_Tuesday, 6_.--At home. Elder Stevens came to my house and loaned
Frederick G. Williams and Co. six hundred dollars, which greatly
relieved us of our present {288} difficulties. May God bless and
preserve his soul forever. In the afternoon called to visit my father,
who was very sick with a fever: somewhat better towards evening. Spent
the rest of the day in reading and meditation.

[Sidenote: Illness of Joseph Smith, Sen.]

_Wednesday, 7_.--Went to visit my father, found him very low,
administered some mild herbs, agreeably to the commandment. May God
grant to restore him immediately to health for Christ the Redeemer's
sake. Amen.

Bishop Whitney and Brother Hyrum Smith started by stage for Buffalo,
New York, to purchase goods to replenish the committee's store. May
God grant, in the name of Jesus, that their lives may be spared, and
they have a safe journey, and no accident or sickness of the least kind
befall them, that they may return in health and in safety to the bosom
of their families.

[Sidenote: The Prophet's Blessing on Bishop Whitney; Translation of the
Writings of Abraham Begun.]

Blessed of the Lord is Brother Whitney, even the Bishop of the Church
of Latter-day Saints, for the Bishopric shall never be taken away from
him while he liveth. And the time cometh that he shall overcome all
the narrow-mindedness of his heart, and all his covetous desires that
so easily beset him; and he shall deal with a liberal hand to the poor
and the needy, the sick and afflicted, the widow and the fatherless.
And marvelously and miraculously shall the Lord his God provide for
him, even that he shall be blessed with a fullness of the good things
of this earth, and his seed after him from generation to generation.
And it shall come to pass, that according to the measure that he
meteth out with a liberal hand to the poor, so shall it be measured to
him again by the hand of his God, even an hundred fold. Angels shall
guard his house, and shall guard the lives of his posterity, and they
shall become very great and very numerous on the earth. Whomsoever
he blesseth, they shall be blessed; and whomsoever he curseth, they
shall be cursed; and {289} when his enemies seek him unto his hurt
and destruction, let him rise up and curse, and the hand of God shall
be upon his enemies in judgment, they shall be utterly confounded
and brought to desolation. Therefore he shall be preserved unto the
utmost, and his life shall be precious in the sight of the Lord, he
shall rise up and shake himself, as a lion riseth out of his lair and
roareth until he shaketh the hills; and as a lion goeth forth among the
lesser beasts, so shall the going forth of him be whom the Lord hath
anointed to exalt the poor, and to humble the rich, therefore his name
shall be on high, and his rest among the sanctified. This afternoon I
re-commenced translating the ancient records.

_Thursday, 8_.--At home. I attended on my father with great anxiety.

_Friday, 9_.--At home. Waited on my father.

_Saturday, 10_.--At home, and visited the house of my father, found him
failing very fast.

[Sidenote: The Prophet's Care of His Father.]

_Sunday, 11_.--Waited on my father again, who was very sick. In secret
prayer in the morning, the Lord said, "My servant thy father shall
live." I waited on him all this day with my heart raised to God in
the name of Jesus Christ, that He would restore him to health, that I
might be blessed with his company and advice, esteeming it one of the
greatest earthly blessings to be blessed with the society of parents,
whose mature years and experience render them capable of administering
the most wholesome advice. At evening Brother David Whitmer came in.
We called on the Lord in mighty prayer in the name of Jesus Christ,
and laid our hands on him, and rebuked the disease. And God heard and
answered our prayers--to the great joy and satisfaction of our souls.
Our aged father arose and dressed himself, shouted, and praised the
Lord. Called Brother William Smith, who had retired to rest, that he
might praise the Lord with us, by joining in songs of praise to the
Most High.

{290} _Monday, 12_.--Rode to Willoughby, in company with my wife, to
purchase some goods at William Lyon's store. On our return we found a
Mr. Bradley lying across the road. He had been thrown from his wagon,
and was much injured by the fall.

_Tuesday, 13--_Visited my father, who was very much recovered from his
sickness, indeed, which caused us to marvel at the might, power, and
condescension of our Heavenly Father, in answering our prayers in his
behalf.

_Wednesday, 14_.--At home.

_Thursday, 15_.--Labored in father's orchard, gathering apples.

[Sidenote: Baptism of Ebenezer Robinson.]

_Friday, 16_.--Was called into the printing office, to settle some
difficulties in that department. In the evening I baptized Ebenezer
Robinson. [2] The Lord poured out His Spirit upon us and we had a good
time.

_Saturday, 17_.--Called my family together and arranged my domestic
concerns, and dismissed my boarders.

_Sunday, 18_.--Attended meeting in the chapel, confirmed several that
had been baptized, and blessed several children with the blessings of
the New and Everlasting Covenant. Elder Parley P. Pratt preached in
the forenoon, and Elder John F. Boynton in the afternoon. We had an
interesting time.

[Sidenote: The Book of Abraham.]

_Monday, 19_.--At home. Exhibited the records of antiquity to a number
who called to see them.

{291} _Tuesday, 20_.--At home. Preached in the evening in the school
house.

_Wednesday, 21_.--At home.

_Thursday, 22_.--At home, attending to my domestic concerns.

[Sidenote: Prayer for Special Blessings.]

_Friday 23_.--At home. At four o' clock, afternoon, Oliver Cowdery,
David Whitmer, Hyrum Smith, John Whitmer, Sidney Rigdon, Samuel H.
Smith, Frederick G. Williams and W. W. Phelps assembled, and we
united in prayer, with one voice, before the Lord, for the following
blessings: That the Lord would give us means sufficient to deliver us
from all our afflictions and difficulties wherein we are placed by
reason of our debts; that He would open the way and deliver Zion in the
appointed time, and that without the shedding of blood; that He would
hold our lives precious, and grant that we may live to the common age
of man, and never fall into the hands nor power of the mob in Missouri,
nor in any other place; that He would also preserve our posterity,
that none of them fall, even unto the end of time; that He would give
us blessings of the earth sufficient to carry us to Zion, and that we
may purchase inheritances in that land, even enough to carry on and
accomplish the work unto which He has appointed us; and also that He
would assist all others who desire, according to His commandments,
to go up and purchase inheritances, and all this easily and without
perplexity and trouble; and finally, that in the end He would save us
in His celestial kingdom. Amen.

_Saturday, 24_.--Mr. Goodrich and wife called to see the ancient
[Egyptian] records, and also Dr. Frederick G. Williams to see the
mummies. Brothers Hawkes and Carpenter, from Michigan, visited us and
tarried over night.

[Sidenote: Meetings in Kirtland.]

_Sunday, 25_.--Attended meeting with Brothers Hawkes and Carpenter.
President Rigdon preached in the {292} fore-noon, Elder Lyman E.
Johnson in the afternoon, after which Elder Seymour Brunson joined
Brother William Perry and Sister Eliza Brown in matrimony, and I
blessed them with long life and prosperity in the name of Jesus Christ.

In the evening I attended prayer meeting, opened it, and exhorted the
brethren and sisters about one hour. The Lord poured out His Spirit,
and some glorious things were spoken in the gift of tongues and
interpreted concerning the redemption of Zion.

[Sidenote: Trial of Samuel Smith for Neglect of Military Duty.]

_Monday, 26_.--Went to Chardon to attend the County Court in company
with my brothers Hyrum, Samuel H., and Don Carlos Smith. Brother
Samuel was called in question before this Court for not doing military
duty, and was fined because we had not our conference minutes with
us for testimony to prove that Frederick G. Williams was clerk of
the conference. This testimony we should have carried with us had it
not been for the neglect of our counsel or lawyer, who did not put
us in possession of this information [i.e. that we would need such
testimony]. This we felt was a want of fidelity to his client, and we
consider it a base insult, practiced upon us on account of our faith,
that the ungodly might have unlawful power over us, and trample us
under their unhallowed feet. And in consequence of this neglect, a fine
was imposed upon Brother Samuel of twenty dollars, including costs,
for which he was obliged to sell his cow to defray the expenses of the
same. And I say, in the name of Jesus Christ, that the money which they
have thus unjustly taken shall be a testimony against them, and canker,
and eat their flesh as fire.

[Sidenote: A Prayer and Promise.]

_Tuesday, 27_.--In the morning I was called to visit at Brother Samuel
Smith's. His wife was confined and in a dangerous condition. Brother
Carlos went to Chardon after Dr. Williams. I went out into the field
and bowed before the Lord and called upon Him in mighty prayer in
her behalf. And the word of the {293} Lord came unto me, saying, "My
servant Frederick shall come, and shall have wisdom given him to deal
prudently, and my handmaid shall be delivered of a living child, and
be spared." The doctor came in about one hour afterwards, and in the
course of two hours she was delivered, and thus what God had manifested
to me was fulfilled every whit. This evening I preached in the school
house to a crowded congregation.

_Wednesday, 28_.--At home, attending to my family affairs.

[Sidenote: Warren Parrish Becomes the Prophet's Scribe.]

_Thursday, 29_.--Brother Warren Parrish commenced writing for me, at
fifteen dollars per month. I paid him sixteen dollars in advance out of
the committee's store. Father and Mother Smith visited us. While we sat
writing Bishop Partridge passed our window, just returned from the East.

[Sidenote: Trial of David Elliot.]

I was called to appear before the High Council, which was then sitting,
to give my testimony in an action brought by Brother William Smith
against Brother David Elliot, for whipping his daughter unreasonably.
My testimony was in Brother Elliot's favor, from conversation with the
parents and the girl at their house in Chagrin, I was satisfied that
the girl was in the fault, and that the neighbors were trying to create
a difficulty.

Returned to our writing room, went to Dr. Williams' after my large
journal; made some observations to my scribe concerning the plan of the
city, which is to be built up hereafter on this ground consecrated for
a Stake of Zion.

While at the doctor's, Bishop Edward Partridge came in company with
President Phelps. I was much rejoiced to see him. We examined the
mummies, returned home, and my scribe commenced writing in my journal a
history of my life; concluded President Cowdery's second letter to W.
W. Phelps, which President Williams had begun.

[Sidenote: The Visit of Bishop Whitney's Parents to the Prophet.]

{294} Bishop Whitney and his wife, with his father and mother, called
to visit us. His parents having lately arrived here from the East,
called to make inquiry concerning the coming forth of the Book of
Mormon. Bishop Partridge and some others came in. I then sat down
and related to them the history of the coming forth of the book, the
administration of the angel to me, and taught them the rudiments of the
Gospel of Christ. They appeared well satisfied, and I expect to baptize
them in a few days, though they have made no request of the kind. [3]

Went to the Council. The Presidency arose and adjourned. On my return
Elder Boynton observed that long debates were bad. I replied that it
was generally the case that too much altercation was indulged on both
sides, and their debates protracted to an unprofitable length.

[Sidenote: Hopes for Zion's Redemption.]

We were called to supper. While seated at table we indulged in a free
interchange of thought, and Bishop Whitney observed to Bishop Partridge
that the thought had just occurred to his mind that perhaps in about
one year from this time they might be seated together around a table
on the land of Zion. My wife observed she hoped it might be the case,
that not only they, but the rest of the company present, might be
seated around her table on that land of promise. The same sentiment was
reciprocated from the company around the table, and my heart responded,
Amen. God grant it, I ask in the name of Jesus Christ.

[Sidenote: Disorder in a Council Meeting.]

After supper I went to the High Council in company with my wife and
some others that belonged to my household. I was solicited to take a
seat with the Presidency and preside on a trial of Sister Elliot. I
did so. My mother was called upon for testimony, and began to relate
circumstances that had been brought before the Church and settled. I
objected {295} to such testimony. The complainant, Brother William
Smith, arose and accused me of invalidating or doubting my mother's
testimony, which I had not done, nor did I desire to do so. I told him
he was out of order, and asked him to sit down. He refused. I repeated
my request. He became enraged. I finally ordered him to sit down. He
said he would not, unless I knocked him down. I was agitated in my
feelings on account of his stubbornness, and was about to leave the
house, but my father requested me not to do so. I complied, and the
house was brought to order after much debate on the subject, and we
proceeded to business.

The decision of the Council in the case of Brother Elliot was, "that
the complaint was not without foundation, yet the charge has not been
fully sustained, but he has acted injudiciously and brought a disgrace
upon himself, his daughter, and upon this Church, because he ought to
have trained his child in a way that she would not have required the
rod at the age of fifteen years." Brother Elliot made his confession
and was forgiven. Sister Elliot confessed her wrong and promised to
do better, consequently the Council forgave her. And they were both
restored to fellowship.

[Sidenote: A Methodist's Inquiry into Conditions at Kirtland.]

_Friday, 30_.--At home. Mr. Francis Porter, from Jefferson County, New
York, a member of the Methodist church, called to make some inquiry
about lands in this place (Kirtland), whether there were any valuable
farms for sale, and whether a member of our Church could move into this
vicinity and purchase lands and enjoy his own possessions and property
without making them common stock. He had been requested to make this
inquiry by some brethren who live in the town of Leroy, New York. I
replied that I had a valuable farm joining the Temple lot I would
sell, and that there were other lands for sale in this place and that
we had no common stock business among us; that every man enjoys his
own property, or can, if he is disposed, {296} consecrate liberally or
illiberally to the support of the poor and needy, or the building up
of Zion. He also inquired how many members there were in this Church.
I told him there were about five or six hundred who communed at our
chapel, and perhaps a thousand in this vicinity.

[Sidenote: William Smith's Self-justification.]

In the evening I was presented with a letter from Brother William
Smith, the purport of which is, that he is censured by the brethren on
account of what took place at the Council last night, and wishes to
have the matter settled to the understanding of all that he may not be
censured unjustly, considering that his cause was a just one and that
he had been materially injured. I replied that I thought we parted
with the best of feelings, that I was not to blame on account of the
dissatisfaction of others. I invited him to call and talk with me, and
that I would talk with him in the spirit of meekness and give him all
the satisfaction I could. This reply was by letter.

[Sidenote: Hyrum Smith as Peacemaker.]

_Saturday, 31_.--In the morning Brother Hyrum Smith came in and said he
had been much troubled all night and had not slept any, that something
was wrong. While talking, Brother William Smith came in, according to
my request last night. Brother Hyrum said that he must go to the store.
I invited him to stay. He said he would go and do his business and
return. He did so. While he was gone Brother William introduced the
subject of our difficulty at the Council. I told him I did not want
to converse upon the subject until Hyrum returned. He soon came in. I
then proposed to relate the occurrences of the Council before named,
and wherein I had been out of the way I would confess it, and ask his
forgiveness, and then he should relate his story, and make confession
wherein he had done wrong, and then leave it to Brother Hyrum Smith and
Brother Parrish to decide the matter between us, and I would agree to
the decision and be satisfied therewith.

[Sidenote: The Rebellion of William Smith.]

{297} William observed that he had not done wrong, and that I was
always determined to carry my points whether right or wrong, and
therefore he would not stand an equal chance with me. This was an
insult, but I did not reply to him in a harsh manner, knowing his
excitable disposition, but tried to reason with him and show him the
propriety of a compliance with my request. I finally succeeded with the
assistance of Brother Hyrum, in obtaining his assent to the proposition
that I had made. I then related my story, and wherein I had been wrong
I confessed it, and asked his forgiveness. After I got through he made
his statements, justifying himself throughout in transgressing the
order of the Council, and treating the authority of the Presidency
with contempt. After he had got through Brother Hyrum began to make
some remarks in the spirit of meekness. He (William) became enraged.
I joined Brother Hyrum in trying to calm his stormy feelings, but to
no purpose, he insisted that we intended to add abuse to injury, his
passion increased, he arose abruptly, declared that he wanted no more
to do with us. He rushed out at the door. We tried to prevail on him to
stop, but all to no purpose. He went away in a passion, and soon after
sent his license to me. He went home and spread the leaven of iniquity
among my brothers, and especially prejudiced the mind of Brother
Samuel. I soon learned that he was in the street exclaiming against
me, and no doubt our enemies rejoiced at it. And where the matter will
end I know not, but I pray God to forgive him and them, and give them
humility and repentance.

The feelings of my heart I cannot express on this occasion, I can only
pray my Heavenly Father to open their eyes, that they may discover
where they stand, that they may extricate themselves from the snare
they have fallen into.

[Sidenote: Visit to Shadrach Roundy.]

After dinner I rode out in company with my wife and {298} children,
Brother Don Carlos and some others. We visited Brother Roundy [4] and
family, who live near Willoughby. We had an interesting visit. As soon
as I returned I was called upon to baptize Samuel Whitney and his wife
and daughter. After baptism we returned to their house and offered our
thanks in prayer. I obtained a testimony that my brother William would
return to the Church, and repair the wrong he had done.

Footnotes

1. For this communication see Article 2, chapter 19. (Note.)

2. Ebenezer Robinson, afterwards somewhat prominent in the Church in
Missouri and Illinois as editor, printer and publisher, was born in the
town of Floyd, Oneida County, New York, May 25, 1816; and was the son
of Nathan and Mary Robinson. He was already a printer of considerable
experience when he came to Kirtland in May, 1835, and began work in the
Church printing establishment, then running under the firm name of F.
G. Williams & Co., though not a member of the Church. For six months
he boarded in the families of Oliver Cowdery, F. G. Williams and the
Prophet Joseph. "We found them all very pious, good Christian people,"
he remarks, "(who) asked a blessing at the table and all attended to
family worship morning and evening." (The "Return," Vol. 1, p. 58).
Mr. Robinson did not become immediately converted to the Gospel, but
conviction gradually dawned upon his mind, and he finally declared his
faith and was baptized by the Prophet as stated in the text.

3. The expectation was realized on the last day of October, see p. 297.

4. This is Shadrach Roundy who afterwards became prominent in Church
affairs. He was born in Rockingham, Windham County, Vermont, January
1, 1789. At twenty-five he married Betsy Quimby. He first heard of the
Gospel on moving from Vermont to Onondaga County, New York, and in the
winter of 1830-1 sought out the Prophet, then residing at Fayette,
Seneca County, New York. After his first interview he was baptized; and
subsequently his wife and all his children of sufficient age received
the Gospel. He removed with the New York Saints to Ohio, settling near
Willoughby, where the Prophet frequently visited him.

{299}



Chapter XXII.

The Ministry of the Prophet in Kirtland.

[Sidenote: Reproof of Reynolds Cahoon.]

_Sunday, November 1_.--Verily thus said the Lord unto me, His servant,
Joseph Smith, Jun.--

    _Revelation_.

    Mine anger is kindled against my servant Reynolds Cahoon, because
    of his iniquities, his covetous and dishonest principles, in
    himself and family, and he doth not purge them away and set his
    house in order. Therefore, if he repent not, chastisement awaiteth
    him, even as it seemeth good in my sight, therefore go and declare
    unto him these words.

I went immediately and delivered this message according as the Lord
commanded me. I called him in, and read what the Lord had said
concerning him. He acknowledged that it was verily so, and expressed
much humility. I then went to meeting. Elder John Corrill preached a
fine discourse.

In the afternoon President Phelps continued the services of the day
by reading the fifth chapter of Matthew, also the laws regulating the
High Council, and made some remarks upon them, after which, Sacrament
was administered. I then confirmed a number who had been baptized, and
blessed a number of children, in the name of Jesus Christ, with the
blessings of the New and Everlasting Covenant. Notice was then given
that the Elders' school would commence on the morrow.

[Sidenote: School for the Elders Opened.]

_Monday, November 2_.--I was engaged in regulating the affairs of the
school, after which I had my team prepared, {300} and Sidney Rigdon,
Oliver Cowdery, Frederick G. Williams, my scribe, and a number of
others, went to Willoughby to hear Dr. Piexotto deliver a lecture on
the theory and practice of physics. Called at Mr. Cushman's, dined,
attended the lecture. Was treated with great respect throughout, and
returned home.

Lyman Wight arrived from Zion, also George A. and Lyman Smith returned
from a mission to the east, after an absence of five months. The
question was agitated whether Frederick G. Williams or Oliver Cowdery
should go to New York, to make arrangements respecting a bookbindery.
They referred the matter to me for a decision. And thus came the word
of the Lord to me, saying--

    _Revelation_.

    It is not my will that my servant Frederick should go to New York,
    inasmuch as he wishes to go and visit his relations, that he may
    warn them to flee the wrath to come, let him go and see them for
    that purpose, and let that be his only business, and behold, in
    this thing, he shall be blessed with power to overcome their
    prejudices, verily thus saith the Lord. Amen.

_Tuesday, November 3_.--Thus came the word of the Lord unto me
concerning the Twelve, saying--

    _Revelation to the Twelve_.

    Behold they are under condemnation, because they have not been
    sufficiently humble in my sight, and in consequence of their
    covetous desires, in that they have not dealt equally with each
    other in the division of the monies which came into their hands,
    nevertheless, some of them dealt equally, therefore they shall
    be rewarded; but verily I say unto you, they must all humble
    themselves before me, before they will be accounted worthy to
    receive an endowment, to go forth in my name unto all nations.

    As for my servant William, let the Eleven humble themselves in
    prayer and in faith, and wait on me in patience, and my servant
    William shall return, and I will yet make him a polished shaft
    in my quiver, in bringing down the wickedness and abominations
    of men; and there shall be none mightier than he, in his day and
    generation, nevertheless if he repent not speedily, he shall be
    brought low, and shall be chastened sorely for all his iniquities
    he has committed against me; nevertheless {301} the sin which he
    has sinned against me is not even now more grievous than the sin
    with which my servant David W. Patten, and my servant Orson Hyde,
    and my servant William E. M'Lellin have sinned against me, and the
    residue are not sufficiently humble before me.

    Behold the parable which I spake concerning a man having twelve
    sons: for what man among you, having twelve sons, and is no
    respecter of them, and they serve him obediently, and he saith
    unto one, Be thou clothed in robes, and sit thou here; and to the
    other, Be thou clothed in rags, and sit thou there, and looketh
    upon his sons, and saith, I am just? Ye will answer, and say, no
    man; and ye answer truly; therefore, verily thus saith the Lord
    your God, I appoint these Twelve that they should be equal in their
    ministry, and in their portion, and in their evangelical rights;
    wherefore they have sinned a very grievous sin, inasmuch as they
    have made themselves unequal, and have not hearkened unto my voice;
    therefore, let them repent speedily, and prepare their hearts for
    the solemn assembly, and for the great day which is to come, verily
    thus saith the Lord. Amen.

[Sidenote: Object of the Elders' School.]

I then went to assist in organizing the Elders' school. I called it to
order and made some remarks upon the object of this school, and the
great necessity of our rightly improving our time and reining up our
minds to the sense of the great object that lies before us, viz--the
glorious endowment that God has in store for the faithful.

I then dedicated the school in the name of the Lord Jesus Christ.

After the school was dismissed, I attended a patriarchal meeting at
brother Samuel Smith's; his wife's parents were blessed, also his
child, named Susannah.

In the evening I preached in the school house, to a crowded
congregation.

_Wednesday, November 4_.--At home in the morning. Attended school
during school hours, made rapid progress in our studies. In the evening
lectured on grammar at home. King Follet arrived from Zion this day.

_Thursday, November 5_.--Attended school. Isaac Morley came in from the
east.

This morning I was called to visit Thomas Burdick, who was sick. I took
my scribe with me, and we prayed {302} for and laid our hands on him in
the name of the Lord Jesus Christ, and rebuked his affliction.

[Sidenote: Inquiries About the Revelation to the Twelve.]

William E. M'Lellin and Orson Hyde came in and desired to hear the
Revelation concerning the Twelve. My scribe read it to them. They
expressed some little dissatisfaction, but after examining their own
hearts, they acknowledged it to be the word of the Lord, and said they
were satisfied. After school, Brigham Young came in, and desired also
to hear it read; after hearing it, he appeared perfectly satisfied.

In the evening I lectured on grammar.

[Sidenote: Reflections on the Nature of Prophets.]

_Friday, November 6_.--At home. Attended school during school hours,
returned and spent the evening at home.

I was this morning introduced to a man from the east. After hearing
my name, he remarked that I was nothing but a man, indicating by this
expression, that he had supposed that a person to whom the Lord should
see fit to reveal His will, must be something more than a man. He
seemed to have forgotten the saying that fell from the lips of St.
James, that Elias was a man subject to like passions as we are, yet
he had such power with God, that He, in answer to his prayers, shut
the heavens that they gave no rain for the space of three years and
six months; and again, in answer to his prayer, the heavens gave forth
rain, and the earth gave forth fruit. Indeed, such is the darkness and
ignorance of this generation, that they look upon it as incredible that
a man should have any intercourse with his Maker.

[Sidenote: Isaac Morley and Edward Partridge Commended.]

_Saturday, November 7_.--Spent the day at home attending to my domestic
concerns. The word of the Lord came unto me saying--

    _Revelation_.

    Behold I am well pleased with my servant Isaac Morley, and my
    servant Edward Partridge, because of the integrity of their hearts
    in laboring in my vineyard, for the salvation of the souls of men.
    Verily I say unto you, their sins are forgiven them; therefore say
    unto them, {303} in my name, that it is my will that they should
    tarry for a little season, and attend the school, and also the
    solemn assembly, for a wise purpose in me. Even so. Amen.

[Sidenote: The Case of Isaac Hill.]

_Sunday, November 8_.--Went to meeting in the morning at the usual
hour. Zerubbabel Snow preached a very interesting discourse; in the
afternoon Joseph Young preached. After preaching, Isaac Hill came
forward to make some remarks by way of confession. He had previously
been excommunicated from the Church for lying, and for an attempt to
seduce a female. His confession was not satisfactory to my mind, and
John Smith arose and made some remarks respecting the doings of the
High Council, in the case of said Hill; that is, that he should make a
public confession of his crime, and have it published in the _Messenger
and Advocate_. He proposed that Mr. Hill should now make his confession
before the congregation, and then immediately observed that he had
forgiven Mr. Hill, which was in contradiction to the sentiment he first
advanced. This I attributed to an error in judgment, not in design.

