1834–1837
Excerpts from an Epistle of the Elders of the Church in Kirtland to Their Brethren Abroad
Dear Brethren in Christ, and Companions in Tribulation:
* * *
Spiritual Darkness
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 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!
The World's Deplorable Condition
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 that 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 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 heart 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 these 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 ecclesiastical 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
Emmanuel 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!
The Law of Free Agency
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 of 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 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 results 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.
* * *
Obedience to Governments Necessary
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 braking 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 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 promises 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.
As Man Approaches God He Is Enlightened
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 governments; 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.
Laws of Man Not on Parallel with Laws of Heaven
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 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 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 affairs of the kingdom.
"Thus Saith the King"
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 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 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.
* * *
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 department? 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 then the riches gem in the diadem
of the prince.
* * *
God Speaks from Heaven
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 its teachings? Do we not 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
vengeance 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.
The Faithful to Receive Celestial Rest
Here, then, we have this part of our subject immediately before us 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.
All Governments Have Laws
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 finger 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
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
benefited 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.
* * *
What Is the Purpose of Existence?
Think for a moment, of the greatness of the Being who created the Universe; and 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 veil 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 its 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 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.
* * *
Man Departed from the Lord's Government
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 has 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 be 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 Maker 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.
The Law of Sacrifice
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 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?
The Lord Spake to Abel
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 Able 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?
Gospel Ordinances from the Beginning
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, 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 has 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 before 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 it their salvation, as contained in His law.
Not All Revelation Is in the Bible
From what we can draw from the Scriptures relative to the teaching 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 receive 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.
Blessings for the Faithful––The Resurrection
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 found for
their future happiness and enjoyment; because, "If Christ be not raised," said Paul to the
Corinthians, "your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in
Christ are 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 Sanhedrin, when 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 has 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 shall also my servant be" (see John 12).
The Marriage Supper
In the 22nd chapter of Matthew'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 inherit
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).
They Who Endure to the End
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 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 Firstborn? 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.
A Crown for the Righteous
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, "Beloved, 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" (1 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
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.
The Ancient Saints Obtained Promises
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 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 reveal 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 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?
* * *
Apostates Excluded from Fellowship
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 strait 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 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 obey 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 manifest 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.
* * *
Gift of Salvation
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
infrequently forget that they are dependent upon 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 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. (January 22, 1834)
DHC 2:4–24.
Duties of Seventies
The Seventies are to constitute traveling quorums, to go into all the earth, whithersoever the
Twelve Apostles shall call them. (Feb. 8, 1834.) DHC 2:202.
Orders in Councils
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 (1834), 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 frequently are so filled with prejudice, or have a beam in our own eye, that
we are not capable of passing right decisions.
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, another not; one's mind on the business of the council, and another
thinking on something else.
Our Acts Are Recorded
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.
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.––DHC 2:25–26.
Covenant of Tithing
On the evening of the 29th of November, I united in prayer with Brother Oliver for the
continuance of 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. (March 29, 1834.) DHC
2:174–175.
(Signed) JOSEPH SMITH, JUN.,
OLIVER COWDERY.
Importance of Revelation
At a conference of the Elders of the Church held at the home of Jared Carter, April 21, 1834, the
Prophet read the second chapter of Joel and then made the following remarks:
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, * *
*
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 the 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.––DHC 2:52.
Kindness to Animals Required of Man
The following incidents occurred while Zion's Camp was on the march from Kirtland to
Missouri.
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 its
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 became necessary in order to preserve ourselves
from hunger. (May 26, 1834.) DHC 2:71.
Never Trifle with Promises 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, 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. (June 16, 1834.) DHC 2:95–96.
Important Items of Instruction to the Twelve
Kirtland, February 27, 1835
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.
Importance of Records
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 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.
