Essentials in Church History

Published by The Church of Jesus Christ of Latter-day
Saints

Salt Lake City, Utah

Deseret News Press

1922

Copyright
1922, by Heber J. Grant, Trustee-in-Trust for the Church of Jesus Christ
of Latter-day Saints.

Electronic edition produced by the Mormon Texts Project.

Volunteers who helped with this book: Eric Heaps,
Meridith Crowder, Byron Clark, Jean-Michel Carter, Tod Robbins, Ben
Crowder, Stephen Bruington, Benjamin Bytheway.

Version 1.0

Preface

The need of a history of the Church in one volume that
can be used for general reading, and at the same time meet the
requirements of a text-book in the priesthood quorums, Church schools and
auxiliary organizations, for a long time has been recognized. In the
preparation of this volume, all these requirements have been given
thoughtful consideration. As the title of the book,
Essentials in Church History, implies, the vital and essential points
of history and doctrine have been selected, and as far as possible,
arranged in chronological order. The doctrines and revelations given to
the Prophet Joseph Smith have been interwoven with the main story of the
history in a manner, it is hoped, that will prove to be both interesting
and instructive to the casual reader, as well as to the careful student.
Moreover, the work has been prepared with the desire that the arrangement
of the material will stimulate in the reader a zeal for further research
and study of other and more extensive histories, particularly the Documentary History of the Church, in six volumes, which
covers the period of the life of the Prophet Joseph Smith.

It is impossible to give, in one volume, in detail all
the important incidents in the history of the Church. However, this volume
is sent forth on its mission with the hope that it will answer fully the
purpose for which it was written.

Grateful appreciation is hereby acknowledged for
invaluable assistance given by Dr. John A. Widtsoe, of the council of the
twelve, in the preparation of the manuscript. I also desire to express
sincere thanks to Elders Edward H. Anderson, J. M. Sjodahl, Andrew
Jenson, August William Lund and others, who have so willingly and
cheerfully assisted in the preparation of the work.

Joseph Fielding Smith

Table of
Contents

Part One — Introductory: The Gospel in Ancient
and Mediaeval Times

Part Two — Opening of the Dispensation of the
Fulness of Times

Part Three — The Ohio and Missouri Period

Part Four — The Nauvoo Period

Part Five — The Settlement in the Rocky
Mountains

Part Six — Recent Development

Appendix

Part One

Introductory: The Gospel in Ancient and Mediaeval
Times

Chapter 1

The Gospel Older than the Law

From the time of the exodus from Egypt until the advent
of Jesus Christ the Israelites were subject to the laws given to Moses.
The belief is held by many that when the Savior supplanted these laws with
the Gospel it was the first appearance among men of that great plan of
salvation. The Gospel is much older than the law of Moses; it existed
before the foundation of the world. Its principles are eternal, and were
made known to the spirits of men in that antemortal day when Jesus Christ
was chosen to be the “Lamb slain from the foundation of the world.” All
necessary preparations were made in the spirit life for the peopling of
this earth in a mortal existence. It was there decided that Adam should
come to this earth and stand as the progenitor of the race.

The Fall of Man and His Redemption

That Adam and his posterity might gain the experience
that can only be obtained in mortality, it was necessary that he should
break the law by which he was governed in the Garden of Eden, and thereby
subject himself and his posterity to death. To gain an exaltation man must
have experience and must exercise his free will. Then, knowing both good
and evil, by obeying the will of the Father he will receive a reward for
the good deeds done while in the flesh. The fall of man brought
temptation, sin and death. It was therefore essential that a Redeemer be
provided through whose atonement for the fall, all men, without regard to
their belief, race, or color, are entitled to come forth in the
resurrection of the dead, to be judged according to their works. “For
since by man came death, by man came also the resurrection of the dead.
For as in Adam all die, even so in Christ shall all be made alive” (1 Cor.
15:21–22).

Individual Salvation Taught to Adam

Individual salvation requires that a man must repent and
accept the fulness of the Gospel if he would be exalted in the kingdom of
God. This plan of salvation was taught to Adam after his expulsion from
the Garden of Eden. He was baptized in water for the remission of his
sins, in the name of the only Begotten of the Father, and received the
Holy Ghost. He and his wife, Eve, were commanded to teach their children
the Gospel, that they also “might be sanctified from all sin, and enjoy
the words of eternal life in this world, and eternal life in the world to
come, even immortal glory” (Moses ch. 6).

In obedience to this commandment Adam and Eve made all
these things known to their sons and daughters. Thus the Gospel was taught
in the beginning and was declared from generation to generation. Adam
received the Holy Priesthood, which was also conferred upon the patriarchs
who followed after him. They were “preachers of righteousness, and spake
and prophesied, and called upon all men, everywhere, to repent, and faith
was taught unto the children of men” (Moses 6:22).