President Rigdon then arose, and very abruptly militated against the
sentiment of Uncle John, which had a direct tendency to destroy his
influence, and bring him into disrepute in the eyes of the Church,
which was not right. He also misrepresented Mr. Hill's case, and spread
darkness rather than light upon the subject.

A vote of the Church was then called on Brother Hill's case, and he
was restored without any further confession, viz., that he should be
received into the Church by baptism, which was administered accordingly.

[Sidenote: Labors of the Prophet with the Erring.]

After I returned home, I labored with Uncle John, and convinced him
that he was wrong; and he made his confession, to my satisfaction.
I then went and labored with President Rigdon, and succeeded in
convincing him also of his error, which he confessed to my satisfaction.

{304} The word of the Lord came unto me, saying, that President Phelps
and President John Whitmer were under condemnation before the Lord for
their errors. For which they made satisfaction the same day.

I also took up a labor with John Corrill, for not partaking of the
Sacrament; he made his confession. Also my wife, for leaving the
meeting before Sacrament; she made no reply, but manifested contrition
by weeping.

[Sidenote: Case of Mary Whitcher.]

_Monday, November 9_.--After breakfast, Mary Whitcher came in and
wished to see me. I granted her request. She gave a relation of her
grievances, which are unfathomable at present, and if true, sore
indeed; and I pray my Heavenly Father, to bring the truth of the case
to light, that the reward due to evil doers may be given them, and that
the afflicted and oppressed may be delivered.

[Sidenote: Joshua, the Jewish Minister.]

While sitting in my house, between ten and eleven this morning, a
man came in and introduced himself to me by the name of "Joshua, the
Jewish Minister." His appearance was something singular, having a beard
about three inches in length, quite grey; also his hair was long and
considerably silvered with age; I thought him about fifty or fifty-five
years old; tall, straight, slender built, of thin visage, blue eyes,
and fair complexion; wore a sea-green frock coat and pantaloons, black
fur hat with narrow brim; and, while speaking, frequently shut his
eyes, with a scowl on his countenance. I made some inquiry after his
name, but received no definite answer. We soon commenced talking on the
subject of religion, and, after I had made some remarks concerning the
Bible, I commenced giving him a relation of the circumstances connected
with the coming forth of the Book of Mormon, as recorded in the former
part of this history.

While I was relating a brief history of the establishment of the Church
of Christ in the last days, Joshua seemed to be highly entertained.
When I had closed my narration, {305} I observed that the hour of
worship and dinner had arrived, and invited him to tarry, to which
he consented. After dinner, the conversation was resumed, and Joshua
proceeded to make some remarks on the prophecies, as follows--he
observed that he was aware that I could bear stronger meat than many
others, therefore he should open his mind the more freely:

    _The Doctrines of "Joshua the Jewish Minister."_

    Daniel has told us that he is to stand in his proper lot, in the
    latter days; according to his vision he had a right to shut it up,
    and also to open it again after many days, or in latter times.
    Daniel's image, whose head was gold, and body, arms, legs and feet,
    were composed of the different materials described in his vision,
    represents different governments. The golden head was to represent
    Nebuchadnezzar, King of Babylon; the other parts, other kings and
    forms of governments which I shall not now mention in detail, but
    confine my remarks more particularly to the feet of the image. The
    policy of the wicked spirit is to separate what God has joined
    together, and unite what He has separated, which the devil has
    succeeded in doing to admiration in the present state of society,
    which is like unto iron and clay.

    There is confusion in all things, both political and religious;
    and notwithstanding all the efforts that are made to bring about
    a union, society remains disunited, and all attempts to unite it
    are as fruitless as to attempt to unite iron and clay. The feet
    of the image are the government of these United States. Other
    nations and kingdoms are looking up to her for an example of union,
    freedom, and equal rights, and therefore worship her as Daniel saw
    in the vision; although they are beginning to lose confidence in
    her, seeing the broils and discord that rise on her political and
    religious horizon. This image is characteristic of all governments.

    We should leave Babylon. Twenty-four hours of improvement now, are
    worth as much as a year a hundred years ago. The spirits of the
    fathers that were cut down, or those that were under the altar, are
    now rising; this is the first resurrection. The Elder that falls
    first will rise last. We should not form any opinion only for the
    present, and leave the result of futurity with God. I have risen up
    out of obscurity, but was looked up to in temporal things when but
    a youth. It is not necessary that God should give us all things in
    His first commission to us, but in His second. John saw the angel
    deliver the Gospel in the last days. The small lights that God has
    even are sufficient to lead us out of Babylon; when we get out, we
    shall have the greater light.

I told Joshua I did not understand his remarks on the {306}
resurrection, and wished him to explain. He replied that he did not
feel impressed by the Spirit to unfold it further at present, but
perhaps he might at some future time.

[Sidenote: Additional Views of Joshua.]

I then withdrew to transact some business with a gentleman who had
called to see me, when Joshua informed my scribe that he was born in
Cambridge, Washington County, New York. He says that all the railroads,
canals, and other improvements are projected by the spirits of the
resurrection. The silence spoken of by John the Revelator, which is to
be in heaven for the space of half an hour, is between 1830 and 1851,
during which time the judgments of God will be poured out, after that
time there will be peace.

Curiosity to see a man that was reputed to be a Jew, caused many to
call during the day, and more particularly in the evening.

[Sidenote: Matthias _not_ Joshua.]

Suspicions were entertained that the said Joshua was the noted Matthias
of New York, spoken so much of in the public prints, on account of
the trials he endured in that place, before a court of justice, for
murder, man-slaughter, contempt of court, whipping his daughter, etc.;
for the last two crimes he was imprisoned, and came out about four
months since. After some equivocating, he confessed that he really was
Matthias.

After supper I proposed that he should deliver a lecture to us. He did
so, sitting in his chair.

He commenced by saying, God said, let there be light, and there was
light, which he dwelt upon throughout his discourse. He made some very
excellent remarks, but his mind was evidently filled with darkness.

After the congregation dispersed, he conversed freely upon the
circumstances that occurred in New York. His name is Robert Matthias.
He says that Joshua is his priestly name. During all this time I did
not contradict his sentiments, wishing to draw out all that I could
concerning his faith.

Mr. Beaman, of New York, came to ask advice of me {307} whether or not
he had better purchase lands in this vicinity, as he could not arrange
his business to go to Missouri next spring. I advised him to come here
and settle until he could move to Zion.

[Sidenote: Matthias Dismissed by the Prophet.]

_Tuesday, November 10_.--I resumed conversation with Matthias, and
desired him to enlighten my mind more on his views respecting the
resurrection.

He said that he possessed the spirit of his fathers, that he was a
literal descendant of Matthias, the Apostle, who was chosen in the
place of Judas that fell; that his spirit was resurrected in him; and
that this was the way or scheme of eternal life--this transmigration of
soul or spirit from father to son.

I told him that his doctrine was of the devil, that he was in reality
in possession of a wicked and depraved spirit, although he professed to
be the Spirit of truth itself; and he said also that he possessed the
soul of Christ.

He tarried until Wednesday, 11th, when, after breakfast, I told him,
that my God told me, that his god was the devil, and I could not keep
him any longer, and he must depart. And so I, for once, cast out the
devil in bodily shape, and I believe a murderer.

Attended school during school hours. Spent the evening around my
fireside, teaching my family grammar. It commenced snowing this
afternoon; wind very heavy.

[Sidenote: The Prophet's Meeting with the Twelve.]

_Thursday, November 12_.--Attended school again during school hours;
rain and snow still falling, about one inch in depth and wind very
heavy; the weather extremely unpleasant. The laborers who were
finishing the outside of the chapel, were obliged to break off from
their business at the commencement of this storm, on the 11th instant.

This evening, at 6 o'clock, met with the Council of the Twelve, by
their request. Nine of them were present. Council opened by singing and
prayer. And I made some remarks as follows--

    {308} _The Prophet's Remarks to the Twelve_.

    I am happy in the enjoyment of this opportunity of meeting with
    this Council on this occasion. I am satisfied that the Spirit of
    the Lord is here, and I am satisfied with all the brethren present;
    and I need not say that you have my utmost confidence, and that I
    intend to uphold you to the uttermost, for I am well aware that
    you have to sustain my character against the vile calumnies and
    reproaches of this ungodly generation, and that you delight in so
    doing.

    Darkness prevails at this time as it did at the time Jesus Christ
    was about to be crucified. The powers of darkness strove to obscure
    the glorious Sun of righteousness, that began to dawn upon the
    world, and was soon to burst in great blessings upon the heads of
    the faithful; and let me tell you, brethren, that great blessings
    await us at this time, and will soon be poured out upon us, if we
    are faithful in all things, for we are even entitled to greater
    spiritual blessings than they were, because they had Christ in
    person with them, to instruct them in the great plan of salvation.
    His personal presence we have not, therefore we have need of
    greater faith, on account of our peculiar circumstances; and I am
    determined to do all that I can to uphold you, although I may do
    many things inadvertently that are not right in the sight of God.

    You want to know many things that are before you, that you may know
    how to prepare yourselves for the great things that God is about to
    bring to pass. But there is one great deficiency or obstruction in
    the way, that deprives us of the greater blessings; and in order
    to make the foundation of this Church complete and permanent, we
    must remove this obstruction, which is, to attend to certain duties
    that we have not as yet attended to. I supposed I had established
    this Church on a permanent foundation when I went to Missouri,
    and indeed I did so, for if I had been taken away, it would have
    been enough, but I yet live, and therefore God requires more at my
    hands. The item to which I wish the more particularly to call your
    attention to-night, is the ordinance of washing of feet. This we
    have not done as yet, but it is necessary now, as much as it was in
    the days of the Savior; and we must have place prepared, that we
    may attend to this ordinance aside from the world.

    We have not desired as much from the hand of the Lord through faith
    and obedience, as we ought to have done, yet we have enjoyed great
    blessings, and we are not so sensible of this as we should be. When
    or where has God suffered one of the witnesses or first Elders of
    this Church to fall? Never, and no where. Amidst all the calamities
    and judgments that have befallen the inhabitants of the earth, His
    almighty arm has sustained us, men and devils have raged and spent
    their malice in vain. We must have all things prepared, and call
    our {309} solemn assembly as the Lord has commanded us, that we may
    be able to accomplish His great work, and it must be done in God's
    own way. The house of the Lord must be prepared, and the solemn
    assembly called and organized in it, according to the order of the
    house of God; and in it we must attend to the ordinance of washing
    of feet. It was never intended for any but official members. It is
    calculated to unite our hearts, that we may be one in feeling and
    sentiment, and that our faith may be strong, so that Satan cannot
    overthrow us, nor have any power over us here.

    The endowment you are so anxious about, you cannot comprehend
    now, nor could Gabriel explain it to the understanding of your
    dark minds; but strive to be prepared in your hearts, be faithful
    in all things, that when we meet in the solemn assembly, that
    is, when such as God shall name out of all the official members
    shall meet, we must be clean every whit. Let us be faithful and
    silent, brethren, and if God gives you a manifestation, keep it to
    yourselves; be watchful and prayerful, and you shall have a prelude
    of those joys that God will pour out on that day. Do not watch for
    iniquity in each other, if you do you will not get an endowment,
    for God will not bestow it on such. But if we are faithful, and
    live by every word that proceeds forth from the mouth of God, I
    will venture to prophesy that we shall get a blessing that will be
    worth remembering, if we should live as long as John the Revelator;
    our blessings will be such as we have not realized before, nor
    received in this generation. The order of the house of God has
    been, and ever will be, the same, even after Christ comes; and
    after the termination of the thousand years it will be the same;
    and we shall finally enter into the celestial Kingdom of God, and
    enjoy it forever.

    You need an endowment, brethren, in order that you may be prepared
    and able to overcome all things; and those that reject your
    testimony will be damned. The sick will be healed, the lame made
    to walk, the deaf to hear, and the blind to see, through your
    instrumentality. But let me tell you, that you will not have power,
    after the endowment to heal those that have not faith, nor to
    benefit them, for you might as well expect to benefit a devil in
    hell as such as are possessed of his spirit, and are willing to
    keep it; for they are habitations for devils, and only fit for his
    society. But when you are endowed and prepared to preach the Gospel
    to all nations, kindred, and tongues, in their own languages, you
    must faithfully warn all, and bind up the testimony, and seal
    up the law, and the destroying angel will follow close at your
    heels, and exercise his tremendous mission upon the children of
    disobedience; and destroy the workers of iniquity, while the Saints
    will be gathered out from among them, and stand in holy places
    ready to meet the Bridegroom when he comes.

    {310} I feel disposed to speak a few words more to you, my
    brethren, concerning the endowment. All who are prepared, and are
    sufficiently pure to abide the presence of the Savior, will see Him
    in the solemn assembly.

The brethren expressed their gratification for the instruction I had
given them. We then closed by prayer, when I returned home and retired
to rest.

{311}



Chapter XXIII.

The Ministry of the Prophet in Kirtland.

[Sidenote: The visit of Mr. Messenger.]

_Friday, November 13_.--Attended school during school hours: after
school, returned home. Mr. Messenger, a Universalist minister, of
Bainbridge, Chenango county, New York, came in to make some inquiries
about Hezekiah Peck's family. We entered into conversation upon
religious subjects, and went to President Rigdon's and spent the
evening in conversation. We preached the Gospel to him, and bore
testimony of what we had seen and heard.

He attempted to raise some objections, but the force of truth bore him
down, and he was silent, although unbelieving.

I returned home and retired to rest.

_Saturday, 14_.--Thus came the word of the Lord unto me, saying:

    _Revelation to Warren Parrish_.

    Verily thus saith the Lord unto my servant Joseph, concerning my
    servant Warren Parrish. Behold his sins are forgiven him, because
    of his desires to do the works of righteousness. Therefore,
    inasmuch as he will continue to hearken unto my voice, he shall
    be blessed with wisdom, and with a sound mind, even above his
    fellows. Behold, it shall come to pass in his day, that he shall
    see great things show forth themselves unto my people; he shall see
    much of my ancient records, and shall know of hidden things, and
    shall be endowed with a knowledge of hidden languages; and if he
    desire and shall seek it at my hands, he shall be privileged with
    writing much of my word, as a scribe unto me for the benefit of my
    people; therefore this shall be his calling until I shall order
    it otherwise in my wisdom, and it shall be said of him in time to
    come, Behold Warren, the Lord's scribe for the Lord's Seer, {312}
    whom He hath appointed in Israel. Therefore, if he will keep my
    commandments, he shall be lifted up at the last day. Even so. Amen.

[Sidenote: Inquiries by Erastus Holmes.]

This afternoon, Erastus Holmes, of Newbury, Ohio, called on me to
inquire about the establishment of the Church, and to be instructed in
doctrine more perfectly.

I gave him a brief relation of my experience while in my juvenile
years, say from six years old up to the time I received my first
vision, which was when I was about fourteen years old; also the
revelations that I received afterwards concerning the Book of Mormon,
and a short account of the rise and progress of the Church up to this
date.

He listened very attentively, and seemed highly gratified, and intends
to unite with the Church.

On Sabbath morning, 15th, he went with me to meeting, which was held in
the schoolhouse, as the plastering of the chapel was not yet finished.

President Rigdon preached on the subject of men being called to preach
the Gospel, their qualifications, etc. We had a fine discourse, it was
very interesting indeed. Mr. Holmes was well satisfied, and returned
and dined with me. Said Holmes has been a member of the Methodist
church, and was excommunicated for receiving the Elders of the
Latter-day Saints into his house.

Went to meeting in the afternoon. Before partaking of the Sacrament,
Isaac Hill's case was agitated again, and settled after much
controversy. He was retained in the Church, by making a humble
acknowledgement before the Church, and consenting to have his
confession published in the _Messenger and Advocate_; after which the
ordinance of the Lord's Supper was administered, and the meeting closed
late. Returned home and spent the evening.

_Monday 16_.--At home. Dictated the following letter for publication in
the _Messenger and Advocate_. [1]

[Sidenote: The Case of Harvey Whitlock.]

{313} The same day, I received a letter from Harvey Whitlock, of which
the following is a copy--

    _Harvey Whitlock's Letter_.

    Dear Sir.--Having a few leisure moments, I have at last concluded
    to do what my own judgment has long dictated would be right, but
    the allurements of many vices have long retarded the hand that
    would wield the pen to make intelligent the communication that
    I wish to send to you; and even now, that ambition, which is a
    prevailing and predominant principle among the great mass of
    natural men, forbids that plainness of sentiment with which I
    wish to write; for know assuredly, sir, to you I wish to unbosom
    my feelings, and unveil the secrets of my heart, as before the
    omniscient Judge of all the earth. Be not surprised, when I declare
    unto you, as the Spirit will bear record, that my faith is firm
    and unshaken in the things of the everlasting Gospel, as it is
    proclaimed by the servants of the Latter-day Saints.

    Dear Brother Joseph, (if I may be allowed the expression,) when
    I consider the happy times, and peaceful moments, and pleasant
    seasons I have enjoyed with you and this people, contrasted with my
    now degraded state; together with the high and important station I
    have held before God, and the abyss into which I have fallen--it
    is a subject that swells my heart too big for utterance, and I am
    overwhelmed with feelings that language cannot express. As I desire
    to know the will of God concerning me, and believing it is my duty
    to make known unto you my real situation, I shall dispassionately
    proceed to give a true and untarnished relation.

    I need not tell you that in former times I have preached the word,
    and endeavored to be instant in season, and out of season--to
    reprove, rebuke, exhort, and faithfully to discharge that trust
    reposed in me. But oh! with what grief, and lamentable sorrow,
    and anguish, do I have to relate that I have fallen from that
    princely station whereunto our God has called me. Reasons why are
    unnecessary, may the fact suffice, and believe me when I tell you,
    that I have sunk myself (since my last separation from this body)
    in crimes of the deepest dye. And that I may the better enable you
    to understand what my real sins are, I will mention (although pride
    forbids it) some that I am not guilty of. My hands have not been
    stained with innocent blood, neither have I lain couched around the
    cottages of my fellow men, to seize and carry off the booty; nor
    have I slandered my neighbor, nor borne false testimony, nor taken
    unlawful hire, nor oppressed the widow or fatherless, neither have
    I persecuted the Saints. But my hands are swift to do iniquity, and
    my feet are fast running in the paths of vice and folly, and my
    heart is quick to devise wicked imaginations; nevertheless, I am
    {314} impressed with the sure thought that I am fast hastening into
    a world of disembodied beings, without God, and with but one hope
    in the world, which is to know that to err is human, but to forgive
    is divine.

    Much I might say in relation to myself, and the original
    difficulties with the Church, but I will forbear; and inasmuch as
    I have been charged with things that I am not guilty of, I am now
    more than doubly guilty, and am now willing to forgive and forget,
    only let me know that I am within the reach of mercy. If I am not,
    I have no reflections to cast, but say that I have sealed my own
    doom, and pronounced my own sentence. If the day is passed by with
    me, may I here beg leave to entreat of those who are still toiling
    up the rugged ascent, to make their way to the realms of endless
    felicity and delight, to stop not for anchors here below, follow
    not my example, but steer their course onward in spite of all the
    combined powers of earth and hell, for know that one misstep here
    is only retrievable by a thousand groans and tears before God.

    Dear Brother Joseph, let me entreat you, on the reception of this
    letter, as you regard the salvation of my soul, to inquire at the
    hand of the Lord, in my behalf; for I this day, in the presence
    of God, do covenant to abide the word that may be given, for I am
    willing to receive any chastisement that the Lord sees I deserve.
    Now hear my prayer, and suffer me to break forth in the agony of
    my soul. O ye angels! that surround the throne of God, princes of
    heaven that excel in strength, ye who are clothed with transcendent
    brightness, plead, O plead for one of the most wretched of the sons
    of men. O ye heavens! whose azure arches rise immensely high, and
    stretch immeasurably wide--grand amphitheatre of nature, throne
    of the Eternal God, bow to hear the prayer of a poor, wretched,
    bewildered, way-wanderer to eternity. O! Thou great omnipotent
    and omnipresent Jehovah! Thou who sittest upon the throne, before
    whom all things are present; Thou maker, moulder, and fashioner
    of all things visible and invisible, breathe, O breathe into the
    ears of Thy servant the Prophet, words suitably adapted to my case
    and situation. Speak once more, make known Thy will concerning me;
    which favors I ask in the name of the Son of God. Amen.

    Yours respectfully,

    HARVEY WHITLOCK.

    To Joseph Smith.

    N.B.--I hope you will not let any business prevent you from
    answering this letter in haste.

I answered as follows:

    KIRTLAND, November 16, 1835.

    Brother Harvey Whitlock--I have received your letter of the 28th
    {315} of September, 1835, and I have read it twice, and it gave me
    sensations that are better imagined than described, let it suffice
    that I say that the very flood gates of my heart were broken up--I
    could not refrain from weeping. I thank God that it has entered
    into your heart to try to return to the Lord, and to this people,
    if it so be that He will have mercy upon you. I have inquired of
    the Lord concerning your case; these words came to me:

    _Revelation to Harvey Whitlock_.

    "Verily, thus saith the Lord unto you--Let him who was my servant
    Harvey, return unto me, and unto the bosom of my Church, and
    forsake all the sins wherewith he has offended against me, and
    pursue from henceforth a virtuous and upright life, and remain
    under the direction of those whom I have appointed to be pillars
    and heads of my Church. And behold, saith the Lord your God, his
    sins shall be blotted out from under heaven, and shall be forgotten
    from among men, and shall not come up in mine ears, nor be recorded
    as a memorial against him, but I will lift him up, as out of deep
    mire, and he shall be exalted upon the high places, and shall be
    counted worthy to stand among princes, and shall yet be made a
    polished shaft in my quiver for bringing down the strongholds of
    wickedness among those who set themselves up on high, that they may
    take counsel against me, and against my anointed ones in the last
    days. Therefore, let him prepare himself speedily and come unto
    you, even to Kirtland. And inasmuch as he shall hearken unto all
    your counsel from henceforth, he shall be restored unto his former
    state, and shall be saved unto the uttermost, even as the Lord your
    God liveth. Amen."

    Thus you see, my dear brother, the willingness of our heavenly
    Father to forgive sins, and restore to favor all those who are
    willing to humble themselves before Him, and confess their sins,
    and forsake them, and return to Him with full purpose of heart,
    acting no hypocrisy, to serve Him to the end.

    Marvel not that the Lord has condescended to speak from the
    heavens, and give you instructions whereby you may learn your duty.
    He has heard your prayers and witnessed your humility, and holds
    forth the hand of paternal affection for your return; the angels
    rejoice over you, while the Saints are willing to receive you again
    into fellowship.

    I hope, on the receipt of this, you will lose no time in coming
    to Kirtland, for if you get here in season, you will have the
    privilege of attending the school of the Prophets, which has
    already commenced, and also receive instructions in doctrine and
    principle, from those whom God has appointed, whereby you may be
    qualified to go forth, and {316} declare the true doctrines of the
    Kingdom, according to the mind and will of God; and when you come
    to Kirtland, it will be explained to you why God has condescended
    to give you a revelation according to your request.

    Please give my respects to your family, and be assured I am yours
    in the bonds of the new and everlasting covenant,

    Joseph Smith, Jun.

[Sidenote: Council Concerning Brethren Going to Missouri.]

In the course of the day, Father Beaman, Elder Strong, and others,
called to counsel with me. In the evening a council was called at my
house to counsel with Alva Beaman on the subject of his moving to
Missouri. I had previously told him that the Lord had said that he had
better go to Missouri next spring; however, he wished a council called.
The council met, and President David Whitmer arose and said, the Spirit
manifested to him that it was Brother Beaman's duty to go. Others bore
the same testimony.

[Sidenote: The Word of the Lord as to Mr. Holmes' Baptism.]

The same night, I received the word of the Lord on Mr. Holmes' case.
He had desired that I would inquire at the hand of the Lord, whether
it was his duty to be baptized here, or wait until he returned home.
The word of the Lord came unto me, saying, Mr. Holmes had better not be
baptized here; that he had better not return by water; also that there
were three men seeking his destruction; he must beware of his enemies.

_Tuesday 17_.--Exhibited the alphabet of the ancient records, to Mr.
Holmes, and some others. Went with him to Frederick G. Williams', to
see the mummies. We then took the parting hand, and he started for
home, being strong in the faith of the Gospel of Jesus Christ, and
determined to obey its requirements. I returned home and spent the day
in dictating and comparing letters. A fine, pleasant day, although cool.

This evening, at early candle light, I preached at the schoolhouse.

_Wednesday, 18_.--At home in the forenoon, until about {317} eleven
o'clock. I then went to Preserved Harris', to preach his father's
funeral sermon, by the request of his family. I preached on the subject
of the resurrection. The congregation were very attentive. My wife, my
mother, and my scribe, accompanied me to the funeral. Pleasant outing,
but cool and cloudy on our return.

    _Minutes of a Council Meeting at New Portage_.

    This day a Council of High Priests and Elders of the Church of
    Latter-day Saints, was held at New Portage, to hear the complaint
    of Sister Clarissa Matthews, against Elder Reuben Keeler, for
    prosecuting in a court of law, and taking her property on
    execution, (notwithstanding he had received his pay, or the most
    part of it) and refusing to allow her for what she had paid to
    him; also forfeiting his word, as he had frequently stated to her
    that he would not take her property in such a manner; and also for
    oppressing her family in an unchristian-like manner.