Records a Protection Against Evil
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
hands. 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. (From minutes of Instruction to the Council of the Twelve, Feb. 27,
1835. DHC 2:198–199.)
Calling of the Apostles
President Smith proposed the following question: What importance is there attached to the
calling of the 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 no 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
(Feb. 27, 1835. DHC 2:200.)
Items of Instruction to the Twelve and the Seventy
Order of Councils
President Joseph Smith stated that the Twelve will have no right to go into Zion, or any of the
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. 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 voice of that branch. No Elder has authority to go into
any branch of the Church, and appoint meetings, or attempt to regulate the affairs of the Church,
without the advice and consent of the presiding Elder of that branch.
Calling of Seventies
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.
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.
* * *
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.
* * *
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.––From the Minutes of a General Priesthood
Meeting held May 2, 1835.––DHC 2:220–222.
Epistle to the Saints Scattered Abroad
Love for One Another
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 his!
Duty of the High Council and Elders
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 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 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 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 to 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 every where to repent,
that they may become the hears 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.
Seek to Save Souls
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 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 blessing 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––M&A 1:137–138.
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:
Officers in Transgression
"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 postscript 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 fulness 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 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.
––M&A, June, 1835, also DHC 2:229–231.
Excerpts from an Epistle to the Elders of the Church of Latter–day Saints
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 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.
The Prophet's Commandment to Go to Missouri
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 bring again Zion" (Isaiah 52:8).
* * *
Location of Zion
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 are 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.
Principles of the Gospel
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, 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 understanding, that they might understand the scriptures, and said unto
them, Thus it is written, and thus it behooved 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, 46, 47).
By this we learn that it behooved 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.
Repentance
"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
benefited 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, 29, 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 myself, the word is gone out of my mouth 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).
* * *
Not Leaving the First Principles
"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, of the
doctrine of baptisms, and of laying on of hands, and 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).
* * *
JOSEPH SMITH, JUN.
M&A, Sept. 1, 1835, also DHC 2:253–259.
To the Elders of the Church of the Latter–day Saints
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
perverse generation, my 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, 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.
Righteousness to Sweep the Earth
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 send 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." (Moses 7:62, 1902 edition.)
The Glorious Resurrection
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.
The Elect Must Be Gathered
Now Enoch was in good company in his views upon this subject: "And I heard a great voice out
of heaven, saying, Behold, the 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" 21:3).
I discover by this quotation, that John upon the isle of Patmos, saw the same things 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, that 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).
The New Jerusalem
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 into 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 outmost 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, Chap. 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 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 cites 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 built 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.
Duties of Elders
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 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 then 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 obedient to their parents, wives to their husbands, and
slaves or servants to their masters.
Love of Husbands and Wives
"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 every 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 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.
M&A, November, 1835; also DHC 2:259–264.
Reflections
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 his 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. (Nov. 6, 1835). DHC, Vol. 2:302.
The Prophet's Remarks to the Twelve
At six o'clock, Nov. 12, 1835, the Apostles met with the First Presidency in council and on this
occasion the Prophet made the following remarks:
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.
Special Ordinances
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 suppose 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 tonight, 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 a 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 nowhere. 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 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.
Order in House of God Always the Same
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 as 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.
Endowment Necessary
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, kindreds, 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.
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.––DHC 2:308–310.
High Councils and the Twelve
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. (Sept. 26, 1835). DHC, Vol. 2:285.
Indians of Israel
Remarks by the Prophet at a meeting of the High Council at Kirtland.
Gathering of Israel
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 the 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
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 veil 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 to
gather and build up a city of righteousness, where even upon the bells of the horses shall be
written "Holiness to the Lord."
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! (Jan. 6,
1836). DHC 2:357.
Orders in Councils
From the minutes of a Priesthood meeting in Kirtland Temple.
In the investigation of the subject [i.e., The Government of the House of the Lord], 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. (Jan. 15, 1836). DHC, Vol. 2:370.