The Gospel Rejected in Days of Noah

In the days of Noah the Gospel was universally rejected,
save by Noah and his immediate family—in all eight souls. Noah had
labored diligently and long to bring mankind to repentance, but without
avail, “for all flesh had corrupted his way upon the earth” (Moses 8:29).
After the destruction of the wicked in the flood, the Gospel continued to
be taught by Noah and the later patriarchs, but quite generally it was not
received. Melchizedek, king of Salem, through his faithfulness, became a
great high priest, and the people of the Church in his day honored him by
calling the “Holy Priesthood after the order of the Son of God,” by his
name, “out of respect or reverence to the name of the Supreme Being” (D.
 & C. 107:4). From Melchizedek, Abraham received the
Priesthood, and to Melchizedek, as the properly authorized servant of the
Lord, Abraham paid tithes of all he possessed (Gen. 14:20).

The Covenant with Abraham

Unto Abraham also was the Gospel preached and the Lord
made covenant with him that through him and his posterity should all
nations of the earth be blessed (Gen. 22:18). This same Gospel was also
declared to the children of Israel in its simple truth; but they proved
unworthy to receive it in its fulness, due to their long sojourn in Egypt,
where they had partaken of the customs, traditions and theology of the
Egyptians, and therefore “the word preached did not profit them, not being
mixed with faith in them that heard it” (Heb. 4:2). The Lord endeavored to
establish the fulness of his Gospel and authority among them, which Moses
plainly taught, and he sought to sanctify the people, “that they might
behold the face of God; but they hardened their hearts and could not
endure his presence, therefore the Lord in his wrath (for his anger was
kindled against them) swore that they should not enter into his rest while
in the wilderness, which rest is the fulness of his glory” (D.
 & C. 84:23–24).

The Higher Priesthood and the Carnal Law

It became necessary, therefore, for the Lord to take
Moses and the Higher Priesthood out of their midst, but the Lesser
Priesthood, which holds the keys of the ministering of angels and the
preparatory Gospel—faith, repentance and baptism for the remission
of sins—he permitted to remain. To this he added the carnal law,
known as the law of Moses, which was added, so Paul informs us, as a
schoolmaster to prepare them to receive the fulness of the Gospel when
restored by Jesus Christ.

The Israelites, from the time they entered the promised
land to the coming of the Son of God, were living under the law of Moses,
which laid upon them severe and exacting restrictions because of their
refusal to receive the fulness of the Gospel when it was offered in the
wilderness. When the Savior came, it was to complete and fulfil the ends
of this law, of which he said not one jot or title should pass until all
was fulfilled.

Dispensation of the Meridian of Time

In the Dispensation of the Meridian of Time, when the
Savior ministered among the Jews, he restored the Gospel with the Higher
Priesthood. He called and ordained Twelve Apostles and gave them power,
before his ascension into heaven, to complete the church organization, and
commissioned them to carry the message of divine salvation into all the
world. In restoring that which had been taken away, he annulled the carnal
law, which had been added in the place of the higher law, for it had
filled the measure of its creation.

Commission of the Apostles

Under the commission Jesus gave the apostles to carry
the Gospel message into all the world and preach it to every creature,
they commenced their active ministry on the day of Pentecost, preaching in
power to the convincing of many souls. As the work of the ministry grew,
and the assistance of other laborers was required to carry on the work,
men were divinely called and ordained to specific offices in the Church.
The Lord, himself, had called and ordained, besides the twelve, seventies,
and sent them forth throughout Judea bearing the message of truth. When
they returned from that missionary journey it was with much rejoicing
because even the devils were subject unto them. What other officers the
Lord ordained and set apart, the scriptures do not reveal. That the Twelve
Apostles were empowered to set in order all things pertaining to the
Church, is, nevertheless, beyond dispute. We learn that under their
direction and ministry, as branches were formed and the work of the
ministry required it, high priests, evangelists, patriarchs, elders,
bishops, deacons, priests, pastors and teachers were called into the
service of the Church. The organization was in this manner effected during
the days of the apostles. The Church was also blessed with the divine
gifts and blessings of the Spirit of the Lord in those early days, just as
it was during the Savior’s ministry. There were in the Church many
prophets who uttered, by the gift of the Holy Ghost, many remarkable
predictions.

Essential Offices in the Church

All of these offices in the Church, are essential to the
advancement of the members and cannot be discarded with impunity. Paul
said, the Lord “gave some apostles; and some prophets; and some
evangelists; and some pastors and teachers; for the perfection of the
saints, for the work of the ministry, for the edifying of the body of
Christ.” These were not merely to remain in the Church during the
formative period, or for a brief season in order to start the work, and
then to be replaced by other officers of another kind. Men were ordained
to these callings “for the edifying of the body of Christ, till we all
come to the unity of the faith, and of the knowledge of the Son of God,
unto a perfect man, unto the measure of the stature of the fulness of
Christ” (Eph. 4:12–13). Evidently, then, as long as there is
imperfection in the Church among the members, in doctrine, knowledge, or
love, they fall short of “the stature of the fulness of Christ.”