    Elder Keeler pleaded not guilty, but the Council decided that
    he was guilty of the first and last charges; and gave judgment
    accordingly; with which Elder Keeler refused to comply, and said he
    would appeal to the High Council at Kirtland.

    Ambrose Palmer, Presiding Elder.

    Joseph B. Bosworth, Clerk.

[Sidenote: Debate on the Question of Miracles.]

In the evening, Bishop Whitney, his wife, father, mother, and
sister-in-law, came and invited me and my wife to go with them and
visit Father Smith and family. My wife was unwell, and could not go,
but my scribe and I went.

When we arrived, some of the young Elders were about engaging in a
debate on the subject of miracles. The question--"Was it, or was it
not, the design of Christ to establish His Gospel by miracles?" After
an interesting debate of three hours or more, during which time much
talent was displayed, it was decided, by the President of the debate,
in the negative, which was a righteous decision.

I discovered in this debate, much warmth displayed, too much zeal for
mastery, too much of that enthusiasm that {318} characterizes a lawyer
at the bar, who is determined to defend his cause, right or wrong. I
therefore availed myself of this favorable opportunity to drop a few
words upon this subject, by way of advice, that they might improve
their minds and cultivate their powers of intellect in a proper manner,
that they might not incur the displeasure of heaven; that they should
handle sacred things very sacredly, and with due deference to the
opinions of others, and with an eye single to the glory of God.

[Sidenote: Translating the Egyptian Records.]

_Thursday, 19_.--Went, in company with Dr. Williams and my scribe, to
see how the workmen prospered in finishing the House of the Lord. The
masons in the inside had commenced putting on the finishing coat of
plaster. On my return, I met Lloyd and Lorenzo Lewis, and conversed
with them upon the subject of their being disaffected. I found that
they were not so, as touching the faith of the Church, but were
displeased with some of the members. I returned home and spent the day
in translating the Egyptian records. A warm and pleasant day.

_Friday, 20_.--At home in the morning. Weather warm and rainy. We spent
the day in translating, and made rapid progress.

[Sidenote: Return of Oliver Cowdery from New York.]

In the evening, President Cowdery returned from New York, bringing
with him a quantity of Hebrew books, for the benefit of the school. He
presented me with a Hebrew Bible, Lexicon, and Grammar, also a Greek
Lexicon, and Webster's English Dictionary. President Cowdery had a
prosperous journey, according to the prayers of the Saints in Kirtland.

[Sidenote: Arrangement for Studying Hebrew.]

_Saturday, 21_.--Spent the day at home, in examining my books, and
studying the Hebrew alphabet.

At evening, met with our Hebrew class, to make some arrangements
about a teacher. It was decided, by the voice of the school, to send
to New York, for a Jew to {319} teach us the language, if we could
get released from the engagements we had made with Dr. Piexotto to
teach us, having ascertained that he was not qualified to give us the
knowledge we wished to acquire of the Hebrew.

_Sunday, 22_.--Went to meeting at the usual hour. Simeon Carter
preached from the 7th of Matthew. President Rigdon's brother-in-law and
other relatives were at meeting.

In the afternoon the meeting was held in the schoolhouse.

[Sidenote: Case of Andrew Jackson Squires.]

In the evening, a Council of High Priests and Elders was held in the
presence of the members of the Church, when Mr. Andrew Jackson Squires,
who had been an ordained Elder in the Church, and for a time had
preached the gospel successfully, but after a while sent his license to
President Smith, in a letter, came before the Council, and confessed
that he had been in temptation, and fallen into error, so much as to
join the Methodists; yet said he had no faith in their doctrine. He
desired to return to the fellowship of the Church, asked forgiveness of
the brethren, and restoration of his license.

I spoke of the impropriety of turning away from the truth, and going
after a people so destitute of the spirit of righteousness as the
Methodists.

President Rigdon showed the folly of fellowshiping any doctrine or
spirit aside from that of Christ.

Mr. Squires arose and said he felt firm in the determination of doing
the will of God in all things, or as far as him lies the power; was
sorry for his faults, and, by the grace of God, would forsake them in
future.

Council and Church voted to restore him to fellowship, and the office
of Elder also, and that the clerk give him a license.

_Monday, 23_.--Several brethren called to converse with me, and see the
records. Received a letter from Jared {320} Carter. Spent the day in
conversation, and in studying the Hebrew. A stormy day.

_Tuesday, 24_.--At home. Spent the forenoon instructing those that
called to inquire concerning the things of God in the last days.

In the afternoon we translated some of the Egyptian records.

[Sidenote: The Marriage of Newel Knight.]

I had an invitation to attend a wedding at Brother Hyrum Smith's in
the evening; also to solemnize the matrimonial ceremony between Newel
Knight and Lydia Goldthwaite. My wife accompanied me. On our arrival
a considerable company had collected. The bridegroom and bride came
in, and took their seats, which gave me to understand that they were
ready. After prayers, I requested them to rise, and join hands. I then
remarked that marriage was an institution of heaven, instituted in the
garden of Eden; that it was necessary it should be solemnized by the
authority of the everlasting Priesthood. The ceremony was original
with me, and in substance as follows--You covenant to be each other's
companions through life, and discharge the duties of husband and wife
in every respect; to which they assented. I then pronounced them
husband and wife in the name of God, and also pronounced upon them the
blessings that the Lord conferred upon Adam and Eve in the garden of
Eden, that is, to multiply and replenish the earth, with the addition
of long life and prosperity. Dismissed them and returned home. Freezing
cold, some snow on the ground.

[Sidenote: Translating the Egyptian Records.]

_Wednesday, 25_.--Spent the day in translating. Harvey Redfield and
Jesse Hithcock arrived from Missouri. The latter says that he has no
doubt but a dose of poison was administered to him, in a bowl of milk,
but God delivered him.

_Thursday, 26_.--Spent the day in translating Egyptian characters
from the papyrus, though severely afflicted {321} with a cold. Robert
Rathbone and George Morey arrived from Zion.

_Friday, 27_.--Much afflicted with my cold, yet I am determined to
overcome in the name of the Lord Jesus Christ. Spent the day at home,
reading Hebrew. Brother Parrish, my scribe, being afflicted with a
cold, asked me to lay my hands on him in the name of the Lord. I did
so, and in return I asked him to lay his hands on me. We were both
relieved.

[Sidenote: The case of Josiah Clark.]

_Saturday, 28_--Spent the morning in comparing our Journal. Elder
Josiah Clark, from the state of Kentucky, called on me. Considerably
recovered from my cold. Cold and stormy, snow falling, and winter seems
fast to be closing in, all nature shrinks before the chilling blasts of
rigid winter. Elder Clark, above mentioned, whose residence is about
three miles from Cincinnati, was bitten by a mad dog some three or four
years since; has doctored much, and received some benefit, but is much
afflicted notwithstanding He came here that he might be benefitted by
the prayers of the Church. Accordingly we prayed for him and laid hands
on him in the name of the Lord Jesus Christ, and anointed him with oil,
and rebuked his afflictions, praying our heavenly Father to hear and
answer our prayers, according to our faith. Cold and snowy.

[Sidenote: Preaching of Morley and Partridge.]

_Sunday, 29_.--Went to meeting at the usual hour. Elder Morley
preached; and in the afternoon, Bishop Partridge. These discourses were
well adapted to the times in which we live, and the circumstances under
which we are placed. Their words were words of wisdom, like apples of
gold in pictures of silver, spoken in the simple accents of a child,
yet sublime as the voice of an angel. The Saints appeared to be much
pleased with the beautiful discourses of these two fathers in Israel.
After these services closed, three of the Zion brethren came forward
and received their blessings, and Solon Foster was ordained an Elder.
The Lord's Supper {322} was administered. Spent the evening at home.
Snow fell about one foot deep. Very cold.

_Monday, 30_.--The snow continues to fall--an uncommon storm for this
country, and this season of the year. Spent the day in reviewing and
copying the letter I dictated on the 16th, concerning the gathering,
for the _Messenger and Advocate_. Henry Capron, an old acquaintance
from Manchester, New York, called on me. I showed him the Egyptian
records.

Footnotes

1. This refers to the Prophet's second communication to the _Messenger
and Advocate_ and will be found at page 259 _et seq_.

{323}



Chapter XXIV.

Miscellaneous Labors of the Prophet in Kirtland.

_December 1_.--At home. Spent the day in writing for the _Messenger and
Advocate_. Fine sleighing, and the snow yet falling.

[Sidenote: Insolent Treatment of the Prophet.]

_Wednesday, 2_.--A fine morning. I started to ride to Painesville with
my family and scribe. When we were passing through Mentor Street, we
overtook a team, with two men in the sleigh; I politely asked them
to let me pass. They granted my request, and as we passed them they
bawled out, "Do you get any revelations lately?" with an addition of
blackguard language that I did not understand. This is a fair sample of
the character of Mentor Street inhabitants, who are ready to abuse and
scandalize men who never laid a straw in their way; and, in fact, those
whose faces they never saw, and [whom they] cannot bring an accusation
against, either of a temporal or spiritual nature, except their firm
belief in the fullness of the Gospel. I was led to marvel at the
longsuffering and condescension of our heavenly Father in permitting
these ungodly wretches to possess this goodly land, which is indeed as
beautifully situated, and its soil is as fertile, as any in this region
of country, and its inhabitants are wealthy even blessed above measure
in temporal things; and fain would God bless them with spiritual
blessings, even eternal life, {324} were it not for their evil hearts
of unbelief. And we are led to mingle our prayers with those of the
Saints that have suffered the like treatment before us, whose souls
are under the altar, crying to the Lord for vengeance upon those that
dwell upon the earth. And we rejoice that the time is at hand, when the
wicked who will not repent will be swept from the earth as with a besom
of destruction, and the earth become an inheritance of the poor and the
meek.

When we arrived in Painesville, we called at Sister Harriet Howe's, and
left my wife and family to visit her, while we rode into town to do
some business. Called and visited H. Kingsbury. Dined with Sister Howe
and returned home. Had a fine ride--sleighing good, weather pleasant.

_Thursday, 3_.--At home. Wrote a letter to David Dort, Rochester,
Michigan; another to Almira Schoby, Liberty, Clay County, Missouri.

[Sidenote: Marriage of Warren Parrish.]

At evening, visited with my wife at Thomas Carrico's. A respectable
company awaited our arrival. After singing and prayer I delivered an
address on matrimony, and joined in marriage Warren Parrish and Martha
H. Raymond. Closed by singing and prayer. After refreshments, returned
home, having spent the evening very agreeably.

[Sidenote: Financial Transactions.]

_Friday, 4_.--In company with Vinson Knight, drew three hundred and
fifty dollars out of Painesville Bank, on three months' credit, for
which we gave the names of Frederick G. Williams & Co., Newel K.
Whitney, John Johnson and Vinson Knight. Settled with Brother Hyrum
Smith and Vinson Knight, and paid Knight two hundred and forty-five
dollars; also have it in my power to pay J. Lewis, for which blessing
I feel heartily thankful to my heavenly Father, and ask Him, in the
name of Jesus Christ, to enable us to extricate ourselves from all
embarrassments whatever, that we may not be brought into disrepute,
that our enemies may {325} not have any power over us. Spent the day
at home, a part of the day studying Hebrew. Warm, with some rain, snow
fast melting.

[Sidenote: Conversation on Religion.]

This evening a Mr. John Hollister, of Portage County, Ohio, called to
see me on the subject of religion, and I spent the evening conversing
with him. He tarried over night with me, and acknowledged in the
morning that, although he had thought he knew something about religion,
he was now sensible that he knew but little; which was the greatest
trait of wisdom I could discover in him.

[Sidenote: A Matter of Postage.]

_Saturday, 5_.--Weather cold and freezing, with a moderate fall of
snow. In the forenoon studying Hebrew with Dr. Frederick G. Williams
and President Cowdery. I am laboring under some indisposition of
health. Slept awhile, and arose feeling tolerably well, through the
mercy of God. I received a letter from Reuben McBride, Vilanovia, New
York; also another from Parley P. Pratt's mother-in-law, Herkimer
County, New York, of no consequence as to what it contained, but it
cost me twenty-five cents for postage. I mention this, as it is a
common occurrence, and I am subjected to a great deal of expense by
those whom I know nothing about, only that they are destitute of good
manners; for if people wish to be benefitted with information from me,
common respect and good breeding would dictate them to pay the postage
on their letters.

I addressed the following letter to the editor of the _Messenger and
Advocate_:

    Dear Brother--I wish to inform my friends and all others abroad,
    that whenever they wish to address me through the postoffice, they
    will be kind enough to pay the postage on the same. My friends
    will excuse me in this matter, as I am willing to pay postage on
    letters to hear from them; but I am unwilling to pay for insults
    and menaces; consequently must refuse all unpaid.

    Yours in the Gospel,

    Joseph Smith, Jun.

{326} [Sidenote: An Unruly Member.]

_Sunday, 6_.--Went to meeting at the usual hour. Gideon Carter preached
a splendid discourse.

In the afternoon we had an exhortation and communion service. Some two
or three weeks since, Brother Draper insisted on leaving the meeting
before communion, and could not be prevailed on to tarry a few moments,
although we invited him to do so, as we did not wish to have the house
thrown into confusion. He observed that he "would not," if we excluded
him from the Church. Today he attempted to make a confession, but it
was not satisfactory to me, and I was constrained by the Spirit to
deliver him over to the buffetings of Satan, until he should humble
himself and repent of his sins, and make satisfactory confession before
the Church.

_Monday, 7_.--Received a letter from Milton Holmes, and was much
rejoiced to hear from him, and of his success in proclaiming the
Gospel. Wrote him a letter requesting him to return to Kirtland. Spent
the day in reading Hebrew. Mr. John Hollister called to take the
parting hand with me, and remarked that he had been in darkness all his
days, but had now found the truth and intended to obey it.

This evening a number of brethren called to see the records, which I
exhibited and explained. Fine sleighing.

[Sidenote: Kindness of the Saints to the Prophet.]

_Tuesday, 8_.--At home. Read Hebrew in company with Dr. Williams,
President Cowdery, Brother Hyrum Smith and Orson Pratt. In the evening,
preached at the school house as usual, had great liberty in speaking,
congregation attentive. After the services closed, the brethren
proposed to haul wood for me.

_Wednesday, 9_.--At home. Wind south, strong, and chilly. Elder Packard
came in this morning, and made me a present of twelve dollars, which
he held in a note against me. May God bless him for his liberality.
Also, James Aldrich sent me my note by the hand of Jesse Hitchcock, on
which there was twelve dollars due. And {327} may God bless him for his
kindness to me. Also the brethren whose names are written below opened
their hearts in great liberality, and paid me, at the committee's
store, the sums set opposite their respective names, to wit:

John Corrill $5.00

Levi Jackman 3.25

Elijah Fordham 5.25

James Emmet 5.00

Newel Knight 2.00

Truman O. Angell 3.00

William Felshaw 3.00

Albert Brown 3.00

William F. Cahoon 1.00

Harlow Crosier 0.50

Salmon Gee 0.75

Harvey Stanley 1.00

Zemira Draper 1.00

Emer Harris 1.00

Truman Jackson 1.00

Samuel Rolf 1.25

Elias Higbee 1.00

George Morey 1.00

John Rudd 0.50

Alex. Badlam 1.00

----

$40.50

With the addition of the two notes above .. 4.00

----

Total $64.50

[Sidenote: Gratitude of the Prophet.]

My heart swells with gratitude inexpressible when I realize the great
condescension of my heavenly Father, in opening the hearts of these
my beloved brethren to administer so liberally to my wants. And I ask
God, in the name of Jesus Christ, to multiply blessings without number
upon their heads, and bless me with much wisdom and understanding,
and dispose of me to the best advantage for my brethren, and the
advancement of His cause and kingdom. And whether my days are many or
few, whether in life or in death, I say in my heart, O Lord, let me
enjoy the society of such brethren.

Elder Tanner brought me half of a fatted hog for the benefit of my
family. A few days since, Elder Shadrach Roundy brought me a quarter of
beef. And may all the blessings named above be poured upon their heads,
for their kindness towards me.

_Thursday, 10_.--This morning a number of brethren called to see the
records, [Egyptian] which I exhibited to {328} their satisfaction. This
day my brethren met according to previous arrangement to chop and haul
wood for me. Beautiful morning, indeed, and fine sleighing.

[Sidenote: Healing of Angeline Works.]

This afternoon I was called, in company with President David Whitmer,
to visit Angeline Works. We found her very sick, and so much deranged
that she did not recognize her friends and intimate acquaintances. We
prayed for her and laid hands on her in the name of Jesus Christ, and
commanded her in His name to receive her senses, which were immediately
restored. We also prayed that she might be restored to health; and she
said she was better.

[Sidenote: Fire in the Kirtland Board Kiln.]

The board kiln had taken fire, and on our return we found the brethren
engaged in extinguishing the flames. After laboring about one hour
against this destructive element, we succeeded in conquering it, and
probably saved about one-fourth part of the lumber. I do not know the
amount of loss the committee have sustained, but it must have been
considerable, as there was much lumber in the kiln. There were about
two hundred brethren engaged on this occasion; they displayed much
activity and interest, and deserve much credit. The brethren have also
been very industrious, and supplied me with my winter's wood, for
which I am sincerely grateful to each and every one of them, and shall
remember, with warm emotions, this expression of their goodness to me.
And in the name of Jesus Christ I invoke the rich benediction of heaven
to rest upon them and their families; and I ask my heavenly Father to
preserve their health, and that of their wives and children, that they
may have strength of body to perform their labors in their several
occupations in life, and the use and activity of their limbs, also
powers of intellect and understanding hearts, that they may treasure up
wisdom, understanding and intelligence above measure, and be preserved
from plagues, pestilence, and famine, and from the power of the
adversary, and the hands {329} of evil-designing men, and have power
over all their enemies, and the way be prepared for them that they may
journey to the land of Zion, and be established on their inheritances,
to enjoy undisturbed peace and happiness forever, and ultimately be
crowned with everlasting life in the celestial Kingdom of God, which
blessing I ask in the name of Jesus of Nazareth. Amen.

[Sidenote: The Prophet's Blessing on Leonard Rich.]

I would remember Elder Leonard Rich, who was the first one that
proposed to the brethren to assist me in obtaining wood for the use
of my family, for which I pray my heavenly Father to bless him with
all the blessings named above. And I shall ever remember him with much
gratitude, for this testimony of benevolence and respect, and thank
the great I AM for putting into his heart to do me this kindness. And
I say in my heart, I will trust in Thy goodness and mercy forever, O
Lord, for Thy wisdom and benevolence, are unbounded, and beyond the
comprehension of men, and all of Thy ways cannot be found out.

The petitions of the people from all parts of the United States to the
Governor of Missouri to restore the Saints to their possessions, were
arranged and mailed at Kirtland, this day, for Missouri. The petitions
were numerous, and the package large, the postage thereon being five
dollars. It was directed to the governor.

_Friday, 11_.--A fire broke out in a shoemaker's shop, owned by Orson
Johnson, but the flames were soon extinguished by the active exertions
of the brethren. A pleasant morning. Spent the day in reading and
instructing those who called for advice.

[Sidenote: The Prophet Reproves a Young Lady.]

_Saturday, 12_.--Spent the forenoon in reading. About twelve o'clock a
number of young persons called to see the Egyptian records. My scribe
exhibited them. One of the young ladies who had been examining them,
was asked if they had the appearance of antiquity. She observed, with
an air {330} of contempt, that they had not. On hearing this, I was
surprised at the ignorance she displayed, and I observed to her, that
she was an anomaly in creation, for all the wise and learned that had
examined them, without hesitation pronounced them ancient. I further
remarked, that it was downright wickedness, ignorance, bigotry and
superstition had caused her to make the remark; and that I would put
it on record. And I have done so, because it is a fair sample of the
prevailing spirit of the times, showing that the victims of priestcraft
and superstition would not believe though one should rise from the dead.

[Sidenote: Debate at William Smith's.]

In the evening attended a debate at Brother William Smith's, on the
following question--Was it necessary for God to reveal Himself to
mankind in order for their happiness? I was on the affirmative, and the
last to speak on that side of the question; but, while listening with
interest to the ingenuity displayed on both sides, I was called away to
visit Sister Angeline Works, who was supposed to be dangerously sick.
Elder John Corrill and myself went and prayed for her and laid hands
on her in the name of Jesus Christ; and leaving her apparently better,
returned home.

_Sunday, 13_.--At the usual hour, ten a. m., attended meeting at the
school house on the flats. Elder Jesse Hickcock preached a very feeling
discourse.

[Sidenote: Experiences of Elders Whitmer and Williams.]

In the afternoon, Elder Peter Whitmer related his experience; after
which, President Frederick G. Williams related his also. They both
spoke of many things connected with the rise and progress of this
Church, which were interesting. After this, the Sacrament of the Lord's
Supper was administered under the superintendence of President David
Whitmer, after which, I made some remarks respecting prayer meetings,
and our meeting was closed by invoking the blessing of heaven. I
returned home and ordered my horse, and myself and scribe {331} rode to
Mr. E. Jenning's, where I joined Ebenezer Robinson and Angeline Works
in matrimony, according to previous engagements. Miss Works had so far
recovered from her illness as to be able to sit in her easy chair while
I pronounced the marriage ceremony.

[Sidenote: Marriages in Kirtland.]

We then rode to Mr. McWhithy's a distance of about three miles from
town, where I had been solicited to attend another marriage. We found a
large and respectable number of friends present. I had been requested
to make some preliminary remarks on the subject of matrimony, touching
the design of the Almighty in its institution, also the duties of
husbands and wives towards each other. And after opening our interview
with singing and prayer, I delivered a lecture of about forty minutes,
in which all seemed interested, except one or two individuals, who
manifested a spirit of groveling contempt, which I was constrained to
reprove and rebuke sharply. After I had closed my remarks, I sealed the
matrimonial engagement between Mr. E. Webb and Miss E. A. McWhithy, in
the name of God, and pronouncing the blessings of heaven upon their
heads, closed by returning thanks. A sumptuous feast was then spread,
and the company invited to seat themselves at the table by pairs, male
and female, commencing with the eldest. The festival was conducted with
propriety and decorum, and cheerfulness prevailed. After spending the
evening agreeable until nine o'clock, we pronounced a blessing upon the
company and returned home. This day the board kiln took fire again.

_Monday, 14_.--A number of brethren from New York called to visit me
and see the Egyptian records. Also Elder Harris returned from Palmyra,
New York, and Brother Francis Eaton of the same place, and Sister
Harriet Howe called to visit us.

[Sidenote: Precautions Against Incendiaries.]

After dinner, attended the funeral of Sylvester Smith's youngest
child. And in the evening met, according to previous notice, to make
arrangements to guard against {332} fire, and organize a company for
this purpose; also counseled on other affairs of a temporal nature.
Samuel Barnum came to my house, much afflicted with a swollen arm. As
he had not sufficient faith to be healed, my wife applied a poultice
of herbs, and he tarried over night. I spent the day at home reading
Hebrew, and visiting with friends who called to see me.

{333}



Chapter XXV.

The Troubles of ORson Hyde and William Smith--The Book of
Abraham--Close of the Year.

_Tuesday, December 15_.--At home, and, as usual, was blessed with much
company. Samuel Barnum is very sick, his arm much inflamed.

[Sidenote: Complaints of Orson Hyde.]

This afternoon, Elder Orson Hyde handed me a letter, the purport of
which was, that he was dissatisfied with the committee [1] in their
dealings with him, in temporal affairs, that is, that they did not
deal as liberal with him as they did with Elder William Smith; also
requested me to reconcile the revelation given to the Twelve since
their return from the east. [2] That unless these things and others
named in the letter, could be reconciled to his mind, his honor would
not stand united with them. This I believe is the amount of the
contents of the letter, although much was written.

My feelings on this occasion were much lacerated, knowing that I
had dealt in righteousness with him in all things, and endeavored
to promote his happiness and well being as much as lay in my power.
And I feel that {334} these reflections are ungrateful, and founded
in jealousy, and that the adversary is striving with all his subtle
devices and influence to destroy him, by causing a division among the
Twelve whom God has chosen to open the Gospel kingdom to all nations.
But I pray Thee, my heavenly Father, in the name of Jesus of Nazareth,
that he may be delivered from the power of the destroyer, that his
faith fail not in this hour of temptation, and prepare him, and all the
Elders, to receive an endowment in Thy house, even according to Thine
own order from time to time, as Thou seest them worthy to be called
into Thy solemn assembly.

_Wednesday, 16_.--Weather extremely cold. I went to the Council room
today before the Presidency, the letter that I received yesterday from
Elder Orson Hyde; but when I arrived, I found that I had lost said
letter, but I laid the substance of it, as far as I could recollect it,
before the Council; but they had not time to attend to it on account of
other business; accordingly adjourned until Monday evening, the 20th
inst. Returned home.

[Sidenote: Visit of Elders M'Lellin, Young, and Carter With the
Prophet.]

Elders William E. M'Lellin, Brigham Young, and Jared Carter, called
and paid me a visit with which I was much gratified. I exhibited and
explained the Egyptian records to them, and explained many things
concerning the dealing of God with the ancients, and the formation of
the planetary system.

[Sidenote: The Prophet Assaulted by Wm. Smith.]

This evening, according to adjournment, I went to Brother William
Smith's to take part in the debate that was commenced Saturday evening
last. After the debate was concluded, and a decision given in favor
of the affirmative of the question, some altercation took place upon
the propriety of continuing the school [debate] fearing that it would
not result in good. Brother William Smith opposed these measures, and
insisted on having another question proposed, and at length became much
enraged, particularly at me, {335} and used violence upon my person,
and also upon Elder Jared Carter, and some others, for which I am
grieved beyond measure, and can only pray God to forgive him, inasmuch
as he repents of his wickedness, and humbles himself before the Lord.