To the Elders of the Church of Latter–day Saints
Parable of the Sower
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, afforded 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:
"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 good fruit, some an hundred fold, some sixty fold, some thirty fold. Who hath ears to hear,
let him hear.
He Who Will Not Receive Light Shall Lose Light
"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, and their eyes they 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 them; and to hear those things which ye hear, and have not heard them."
Darkness the Condemnation of the World
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 an 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.
Explanation of the Parable of the Sower
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 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
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.
Parable of the Tares
"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, figures! mystery, mystery! all is mystery!" But we find no room for doubt here, as the
parables were all plainly elucidated.
Parable of the Church in Last Days
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.
Modern Sons of Sceva
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 Harbringer, 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 should reply to this gentleman, Paul we know, and Christ 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:
"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, 15). 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.
* * *
Parable of the Leaven
"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.
"All these things spake Jesus unto the multitude in parables; and without a parable spake 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."
Destruction of the Wicked the End of the World
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 had 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 fulfilment 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.
The Treasure Hid in a Field
But to illustrate more clearly this gathering: We have another parable––"Again, the Kingdom of
Heaven is like a treasure hid in a 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.
The Net Cast in the Sea
"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 ye understood all these things? They say unto Him, Yea, Lord."
And we say, yea, so plain and so glorious, that every Saint in that 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.
In the bonds of the New and Everlasting Covenant,
JOSEPH SMITH, JUN.
––Messenger and Advocate, Dec. 1835, also DHC 2:264–272.
False Doctrines of 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, 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:
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 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. The 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 given are
sufficient to lead us out of Babylon; when we get out, we shall have the greater light.
Transmigration a Doctrine of the Devil
I told Joshua I did not understand his remarks on the 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.
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. * * *
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 that 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 by 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. * * *
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. (Nov. 9, 1835.) DHC 2:304–307.
Authority of the Twelve
From the minutes of a special meeting with the Twelve Apostles.
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 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 the
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." (January 16, 1836.) DHC 2:373–374.
Vision of the Celestial Kingdom
On the twenty–first day of January, 1836, the First Presidency, and a number of the presiding
brethren in the Church, assembled in the Kirtland Temple where they engaged in the ordinances
of the endowment, as far as it had at that time been revealed. After this was done the Prophet
states that "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." "All of the Presidency"
included Oliver Cowdery and Father Joseph Smith as well as the two counselors, Sidney Rigdon
and Frederick G. Williams. Following this ordinance the following vision and revelation were
given to the Prophet, making known to him and through him to the Church one of the most
important principles pertaining to the salvation of men.
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 Father Adam and
Abraham, and my father and my mother, my brother, Alvin, that has long since slept, and
marvelled how it was 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. And I also behold that all children who die before they arrive at the
years of accountability are saved in the celestial kingdom of heaven.––DHC 2:380–381.
Vision of the Apostles
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. (January 21, 1836.) DHC
2:381.
The Prophet's Vision of the Twelve
I also behold 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 men cannot
describe in full. (Jan. 21, 1836.) DHC 2:381.
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 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. (Feb. 12, 1836.) DHC 2:394.
Evils of Intemperance
I was informed today that a man by the name of Clark, who was under the influence of ardent
spirits froze to death last night, near this place. How long, O Lord, will this monster
intemperance find its victims on the earth! I fear until the earth is swept with the wrath and
indignation of God, and Christ's kingdom becomes universal. O, come, Lord Jesus, and cut short
Thy work in righteousness. (March 12, 1836.) DHC 2:406.
The Twelve as Revelators
I then called upon the quorums and congregation of Saints to acknowledge the Twelve Apostles,
who were present, as Prophets, Seers, Revelators, and special witnesses to all the nations of the
earth, holding the keys of the kingdom, to unlock it, or cause it to be done, among them, and
uphold them by their prayers, which they assented to by rising. (March 27, 1836.) DHC 2:417.