_Thursday, 17_.--At home, quite unwell. Elder Orson Hyde called to see
me, and presented me with a copy of the letter he handed me on Tuesday
last, which I had lost. The following is the copy--

    _Orson Hyde's Letter of Complaint_.

    December 15th, 1835.

    _President Smith_: Sir--You may esteem it a novel circumstance to
    receive a written communication from me at this time. My reasons
    for writing are the following--I have some things which I wish
    to communicate to you, and feeling a greater liberty to do it by
    writing alone by myself, I take this method, and it is generally
    the case you are thronged with business, and not convenient to
    spend much time in conversing upon subjects of the following
    nature. Therefore let these excuses palliate the novelty of the
    circumstances, and patiently hear my recital.

    After the committee received their stock of fall and winter goods,
    I went to Elder Cahoon and told him I was destitute of a cloak, and
    wanted him to trust me, until spring, for materials to make one. He
    told me that he would trust me until January, but must then have
    his pay, as the payment for the goods became due at that time. I
    told him I knew not from whence the money would come, and I could
    not promise it so soon. But, in a few weeks after, I unexpectedly
    obtained the money to buy a cloak, and applied immediately to Elder
    Cahoon for one, and told him that I had the cash to pay for it; but
    he said the materials for cloaks were all sold, and that he could
    not accommodate me; and I will here venture a guess, that he has
    not realized the cash for one cloak pattern.

    A few weeks after this, I called on Elder Cahoon again, and told
    him that I wanted cloth for some shirts, to the amount of four
    or five dollars. I told him that I would pay him in the spring,
    and sooner if I could. He let me have it. Not long after, my
    school was established, and some of the hands who labored on the
    house, attended, and wished to pay me at the committee's store for
    their tuition. I called at the store to see if any negotiation
    could be made, and they take me off where I owed them; but no
    such negotiation could be made. These, with {336} some other
    circumstances of a like character, called forth the following
    reflection:

    In the first place, I gave the committee $275.00 in cash, besides
    some more, and during the last season, have traveled through the
    Middle and Eastern states to support and uphold the store; and in
    so doing, have reduced myself to nothing, in a pecuniary point.
    Under these circumstances, this establishment refused to render me
    that accommodation which a worldling's establishment gladly would
    have done; and one, too, which never received a donation from me,
    or in whose favor I never raised my voice, or exerted my influence.
    But after all this, thought I, it may be right, and I will be
    still--until, not long since, I ascertained that Elder William
    Smith could go to the store and get whatever he pleased, and no
    one to say, why do ye so? until his account has amounted to seven
    hundred dollars, or thereabouts, and that he was a silent partner
    in the concern, but not acknowledged as such, fearing that his
    creditors would make a haul upon the store.

    While we [the Twelve] were abroad this last season, we strained
    every nerve to obtain a little something for our families, and
    regularly divided the monies equally for aught I know, not knowing
    that William had such a fountain at home, from whence he drew his
    support. I then called to mind the Revelation in which myself,
    M'Lellin, and Patten were chastened, and also the quotation in that
    revelation of the parable of the twelve sons, as if the original
    meaning referred directly to the Twelve Apostles of the Church of
    Latter-day Saints. I would now ask if each one of the Twelve has
    not an equal right to the same accommodations from that store,
    provided they are alike faithful? If not, with such a combination,
    mine honor be not thou united. If each one has the same right, take
    the baskets from off our noses, and put one to William's nose; or
    if this cannot be done, reconcile the parable of the twelve sons,
    with the superior privileges that William has. Pardon if I speak in
    parables or parody.

    A certain shepherd had twelve sons, and he sent them out one day to
    go and gather his flock which was scattered upon the mountains and
    in the valleys afar off. They were all obedient to their father's
    mandate, and at evening they returned with the flock, and one son
    received wool enough to make him warm and comfortable, and also
    received of the flesh and milk of the flock, the other eleven
    received not so much as one kid to make merry with their friends.

    These facts, with some others, have disqualified my mind for
    studying the Hebrew language, at present; and believing as I do,
    that I must sink or swim, or in other words, take care of myself,
    I have thought that I should take the most efficient means in my
    power to get {337} out of debt; and to this end I proposed taking
    the school; but if I am not thought competent to take the charge
    of it, or worthy to be placed in that station, I must devise some
    other means to help myself, although having been ordained to that
    office under your own hand, with a promise that it should not be
    taken from me.

    The conclusion of the whole matter is: I am willing to continue
    and do all I can, provided we can share equal benefits, one with
    the other, and upon no other principle whatever. If one has his
    support from the "public crib," let them all have it; but if one
    is pinched, I am willing to be, provided we are all alike. If the
    principle of impartiality and equity can be observed by all, I
    think that I will not peep again. If I am damned, it will be for
    doing what I think is right. There have been two applications made
    to me to go into business since I talked of taking the school, but
    it is in the world, and I had rather remain in Kirtland, if I can
    consistently. All I ask is right.

    I am, sir, with respect,

    Your obedient servant,

    Orson Hyde.

    To President J. Smith, Jun.,

    Kirtland, &c.

[Sidenote: Reconciliation of Orson Hyde with the Prophet.]

Elder Orson Hyde read the foregoing copy himself, and I explained the
objections he had set forth in it, and satisfied his mind upon every
point, perfectly. And he observed, after I got through, that he was
more than satisfied, and would attend the Hebrew school, and took
the parting hand with me with every expression of friendship that a
gentleman and a Christian could manifest; which I felt to reciprocate
with cheerfulness, and entertain the best of feeling for him, and most
cheerfully forgive him the ingratitude which was manifested in his
letter, knowing that it was for want of correct information, that his
mind was disturbed, as far as his reflections related to me; but on the
part of the committee he was not treated right in all things; however,
all things are settled amicably, and no hardness exists between us and
them.

[Sidenote: Charge to Elder Cahoon to Sustain the Twelve.]

I told Elder Cahoon, of the Temple committee, that we must sustain
the Twelve, and not let them go down; if we {338} do not, they must
go down, for the burden is on them and is coming on them heavier and
heavier. If the Twelve go down, we must go down, but we must sustain
them.

[Sidenote: Sorrow of Father and Mother Smith over William Smith's
Difficulty.]

My father and mother called this evening to see me upon the subject
of the difficulty that occurred at their house, on Wednesday evening,
between me and my brother William. They were sorely afflicted in mind
on account of that occurrence. I conversed with them and convinced them
that I was not to blame in taking the course I did, but had acted in
righteousness in all things on that occasion. I invited them to come
and live with me. They consented to do so as soon as it was practicable.

[Sidenote: The Sympathy Between the Prophet and his Brother Hyrum.]

_Friday, 18_.--Brother Hyrum Smith called to see me, and read a letter
that he received from William, in which he asked forgiveness for the
abuse he offered to him (Hyrum) at the debate. He tarried most of
the forenoon, and conversed freely with me upon the subject of the
difficulty existing between me and Brother William. He said that he was
perfectly satisfied with the course I had taken in rebuking William
in his wickedness, but he is wounded to the very soul, because of the
conduct of William; and although he experiences the tender feelings
of a brother towards him, yet he can but look upon his conduct as an
abomination in the sight of God. And I could pray in my heart that all
my brethren were like unto my beloved brother Hyrum, who possesses
the mildness of a lamb, and the integrity of a Job, and in short, the
meekness and humility of Christ; and I love him with that love that is
stronger than death, for I never had occasion to rebuke him, nor he me,
which he declared when he left me to-day.

This day received the following letter from Brother William Smith:

    _William Smith's Letter to the Prophet_.

    Brother Joseph--Though I do not know but I have forfeited all
    right {339} and title to the word brother, in consequence of what
    I have done, (for I consider, myself, that I am unworthy to be
    called one,) after coming to myself, and considering what I have
    done, I feel as though it was a duty to make a humble confession to
    you, for what I have done, or what took place the other evening;
    but leave this part of the subject at present. I was called to an
    account, by the Twelve, yesterday, for my conduct; or they desired
    to know my mind or determination, and what I was going to do. I
    told them that on reflection upon the many difficulties that I
    had had with the Church, and the much disgrace I had brought upon
    myself in consequence of these things, and also that my health
    would not permit me to go to school to make any preparations for
    the endowment, and that my health was such that I was not able to
    travel, that it would be better for them to appoint one, in the
    office, that would be better able to fill it, and by doing this
    they would throw me into the hands of the Church, and leave me
    where I was before I was chosen, then I would not be in a situation
    to bring so much disgrace upon the cause, when I fall into
    temptation; and perhaps, by this I might obtain salvation. You know
    my passions and the danger of falling from so high a station; and
    thus by withdrawing from the office of the Apostleship, while there
    is salvation for me, and remaining a member of the Church--I feel
    afraid, if I don't do this, it will be worse for me some other day.

    And again, my health is poor, and I am not able to travel and it
    is necessary the office should not be idle. And again, I say, you
    know my passions, and I am afraid it will be the worse for me by
    and by. Do so, if the Lord will have mercy on me, and let me remain
    as a member in the Church, and then I can travel and preach when I
    am able. Do not think I am your enemy for what I have done. Perhaps
    you may say or ask why I have not remembered the good that you have
    done to me. When I reflect upon the injury I have done you, I must
    confess that I do not know what I have been about. I feel sorry
    for what I have done, and humbly ask your forgiveness. I have not
    confidence as yet to come and see you, for I feel ashamed of what I
    have done; and as I feel now, I feel as though all the confessions
    that I could make, verbally or by writing, would not be sufficient
    to atone for the transgression. Be this as it may, I am willing
    to make all the restitution you shall require. If I can stay in
    the Church as a member, I will try to make all the satisfaction
    possible.

    Yours with respect,

    William Smith.

    P.S.--Do not cast me off for what I have done, but strive to save
    me in the Church as a member. I do repent of what I have done to
    you and ask your forgiveness. I consider the transgression, the
    other evening, {340} of no small magnitude; but it is done, and I
    cannot help it now. I know, Brother Joseph, you are always willing
    to forgive; but I sometimes think, when I reflect upon the many
    injuries I have done you, I feel as though confession was hardly
    sufficient. But have mercy on me this once, and I will try to do so
    no more.

    The Twelve called a Council yesterday, and sent over after me,
    and I went over. This Council, remember, was called together by
    themselves and not by me. W. S.

To the foregoing I gave the following answer the same day:

    _Letter of the Prophet to his Brother William_.

    Brother William--Having received your letter, I now proceed to
    answer it, and shall first proceed to give a brief narration of my
    feelings and motives since the night I first came to the knowledge
    of your having a debating school, which was at the time I happened
    in with Bishop Whitney, his father and mother, &c.; and from that
    time I took an interest in it, and was delighted with it, and
    formed a determination to attend the school, for the purpose of
    obtaining information, and with the idea of imparting the same,
    through the assistance of the Spirit of the Lord, if by any means
    I should have faith to do so. And with this intent, I went to the
    school on last Wednesday night, not with the idea of breaking up
    the school, neither did it enter into my heart that there was any
    wrangling or jealousies in your heart against me. Notwithstanding,
    previous to my leaving home, there were feelings of solemnity
    rolling across my breast, which were unaccountable to me; and also
    these feelings continued by spells to depress my spirits, and
    seemed to manifest that all was not right, even after the school
    commenced, and during the debate, yet I strove to believe that all
    would work together for good. I was pleased with the power of the
    arguments that were used, and did not feel to cast any reflections
    upon any one that had spoken; but I felt it was the duty of old men
    that sat as Presidents, to be as grave, at least, as young men,
    and that it was our duty to smile (not) at solid arguments and
    sound reasonings; and be impressed with solemnity, which should be
    manifested in our countenances, when folly which militates against
    truth and righteousness, rears its head.

    Therefore, in the spirit of my calling, and in view of the
    authority of the Priesthood that has been conferred upon me, it
    would be my duty to reprove whatever I esteemed to be wrong, fondly
    hoping in my heart, that all parties would consider it right,
    and therefore humble themselves, that Satan might not take the
    advantage of us, and humble the progress of our school.

    Now, Brother William, I want you should bear with me, {341}
    notwithstanding my plainness. I would say to you that my feelings
    were grieved at the interruption you made upon Elder M'Lellin. I
    thought you should consider your relationship with him in your
    Apostleship, and not manifest any division of sentiment between
    you and him, for a surrounding multitude to take advantage of you;
    therefore, by way of entreaty, on account of the anxiety I had
    for your influence and welfare, I said unto you: Do not have any
    feelings; or something to that amount. Why I am thus particular,
    is, that if you have misconstrued my feelings towards you, you
    may be corrected. But to proceed. After the school was closed,
    Brother Hyrum requested the privilege of speaking; you objected;
    however, you said if he would not abuse the school, he might
    speak, and that you would not allow any man to abuse the school
    in your house. Now, you had no reason to suspect that Hyrum would
    abuse the school; therefore, my feelings were mortified at these
    unnecessary observations. I undertook to reason with you, but you
    manifested an inconsiderate and stubborn spirit. I then despaired
    of benefitting you, on account of the spirit you manifested, which
    drew from me the expression that you were as ugly as the devil.
    Father then commanded silence, and I formed a determination to obey
    his mandate, and was about to leave the house, with the impression
    that you was under the influence of a wicked spirit: you replied
    that you would say what you pleased in your own house. Father said:
    Say what you please, but let the rest hold their tongues. Then a
    reflection rushed through my mind, of the anxiety and care I have
    had for you and your family, in doing what I did in finishing your
    house, and providing flour for your family, &c.; and also, father
    had possession [3] in the house as well as yourself; and when at
    any time have I transgressed the commandments of my father, or sold
    my birthright, that I should not have the privilege of speaking in
    my father's house, or in other words, in my father's family, or
    in your house, (for so we will call it, and so it shall be,) that
    I should not have the privilege of reproving a younger brother?
    Therefore I said, I will speak, for I built the house, and it
    is as much mine as yours; or something to that effect. I should
    have said, that I helped to finish the house. I said it merely to
    show that it could not be the right spirit that would rise up for
    trifling matters, and undertake to put me to silence. I saw that
    your indignation was kindled against me, and you made towards me. I
    was not then to be moved, and I thought to pull off my loose coat,
    lest it should tangle me, and you be left to hurt me, but not with
    the intention of hurting you. But you were too quick for me, and
    having once fallen into the hands of a mob, and been wounded in my
    side, and now into the hands {342} of a brother, my side gave way.
    And after having been rescued from your grasp, I left your house
    with feelings indescribable--the scenery had changed, and all those
    expectations that I had cherished, when going to your house, and
    brotherly kindness, charity, forbearance, and natural affection,
    that in duty bind us not to make each other offenders for a word.
    But alas! abuse, anger, malice, hatred, and rage, with a lame
    side, with marks of violence heaped upon me by a brother, were the
    reflections of my disappointment; and with these I returned home,
    not able to sit down or rise up without help, but, through the
    blessing of God, I am now better.

    I received your letter and perused it with care. I have not
    entertained a feeling of malice against you. I am older than you
    and have endured more suffering, having been marred by mobs.
    The labors of my calling, a series of persecutions and injuries
    continually heaped upon me--all serve to debilitate my body; and it
    may be that I cannot boast of being stronger than you. If I could
    or could not, would this be an honor or dishonor to me? If I could
    boast, like David, of slaying a Goliath, who defied the armies of
    the living God; or, like Paul, of contending with Peter, face to
    face, with sound arguments, it might be an honor; but to mangle
    the flesh, or seek revenge upon one who never did you any wrong,
    cannot be a source of sweet reflection to you nor to me, neither
    to an honorable father and mother, brothers and sisters. And when
    we reflect with what care, and with what unremitting diligence
    our parents have striven to watch over us, and how many hours of
    sorrow and anxiety they have spent, over our cradles and bed-sides
    in times of sickness, how careful we ought to be of their feelings
    in their old age! It cannot be a source of sweet reflection to us,
    to say or do anything that will bring their gray hairs down with
    sorrow to the grave.

    In your letter you ask my forgiveness, which I readily grant. But
    it seems to me, that you still retain an idea that I have given you
    reasons to be angry or disaffected with me. Grant me the privilege
    of saying then, that however hasty and harsh I may have spoken
    at any time to you, it has been done for the express purpose of
    endeavoring to warn exhort, admonish, and rescue you from falling
    into difficulties and sorrows, which I foresaw you plunging into,
    by giving way to that wicked spirit, which you call your passions,
    which you should curb and break down, and put under your feet;
    which if you do not, you never can be saved, in my view, in the
    Kingdom of God. God requires the will of His creatures to be
    swallowed up in His will.

    You desire to remain in the Church, but forsake your Apostleship.
    This is the stratagem of the evil one; when he has gained one
    advantage, he lays a plan for another. But by maintaining your
    Apostleship, in rising up and making one tremendous effort, you may
    {343} overcome come your passions and please God. And by forsaking
    your Apostleship, is not to be willing to make that sacrifice that
    God requires at your hands, and is to incur His displeasure; and
    without pleasing God, we do not think it will be any better for
    you. When a man falls one step, he must regain that step again, or
    fall another; he has still more to gain, or eventually all is lost.

    I desire, Brother William, that you will humble yourself. I freely
    forgive you, and you know my unshaken and unchangeable disposition;
    I know in whom I trust; I stand upon the rock; the floods cannot,
    no, they shall not, overthrow me. You know the doctrine I teach is
    true, you know that God has blessed me. I brought salvation to my
    father's house, as an instrument in the hands of God when they were
    in a miserable situation. You know that it is my duty to admonish
    you, when you do wrong. This liberty I shall always take, and you
    shall have the same privilege. I take the liberty to admonish you,
    because of my birthright; and I grant you the privilege, because it
    is my duty to be humble, and receive rebuke and instruction from a
    brother, or a friend.

    As it regards what course you shall pursue hereafter, I do not
    pretend to say; I leave you in the hands of God and His Church.
    Make your own decision; I will do you good, although you mar me,
    or slay me. By so doing, my garments shall be clear of your sins.
    And if at any time you should consider me to be an imposter, for
    heaven's sake leave me in the hands of God, and not think to take
    vengeance on me yourself. Tyranny, usurpation, and to take men's
    rights, ever has been and ever shall be banished from my heart.
    David sought not to kill Saul, although he was guilty of crimes
    that never entered my heart.

    And now may God have mercy upon my father's house; may God take
    away enmity from between me and thee; and may all blessings be
    restored, and the past be forgotten forever. May humble repentance
    bring us both to Thee, O God, and to Thy power and protection, and
    a crown, to enjoy the society of father, mother, Alvin, Hyrum,
    Sophronia, Samuel, Catherine, Carlos, Lucy, the Saints, and all the
    sanctified in peace, forever, is the prayer of your brother,

    Joseph Smith, Jun.

    To William Smith.

[Sidenote: Desire of the Prophet for William's Salvation.]

_Saturday, 19_.--At home. Sent the above letter to Brother William
Smith. I have had many solemn feelings this day concerning my brother
William, and have prayed in my heart fervently, that the Lord will not
cast him off, but that he {344} may return to the God of Jacob, and
magnify his Apostleship and calling. May this be his happy lot, for the
Lord of glory's sake. Amen.

[Sidenote: Sundry Prayers of the Prophet for the Welfare of Various
Brethren.]

_Sunday, 20_.--At home all day. Took solid comfort with my family. Had
many serious reflections. Brothers Palmer and Taylor called to see me.
I showed them the sacred records to their joy and satisfaction. O! may
God have mercy upon these men, and keep them in the way of everlasting
life, in the name of Jesus. Amen.

_Monday, 21_.--Spent this day at home, endeavoring to treasure up
knowledge for the benefit of my calling. The day passed off very
pleasantly. I thank the Lord for His blessings to my soul, His great
mercy over my family in sparing our lives. O continue Thy care over me
and mine, for Christ's sake.

_Tuesday, 22_.--At home. Continued my studies. O may God give me
learning, even language; and endue me with qualifications to magnify
His name while I live.

I also delivered an address to the Church, this evening. The Lord
blessed my soul. My scribe is unwell. O may God heal him. And for his
kindness to me, O my soul, be thou grateful to him, and bless him. And
he shall be blessed of God for ever, for I believe him to be a faithful
friend to me, therefore my soul delighteth in him. Amen.

_Wednesday, 23_.--In the forenoon, at home, studying the Greek
language. And also waited upon the brethren who came in, and exhibited
to them the papyrus. Afternoon, visited Brother Leonard Rich, with the
relatives of Brother Oliver Cowdery. Had not a very agreeable visit,
for I found them filled with prejudice against the work of the Lord,
and their minds blinded with superstition and ignorance.

_Thursday, 24_.--The forenoon, at home. In the afternoon, I assisted
the commissioner appointed by the [county] court, in surveying a road
across my farm.

[Sidenote: The Prophet's Christmas at Home.]

{345} _Friday, 25_.--Enjoyed myself at home with my family, all
day, it being Christmas, the only time I have had this privilege so
satisfactorily for a long period. Brother Jonathan Crosby called this
evening.

[Sidenote: The Prophet's Renewal of the Study of Hebrew.]

_Saturday, 26_.--Commenced again studying the Hebrew language, in
company with Brothers Parrish and Williams. In the meantime, Brother
Lyman Sherman came in, and requested to have the word of the Lord
through me; "for," said he, "I have been wrought upon to make known
to you my feelings and desires, and was promised that I should have a
revelation which should make known my duty."

    _Revelation given to Lyman Sherman, December 26, 1835_.

    Verily thus saith the Lord unto you, my servant Lyman, your sins
    are forgiven you, because you have obeyed my voice in coming
    up hither this morning to receive counsel of him whom I have
    appointed. Therefore, let your soul be at rest concerning your
    spiritual standing, and resist no more my voice; and arise up and
    be more careful henceforth, in observing your vows which you have
    made, and do make, and you shall be blessed with exceeding great
    blessings. Wait patiently until the solemn assembly shall be called
    of my servants, then you shall be remembered with the first of
    mine Elders, and receive right by ordination with the rest of mine
    Elders, whom I have chosen. Behold, this is the promise of the
    Father unto you if you continue faithful; and it shall be fulfilled
    upon you in that day that you shall have right to preach my Gospel
    wheresoever I shall send you, from henceforth from that time.
    Therefore, strengthen your brethren in all your conversation, in
    all your prayers, in all your exhortations, and in all your doings;
    and behold, and lo! I am with you to bless you, and deliver you
    forever. Amen.

[Sidenote: Sunday Services.]

_Sunday, 27_.--At the usual hour, attending meeting at the school
house. President Cowdery delivered a very able and interesting
discourse.

In the afternoon, Brother Hyrum Smith and Bishop Partridge delivered
each a short and interesting lecture, after which Sacrament was
administered.

[Sidenote: Trifling Visitors.]

While chopping wood at my door, on the 25th instant, {346} two
gentlemen called, and requested an interview with the heads of the
Church, which I agreed to grant them this morning, but they did not
come, and I consider they were trifling characters.

[Sidenote: Arraignment of Almon W. Babbitt.]

_Monday, 28_.--Having previously preferred a charge against Almon W.
Babbitt, for traducing my character, he was this morning called before
the High Council, and I attended with my witnesses, and substantiated
the charge against him; and he in part acknowledged his fault, but not
satisfactorily to the Council; and after parleying with him a long
time, and granting him every indulgence that righteousness required,
the Council adjourned without obtaining a full confession from him.

[Sidenote: First Report of the Seventies.]

This day the Council of the Seventy met to render an account of their
travels and ministry, since they were ordained to that Apostleship.
The meeting was interesting indeed, and my heart was made glad while
listening to the relation of those that had been laboring in the
vineyard of the Lord, with such marvelous success. And I pray God to
bless them with an increase of faith and power, and keep them all, with
the endurance of faith in the name of Jesus Christ to the end.

_Tuesday, 29_.--The following charges were preferred:

    _To the Honorable Presidency of the Church of Christ of Latter-day
    Saints, against Elder William Smith_.

    1st. Unchristianlike conduct in speaking disrespectfully of
    President Joseph Smith, Jun., and the revelations and commandments
    given through him.

    2nd. For attempting to inflict personal violence on President
    Joseph Smith, Jun.

    Orson Johnson.

[Sidenote: Patriarchal Blessing Meeting.]

I remained at home until about ten o'clock. I then attended a blessing
meeting at Oliver Olney's, in company with my wife and father and
mother, who had come to live with me. Also {347} my scribe went with
us. A large company assembled, when Father Smith made some appropriate
remarks. A hymn was sung and father opened the meeting by prayer. About
fifteen persons then received patriarchal blessings under his hands.
The services were concluded as they commenced. A table was crowned with
the bounties of nature; and after invoking the benediction of heaven
upon the rich repast, we fared sumptuously; and suffice it to say that
we had a glorious meeting throughout, and I was much pleased with the
harmony that existed among the brethren and sisters. We returned home,
and at early candle-light I preached at the school house to a crowded
congregation, who listened with attention about three hours. I had
liberty in speaking. Some Presbyterians were present, as I afterwards
learned; and I expect that some of my sayings sat like a garment that
was well fitted, as I exposed their abominations in the language of the
scriptures; and I pray God that it may be like a nail in a sure place,
driven by the master of assemblies.

[Sidenote: Hebrew Studies.]

_Wednesday, 30_.--Spent the day reading Hebrew at the council room, in
company with my scribe, who is recovering his health, which gives me
much satisfaction, for I delight in his company.

[Sidenote: Questions of the Twelve Concerning Trial of William Smith.]

_Thursday, 31_,--At home. After attending to the duties of my family,
retired to the council room to pursue my studies. The Council of the
Twelve convened in the upper room, in the printing office, directly
over the room where we assembled in our studies. They sent for me, and
the Presidency, or a part of them, to receive counsel from us on the
subject of the council which is to be held on Saturday next.

In the afternoon I attended at the chapel to give directions concerning
the upper rooms, and more especially the west room, which I intend
occupying for a translating room, which will be prepared this week.

[Sidenote: An Account of the Book of Abraham.]

{348} The public mind has been excited of late, by reports which
have been circulated concerning certain Egyptian mummies and ancient
records, which were purchased by certain gentlemen of Kirtland, last
July. It has been said that the purchasers of these antiquities
pretend they have the bodies of Abraham, Abimelech, (the king of the
Philistines,) Joseph, who was sold into Egypt, &c., &c., for the
purpose of attracting the attention of the multitude, and gulling the
unwary; which is utterly false. Who these ancient inhabitants of Egypt
were, I do not at present say. Abraham was buried on his own possession
"in the cave of Machpelah, in the field of Ephron, the son of Zohah,
the Hittite, which is before Mamre," which he purchased of the sons
of Heth. Abimelech lived in the same country, and for aught we know,
died there; and the children of Israel carried Joseph's bones from
Egypt, when they went out under Moses; consequently, these could not
have been found in Egypt, in the nineteenth century. The record of
Abraham and Joseph, found with the mummies, is beautifully written on
papyrus, with black, and a small part red, ink or paint, in perfect
preservation. The characters are such as you find upon the coffins of
mummies--hieroglyphics, etc.; with many characters of letters like
the present (though probably not quite so square) form of the Hebrew
without points. The records were obtained from one of the catacombs in
Egypt, near the place where once stood the renowned city of Thebes,
by the celebrated French traveler, Antonio Sebolo, in the year 1831.
He procured license from Mehemet Ali, then Viceroy of Egypt, under
the protection of Chevalier Drovetti, the French Consul, in the year
1828, and employed four hundred and thirty-three men, four months and
two days (if I understand correctly)--Egyptian or Turkish soldiers,
at from four to six cents per diem, each man. He entered the catacomb
June 7, 1831, and obtained eleven mummies. There were several {349}
hundred mummies in the same catacomb; about one hundred embalmed after
the first order, and placed in niches, and two or three hundred after
the second and third orders, and laid upon the floor or bottom of the
grand cavity. The two last orders of embalmed were so decayed, that
they could not be removed, and only eleven of the first, found in the
niches. On his way from Alexandria to Paris, he put in at Trieste,
and, after ten days' illness, expired. This was in the year 1832.
Previous to his decease, he made a will of the whole, to Mr. Michael
H. Chandler, (then in Philadelphia, Pa.,) his nephew, whom he supposed
to be in Ireland. Accordingly, the whole were sent to Dublin, and Mr.
Chandler's friends ordered them to New York, where they were received
at the Custom House, in the winter or spring of 1833. In April, of the
same year, Mr. Chandler paid the duties and took possession of his
mummies. Up to this time, they had not been taken out of the coffins,
nor the coffins opened. On opening the coffins, he discovered that
in connection with two of the bodies, was something rolled up with
the same kind of linen, saturated with the same bitumen, which, when
examined, proved to be two rolls of papyrus, previously mentioned. Two
or three other small pieces of papyrus, with astronomical calculations,
epitaphs, &c., were found with others of the mummies. When Mr. Chandler
discovered that there was something with the mummies, he supposed or
hoped it might be some diamonds or valuable metal, and was no little
chagrined when he saw his disappointment. "He was immediately told,
while yet in the custom house, that there was no man in that city who
could translate his roll: but was referred, by the same gentleman, (a
stranger,) to Mr. Joseph Smith, Jun., who, continued he, possesses
some kind of power or gifts, by which he had previously translated
similar characters." I was then unknown to Mr. Chandler, neither did he
know that such a book or work as the record of the Nephites, had been
brought before {350} the public. From New York, he took his collection
on to Philadelphia, where he obtained the certificate of the learned,
[4] and from thence came on to Kirtland, as before related, in July.
Thus I have given a brief history of the manner in which the writings
of the fathers, Abraham {351} and Joseph, have been preserved, and how
I came in possession of the same--a correct translation of which I
shall give in its proper place.

[Sidenote: Tone of the American Press Toward the Prophet.]

To show the spirit of the public journals, such as _the Philadelphia
Saturday Courier, New York Daily Advertiser, Sunday Morning News_, and
the press generally, the past year, towards me and the cause of God,
which I have fearlessly espoused, I quote the following, as a specimen
of the whole, from M. M. Noah's _New York Evening Star_:

    Heathen Temple on Lake Erie.

    That bold-faced imposter, Joe Smith, of Gold Bible and Mormon
    memory, has caused his poor fanatic followers to erect on the
    shores of Lake Erie, near Painesville, Ohio, a stone building, 58
    by 78 feet, with dormer windows, denominating the same "The Temple
    of the Lord." We should think this work of iniquity extorted out of
    the pockets of his dupes, as it reflects its shadows over the blue
    Lake, would make the waters crimson with shame at the prostitution
    of its beautiful banks to such unhallowed purposes.

Thus much from M. M. Noah, a Jew, who had used all the influence in
his power, to dupe his fellow Jews, and make them believe that the New
Jerusalem for them, was to be built on Grand Island, whose banks are
surrounded by the waters of the same Lake Erie. The Lord reward him
according to his deeds.

Footnotes

1. This committee was the one having in charge the building of the
Kirtland Temple. They were also managers of a store in Kirtland,
through which much of the business connected with the construction of
the temple was accomplished. The committee consisted of Hyrum Smith,
Reynolds Cahoon and Jared Carter.

2. That is, Elder Hyde desired that the Prophet would reconcile the
conduct of the above named committee with some of the revelations which
in Elder Hyde's opinion taught that the Twelve were to be equal in both
temporal and spiritual things. See Elder Hyde's letter, page 335.

3. That is, Father Smith had assisted in building the house, and was
also at that time making his home with William.

4. The account here given of how the Prophet came into possession of
the writings of Abraham, and of Joseph, the son of Jacob, was adapted
from an article in the _Messenger and Advocate_, (Volume 2, Number
3, pages 233, 236, bearing date of December, 1835) signed by Oliver
Cowdery. The article is addressed to William Frye, Esq.. of Gilead,
Calhoun County, Ill. The certificate of the "learned" referred to, is
in the body of the article. It seems that Michael H. Chandler, the
owner of the Egyptian mummies and the papyrus, exhibited his treasures
in Philadelphia, and, while there, obtained the following opinion of
several prominent doctors:

"Having examined with considerable attention and deep interest, a
number of mummies from the Catacombs, near Thebes, in Egypt, and
now exhibiting in the Arcade, we beg leave to recommend them to the
observation of the curious inquirer on subjects of a period so long
elapsed; probably not less than three thousand years ago. The features
of some of these mummies are in perfect expression. The papyrus covered
with black or red ink, or paint, in excellent preservation, are very
interesting. The undersigned, unsolicited by any person connected
by interest with this exhibition, have voluntarily set their names
hereunto, for the simple purpose of calling the attention of the public
to an interesting collection, not sufficiently know in this city."

John Redman Coxe, M.D.,

Richard Harlan, M.D.,

J. Pancoast, M. D.,

William P. C. Barton, M. D.,

E. F. Rivinus, M.D.,

Samuel G. Morgan, M.D.,

"I concur in the above sentiments, concerning the collection of mummies
in the Philadelphia Arcade, and consider them highly deserving the
attention of the curious.

"W. E. Horner, M. D."

Another paragraph in the article explains how it came about that Mr.
Chandler gave the Prophet a certificate, concerning his belief in
the Prophet's ability to decipher the Egyptian hieroglyphics of the
papyrus--which certificate will be found at page 235, of this volume,
under the date of the purchase of the mummies and papyrus by certain
persons in Kirtland. From the paragraph referred to, it appears that
on the morning that Mr. Chandler first presented his papyrus to
the Prophet Joseph Smith, he was shown by the latter, a number of
characters which had been copied from the Nephite plates, and found
that there were some points of resemblance between some of the Nephite
characters and some of the characters on the Egyptian papyrus. Mr.
Chandler then asked the Prophet's opinion concerning the antiquity of
the Egyptian papyrus, and also requested him to give a translation of
the characters. The Prophet gave Mr. Chandler a translation of some
few of the Egyptian characters, which agreed with the interpretation
given by learned men in other cities, where the mummies and papyrus had
been exhibited, whereupon Mr. Chandler gave the Prophet a certificate,
stating that fact.

{352}



Chapter XXVI.

Opening of the Year 1836--The American Indians--Special Council
Meetings in Kirtland.

[Sidenote: Reflections of the Prophet.]

_Friday Morning, January 1, 1836_.--This being the beginning of a new
year, my heart is filled with gratitude to God that He has preserved
my life, and the lives of my family, while another year has passed
away. We have been sustained and upheld in the midst of a wicked
and perverse generation, although exposed to all the afflictions,
temptations, and misery that are incident to human life; for this I
feel to humble myself in dust and ashes, as it were, before the Lord.
But notwithstanding the gratitude that fills my heart on retrospecting
the past year, and the multiplied blessings that have crowned our
heads, my heart is pained within me, because of the difficulty that
exists in my father's family. The devil has made a violent attack on my
brother William and Calvin Stoddard, and the powers of darkness seem
to lower over their minds, and not only over theirs, but they also
cast a gloomy shade over the minds of my brethren and sisters, which
prevents them from seeing things as they really are; and the powers of
earth and hell seem combined to overthrow us and the Church, by causing
a division in the family; and indeed the adversary is bringing into
requisition all his subtlety to prevent the Saints from being endowed,
by causing a division among the Twelve, also among the Seventy, and
bickering and jealousies among the Elders and the official members of
the Church; and so the leaven of iniquity {353} ferments and spreads
among the members of the Church. But I am determined that nothing on my
part shall be lacking to adjust and amicably dispose of and settle all
family difficulties on this day, that the ensuing year and years, be
they few or many, may be spent in righteousness before God. And I know
that the cloud will burst, and Satan's kingdom be laid in ruins, with
all his black designs; and that the Saints will come forth like gold
seven times tried in the fire, being made perfect through sufferings
and temptations, and that the blessings of heaven and earth will be
multiplied upon their heads; which may God grant for Christ's sake.
Amen.

[Sidenote: Reconciliation of the Prophet and his Brother William.]

Brothers William and Hyrum, and Uncle John Smith, came to my house,
and we went into a room by ourselves, in company with father and Elder
Martin Harris. Father Smith then opened our interview by prayer, after
which he expressed himself on the occasion in a very feeling and
pathetic manner, even with all the sympathy of a father, whose feelings
were deeply wounded on account of the difficulty that was existing in
the family; and while he addressed us, the Spirit of God rested down
upon us in mighty power, and our hearts were melted. Brother William
made a humble confession and asked my forgiveness for the abuse he
had offered me. And wherein I had been out of the way, I asked his
forgiveness. And the spirit of confession and forgiveness was mutual
among us all, and we covenanted with each other, in the sight of God,
and the holy angels, and the brethren, to strive thenceforward to build
each other up in righteousness in all things, and not listen to evil
reports concerning each other; but, like brothers indeed, go to each
other, with grievances, in the spirit of meekness, and be reconciled,
and thereby promote our happiness, and the happiness of the family,
and, in short, the happiness and well-being of all. My wife and mother
and my scribe were then called in, and we repeated the covenant to
them {354} that we had entered into; and while gratitude swelled our
bosoms, tears flowed from our eyes. I was then requested to close
our interview, which I did, with prayer; and it was truly a jubilee
and time of rejoicing; after which we all unitedly administered, by
laying on of hands, to my cousin George A. Smith, who was immediately
healed of a severe rheumatic affection all over the body, which caused
excruciating pain.

[Sidenote: Settlement of William Smith's case Before the Council.]

_Saturday, January 2_.--According to previous arrangement, I went to
the Council at nine o'clock. This Council was called to sit in judgment
on a complaint preferred against Brother William Smith, by Orson
Johnson, on the 29th of December.

The Council organized and proceeded to business, but before entering on
trial, Brother William arose and humbly confessed the charges preferred
against him, and asked the forgiveness of the Council and the whole
congregation.

A vote was then called to know whether his confession was satisfactory,
and whether the brethren would extend again to him the hand of
fellowship. With cheerfulness the whole congregation raised their hands
to receive him.

Elder Almon W. Babbitt also confessed the charges which I preferred
against him in a previous Council; and was received into fellowship.

Council voted that Vinson Knight and Thomas Grover should be ordained
Elders. And some other business was transacted in union and fellowship,
and the best of feeling seemed to prevail among the brethren, and our
hearts were made glad on the occasion, and there was joy in heaven,
and my soul doth magnify the Lord, for His goodness and mercy endure
forever.

Elijah Fordham, Hyrum Dayton, Samuel James and John Herrot were also
appointed by Council to be ordained Elders under my hands.

{355} _Sunday, 3_.--Went to meeting at the usual hour. President Rigdon
delivered a fine lecture upon the subject of Revelation.

In the afternoon I confirmed ten or twelve persons who had been
baptized, among whom was Malcham C. Davis, who was baptized during
the intermission today. Brother William Smith made his confession to
the Church to their satisfaction, and was cordially received into
fellowship again. The Lord's Supper was administered, and Brother
William gave out an appointment to preach in the evening at early
candle-light, and preached a fine discourse; and this day has been a
day of rejoicing to me. The cloud that has been hanging over us has
burst with blessings on our heads, and Satan has been foiled in his
attempts to destroy me and the Church, by causing jealousies to arise
in the hearts of some of the brethren; and I thank my heavenly Father
for the union and harmony which now prevail in the Church.

[Sidenote: Preparation for the Hebrew School.]

_Monday, 4_.--Met and organized our Hebrew school according to the
arrangements that were made on Saturday last. We had engaged Doctor
Piexotto to teach us in the Hebrew language, when we had our room
prepared. We informed him that we were ready and our room was prepared.
And he agreed to wait on us this day, and deliver his introductory
lecture. Yesterday he sent us word that he could not come until
Wednesday next. A vote was then called to know whether we would submit
to such treatment or not; and carried in the negative; and Elder
Sylvester Smith was appointed clerk to write him on the subject, and
inform him that his services were not wanted; and Elders William
E. M'Lellin and Orson Hyde despatched to Hudson Seminary to hire a
teacher. They were appointed by the voice of the school to act in their
behalf. However, we concluded to go on with our school and do the best
we could until we obtained a teacher; and by the voice of the school I
{356} consented to render them all the assistance I was able to for the
time being.

We are occupying the translating room for the use of the school, until
another room can be prepared. It is the west room in the upper part
of the Temple, and was consecrated this morning by prayer, offered up
by Father Smith. This is the first day we have occupied it. This is a
rainy time, and the roads are extremely muddy.

Met this evening at the Temple, to make arrangements for a singing
school. After some discussion, a judicious arrangement was made, a
committee of six was chosen to take charge of the singing department.

_Tuesday, 5_.--Attended the Hebrew school, divided it into classes.
Had some debate with Elder Orson Pratt concerning the pronunciation of
a Hebrew letter. He manifested a stubborn spirit, at which I was much
grieved.

[Sidenote: A Difference Between the Prophet and Orson Pratt.]

_Wednesday, 6_.--Attended school and spent most of the forenoon in
settling the unpleasant feelings that existed in the breast of Elder
Orson Pratt. After much controversy, he confessed his fault for
entering into any controversy concerning so small a matter as the sound
of a Hebrew letter, and asked the forgiveness of the whole school, and
was cheerfully forgiven by all.

[Sidenote: A New Teacher in Hebrew Employed.]

Elder M'Lellin returned from Hudson, and reported to the school that
he had hired a teacher to teach us the term of seven weeks, for three
hundred and twenty dollars; that is, forty scholars for that amount;
to commence in about fifteen days. He is highly celebrated as a Hebrew
scholar, and proposes to give us sufficient knowledge during the above
term to start us in reading and translating the language.

[Sidenote: Vacancies in the High Council Filled.]

A High Council assembled at Kirtland for the purpose of filling the
vacancies of the High Council of Zion. Presidents David Whitmer, John
Whitmer and W. W. Phelps, and fifteen High {357} Priests and Elders
present. President Phelps announced the death of Christian Whitmer on
the 27th of November, 1835. Four councilors, namely Parley P. Pratt,
Orson Pratt, William E. M'Lellin and Thomas B. Marsh, had been chosen
Apostles, or especial witnesses; and Elisha B. Groves was appointed to
take the place of Parley P. Pratt in the High Council of Zion, John
Hitchcock in the place of William E. M'Lellin, George M. Hinkle of
Orson Pratt, Elias Higbee of Thomas B. Marsh, and Peter Whitmer, Jun.,
of Christian Whitmer, deceased; who were ordained at the time to their
office as councilors.

[Sidenote: The Gathering of Israel and the American Indians.]

Much has been said and done of late by the general government in
relation to the Indians (Lamanites) within the territorial limits
of the United States. One of most important points in the faith of
the Church of the Latter Day Saints, through the fullness of the
everlasting Gospel, is the gathering of Israel (of whom the Lamanites
constitute a part)--that happy time when Jacob shall go up to the
house of the Lord, to worship Him in spirit and in truth, to live in
holiness; when the Lord will restore his judges as at the first, and
His counselors as at the beginning; when every man may sit under his
own vine and fig tree, and there will be none to molest or make afraid;
when He will turn to them a pure language, and the earth will be filled
with sacred knowledge, as the waters cover the great deep; when it
shall no longer be said, the Lord lives that brought up the children of
Israel out of the land of Egypt, but the Lord lives that brought up the
children of Israel from the land of the north, and from all the lands
whither He has driven them. That day is one, all important to all men.

In view of its importance, together with all that the prophets
have said about it before us, we feel like dropping a few ideas in
connection with the official statements from the government concerning
the Indians. In speaking of the gathering, we mean to be understood
as speaking of it {358} according to scripture, the gathering of the
elect of the Lord out of every nation on earth, and bringing them to
the place of the Lord of Hosts, when the city of righteousness shall be
built, and where the people shall be of one heart and one mind, when
the Savior comes; yea, where the people shall walk with God like Enoch,
and be free from sin. The word of the Lord is precious; and when we
read that the vail spread over all nations will be destroyed, and the
pure in heart see God, and reign with Him a thousand years on earth, we
want all honest men to have a chance together and build up a city of
righteousness, where even upon the bells of the horses shall be written
_Holiness to the Lord_.

[Sidenote: Policy of the Government of the United States Respecting the
Indians.]

The Book of Mormon has made known who Israel is, upon this continent.
And while we behold the government of the United States gathering the
indians, and locating them upon lands to be their own, how sweet it is
to think that they may one day be gathered by the Gospel! Our venerable
President of these United States (Andrew Jackson) speaks of the Indians
as follows:

    _President Andrew Jackson's Views on the Policy of the General
    Government with Reference to the Indians_.

    The plan of removing the aboriginal people who yet remain within
    the settled portions of the United States, to the country west
    of the Mississippi River, approaches its consummation. It was
    adopted on the most mature consideration of the condition of
    this race, and ought to be persisted in till the object is
    accomplished, and prosecuted with as much vigor as a just regard
    to their circumstances will permit, and as far as their consent
    can be obtained. All preceding experiments for the improvement of
    the Indians have failed. It seems now to be an established fact,
    that they cannot live in contact with a civilized community and
    prosper. Ages of fruitless endeavors have at length brought us to
    a knowledge of this principle of intercommunication with them. The
    past we cannot recall, but the future we can provide for,

    Independently of the treaty stipulations into which we have entered
    with the various tribes for the usufructuary rights ceded to us, no
    one can doubt the moral duty of the government of the United States
    to {359} protect, and, if possible, to preserve and perpetuate
    the scattered remnants of this race which are left within our
    borders. In the discharge of this duty, an extensive region in the
    west has been assigned for their permanent residence. It has been
    divided into districts, and allotted among them. Many have already
    removed, and others are preparing to go; and, with the exception
    of two small bands, living in Ohio and Indiana, not exceeding
    fifteen hundred persons, and of the Cherokees, all the tribes on
    the east side of the Mississippi, and extending from Lake Michigan
    to Florida, have entered into engagements which will lead to their
    transplantation.

    The plan for their removal and re-establishment is founded upon
    the knowledge we have gained of their character and habits, and
    has been dictated by a spirit of enlarged liberality. A territory
    exceeding in extent to that relinquished has been granted to
    each tribe. Of its climate, fertility, and capability to support
    an Indian population, the representations are highly favorable.
    To these districts the Indians are removed at the expense of
    the United States, and with certain supplies of clothing, arms,
    ammunition, and other indispensable articles; they are also
    furnished gratuitously with provisions for the period of a year
    after their arrival at their new homes. In that time, from the
    nature of the country, and of the products raised by them, they can
    subsist themselves by agricultural labor, if they choose to resort
    to that mode of life. If they do not, they are on the skirts of
    the great prairies, where countless herds of buffalo roam, and a
    short time suffices to adapt their own habits to the changes which
    a change of the animals destined for their food may require.

    Ample arrangements have also been made for the support of schools;
    in some instances, council houses and churches are to be erected,
    dwellings to be constructed for the chiefs, and mills for cotton
    use. Funds have been set apart for the maintenance of the poor,
    the most necessary mechanical arts have been introduced, and
    blacksmiths, gunsmiths, wheelwrights, millwrights, etc., are
    supported among them. Steel and iron, and sometime salt are
    purchased for them; and plows and other farming utensils.

    Domestic animals, looms, spinning wheels, cards, etc., are
    presented to them; and besides these beneficial arrangements,
    annuities are in all cases paid, amounting in some instances to
    more than thirty dollars for each individual of the tribe, and
    in all cases sufficiently great, if justly divided and prudently
    expended, to enable them, in addition to their own exertions,
    to live comfortably. And as a stimulus for exertion, it is
    now provided by law, that in all cases of the appointment of
    interpreters, or other persons employed for the benefit of the
    Indians, a preference shall be given to persons of Indian descent,
    if such can {360} be found, who are properly qualified for the
    discharge of the duties.

    Such are the arrangements for the physical comfort and for the
    moral improvement of the Indians. The necessary measures for their
    political advancement and for their separation from our citizens
    have not been neglected. The pledge of the United States has been
    given by Congress, that the country designated for the residence
    of this people shall be "forever secured and guaranteed to them."
    A country west of Missouri and Arkansas has been assigned to them,
    into which the white settlements are not to be pushed. No political
    communities can be formed in that extensive region, except those
    that are established by the Indians themselves, or by the United
    States for them and with their concurrence. A barrier has thus
    been raised for their protection against the encroachments of the
    citizens, and guarding the Indians as far as possible, from those
    evils which have brought them to their present condition.

    Summary authority has been given by law, to destroy all ardent
    spirits found in their country without waiting the doubtful result
    and slow process of a legal seizure.

    I consider the absolute and unconditional interdiction of this
    article, among these people, as the first great step in their
    amelioration. Halfway measures will answer no purpose. These cannot
    successfully contend against the cupidity of the seller and the
    overpowering appetite of the buyer; and the destructive effects of
    the traffic are marked in every page of the history of our Indian
    intercourse.

    Some general legislation seems necessary for the regulation of the
    relations which will exist in this new state of things between the
    government and people of the United States and those transplanted
    Indian tribes, and for the establishment among the latter, with
    their own consent, some of the principles of intercommunication
    which their juxtaposition will call for; that moral may be
    substituted for physical force; the authority of a few simple laws,
    for the tomahawk; and that an end may be put to those bloody wars,
    whose prosecution seems to have made a part of their social system.

    After the further detail of the arrangements are completed, with a
    very general supervision over them, they ought to be left to the
    progress of events. These, I indulge the hope, will secure their
    prosperity and improvement; and a large portion of the moral debt
    we owe them will be paid.

In addition to the above, we extract the following from the report on
Indian affairs, made to Congress at {361} the present session. We add
and arrange according to circumstances:

    The United Nation--Chippewas, Ottawas and Pottawatamies--about
    1,000 in number, removed since September, 1834--possess 5,000,000
    of acres of land on the east side of the Missouri and lying
    north-west of the north-west corner of Missouri [All these tribes
    may be rated at about 7,000]..1,000

    The Choctaws, about 19,000, in number, have 15,000,000 of acres,
    lying between the Red River and the Canadian 19,000

    A small band of Quapaws, 200 or 300, perhaps near 95,000 acres,
    between the western boundary of the State of Missouri and the
    eastern boundary of the Osages 300

    The Creeks, about 3,000 or 4,000, have 13,140,000 acres on Arkansas
    and Canadian rivers 4,000

    The Seminoles, and other Florida Indians, to the number of say
    25,000, included as the owners of the above 13,140,000 acres 25,000

    The Cherokees, amounting to say 16,000, have 13,000,000 of acres,
    near the 36th degree of north latitude 16,000

    The Kickapoos, something less than 1,000, have 160,000 acres north
    of Fort Leavenworth 1,000

    The Delawares, nearly 1,000, have 200,000 acres west and south of
    the Kickapoos 1,000

    The Shawnees, 1,200 or 1,400, have 1,600,000 acres south side of
    Kansas River 1,400

    The Ottawas, about 200, have 30,000 acres south of the Shawnees 200

    The Weas, Pinkeshaws, Peoria, and Kashaskias, say 500 in all, have
    260,000 acres south of the Shawnees 500

    The Senecas and Shawnees, say 500, have 100,000 acres on the
    western boundaries of the State of Missouri 500

Of the native tribes west of the Mississippi, the report is as follows:

    Sioux 27,000

    Iowas 12,00

    Sacs of the Missouri 500

    Omahas 1,400

    Ottoes and Missourias 1,600

    Pawnees 10,000

    Camanches 7,000

    {362} Minatares 15,000

    Assinaboins 8,000

    Crees 3,000

    Gros Ventres 3,000

    Crows 3,500

    Quapaws 450

    Caddoes [1] 2,000

    Poncas 800

    Arickarees 3,000

    Cheyennes 2,000

    Blackfeet 30,000

    Foxes 1,600

    Anepahas, Kioways, etc. 14,000

    Osages 5,120

    Kansa 1,471

    Sacs 4,800

[Sidenote: Hopes of the Prophet in Behalf of the Indians.]