Priesthood and Church Organization
While waiting, [i.e., for preparations for the observance of the Sacrament] I made the following
remarks: that the time that we were required to tarry in Kirtland to be endowed, would be
fulfilled in a few days, and then the Elders would go forth, and each must stand for himself, as it
was not necessary for them to be sent out, two by two, as in former times, but to go in all
meekness, in sobriety, and preach Jesus Christ and Him crucified; not to contend with others on
account of their faith, or systems of religion, but pursue a steady course. This I delivered by way
of commandment; and all who observe it not, will pull down persecution upon their heads, while
those who do, shall always be filled with the Holy Ghost; this I pronounced as a prophecy, and
sealed with hosanna and amen. Also that the Seventies are not called to serve tables, or preside
over churches, to settle difficulties, but are to preach the Gospel and build them up, and set
others, who do not belong to these quorums, to preside over them, who are High Priests. The
Twelve also are not to serve tables, but to bear the keys of the Kingdom to all nations, and unlock
the door of the Gospel to them, and call upon the Seventies to follow after them, and assist them.
The Twelve are at liberty to go wheresoever they will, and if any one will say, I wish to go to
such a place, let all the rest say amen.
Revelation of Necessary Ceremonies
The Seventies are at liberty to go to Zion if they please, or go wheresoever they will, and preach
the Gospel; and let the redemption of Zion be our object, and strive to effect it by sending up all
the strength of the Lord's house, wherever we find them; and I want to enter into the following
covenant, that if any more of our brethren are slain or driven from their lands in Missouri, by the
mob, we will give ourselves no rest, until we are avenged of our enemies to the uttermost. This
covenant was sealed unanimously, with hosanna and an amen.
I then observed to the quorums, that I had now completed the organization of the Church, and we
had passed through all the necessary ceremonies1, that I had given them all the instruction they
needed, and that they now were at liberty, after obtaining their licenses, to go forth and build up
the Kingdom of God, and that it was expedient for me and the Presidency to retire, having spent
the night previously in waiting upon the Lord in His Temple, and having to attend another
dedication on the morrow, or conclude the one commenced on the last Sabbath, for the benefit of
these of my brethren and sisters who could not get into the house on the former occasion, but that
it was expedient for the brethren to tarry all night and worship before the Lord in His house.
(March 29, 1836.) DHC 2:431–432.
High Priests Not to Be Seventies
At an early hour on Thursday, the 6th of April, the official members assembled in the House of
the Lord, when the time for the first two or three hours was spent by the different quorums in
washing of feet, singing, praying, and preparing to receive instructions from the Presidency. The
Presidents, together with the Seventies and their presidents, repaired to the west room in the attic
story, where, for want of time the preceding evening, it became necessary to seal the anointing of
those who had recently been anointed and not sealed.
Another subject of vital importance to the Church, was the establishing of the grades of the
different quorums. It was ascertained that all but one or two of the presidents of the Seventies
were High Priests, and when they had ordained and set apart any from the quorum of Elders, into
the quorum of Seventies, they had conferred upon them the High Priesthood also. This was
declared to be wrong, and not according to the order of heaven. New presidents of the Seventies
were accordingly ordained to fill the places of such of them as were High Priests, and the
ex–officio presidents, and such of the Seventies as had been legally ordained to be High Priests,
were directed to unite with the High Priests' quorum. (April 6, 1837.) DHC 2:475–476.
Instruction on Priesthood
A solemn assembly of the official members of the Church was held in the Kirtland Temple
commencing Monday, April 3rd, and continuing each day until Thursday the 6th. On the latter
day, after these official members had received their endowment as far as it was revealed in the
Kirtland Temple, the Prophet addressed them on many subjects, a synopsis of which in relation
to the Priesthood he recorded in his journal as follows––
How and By Whom Revelation Comes
President Joseph Smith, Jun., addressed the assembly and said, the Melchizedek High Priesthood
was no other than the Priesthood of the Son of God; that there are certain ordinances which
belong to the Priesthood, from which flow certain results; and the Presidents or Presidency are
over the Church; and revelations of the mind and will of God to the Church, are to come through
the Presidency. This is the order of heaven, and the power and privilege of this Priesthood. It is
also the privilege of any officer in this Church to obtain revelations, so far as relates to his
particular calling and duty in the Church.