The joy that we shall feel, in common with every honest American,
and the joy that will eventually fill their bosoms on account of
nationalizing the Indians, will be reward enough when it is shown that
gathering them to themselves, and _for themselves_, to be associated
with themselves, is a wise measure, and it reflects the highest honor
upon our government. May they all be gathered in peace, and form a
happy union among themselves, to which thousands may shout, _Esto
perpetua_.

[Sidenote: A Feast at Bishop Whitney's.]

_Thursday, 7_.--Attended a sumptuous feast at Bishop Newel K.
Whitney's. This feast was after the order of the Son of God--the lame,
the halt, and the blind were invited, according to the instructions of
the Savior. Our meeting was opened by singing, and prayer by Father
Smith; after which Bishop Whitney's father and mother, and a number of
others, were blessed with a patriarchal blessing. We then received a
bountiful refreshment, furnished by the liberality of the Bishop. The
company was large, and before we partook we had some of the songs of
Zion sung; and our hearts were made glad by a foretaste of those joys
that will be {363} poured upon the heads of the Saints when they are
gathered together on Mount Zion, to enjoy one another's society for
evermore, even all the blessings of heaven, when there will be none to
molest or make us afraid. Returned home, and spent the evening.

[Sidenote: Progress of Work on Kirtland Temple.]

_Friday, 8_.--Spent the day in the Hebrew school, and made rapid
progress in our studies. The plastering and hard-finishing on the
outside of the Lord's house was commenced on the 2nd of November, 1835,
and finished this day. The job was let to Artemas Millet and Lorenzo
Young, at one thousand dollars. Jacob Bump took the job of plastering
the inside of the house throughout, at fifteen hundred dollars, and
commenced the same on the 9th of November last. He is still continuing
the work, notwithstanding the inclemency of the weather.

[Sidenote: Bishop Whitney's Unique Invitation to the Prophet.]

_Saturday, 9_.--Attended school in the forenoon. About eleven o'clock
received the following note:

    Thus saith the voice of the Spirit to me--If thy brother Joseph
    Smith, Jun., will attend the feast at thy house, this day (at
    twelve o'clock), the poor and the lame will rejoice in his
    presence, and also think themselves honored.

    Yours in friendship and love,

    Newel K. Whitney.

    January 9, 1836.

I dismissed the school to accept this polite invitation, with my wife,
father and mother. A large congregation assembled, a number were
blessed under the hands of Father Smith, and we had a good time. Spent
the evening at home.

_Sunday, 10_.--Attended meeting at the usual hour. Elder Wilbur Denton
and Wilkins J. Salisbury preached in the forenoon, and Brothers Samuel
and Don Carlos Smith in the afternoon. They all did well, considering
their youth. Administered the Sacrament during intermission. Elder
Martin Harris baptized three. Spent the evening at home.

[Sidenote: Visit of Alva Beaman to the Prophet.]

{364} _Monday, 11_.--There being no school, I spent the day at home.
Many brethren called to see me, among whom was Alva Beaman, from
Genesee County, New York, who had come to attend the solemn assembly.
I delight in the society of my brethren and friends, and pray that the
blessings of heaven and earth may be multiplied upon their heads.

[Sidenote: Preparations for the Solemn Assembly.]

_Tuesday, 12_.--I called on the Presidency of the Church, and made
arrangements to meet tomorrow at ten o'clock, a. m. to take into
consideration the subject of the solemn assembly. This afternoon, a
young man called to see the Egyptian manuscripts, which I exhibited.
Also Brother Joseph Rose introduced to me, Russel Weaver, a Christian
or Unitarian preacher, so-called, from Cambray, New York. We had some
little controversy on prejudice, but soon came to an understanding. He
spoke of the Gospel, and said he believed it, adding that it was good
tidings of great joy. I replied that it was one thing to proclaim good
tidings, and another to tell what these tidings were. He waived the
conversation and withdrew.

_Wednesday, 13_.--At ten o'clock I met in council with the Presidency
of Kirtland and Zion, namely, Joseph Smith, Sen., Sidney Rigdon, Hyrum
Smith, David Whitmer, John Whitmer, and W. W. Phelps; also the Twelve
Apostles, the High Council of Zion, and the High Council of Kirtland,
the Bishops of Zion and Kirtland, the Presidency of the Seventies,
and many more of the Elders. Some of the Councilors, both of Zion and
Kirtland, were absent.

The council came to order, sang Adam-ondi-Ahman, [2] {365} and opened
by prayer offered up by Joseph Smith, Sen.; when I made some remarks,
in my introductory lecture before the authorities of the Church, in
general terms, laying before them the business of the day, which was to
supply some deficiencies in the Bishop's Council in this place, also in
the High Council.

[Sidenote: Vinson Knight Ordained into Kirtland Bishopric.]

After some consideration upon the most proper manner of proceeding,
Elder Vinson Knight was nominated as a counselor in the Bishopric at
Kirtland. The nomination was made by the Bishop and seconded by the
Presidency. The vote was then called from the Presidency, and carried;
next from the High Council of Zion, and carried; from the Twelve, and
carried; from the Council of the Seventy, and carried; from the Bishop
of Zion and his Council, and carried. And Elder Knight was received by
the universal voice and consent of all the authorities of the Church.

Elder Knight was then ordained under the hands of Bishop Newel K.
Whitney, to the office of High Priest {366} and Bishop's counselor,
to fill the place of Elder Hyrum Smith, who had been ordained to the
Presidency of the High Council of Kirtland.

Council adjourned for one hour, by singing, "Come let us rejoice," etc.

Council assembled again at one o'clock p. m.

[Sidenote: Vacancies in the Kirtland High Council Filled.]

John P. Greene was nominated and seconded by the Presidency, a member
of the High Council of Kirtland, and carried by the unanimous voice
of all the authority of the Church, to supply the place of President
Oliver Cowdery, who had been elected to the Presidency of the High
Council of Kirtland.

Elder Thomas Grover was elected in like manner, a Councilor in the High
Council, to fill the vacancy occasioned by Luke S. Johnson's having
been ordained one of the Twelve Apostles.

Elder Noah Packard was elected a member of the High Council of
Kirtland, to fill the place of Sylvester Smith, who had been ordained
to the Presidency of the Seventy.

Elder John E. Page was nominated, but being absent, his name was
dropped.

Elder Joseph Kingsbury was unanimously chosen a High Councilor in
Kirtland, to fill the vacancy occasioned by Orson Hyde's being ordained
one of the Twelve Apostles.

Elder Samuel James was unanimously chosen a member of the High Council
of Kirtland, in place of Joseph Smith, Sen.

The newly elected Councilors were then called forward in order as they
were elected, and ordained under the hands of Presidents Rigdon, Joseph
Smith, Jun., and Hyrum Smith, to be High Priests, and Councilors in
this Stake of Zion. Many great and glorious blessings were pronounced
upon the heads of these Councilors, by President Rigdon, who was
spokesman on the occasion.

[Sidenote: Vacancies Filled in the High Council of Zion.]

The Council next proceeded to fill the vacancies in the {367} High
Council of Zion, occasioned by the absence of Councilors John Murdock
and Solomon Hancock. And Elders Alva Beaman and Isaac McWithy were
appointed to serve as Councilors in the High Council of Zion, for the
time being.

Elders Nathaniel Milliken and Thomas Carrico were appointed by
unanimous vote to officiate as doorkeepers in the House of the Lord.

Presidents Joseph Smith, Jun., Sidney Rigdon, W. W. Phelps, David
Whitmer and Hyrum Smith were appointed to draft rules and regulations
to govern the House of the Lord.

By unanimous voice of the assembly, moved, seconded, and carried, that
no whispering shall be allowed in our councils or assemblies, nor any
one allowed (except he be called upon or asks permission) to speak
aloud upon any consideration whatever; and no man shall be interrupted
while speaking, unless he is speaking out of place; and every man shall
be allowed to speak in his turn.

Elder Milliken objected to officiate in the House of the Lord as
doorkeeper, on account of his health; and was released by the voice of
the assembly.

The minutes of the Council were then read, and Council adjourned until
Friday, the 15th instant, at nine a. m., to the west school room, in
the upper part of the temple.

[Sidenote: Sidney Rigdon's Ailment.]

President Sidney Rigdon requested some of the Presidency to lay their
hands upon him, and rebuke a severe affliction in the face, which
troubles him most at night. Elders Hyrum Smith and David Whitmer,
by request, laid hands upon him and prayed for him, and rebuked his
disease in the name of the Lord Jesus Christ. The whole assembly
responded, Amen.

Elder David W. Patten requested our prayers in behalf of his wife, that
she might be healed. I offered up a {368} prayer for her recovery, and
the assembly responded, Amen.

President Rigdon arose and made some very appropriate remarks touching
the endowment, and dismissed the assembly by prayer.

[Sidenote: The Prophet's Joy.]

This has been one of the best days that I ever spent; there has been
an entire union of feeling expressed in all our proceedings this day;
and the spirit of the God of Israel has rested upon us in mighty power,
and it has been good for us to be here in this heavenly place in Christ
Jesus; and although much fatigued with the labors of the day, yet my
spiritual reward has been very great indeed. Spent the evening at home.

[Sidenote: The Coming of Professor Seixas.]

_Thursday, 14_.--Nine o'clock. Met the Hebrew class at the school
room in the Temple, and made some arrangements about our anticipated
teacher, Mr. Joshua Seixas, of Hudson, Ohio.

I then returned to the council room in the printing office, to meet
my colleagues who were appointed with myself to draft rules and
regulations to be observed in the "House of the Lord," in Kirtland,
built by the Church of the Latter-day Saints, in the year of our Lord
1834, which rules are as follows:

    _Rules and Regulations to be Observed in the House of the Lord in
    Kirtland_.

    I. It is according to the rules and regulations of all regularly
    and legally organized bodies to have a president to keep order.

    II. The bodies thus organized are under obligation to be in
    subjection to that authority.

    III. When a congregation assembles in this house, it shall submit
    to the following rules, that due respect may be paid to the order
    of worship, viz.:

    1st. No man shall be interrupted who is appointed to speak by the
    Presidency of the Church, by any disorderly person or persons
    in the congregation, by whispering, by laughing, by talking, by
    menacing gestures, by getting up and running out in a disorderly
    manner, or by offering indignity to the manner of worship, or the
    religion, or to any {369} officer of said Church while officiating
    in his office, in anywise whatsoever, by any display of ill manners
    or ill breeding, from old or young, rich or poor, male or female,
    bond or free, black or white, believer or unbeliever. And if any of
    the above insults are offered, such measures will be taken as are
    lawful, to punish the aggressor or aggressors, and eject them from
    the house.

    2nd. An insult offered to the presiding Elder of said Church shall
    be considered an insult to the whole body. Also, an insult offered
    to any of the officers of said Church, while officiating, shall be
    considered an insult to the whole body.

    3rd. All persons are prohibited from going up the stairs in times
    of worship.

    4th. All persons are prohibited from exploring the house, except
    waited upon by a person appointed for that purpose.

    5th. All persons are prohibited from going into the several
    pulpits, except the officers who are appointed to officiate in the
    same.

    6th. Ail persons are prohibited from cutting, marking or marring
    the inside or outside of the house with a knife, pencil, or any
    other instrument whatever, under pain of such penalty as the law
    shall inflict.

    7th. All children are prohibited from assembling in the house,
    above or below, or any part of it, to play, or for recreation, at
    any time: and all parents, guardians, or masters, shall be amenable
    for all damage that shall accrue in consequence of their children's
    misconduct.

    8th. All persons, whether believers or unbelievers, shall be
    treated with due respect by the authorities of the Church.

    9th. No imposition shall be practiced upon any members of the
    Church, by depriving them of their rights in the house.

Council adjourned _sine die_.

[Sidenote: Return of Oliver Cowdery from Columbus, Ohio.]

Returned home and spent the afternoon. Towards evening President
Cowdery returned from Columbus, the capital of the State. I could spend
but little time with him, being under obligation to attend at Mrs.
Wilcox's, to join Mr. John Webb and Mrs. Catherine Wilcox in matrimony:
also Mr. Thomas Carrico and Miss Elizabeth Baker, at the same place;
all of which I performed in the customary manner in the midst of a
large assembly. We then partook of some refreshments, and our hearts
were made glad with the fruit of the vine. This is according to the
pattern set by our Savior Himself, and we feel disposed to patronize
all the institutions of heaven.

{370} [Sidenote: The Council Meeting in the Kirtland Temple.]

_Friday, 15_.--At nine a. m., met in council agreeable to adjournment,
at the Council room in the Temple, and seated the authorities of
the Church agreeable to their respective offices. I then made
some observations respecting the order of the day, and the great
responsibility we were under to transact all our business in
righteousness before God, inasmuch as our decisions will have a hearing
upon all mankind, and upon all generations to come.

    _Minutes of a Priesthood Meeting Held in Kirtland Temple, January
    15, 1836_.

    Council opened in usual form, and proceeded to business by reading
    the rules and regulations to govern the house of the Lord, three
    times.

    The vote of the Presidency was then called upon these rules,
    followed by the High Council of Kirtland, the High Council of Zion,
    the Twelve, the Seventy, the Bishops of Zion and Kirtland, with
    their Counselors, each in turn; and after a few queries, answers,
    and debates, the above rules passed the several quorums in their
    order, by the unanimous voice of the whole, and are therefore
    received and established as a law to govern the House of the Lord
    in Kirtland.

    In the investigation of the subject, it was found that many who
    had deliberated upon it, were darkened in their minds, which drew
    forth some remarks from President Smith respecting the privileges
    of the authorities of the Church, that each should speak in his
    turn and in his place, and in his time and season, that there may
    be perfect order in all things; and that every man, before he
    makes an objection to any item that is brought before a council
    for consideration, should be sure that he can throw light upon
    the subject rather than spread darkness, and that his objection
    be founded in righteousness, which may be done by men applying
    themselves closely to study the mind and will of the Lord, whose
    Spirit always makes manifest and demonstrates the truth to the
    understanding of all who are in possession of the Spirit.

    After one hour's adjournment of the Council, Elder Don Carlos
    Smith was nominated to be ordained to the High Priesthood, also
    to officiate as President, to preside over that body in Kirtland.
    The vote of the quorums was called for in their order, and their
    nomination passed through the whole house by unanimous voice.

    Elder Alva Beaman was chosen in the same manner to preside over the
    Elders in Kirtland.

    {371} William Cowdery was nominated to officiate as President over
    the Priests of the Aaronic Priesthood in Kirtland.

    The vote of the assembly was called, beginning at the Bishop's
    Council, and passing through the several authorities, until it
    came to the presidency of the High Council in Kirtland, and
    received their sanction, having been carried unanimously in all the
    departments below.

    Oliver Olney was unanimously elected to preside over the Teachers
    in Kirtland.

    Ira Bond was unanimously chosen to preside over the deacons in
    Kirtland.

    Elders Don Carlos Smith and Alva Beaman were ordained to the
    offices to which they had been elected, under the hands of
    Presidents Joseph Smith, Jun., Sidney Rigdon, and Hyrum Smith, with
    many blessings.

    Bishop Whitney, of Kirtland, then proceeded to ordain William
    Cowdery, Oliver Olney and Ira Bond, and pronounced many blessings
    upon them according to their offices and standing.

    Moved, seconded, and carried, that all the several quorums take
    their turn in performing the office of doorkeeper in the House of
    the Lord; also, that Nathaniel Milliken, Thomas Carrico, Amos R.
    Orton, and Samuel Rolfe be appointed assistant doorkeepers.

    Moved, and carried, that the presidency of the High Council hold
    the keys of the House of the Lord, except the keys of one vestry,
    which is to be held by the Bishopric of the Aaronic Priesthood.

    Moved, and carried unanimously, that John Corrill be appointed to
    take charge of the House of the Lord in Kirtland immediately, and
    that the laws regulating the House of the Lord go into effect from
    this time, and that Elder Corrill see that they are enforced, with
    the privilege of calling as many as he chooses to assist him.

    Council adjourned _sine die_.

    Orson Hyde, Clerk

Footnotes

1. The agent reported these Indians as upwards of 2,000.

2. Adam-ondi-Ahman was known to the saints at this time as the place
where the Lord appeared unto Adam our Father, three years previous
to his death, and ministered unto the righteous among his posterity
assembled at that place; on which occasion Adam was called "Michael,"
"the Prince," "the Archangel," and the Lord administered unto Adam and
said unto him, "I have set thee at the head: the multitude of nations
shall come of thee, and thou art a prince over them." It was this
knowledge that inspired the hymn sung on that occasion, composed by W.
W. Phelps, and here follows:

This earth was once a garden place, With all her glories common;
And men did live a holy race, And worship Jesus face to face, In
Adam-ondi-Ahman. We read that Enoch walked with God, Above the power
of Mammon; While Zion spread herself abroad, And saints and angels
sang aloud, In Adam-ondi-Ahman. Her land was good and greatly blessed,
Beyond old Israel's Canaan; Her fame was known from east to west;
Her peace was great and pure the rest Of Adam-ondi-Ahman. Hosanna to
such days to come--The Savior's second coming, When all the earth in
glorious bloom Affords the Saints a holy home, Like Adam-ondi-Ahman.

(L.D.S. Hymn Book, p. 277.)

{372}



Chapter XXVII.

Reconciliation of the First Presidency and Twelve Apostles--Pentecostal
Times in Kirtland.

_Saturday, 16_.--By request I met with the Council of the Twelve in
company with my Counselors, Frederick G. Williams and Sidney Rigdon.

    _Special Council Meeting with the Twelve_.

    Council opened with singing, and prayer by Thomas B. Marsh,
    President of the Twelve. He arose and requested the privilege, in
    behalf of his colleagues, of each speaking in his turn without
    being interrupted; which was granted them.

    Elder Marsh proceeded to unbosom his feelings touching the mission
    of the Twelve, and more particularly respecting a certain letter
    which they received from the Presidency of the High Council in
    Kirtland, while attending a conference in the state of Maine; also
    spoke of being placed, in the council on Friday last, below the
    Councils of Kirtland and Zion, having been previously placed next
    the Presidency in our assemblies; also observed that they were hurt
    on account of some remarks made by President Hyrum Smith, on the
    trial of Gladden Bishop, (who had been previously tried before the
    Council of the Twelve, while on their mission in the east,) who
    had by their request, thrown his case before the High Council in
    Kirtland, for investigation; and the Twelve considered that their
    proceedings with him, were in some degree discountenanced.

    Elder Marsh then gave way to his brethren, and they arose and spoke
    in turn until they had all spoken, acquiescing in the observations
    of Elder Marsh, and made some additions to his remarks, which, in
    substance, were as follows: That the letter in question, which they
    received from the Presidency, in which two of their members were
    suspended, and the rest severely chastened, and that, too, upon
    testimony which was unwarranted; and particular stress was laid
    upon {373} a certain letter which the Presidency had received from
    Dr. Warren E. Cowdery, of Freedom, New York, in which he preferred
    charges against them, which were false, and upon which the
    Presidency had acted in chastening them; and therefore the Twelve
    had concluded that the Presidency had lost confidence in them; and
    that whereas, the Church in this place had caressed them at the
    time of their appointment to the Apostleship, they now treated them
    coolly, and also appeared to have lost confidence in them.

    They spoke of their having been in the work from the beginning
    almost, and had borne the burden in the heat of the day, and passed
    through many trials, and that the Presidency ought not to suspect
    their fidelity, nor lose confidence in them, neither ought they to
    have chastened them upon such testimony as was lying before them;
    also urged the necessity of an explanation upon the letter which
    they received from the Presidency, and the propriety of their
    having information respecting their duties, authority, etc., that
    they might come to an understanding in all things, that they might
    act in perfect unison and harmony before the Lord, and be prepared
    for the endowment; also that they had preferred a charge against
    Doctor Cowdery, for his unchristian conduct, which the Presidency
    had disregarded; also that President Oliver Cowdery, on a certain
    occasion, had made use of language to one of the Twelve that was
    unchristian and unbecoming any man; and that they would not submit
    to such treatment. The remarks of the Twelve were made in a very
    forcible and explicit manner, yet cool and deliberate.

    President Smith observed that the Presidency had heard them
    patiently, and, in turn, should expect to be heard patiently also.
    And first, he remarked that it was necessary that the Twelve should
    state whether they were determined to persevere in the work of the
    Lord, whether the Presidency were able to satisfy them or not.

    Vote called, and carried in the affirmative, unanimously.

    President Smith then said to the Twelve that he had not lost
    confidence in them; they had no reason to suspect his confidence;
    and that he would be willing to be weighed in the scale of truth,
    today, in this matter, and risk it in the day of judgment.
    Respecting the chastening contained in the letter in question,
    which he acknowledged might have been expressed in too harsh
    language, which was not intentional, he asked their forgiveness,
    inasmuch as he had hurt their feelings; but nevertheless, the
    letter that Elder M'Lellin wrote back to Kirtland, while the Twelve
    were in the east, was harsh also, and he was willing to set the one
    against the other.

    President Smith next proceeded to explain the duty of the Twelve,
    and their authority, which is next to the present Presidency, and
    that the arrangement of the assembly in this place, on the 15th
    instant, in placing {374} the High Councils of Kirtland next the
    Presidency, was because the business to be transacted, was business
    relating to that body in particular, which was to fill the several
    quorums in Kirtland, not because they were first in office, and
    that the arrangements were the most judicious that could be made on
    the occasion; also the Twelve are not subject to any other than the
    first Presidency, viz., "myself," said the Prophet, "Sidney Rigdon,
    and Frederick G. Williams, who are now my Counselors; and where I
    am not, there is no First Presidency over the Twelve."

    The Prophet also stated to the Twelve that he did not countenance
    the harsh language of President Cowdery to them, neither would he
    countenance it in himself nor in any other man, "although," said
    he, "I have sometimes spoken too harshly from the impulse of the
    moment, and inasmuch as I have wounded your feelings, brethren,
    I ask your forgiveness, for I love you and will hold you up with
    all my heart in all righteousness, before the Lord, and before all
    men; for be assured, brethren, I am willing to stem the torrent
    of all opposition, in storms and in tempests, in thunders and in
    lightnings, by sea and by land, in the wilderness or among false
    brethren, or mobs, or wherever God in His providence may call us.
    And I am determined that neither heights nor depths, principalities
    nor powers, things present or things to come, or any other
    creature, shall separate me from you. And I will now covenant with
    you before God, that I will not listen to or credit any derogatory
    report against any of you, nor condemn you upon any testimony
    beneath the heavens, short of that testimony which is infallible,
    until I can see you face to face, and know of a surety; and I do
    place unremitted confidence in your word, for I believe you to be
    men of truth. And I ask the same of you, when I tell you anything,
    that you place equal confidence in my word, for I will not tell you
    I know anything that I do not know. But I have already consumed
    more time than I intended when I commenced, and I will now give way
    to my colleagues."

    President Rigdon arose next and acquiesced in what President Smith
    had said, and acknowledged to the Twelve that he had not done as he
    ought, in not citing Dr. Warren A. Cowdery to trial on the charges
    that were put into his hands by the Twelve; that he neglected his
    duty in this thing, for which he asked their forgiveness, and would
    now attend to it, if they desired him to do so; [1] and President
    Rigdon also observed {375} to the Twelve, if he had spoken or
    reproved too harshly at any time, and had injured their feelings by
    so doing, he asked their forgiveness.

    President Williams arose and acquiesced in the above sentiments,
    expressed by the Prophet and President Rigdon, in full, and said
    many good things.

    The President of the Twelve then called a vote of that body, to
    know whether they were perfectly satisfied with the explanations
    given them, and whether they would enter into the covenant the
    Presidency had proposed to them, which was most readily manifested
    in the affirmative, by raising their hands to heaven in testimony
    of their willingness and desire to enter into this covenant,
    and their entire satisfaction with the explanation upon all the
    difficulties that were on their minds. The brethren then took each
    other by the hand in confirmation of the covenant, and there was a
    perfect union of feeling on this occasion, and the hearts of all
    overflowed with blessings, which the brethren pronounced upon one
    another's heads as the Spirit gave them utterance.

    In conclusion, the Prophet said: "My scribe is included in that
    covenant, and these blessings with us, for I love him for the
    truth and integrity that dwell in him. And may God enable us to
    perform our vows and covenants with each other, in all fidelity and
    righteousness before Him, that our influence may be felt among the
    nations of the earth, in mighty power, even to rend the kingdoms
    of darkness asunder, and triumph over priestcraft and spiritual
    wickedness in high places, and break in pieces all kingdoms that
    are opposed to the kingdom of Christ, and spread the light and
    truth of the everlasting Gospel from the rivers to the ends of the
    earth."

    Elder Beaman came in for counsel, to know whether it was best
    for him to return before the solemn assembly or not. After
    consideration, the Council advised him to tarry.

    Council dismissed by singing and prayer.

    Warren Parish, Clerk.

[Sidenote: Testimonies of Presidency and Twelve.]

_Sunday, 17_.--Attended meeting at the school house at the usual hour;
a large congregation assembled. I {376} proceeded to arrange the
several quorums present, first the Presidency, then the Twelve, and the
Seventy who were present, also the Councilors of Kirtland and Zion.

President Rigdon then arose and observed that instead of preaching the
time would be occupied by the Presidency and Twelve, in speaking each
in his turn until they had all spoken. The Lord poured out His Spirit
upon us, and the brethren began to confess their faults one to the
other, and the congregation was soon overwhelmed in tears, and some of
our hearts were too big for utterance. The gift of tongues came on us
also, like the rushing of a mighty wind, and my soul was filled with
the glory of God.

[Sidenote: Marriage and Sacrament.]

In the afternoon I joined three couple in matrimony, in the public
congregation, viz: William F. Cahoon and Marauda Gibbs, Harvey Stanley
and Larona Cahoon, Tunis Rapley and Louisa Cutler. We then administered
the Sacrament, and dismissed the congregation, which was so large
that it was very unpleasant for all. We were then invited to a feast
at Elder Cahoon's which was prepared for the occasion, and had a good
time while partaking of the rich repast; and I verily realized that it
was good for brethren to dwell together in unity, like the dew upon
the mountains of Israel, where the Lord commanded blessings, even life
forevermore. Spent the evening at home.

_Monday, 18_.--Attended the Hebrew school. This day the Elders' school
was removed into the Temple, in the room adjoining the Hebrew school.

[Sidenote: Progress in Study of Hebrew.]

_Tuesday, 19_.--Spent the day at school. The Lord blessed us in our
studies. This day we commenced reading in our Hebrew Bibles with much
success. It seems as if the Lord opens our minds in a marvelous manner,
to understand His word in the original language; and my prayer is that
God will speedily endow us with a knowledge of all languages and {377}
tongues, that His servants may go forth for the last time the better
prepared to bind up the law, and seal up the testimony.

    Form of Marriage Certificate.

    I hereby certify, that, agreeable to the rules and regulations of
    the Church of Jesus Christ of Latter-day Saints, on matrimony, Mr.
    William F. Cahoon and Miss Nancy M. Gibbs, both of this place, were
    joined in marriage, on Sabbath, the 17th, instant.

    Joseph Smith, Jun.,

    Presiding Elder of said Church.

    Kirtland, Ohio, January 19th, 1836.

_Wednesday, 20_.--Attended school at the usual hour, and spent the day
in reading and lecturing, and made some advancement in our studies.

In the evening I attended a matrimonial occasion with my family, at
Mr. John Johnson's, having been invited to join Elder John F. Boynton
and Miss Susan Lowell in marriage; a large and respectable company
assembled, and were seated by Elders Orson Hyde and Warren Parrish, in
the following order--The Presidency and their companions in the first
seats, the Twelve Apostles in the second, the Seventy in the third, and
the remainder of the congregation seated with their companions. Elder
Boynton and lady, with their attendants, came in and were seated in
front of the Presidency.

[Sidenote: Marriage of J. F. Boynton.]

A hymn was sung, after which I addressed the throne of grace. I then
arose and read aloud a license, (according to the law of the land)
granting any minister of the Gospel the privilege of solemnizing the
rights of matrimony, and after calling for objection, if any there
were, against the anticipated alliance between Elder Boynton and Miss
Lowell; after waiting a sufficient time and hearing no objection, I
observed that all forever after this must hold their peace. I then
invited them to join hands. I pronounced the ceremony, according to the
rules and regulations of the Church of the {378} Latter-day Saints,
in the name of God, and in the name of Jesus Christ. I pronounced
upon them the blessings of Abraham, Isaac, and Jacob, and such other
blessings as the Lord put into my heart; and being much under the
influence of a cold, I then gave way, and President Rigdon arose and
delivered a very forcible address, suited to the occasion, and closed
the services of the evening by prayer.

[Sidenote: The Marriage Feast.]

Elders Orson Hyde, Luke S. Johnson, and Warren Parrish, then presented
the Presidency with three servers of glasses filled with wine, to
bless. And it fell to my lot to attend to this duty which I cheerfully
discharged. It was then passed round in order, then the cake in the
same order; and suffice it to say, our hearts were made glad while
partaking of the bounty of earth which was presented, until we had
taken our fill; and joy filled every bosom, and the countenances of old
and young seemed to bloom alike with cheerfulness and smiles of youth;
and an entire unison of feeling seemed to pervade the congregation,
and indeed I doubt whether the pages of history can boast of a more
splendid and innocent wedding and feast than this, for it was conducted
after the order of heaven, which has a time for all things; and this
being a time of rejoicing, we heartily embraced it and conducted
ourselves accordingly. Took leave of the company and returned home.

[Sidenote: J. W. Olived and the Prophet.]

_Thursday, 21_.--This morning, a minister from Connecticut, by the
name of John W. Olived, called at my house and inquired of my father:
"Does the Prophet live here?" My father replied he did not understand
him. Mr. Olived asked the same question again and again, and received
the same answer. He finally asked: "Does Mr. Smith live here?" Father
replied: "O yes, sir, I understand you now." Father then stepped into
my room and informed me that a gentleman had called to see me. I
went into the room where he was, and the first question he asked me,
after passing a compliment, {379} was: "How many members have you in
your Church?" I replied that we had between fifteen hundred and two
thousand in this branch. He then asked: "Wherein do you differ from
other Christian denominations?" I replied, that we believe the Bible,
and they do not. However, he affirmed that he believed the Bible. I
told him then to be baptized. He replied that he did not realize it to
be his duty. But when I laid before him the principles of the Gospel,
viz: faith and repentance; baptism, for the remission of sins; and the
laying on of hands, for the reception of the Holy Ghost, he manifested
much surprise. I observed that the hour for school had arrived, and I
must attend. The man appeared astonished at our doctrine, but by no
means hostile.

[Sidenote: Washing and Anointings in Kirtland Temple.]

About three o'clock, p. m., I dismissed the school, and the Presidency
retired to the attic story of the printing office, where we attended
the ordinance of washing our bodies in pure water. We also perfumed our
bodies and our heads in the name of the Lord.

At early candle-light I met with the Presidency at the west school
room, in the Temple, to attend to the ordinance of anointing our heads
with holy oil; also the Councils of Kirtland and Zion met in the
two adjoining rooms, and waited in prayer while we attended to the
ordinance. I took the oil in my left hand, Father Smith being seated
before me, and the remainder of the Presidency encircled him round
about. We then stretched our right hands towards heaven, and blessed
the oil, and consecrated it in the name of Jesus Christ.

[Sidenote: The Prophet Blessed to Lead Israel in the Last Days.]

We then laid our hands upon our aged Father Smith, and invoked the
blessings of heaven. I then anointed his head with the consecrated
oil, and sealed many blessings upon him. The Presidency then in turn
laid their hands upon his head, beginning at the oldest, until they
had all laid their hands upon him, and pronounced such blessings upon
his head, {380} as the Lord put into their hearts, all blessing him to
be our Patriarch, to anoint our heads, and attend to all duties that
pertain to that office. The Presidency then took the seat in their
turn, according to their age, beginning at the oldest, and received
their anointing and blessing under the hands of Father Smith. And in
my turn, my father anointed my head, and sealed upon me the blessings
of Moses, to lead Israel in the latter days, even as Moses led him
in days of old; also the blessings of Abraham, Isaac and Jacob. All
of the Presidency laid their hands upon me, and pronounced upon my
head many prophecies and blessings, many of which I shall not notice
at this time. But as Paul said, so say I, let us come to visions and
revelations.

[Sidenote: The Prophet's Vision of the Celestial Kingdom; Alvin Smith.]

The heavens were opened upon us, and I beheld the celestial kingdom of
God, and the glory thereof, whether in the body or out I cannot tell. I
saw the transcendent beauty of the gate through which the heirs of that
kingdom will enter, which was like unto circling flames of fire; also
the blazing throne of God, whereon was seated the Father and the Son.
I saw the beautiful streets of that kingdom, which had the appearance
of being paved with gold. I saw Fathers Adam and Abraham, and my father
and mother, my brother, Alvin, that has long since slept, and marvelled
as that he had obtained an inheritance in that kingdom, seeing that
he had departed this life before the Lord had set His hand to gather
Israel the second time, and had not been baptized for the remission of
sins.

Thus came the voice of the Lord unto me, saying--

    _Revelation_.

    All who have died without a knowledge of this Gospel, who would
    have received it if they had been permitted to tarry, shall be
    heirs of the celestial kingdom of God; also all that shall die
    henceforth without a knowledge of it, who would have received it
    with all their hearts, shall be heirs of that kingdom, for I, the
    Lord, will judge all men according to their works, according to the
    desire of their hearts.

{381} [Sidenote: The Salvation of Children.]

And I also beheld that all children who die before they arrive at the
years of accountability, are saved in the celestial kingdom of heaven.
I saw the Twelve Apostles of the Lamb, who are now upon the earth,
who hold the keys of this last ministry, in foreign lands, standing
together in a circle, much fatigued, with their clothes tattered and
feet swollen, with their eyes cast downward, and Jesus standing in
their midst, and they did not behold Him. The Savior looked upon them
and wept.

[Sidenote: The Prophet's Vision of the Twelve.]

I also beheld Elder M'Lellin in the south, standing upon a hill,
surrounded by a vast multitude, preaching to them, and a lame man
standing before him supported by his crutches; he threw them down at
his word and leaped as a hart, by the mighty power of God. Also, I saw
Elder Brigham Young standing in a strange land, in the far south and
west, in a desert place, upon a rock in the midst of about a dozen
men of color, who appeared hostile. He was preaching to them in their
own tongue, and the angel of God standing above his head, with a
drawn Sword in his hand, protecting him, but he did not see it. And I
finally saw the Twelve in the celestial kingdom of God. I also beheld
the redemption of Zion, and many things which the tongue of man cannot
describe in full.

[Sidenote: Ministrations of Angels.]

Many of my brethren who received the ordinance with me saw glorious
visions also. Angels ministered unto them as well as to myself, and
the power of the Highest rested upon us, the house was filled with the
glory of God, and we shouted Hosanna to God and the Lamb. My scribe
also received his anointing with us, and saw, in a vision, the armies
of heaven protecting the Saints in their return to Zion, and many
things which I saw.

The Bishop of Kirtland with his Counselors, and the Bishop of Zion with
his Counselors, were present with us, and received their anointings
under the hands of Father {382} Smith, and this was confirmed by the
Presidency, and the glories of heaven were unfolded to them also.

[Sidenote: High Councils of Zion and Kirtland Anointed.]

We then invited the High Councilors of Kirtland and Zion into our room,
and President Hyrum Smith anointed the head of the President of the
Councilors in Kirtland, and President David Whitmer the head of the
President of the Councilors of Zion. The President of each quorum then
anointed the heads of his colleagues, each in his turn, beginning at
the oldest.

[Sidenote: Further Visions and Revelations.]

The visions of heaven were opened to them also. Some of them saw the
face of the Savior, and others were ministered unto by holy angels,
and the spirit of prophecy and revelation was poured out in mighty
power; and loud hosannas, and glory to God in the highest, saluted the
heavens, for we all communed with the heavenly host. And I saw in my
vision all of the Presidency in the celestial kingdom of God, and many
others that were present. Our meeting was opened by singing, and prayer
was offered up by the head of each quorum; and closed by singing,
and invoking the benediction of heaven, with uplifted hands. Retired
between one and two o'clock in the morning.

_Friday 22_.--Attended at the school room at the usual hour, but
instead of pursuing our studies, we spent the time in rehearsing to
each other the glorious scenes that occurred on the preceding evening,
while attending to the ordinance of holy anointing.

[Sidenote: Anointing of the Twelve and Seventy.]

In the evening we met at the same place, with the Council of the
Twelve, and the Presidency of the Seventy, who were to receive this
ordinance [of anointing and blessing]. The High Councils of Kirtland
and Zion were present also.

After calling to order and organizing, the Presidency proceeded to
consecrate the oil.

We then laid our hands upon Elder Thomas B. Marsh, who is President
of the Twelve, and ordained him to the authority of anointing his
brethren. I then poured the {383} consecrated oil upon his head, in the
name of Jesus Christ, and sealed such blessings upon him as the Lord
put into my heart. The rest of the Presidency then laid their hands
upon him and blessed him, each in his turn, beginning at the oldest. He
then anointed and blessed his brethren from the oldest to the youngest.
I also laid my hands upon them, and pronounced many great and glorious
things upon their heads. The heavens were opened, and angels ministered
unto us.

The Twelve then proceeded to anoint and bless the Presidency of the
Seventy, and seal upon their heads power and authority to anoint their
brethren.

The heavens were opened unto Elder Sylvester Smith, and he, leaping up,
exclaimed: "The horsemen of Israel and the chariots thereof."

Brother Don C. Smith was also anointed and blessed to preside over the
High Priests' quorum.

[Sidenote: Blessing of the Lord's Anointed.]

President Rigdon arose to conclude the services of the evening by
invoking the blessing of heaven upon the Lord's anointed, which he did
in an eloquent manner; the congregation shouted a long hosanna: the
gift of tongues fell upon us in mighty power, angels mingled their
voices with ours, while their presence was in our midst, and unceasing
praises swelled our bosoms for the space of half-an-hour.

I then observed to the brethren, that it was time to retire. We
accordingly closed our interview and returned home at about two o'clock
in the morning, and the Spirit and visions of God attended me through
the night.

To the petitions which we sent up to Missouri, Governor Dunklin replied
as follows: [2]

    City of Jefferson, Jan. 22nd, 1836.

    _To Messrs. W. W. Phelps and Others_,

    Gentlemen:--Your numerous petitions, post-marked "Kirtland," {384}
    came safe to hand. It is unnecessary for me to repeat to you my
    feelings on the subject of your grievances. What they were you have
    been already apprised, and, they have undergone no change. Your
    case was presented by me to the last General Assembly of the state.
    They did not legislate upon the subject. I am, however, persuaded,
    that it was for want of a constitutional power to pass any law that
    could afford you a proper remedy, prevented their acting upon the
    subject. Your feelings are very natural, when such causes exist to
    produce them; but you misconceive your case, and, consequently,
    do not advert to the proper remedy. You cannot make a case of
    _invasion or insurrection_ of the outrages committed upon your
    persons or property in Jackson County. And, unless one of those
    could be made out, it would be idle to address the President of the
    United States. If such a case had been made out, as Executive of
    this state, I should have immediately ordered out a military force
    to repel or suppress it. The mob in New York, to which you cite me,
    is not in point. The military force was there resorted to, for the
    purpose of _quieting_ the mob. You wish this kind of a force used
    to _restore_ justice. However palpable and grievous the outrages
    have been upon you, your only remedy for injuries done must be in
    and through the courts of justice. On a former occasion I informed
    you I was then in correspondence with the General Government, for
    a depot of arms, on the Missouri river, near our western boundary
    line. For reasons unknown to me, the Secretary of War has taken no
    steps during the last year towards the fulfillment of the subject.
    I have renewed the subject through our delegation in Congress, this
    winter. When this object shall be attained, it may furnish you a
    place of resort, for protection, in case of emergency, should you
    think proper to risk yourselves on your lands, in Jackson County,
    again.

    Respectfully,

    [Signed] Danl. Dunklin.

[Sidenote: Doubts of Alva Beaman.]

_Saturday, 23_.--Attended at the school room, as usual, and we came
together filled with the Spirit, as on the past evening, and did not
feel like studying, but commenced conversing upon heavenly things, and
we spent the day agreeably and profitably. Elder Alva Beaman had been
tempted to doubt the things which we received the evenings before, and
he made an humble confession, and asked forgiveness of the school,
which was joyfully accorded him, and he said he would try to resist
Satan in the future.

[Sidenote: Continuation of Spiritual Meetings.]

_Sunday, 24_.--Met the several quorums in the room {385} under the
printing office, and, after organizing and opening by prayer, called
upon the High Council of Kirtland to proceed and confess their sins, as
they might be directed by the Spirit, and they occupied the first part
of the day, and confessed and exhorted as the Spirit led.

In the afternoon, attended meeting again, and saw the bread and wine
administered to the quorums and brethren who were present.

In the evening met the Presidency in the chamber over the printing
room, and counseled on the subject of endowment, and the preparation
for the solemn assembly, which is to be called when the house of the
Lord is finished.

[Sidenote: Illness of Warren Parrish.]

_Monday, 25_.--Received a line from my scribe, informing me of his ill
health, as follows--

    Brother Joseph--My great desire is to be in your company and in the
    assembly of the Saints, where God opens the heavens, and exhibits
    the treasures of eternity. It is the only thing that has stimulated
    me, for a number of days past, to leave my house; for be assured,
    dear brother, my bodily affliction is severe. I have a violent
    cough, more especially at night, which deprives me of my appetite,
    and my strength fails, and writing has a particular tendency to
    injure my lungs, while I am under the influence of such a cough.
    I therefore, with reluctance, send your journal to you, until my
    health improves.

    Yours in haste,

    Warren Parish.

    P. S.--Brother Joseph, pray for me, and ask the prayers of the
    class on my account also.

    W. P.

Appointed Elder Sylvester Smith, acting scribe, for the time being, or,
till Elder Parrish shall recover his health. Spent the day at home,
receiving visitors.

[Sidenote: Arrival of Prof. Seixas.]

_Tuesday, 26_.--Mr. Seixas arrived from Hudson, to teach the Hebrew
language, and I attended upon the organizing of the class, for the
purpose of receiving lectures upon Hebrew grammar. His hours of
instruction are from ten to eleven, a. m.; and from two to {386} three,
p. m. His instruction pleased me much. I think he will be a help to the
class in learning Hebrew.

_Wednesday, 27_.--Attended school as usual, and also attended to other
matters which came before me.

_Thursday, 28_.--Attended school at the usual hour.

[Sidenote: Continuation of Ministrations and Visions.]

In the evening met the quorum of High Priests, in the west room of the
upper loft of the Lord's house, and, in company with my counselors,
consecrated and anointed the counselors of the presidents of the High
Priests' quorum, and, having instructed them and set the quorum in
order, I left them to perform the holy anointing, and went to the
quorum of Elders at the other end of the room. I assisted in anointing
the counselors of the president of the Elders, and gave the instruction
necessary for the occasion, and left the president and his counselors
to anoint the Elders while I should go to the adjoining room, and
attend to organizing and instructing the quorum of the Seventy.

I found the Twelve Apostles assembled with this quorum, and I
proceeded, with the quorum of the Presidency, to instruct them, and
also the seven presidents of the Seventy Elders, to call upon God with
up-lifted hands, to seal the blessings which had been promised to them
by the holy anointing. As I organized this quorum, with the presidency
in this room, President Sylvester Smith saw a pillar of fire rest down
and abide upon the heads of the quorum, as we stood in the midst of the
Twelve.

When the Twelve and the seven presidents were through with their
sealing prayer, I called upon President Sidney Rigdon to seal them with
uplifted hands; and when he had done this, and cried hosanna, that all
the congregation should join him, and shout hosanna to God and the
Lamb, and glory to God in the highest. It was done so, and Elder Roger
Orton saw a mighty angel riding upon a horse of fire, with a flaming
sword in his hand, followed by five others, encircle the house, and
protect the Saints, even the Lord's anointed, from the power of Satan
and a {387} host of evil spirits, which were striving to disturb the
Saints.

President William Smith, one of the Twelve, saw the heavens opened, and
the Lord's host protecting the Lord's anointed.

President Zebedee Coltrin, one of the seven presidents of the Seventy,
saw the Savior extended before him, as upon the cross, and a little
after, crowned with glory upon his head above the brightness of the sun.

After these things were over, and a glorious vision, which I saw, had
passed, I instructed the seven presidents to proceed and anoint the
Seventy, and returned to the room of the High Priests and Elders, and
attended to the sealing of what they had done, with up-lifted hands.

The Lord assisted my brother, Don Carlos, the president of the High
Priests, to go forward with the anointing of the High Priests, so that
he had performed it to the acceptance of the Lord, notwithstanding he
was very young and inexperienced in such duties; and I felt to praise
God with a loud hosanna, for His goodness to me and my father's family,
and to all the children of men. Praise the Lord, all ye, His Saints,
praise His holy name.

After these quorums were dismissed, I retired to my home, filled with
the Spirit, and my soul cried hosanna to God and the Lamb, through the
silent watches of the night; and while my eyes were closed in sleep,
the visions of the Lord were sweet unto me, and His glory was round
about me. Praise the Lord.

_Friday, 29_.--Attended school and read Hebrew. I received a line from
the presidency of the Elders' quorum, they wishing to know whom they
should receive into their quorum, I answered verbally.

[Sidenote: The Prophet Feasts his Father's Family.]

Afternoon, I called in all my father's family and made a feast, and
related my feelings towards them. My father pronounced patriarchal
blessings on the heads of Henry Gannet, Charles H. Smith, Marietta
Carter, Angeline Carter, Johanna Carter, and {388} Nancy Carter.
This was a good time to me, and all the family rejoiced together. We
continued the meeting till about eight o'clock in the evening, and
related the goodness of God to us, in opening our eyes to see the
visions of heaven, and in sending His holy angels to minister unto us
the word of life. We sang the praise of God in animated strains, and
the power of union and love was felt and enjoyed.

_Saturday, 30_.--Attended school, as usual, and waited upon several
visitors, and showed them the record of Abraham. Mr. Seixas, our Hebrew
teacher, examined it with deep interest, and pronounced it to be
original beyond all doubt. He is a man of excellent understanding, and
has a knowledge of many languages which were spoken by the ancients,
and he is an honorable man, so far as I can judge yet.

    _Resolutions_.

    At a conference of the Presidency of the Church, it was resolved
    that no one be ordained to an office in the Church in Kirtland,
    without the voice of the several quorums, when assembled for Church
    business.

    Resolved--That Alva Beaman, president of the Elders, be directed
    to give to the Presidents of the Church a list of the names of the
    several Elders, comprising his quorum, and all other Elders in
    Kirtland, not belonging to any quorum now established.

    Resolved--That Harvey Whitlock be restored to the Church, in full
    fellowship, on his being rebaptized, and after, be ordained to the
    High Priesthood.

    Oliver Cowdery, Clerk.

[Sidenote: Anointing the Seventy.]

In the evening, went to the upper rooms of the Lord's house, and set
the different quorums in order. Instructed the presidents of the
Seventy concerning the order of their anointing, and requested them to
proceed and anoint the Seventy. Having set all the quorums in order, I
returned to my house, being weary with continual anxiety and labor, in
putting all the authorities in order, and in striving to purify them
for the solemn assembly, according to the commandment of the Lord.

{389} _Sunday, 31_.--Attended divine service in the school house,
arranged the several quorums of the authorities of the Church,
appointed doorkeepers to keep order about the door, because of the
crowd, and to prevent the house from being excessively crowded. The
High Council of Zion occupied the first part of the day, in speaking as
they were led, and relating experiences, trials, etc.

Afternoon. House came to order, as usual, and President Sidney Rigdon
delivered a short discourse, and we attended to the breaking of bread.

In the evening, my father attended to the blessing of three brethren,
at President Oliver Cowdery's. Spent the evening at home.

Footnotes

1. Evidently this matter concerning Warren A. Cowdery was afterwards
taken up and settled amicably, as the Doctor published the following
note of explanation and acknowledgment in the February, 1836, number of
the _Messenger and Advocate_

"Notice.

"I hereby give to all whom it may concern, that Messrs. T. B. Marsh
and others, denominated the 'Twelve,' while on their mission to the
East, last season, received a letter from the Presidency of the Church
in which they were censured for neglecting to teach the Church in
Freedom, Cattaraugus County, N. Y., the necessity of contributing of
their earthly substance for the building of the House of the Lord in
this place. The rebuke from the Presidency, (as the undersigned has
been informed) was predicated upon a letter addressed by him, to the
presidents or some one of them, stating that they, the Twelve, taught
no such thing. The undersigned although actuated by the purest motives
at the time he wrote believing he had stated nothing but the truth, has
since become satisfied from the best of evidence, that that particular
item in their instructions was not omitted as he had represented, he,
therefore, most deeply regrets it, being sensible as he now is, that
he was the cause (although innocent) of wounding the best of feelings,
and depressing spirits buoyant with hope, while in the field of useful
labor at a distance from home."--W. A. Cowdery.

2. The communication from Governor Dunklin, of Missouri, which follows,
is found as "Note H," in the addenda of the manuscript History, Book
"B." And is placed here in the Prophet's narrative, under the date on
which it was written, _viz_. January 22, 1836.

{390}



Chapter XXVIII.

The Prophet's Ministry and Studies in Kirtland.

[Sidenote: Further Arrangements for the Study of Hebrew.]

_Monday, February 1, 1836_--Attended school as usual, and in company
with the other members of the committee organized another class of
thirty, to receive Mr. Seixas' lectures on the Hebrew.

In the evening, attended to the organizing of the quorums of High
Priests, Elders, Seventy, and Bishops, in the upper rooms of the house
of the Lord, and after blessing each quorum in the name of the Lord,
I returned home. I had another interview with Mr. Seixas, our Hebrew
teacher, and related to him some of the dealings of God with me, and
gave him some of the evidence of the truth of the work of the latter
days. He listened cordially and did not oppose.

_Tuesday 2_.--Attended school as usual, and to various other duties.

[Sidenote: The Gathering of Israel.]

Went to the school house in the evening, and heard an animated
discourse delivered by President Rigdon. He touched on the outlines
of our faith, showed the scattering and gathering of Israel, from the
Scriptures, and the stick of Joseph in the hands of Ephraim, as also
from the scriptures of Moses. It was an interesting meeting, the Spirit
bore record that the Lord was well pleased.

_Wednesday, 3_.--Morning, attended our Hebrew lecture.