All are bound by the principles of virtue and happiness, but one great privilege of the Priesthood
is to obtain revelations of the mind and will of God. It is also the privilege of the Melchizedek
Priesthood, to reprove, rebuke, and admonish, as well as to receive revelation. If the Church
knew all the commandments, one–half they would condemn through prejudice and ignorance.
Offices in the Priesthood
A High Priest is a member of the same Melchizedek Priesthood with the Presidency, but not of
the same power or authority in the Church. The Seventies are also members of the same
priesthood, [i.e., the High Priesthood], are a sort of traveling council or Priesthood, and may
preside over a church or churches, until a High Priest can be had. The Seventies are to be taken
from the quorum of Elders, and are not to be High Priests. They are subject to the direction and
dictation of the Twelve, who have the keys of the ministry. All are to preach the Gospel, by the
power and influence of the Holy Ghost; and no man can preach the Gospel without the Holy
Ghost.
The Bishop is a High Priest, and necessarily so, because he is to preside over that particular
branch of Church affairs, that is denominated the Lesser Priesthood, and because we have no
direct lineal descendant of Aaron, to whom it would of right belong. This is the same, or a branch
of the same, Priesthood, which may be illustrated by the figure of the human body, which has
different members, which have different offices to perform; all are necessary in their place, and
the body is not complete without all the members.
From a retrospect of the requirements of the servants of God to preach the Gospel, we find few
qualified even to be Priest, and if a Priest understands his duty, his calling, and ministry, and
preaches by the Holy Ghost, his enjoyment is as great as if he were one of the Presidency; and his
services are necessary in the body, as are also those of Teachers and Deacons. Therefore, in
viewing the Church as a whole, we may strictly denominate it one Priesthood. President Smith
also said:
Value of a Righteous Rebuke
"I frequently rebuke and admonish my brethren, and that because I love them, not because I wish
to incur their displeasure, or mar their happiness. Such a course of conduct is not calculated to
gain the good will of all, but rather the ill will of many; therefore, the situation in which I stand is
an important one; so, you see, brethren, the higher the authority, the greater the difficulty of the
station; but these rebukes and admonitions become necessary, from the perverseness of the
brethren, for their temporal as well as spiritual welfare. They actually constitute a part of the
duties of my station and calling. Others have other duties to perform, that are important, and far
more enviable, and may be just as good, like the feet and hands, in their relation to the human
body––neither can claim priority, or say to the other, I have no need of you. After all that has
been said, the greatest and most important duty is to preach the Gospel.
"There are many causes of embarrassment, of a pecuniary nature, now pressing upon the heads of
the Church. They began poor; were needy, destitute, and were truly afflicted by their enemies; yet
the Lord commanded them to go forth and preach the Gospel, to sacrifice their time, their talents,
their good name, and jeopardize their lives; and in addition to this, they were to build a house for
the Lord, and prepare for the gathering of the Saints. Thus it is easy to see this must [have]
involved them [in financial difficulties]. They had no temporal means in the beginning
commensurate with such an undertaking; but this work must be done; this place [Kirtland] had to
be built up. Large contracts have been entered into for lands on all sides, where our enemies have
signed away their rights. We are indebted to them but our brethren from abroad have only to
come with their money, take these contracts, relieve their brethren from the pecuniary
embarrassments under which they now labor, and procure for themselves a peaceable place of
rest among us. This place must and will be built up, and every brother that will take hold and
help secure and discharge those contracts that have been made, shall be rich." (April 6, 1837.)
DHC 2:477–479.