[Sidenote: Names for the Second Quorum of Seventy.]

Afternoon, studied with Oliver Cowdery and Sylvester Smith. Received
many visitors, and showed them the {391} Records of Abraham. My father
blessed three with a patriarchal blessing. President Alva Beaman handed
in seventy of his quorum designed for another Seventy if God will.

[Sidenote: Hebrew Class Arrangements]

_Thursday, 4_.--Attended school, and assisted in forming a class
of twenty-two members to read at three o'clock, p. m. The other
twenty-three read at eleven o'clock. The first class recites at a
quarter before ten, a. m., and the second a quarter before two, p. m.
We have a great want of books, but are determined to do the best we
can. May the Lord help us to obtain this language, that we may read the
Scriptures in the language in which they were given.

_Friday, 5_.--Attended school, and assisted the committee to make
arrangements to supply the third and fourth classes with books;
concluded to divide a Bible into several parts, for the benefit of said
classes; continued my studies in the Hebrew; received several visitors,
and attended various duties.

[Sidenote: Arrangements of Quorums to Receive Spiritual Blessings.]

_Saturday, 6_.--Called the anointed together to receive the seal of all
their blessings. The High Priests and Elders in the council room as
usual, the Seventy with the Twelve in the second room, and the Bishops
in the third. I labored with each of these quorums for some time to
bring them to the order which God had shown to me, which is as follows:
The first part to be spent in solemn prayer before God, without any
talking or confusion; and the conclusion with a sealing prayer by
President Rigdon, when all the quorums were to shout with one accord a
solemn hosanna to God and the Lamb, with an Amen, Amen and Amen; and
then all take seats and lift up their hearts in silent prayer to God,
and if any obtain a prophecy or vision, to rise and speak that all may
be edified and rejoice together.

I had considerable trouble to get all the quorums united in this
order. I went from room to room repeatedly, and {392} charged each
separately, assuring them that it was according to the mind of God,
yet, notwithstanding all my labor, while I was in the east room with
the Bishops' quorum, I felt, by the Spirit, that something was wrong
in the quorum of Elders in the west room, and I immediately requested
Presidents Oliver Cowdery and Hyrum Smith to go in and see what was the
matter. The quorum of Elders had not observed the order which I had
given them, and were reminded of it by President Don Carlos Smith, and
mildly requested to preserve order, and continue in prayer. Some of
them replied that they had a teacher of their own, and did not wish to
be troubled by others. This caused the Spirit of the Lord to withdraw;
this interrupted the meeting, and this quorum lost their blessing in a
great measure.

The other quorums were more careful, and the quorum of the Seventy
enjoyed a great flow of the Holy Spirit. Many arose and spoke,
testifying that they were filled with the Holy Ghost, which was like
fire in their bones, so that they could not hold their peace, but
were constrained to cry hosanna to God and the Lamb, and glory in the
highest.

[Sidenote: Visions in the Kirtland Temple.]

President William Smith, one of the Twelve, saw a vision of the Twelve,
and Seven in council together in old England, and prophesied that a
great work would be done by them in the old countries, and God was
already beginning to work in the hearts of the people.

President Zebedee Coltrin, one of the Seven, saw a vision of the Lord's
host. And others were filled with the Spirit, and spake with tongues
and prophesied. This was a time of rejoicing long to be remembered.
Praise the Lord.

_Sunday, 7_.--Attended meeting at the usual hour. The quorums were
seated according to their official standing in the Church. The Bishop
of Zion and his counselors occupied the forenoon in confession and
exhortation. The {393} Bishop of Kirtland and his counselors occupied
the stand in the afternoon. The discourses of these two quorums were
interesting. A number of letters of commendation were presented and
read, a vote was called, and all were received into the Church in
Kirtland. Bread was broken and blessed, and while it was passing,
President Rigdon commenced speaking from Acts 2, and continued about
fifteen minutes. His reasoning was good. The wine was then blessed and
passed, after which meeting dismissed.

In the evening, met with the Presidency in the loft of the printing
office, in company with the presidency of the Seventy, to choose other
Seventy also. Blessed one of the Zion brethren. Dismissed and retired.

_Monday, 8_.--Attended school at the usual hour.

[Sidenote: Warren Parrish Resumes his Duty as Scribe.]

In the afternoon, lectured in the upper room of the printing office
with some of the brethren. At evening, visited Mr. Seixas, in company
with Presidents Rigdon and Cowdery. He conversed freely; is an
interesting man. Elder Parrish, my scribe, received my journal again.
His health is so much improved, that he thinks he will be able, with
the blessing of God, to perform his duty.

_Tuesday, 9_.--Spent the day in studying the Hebrew language. Fine
weather and sleighing. Evening at home.

_Wednesday, 10_.--At ten o'clock, met at the school room to read Hebrew.

Afternoon, read in the upper room of the printing office.

[Sidenote: Hyrum Smith Meets with an Accident.]

At four o'clock, called at the school room in the Temple to make some
arrangements concerning the classes. On my return, I was informed
that Brother Hyrum Smith had cut himself. I immediately repaired to
his house, and found him badly wounded in his left arm, he had fallen
on his ax, which caused a wound about four or five inches in length.
Doctor Williams sewed it up and dressed it, and I feel to thank God
that it is no worse, and I ask my Heavenly Father in the name of Jesus
Christ to heal my brother {394} Hyrum, and bless my father's family,
one and all, with peace and plenty, and eternal life.

_Thursday, 11_.--Attended school, and read Hebrew with the morning
class.

Spent the afternoon in reading, and in exhibiting the Egyptian records
to those who called to see me, and heaven's blessings have attended me.

_Friday, 12_.--Spent the day in reading Hebrew, and attending to the
duties of my family, and the duties of the Church.

[Sidenote: Remarks of the Prophet on Those Unworthy of the Ministry.]

I met in company with the several quorums in the school room in
the temple, at evening, to take into consideration the subject of
ordination. I made some remarks upon the subject of our meeting, which
were as follows: Many are desiring to be ordained to the ministry, who
are not called, consequently the Lord is displeased. Secondly, many
already have been ordained, who ought not to hold official stations
in the Church, because they dishonor themselves and the Church, and
bring persecution swiftly upon us, in consequence of their zeal without
knowledge. I requested the quorums to take some measures to regulate
the same. I proposed some resolutions, and remarked to the brethren
that the subject was now before them, and open for discussion.

The subject was discussed by Presidents Sidney Rigdon and Oliver
Cowdery, and Elder Martin Harris, and others, and resolutions were
drafted by my scribe (who served as clerk on the occasion), read, and
rejected. It was then proposed that I should indite resolutions, which
I did as follows:

    _The Prophet's Draft of Resolutions_.

    First. Resolved--That no one be ordained to any office in the
    Church in this stake of Zion, at Kirtland, without the unanimous
    voice of the several bodies that constitute this quorum, who are
    appointed to do Church business in the name of said Church, viz.,
    the Presidency of the Church; the Twelve Apostles of the Lamb;
    the twelve High Councilors of Kirtland; the twelve High {395}
    Councilors of Zion; the Bishop of Kirtland and his counselors; the
    Bishop of Zion and his counselors; and the seven presidents of
    Seventies; until otherwise ordered by said quorums.

    Second. And further Resolved--That no one be ordained in the
    branches of said Church abroad, unless they are recommended by
    the voice of the respective branches of the Church to which they
    belong, to a general conference appointed by the heads of the
    Church, and from that conference receive their ordination. The
    foregoing resolutions were concurred in by the presidents of the
    Seventies.

_Saturday, 13_.--Spent the day in reading Hebrew.

At noon I prepared a horse and sleigh for Professor Seixas to go to
Hudson and see his family.

    _Action of the Twelve on the Resolutions Governing Ordinations_.

    At one o'clock p. m. the council of the Twelve Apostles met in
    the house of the Lord, and after prayer and consultation upon the
    nature and expediency of the preceding resolutions offered in
    council on the 12th instant, it was unanimously agreed to offer
    the following amendment to the second resolution, (perfectly
    acquiescing in the first) viz.: That none be ordained to any office
    in the branches to which they belong; but to be recommended to a
    general conference appointed by those, or under the direction of
    those, who are designated in the book of Doctrine and Covenants, as
    having authority to ordain and set in order all the officers of the
    Church abroad, and from that conference receive their ordination.

    Thomas B. Marsh, Chairman.

    Orson Hyde,

    Wm. E. M'Lellin, Clerks.

_Sunday, 14_.--Attended to the ordinance of baptism before meeting.

[Sidenote: The Faith and Confidence of Seventy.]

At the usual hour attended meeting. The presidents of the Seventy
expressed their feelings on the occasion, and their faith in the Book
of Mormon and the revelations, also their entire confidence in all
the quorums that are organized in the Church of Latter-day Saints.
A good time--the Spirit of God {396} rested upon the congregation.
Administered the Sacrament, and confirmed a number that had been
baptized, and then dismissed the meeting.

_Monday 15_.--Attended school at the usual hours.

[Sidenote: Progress in the Study of Hebrew.]

Spent the afternoon in reading Hebrew and in receiving and waiting on
visitors. On this day we commenced translating the Hebrew language,
under the instruction of Professor Seixas, and he stated that we were
the most forward of any class he ever instructed for the same length of
time.

_Tuesday, 16_.--Attended school at the usual hour. Resumed our
translating, and made rapid progress. Many called to see the House of
the Lord, and the Egyptian manuscript, and to visit me. Extremely cold
weather, and fine sleighing.

_Wednesday, 17_.--Attended the school and read and translated with my
class as usual. My soul delights in reading the word of the Lord in the
original, and I am determined to pursue the study of the languages,
until I shall become master of them, if I am permitted to live long
enough. At any rate, so long as I do live, I am determined to make
this my object; and with the blessing of God, I shall succeed to my
satisfaction.

Elder Coe called to make some arrangements about the Egyptian mummies
and records. He proposes to hire a room at John Johnson's Inn, and
exhibit them there from day to day, at certain hours, that some benefit
may be derived from them. I complied with his request, and only
observed that they must be managed with prudence and care, especially
the manuscripts.

    _Action of the Kirtland High Council on the Resolutions on
    Ordinations_.

    The High Council of Kirtland met in the House of the Lord at six
    o'clock, p. m., to discuss the subject of ordination, as laid
    before the Council on the 12th instant; and also the proposed
    amendment of the Twelve Apostles of the 13th. After discussing
    the resolutions drawn {397} by President Smith, it was voted
    unanimously that they should remain entire, and the proposed
    amendment of the Twelve Apostles be rejected.

    Joseph C. Kingsbury, Clerk.

_Thursday, 18_.--Spent the day as usual in attending to my family
concerns, receiving and waiting upon those who called for instructions,
and attending to my studies.

    _Action of the High Council of Zion on the Resolution on
    Ordinations_.

    The High Council of Zion met in the upper room of the printing
    office at seven o'clock p.m. to discuss the subject of ordination,
    as laid before them in the council of the 12th instant, and
    also the amendment of the Twelve Apostles. After discussing the
    resolutions drawn up by the President, it was voted unanimously
    that they should remain, and that we perfectly acquiesce in said
    resolutions without any alteration or amendment.

    Elias Higbee, Clerk.

[Sidenote: The Prophet's Regard for Prof. Seixas.]

_Friday, 19_.--Attended with the morning class and translated.
Professor Seixas handed me the names of a few whom he had selected from
the first class, and requested us to meet together this afternoon and
lecture, which we did, in the upper room of the printing office. The
names are as follows: Presidents Sidney Rigdon, Oliver Cowdery, William
W. Phelps, Bishop Edward Partridge, Elders William E. M'Lellin, Orson
Hyde, Orson Pratt, Sylvester Smith, myself, and scribe. These, and
Prof. Seixas, to meet one hour on the following morning.

I conversed with Mr. Seixas on the subject of religion, at my house
this afternoon. He listened with attention, and appeared interested
with my remarks. And I believe the Lord is striving with him, by
His Holy Spirit, and that he will eventually embrace the new and
everlasting covenant, for he is a chosen vessel unto the Lord to do His
people good; but I forbear lest I get to prophesying upon his head.

{398} This evening President Rigdon and myself called at Mr. Seixas'
lodgings and conversed with him upon the subject of the school. Had a
pleasant interview.

_Saturday, 20_.--At home attending to my domestic concerns.

At nine o'clock attended the school, and translated with the morning
class.

Spent the afternoon with my class in the printing office and the
evening at home.

[Sidenote: The Varied Activities of the Prophet.]

_Sunday, 21_.--Spent the day at home in reading, meditation and
prayer. I reviewed my lesson in Hebrew. Some three or four persons
were baptized, and the powers of darkness seem to be giving way on
all sides. Many who have been enemies to the work of the Lord, are
beginning to enquire into the faith of the Latter-day Saints, and are
friendly.

_Monday, 22_.--Translated Hebrew with the first class in the morning.
Returned home and made out my returns, to the county clerk on eleven
marriages which I had solemnized within three months--eight by license
from the clerk of the court of common pleas in Geauga County, Ohio, and
three by publishment. Sent them to Chardon by Elijah Fuller. I baptized
John O. Waterman.

Spent the afternoon translating with my scribe, Elder Warren Parrish,
at his house.

At four o'clock met Professor Seixas and the school committee at the
printing office, to make some arrangements for the advancement of the
several classes.

    _Action of the First Presidency on the Resolutions on Ordinations_.

    The Presidency of the Church met and took in consideration the
    resolutions presented to the Twelve Apostles, (dated Feb. 12th),
    the presidents of Seventies, the High Councils of the Church for
    Zion and Kirtland. After due deliberation it was unanimously agreed
    that the original resolutions be adopted without amendments.

    Oliver Cowdery, Clerk of Council.

{399} The lower room of the Temple is now prepared for painting. Elder
Brigham Young was obliged to leave the Hebrew class and superintend the
painting of the lower room until finished. [1]

This afternoon the sisters met to make the veil of the Temple. Father
Smith presided over them, and gave them much good instruction. Closed
by singing and prayer, which is customary at the commencement and
close of all councils and meetings of the Church of Latter-day Saints,
although not always mentioned in this record.

_Tuesday, 23_.--Read and translated Hebrew.

This afternoon the sisters met again at the Temple to work on the veil.
[2]

Towards the close of the day I met with the Presidency and many of
the brethren in the house of the Lord, and made some remarks from the
pulpit upon the rise and progress of the Church of Christ of Latter-day
Saints, and pronounced a blessing upon the sisters, for their
liberality in giving their services so cheerfully, to make the veil for
the Lord's House; also upon the congregation; and dismissed.

_Wednesday, 24_.--Attended to my studies as usual.

[Sidenote: The Selection of Men for the Ministry.]

In the evening, met the quorums at the school room in the Temple to
take into consideration the propriety or {400} impropriety of ordaining
a large number of individuals who wish to be ordained to official
stations in the Church. Each individual's name was presented and the
voice of the assembly called; and William Wightman, Charles Wightman,
David Cluff, Truman Jackson, Reuben Barton, Daniel Miles, and Moses
Daily, were received, and nineteen were rejected. Their ordinations
deferred until another time. Presidents Orson Hyde, Oliver Cowdery,
and Sylvester Smith, were nominated to draft rules and regulations
concerning licenses, and by vote of the assembly passed unanimously.

Thomas Burdick was chosen by nomination to officiate as clerk, to
record licenses, and is to receive pay for his services. Also voted
that the Twelve and Seventy see that the calls for preaching in the
region round about Kirtland be attended to, and filled by judicious
Elders of this Church.

_Tuesday, 25_.--Attended to my studies as usual, and made some
advancement.

In the afternoon I was called upon by Elder Rigdon to go and see his
wife, who was very sick. I did so in company with my scribe. We prayed
for her and anointed her in the name of the Lord, and she began to
recover from that very hour. Returned home and spent the evening there.

_Friday, 26_.--Read Hebrew with the first class in the morning.

Spent the afternoon in the printing office. Settled some
misunderstanding between Brother William Smith and Professor Seixas.

_Saturday 27_.--Cold, and fine sleighing. I prepared my horse and
sleigh for Mr. Seixas to ride to Hudson and visit his family, to return
on Monday next. Attended with my class at the printing office, both in
the forenoon and afternoon, lectured and also translated Hebrew.

[Sidenote: Respectful Inquiries About the Work.]

_Sunday, 28_.--This morning two gentlemen, late from {401} Scotland,
called to see me, to make inquiries about the work of the Lord in these
last days. They treated me with respect, and the interview was pleasing
to me, and I presume interesting to them. They attended our meeting
with me, and expressed satisfaction at what they heard. They spoke of
Irving, [3] the religious reformer, and his prophecies. After meeting
I returned home and spent the after part of the day and evening in
reading and translating the Hebrew.

[Sidenote: The Manliness of Elder Morey.]

_Monday, 29_.--Spent the day in studying as usual. A man called to see
the House of the Lord, in company with another gentleman. On entering
the door they were politely invited, by the gentleman who had charge
of the house, to take off their hats. One of them replied with the
request unhesitatingly, while the other observed that he would not take
off his hat nor bow to "Jo Smith," but that he had made "Jo" bow to
him at a certain time. He was immediately informed by Elder Morey, the
keeper of the house, that his first business was to leave, for when a
man insulted Joseph Smith he, Brother Morey, was himself insulted. The
man manifested much anger, but left the house. For this independence
and resolution of Elder Morey, I respect him, and for the love he
manifested towards me; and may Israel's God bless him, and give him an
ascendency over all his enemies.

This afternoon Professor Seixas returned from Hudson and brought a few
more Hebrew Bibles and one grammar of his second edition. Weather warm
and sleighing failing fast.

_Tuesday, March 1, 1836_.--Attended school in the forenoon.

In the afternoon, at the printing office, and read and translated with
my class until four o'clock. Returned home and attended to my domestic
concerns. We have {402} as yet fine sleighing, which is uncommon in
this country at this season of the year.

_Wednesday, 2_.--Pursued my studies as usual.

At seven o'clock in the evening the first class met, agreeable to the
request of Mr. Seixas, at Elder Orson Hyde's, to spend one hour in
translating. Returned at eight o'clock.

[Sidenote: Misunderstanding Over Sale of Bibles.]

_Thursday, 3_.--Attended to my studies in the Hebrew school. Some
misunderstanding took place between Professor Seixas and some of his
scholars respecting the sale of his Bibles. His feelings were much
hurt, apparently. He made some remarks concerning it to each class. At
noon he called on the school committee, his feelings much depressed.
We gave him all the satisfaction we could in righteousness, and his
feelings were measurably allayed.

This evening the several quorums met agreeable to adjournment, and were
organized according to their official standing in the Church. I then
arose and made some remarks on the object of our meeting, as follows:

First--To receive or reject certain resolutions that were drafted by a
committee chosen for that purpose, at a preceding meeting, respecting
licenses for Elders and other official members.

Second--To sanction, by the united voice of the quorums, certain
resolutions respecting ordaining members that have passed through each
quorum separately, without any alteration or amendment, excepting in
the quorum of the Twelve.

[Sidenote: Final Action on Resolutions on Ordinations and Licenses.]

After singing and prayer, President Oliver Cowdery, chairman of the
committee appointed on the 24th ultimo, to draft resolutions respecting
licenses, arose and made report in behalf of the committee, which
was read three times by the chairman. The third time he read the
resolutions he gave time and opportunity, after reading each article,
for objections to be made, if any there were. No objections {403} were
raised, or alterations made, but an addition was made to the sixth
article extending the powers of the chairman and clerk _pro tem_. to
sign licenses, etc.

I then observed that these resolutions must needs pass through each
quorum separately, beginning at the presidency of each quorum, and
consequently it must first be thrown into the hands of the president
of the Deacons and his council, as equal rights and privileges is my
motto; and one man is as good as another, if he behaves as well; and
that all men should be esteemed alike, without regard to distinctions
of an official nature. The resolutions were passed by the president of
the Deacons and his council by unanimous voice.

It was then presented before the presidents of the several quorums
and their counselors in the following order, and in the same manner
as before, viz: the Teachers, Priests, Bishop of Kirtland, Bishop
of Zion, Elders, High Priests, Seventy, High Council of Zion, High
Council of Kirtland, the Twelve, and, lastly, passed into the hands of
the Presidency of the Church, and all the quorums, and received their
unanimous sanction. The resolutions are as follows:

    _Resolutions on Ordinations and Licenses_.

    Whereas, the records of the several conferences held by the Elders
    of the Church, and the ordination of many of the official members
    of the same, in many cases, have been imperfectly kept since its
    organization, to avoid ever after any inconvenience, difficulty or
    injury, in consequence of such neglect, your committee recommend:

    First--That all licenses hereafter granted by these authorities
    assembled as a quorum, or by general conference held for the
    purpose of transacting the business of the Church, be recorded at
    full length by the clerk appointed for that purpose, in a book to
    be kept in this branch of the Church, until it shall be thought
    advisable by the heads of the Church to order other books and
    appoint other clerks, to record licenses as above; and that said
    recording clerk be required to indorse a certificate under his own
    hand and signature, on the back of said licenses, specifying the
    time when, and place where, such license was recorded, and also a
    reference to the letter and page of the book containing the same.

    {404} Second--That this quorum appoint two persons to sign licenses
    given as aforesaid, one as chairman, and the other as clerk of
    conference; and that it shall be the duty of said persons appointed
    to sign licenses as clerk of conference immediately hereafter, to
    deliver the same into the hands of the recording clerk.

    Third--That all general conferences abroad give each individual
    whom they ordain, a certificate, signed by the chairman and clerk
    of said conference, stating the time and place of such conference,
    and the office to which the individual has been ordained; and that
    when such certificate has been forwarded to the person hereafter
    authorized to sign licenses as clerk of conference, such person
    shall, together with chairman of conference, immediately sign a
    license; and said clerk of conference shall, after the same has
    been recorded, forward to the proper person.

    Fourth--That all official members in good standing and fellowship
    in the various branches of this Church, be requested to forward
    their present licenses, accompanied by a certificate of their
    virtuous and faithful walk before the Lord, signed by the chairman
    and clerk of a general conference, or by the clerk of a branch of
    the Church in which such official member resides, by the advice and
    direction of such Church, to the clerk of conference, whose duty it
    shall be to fill a new license, as directed in the third article;
    and that all licenses, signed, recorded, and endorsed, as specified
    in the first article, shall be considered good, and valid to all
    intents and purposes, in the business and spiritual affairs of
    this Church, as a religions society, or before any court of record
    of this or any other country, wherein preachers of the Gospel are
    entitled to special privileges, answering in all respects as an
    original record, without the necessity of referring to any other
    document.

    Fifth--That the recording clerk be required to publish quarterly a
    paper published by some member or members of this Church, a list of
    the names of the several persons for whom he has recorded licenses
    within the last quarter of a year.

    Sixth--That this quorum appoint two persons to sign licenses as
    chairman and clerk of conference _pro tem_. for the standing
    chairman and clerk, who shall be appointed as named in the second
    article, and also to act in their absence, in signing other
    licenses, as specified in the foregoing article.

    President Joseph Smith, Jun., was nominated as chairman, Frederick
    G. Williams, as clerk, and Sidney Rigdon as chairman _pro tem_ and
    Oliver Cowdery as clerk _pro tem_. Vote from the several quorums
    called, in their order, and passed unanimously.

    President Joseph Smith, Jun., made some remarks upon the resolution
    offered to the Council on the 12th of February. Followed by {405}
    President Thomas B. Marsh, who called a vote of his quorum to
    ascertain whether they would repeal their amendment of the 13th
    of February. And nine of the Twelve voted in the affirmative, and
    three, viz., John F. Boynton, Lyman E. Johnson, and Orson Pratt, in
    the negative. And the original resolution of the 12th of February
    was passed.

    Dismissed by prayer, half-past nine o'clock.

    Oliver Cowdery, Clerk.

_Friday, 4_.--Attended school as usual. The sleighing is failing fast,
the icy chains of winter seem to be giving way under the influence of
the returning sun, and spring will soon open to us with all its charms.

[Sidenote: The Board Kiln Again Fired.]

_Saturday, 5_.--Attended school. In the afternoon the board kiln
took fire and the lumber was principally consumed. To the best of my
recollection this is the fifth or sixth time it has burned this winter.

_Sunday, 6_--Spent the day at home in the enjoyment of the society of
my family, around the social fireside.

_Monday, 7_.--Spent the day in attending to my studies. At the evening,
met with my class at Professor Seixas' room and translated the 17th
chapter of Genesis.

After the class was dismissed I was requested to tarry, with the rest
of the committee, to make some arrangements about paying Mr. Seixas
for his instruction, and to engage him for another quarter. We did not
arrive at anything definite upon the point. However, Mr. Seixas has
agreed to teach us three weeks longer, and perhaps a quarter, after
having a vacation of two weeks, at the expiration of the present course.

_Tuesday, 8_.--Attended school and translated most of the 22nd chapter
of Genesis. After my class was dismissed, retired to the printing
office and translated ten verses of the 3rd of Exodus, which, with the
first and second Psalms, are our next lesson.

_Wednesday, 9_.--Attended school as usual.

_Thursday, 10_.--Attended school in the morning

Afternoon, read Hebrew in the office.

{406} At evening went down to the Professor's room, to be instructed by
him in the language. On account of the storm the class did not meet.

[Sidenote: Further Arrangements of Hebrew Classes.]

_Friday, 11_.--Met with the morning class at nine o'clock. At ten, went
into the office and made a division of our class for private studies,
for our better accommodation and advancement in the language we are
studying.

Presidents Rigdon, Phelps, and Cowdery, met at the printing office;
Elders Orson Pratt, Sylvester Smith, and Bishop Partridge, at Luke S.
Johnson's; Elder