These officers are all needed and cannot justly be
removed, for the Lord never so intended. The writer of the epistle to the
Ephesians also further compares all these officers to the various parts of
the human body and says: “From whom the whole body fitly joined together
and compacted by that which every joint supplieth, according to the
effectual working in the measure of every part, maketh increase of the
body unto the edifying of itself in love.” This same apostle also likens
the spiritual gifts to the physical body, declaring each to be essential
in the Church, just as the parts of the body are each necessary and one
part cannot say to another, “I have no need of you,” for all are necessary
that all men may “profit withal.”

Chapter 2

The Body of the Church Destroyed

Notwithstanding that the early officers of the Church
were endowed with the Holy Priesthood and exercised the spiritual gifts,
which were to remain until all came “unto a perfect man unto the stature
of the fulness of Christ,” there came a great and terrible change,
absolutely destroying the perfect body of the Church. In its place arose a
strange organization which eventually gained dominion over the earth and
ruled the destinies of men, not in love unfeigned, but in blood and
carnage most appalling, and with an iron hand.

The Falling Away Predicted

The rise of this power had been predicted by many of the
prophets of old and by the apostles of our Lord. Even the Savior, when
instructing his disciples regarding the signs of the times, intimated that
this would occur. Isaiah, seven centuries before the birth of Christ,
predicted that the time would come when the earth would be defiled under
its inhabitants because of the transgression of the law, the changing of
ordinances and the breaking of the new and everlasting covenant. It is
evident that this was to occur in the latter days, and not in the days of
Israel’s subjection to the law, for the law of Moses was not an
everlasting covenant. This prophecy was to receive its consummation in the
day when the earth, defiled by the wickedness and corruption of its
inhabitants, should be cleansed by fire and few men left (Isaiah 24:1
–6).

The Prophecies of Isaiah and Amos

Speaking of this event Isaiah says: “For the Lord hath
poured out upon you the spirit of deep sleep, and hath closed your eyes:
the prophets and your rulers, the seers hath he covered.” Shortly before
this time, Amos also predicted that the time would come when the Lord
would send a famine in the land, “not a famine of bread,” said he, “nor a
thirst for water, but of hearing the words of the Lord.”

The Vision of Daniel

Daniel saw in vision the overthrow of the Church
established by the Savior in the meridian of time. In his vision of the
four beasts, representing the kingdoms seen by Nebuchadnezzar in his
dream, he saw one horn, or power, come up among the ten that succeeded the
Roman Empire, “more stout than his fellows.” This horn had eyes and a
mouth that spake very great words against the Most High, and three other
kingdoms were subdued by this great horn. The same power “made war with
the saints and prevailed against them,” and through continued conflict and
exercise of might was able to “wear out the saints of the Most High” and
thought to “change times and laws.” This blasphemous power was to rule
until the coming of the Ancient of Days, when the kingdom and dominion was
to be “given to the people of the saints of the Most High whose kingdom is
an everlasting kingdom.”

Apostasy Commenced in Days of Apostles

The falling away from the faith commenced before the
close of the ministry of the apostles. Paul, when at Miletus taking his
final departure from the elders of Ephesus who had come to meet him,
earnestly entreated them to take heed to feed the Church of God, for, said
he, “I know this, that after my departing shall grievous wolves enter in
among you, not sparing the flock, and of yourselves shall men arise,
speaking perverse things to draw away disciples after them.” He also took
occasion to warn the Saints at Thessalonica not to be deceived regarding
the ushering in of the second advent of the Son of God, “for that day,” he
wrote to them, “shall not come, except there come a falling away first,
and that man of sin be revealed, the son of perdition; who opposeth and
exalteth himself above all that is called God, or that is worshiped; so
that he as God sitteth in the temple of God, showing himself that he is
God.”

The Predictions of Paul

The Saints at Galatia commenced very early to depart
from the faith. Timothy was warned by Paul, and instructed that in the
last days perilous times would come and men would be “lovers of their
ownselves, covetous, boasters, proud, blasphemers, disobedient to parents,
unthankful, unholy, without natural affection, truce breakers, false
accusers, incontinent, fierce, despisers of those that are good, traitors,
heady, highminded, lovers of pleasures more that lovers of God; having a
form of godliness, but denying the power thereof.” Moreover, he said the
time would come, “when they will not endure sound doctrine; but after
their own lusts shall they heap to themselves teachers, having itching
ears; and they shall turn away their ears from the truth, and shall be
turned unto fables.”

Prophecy of Peter

Peter, likewise, by the spirit of prophecy, bore record
of the departure from the faith when he wrote to the Saints, saying: “But
there were false prophets also among the people, even as there shall be
false teachers among you, who privily shall bring in damnable heresies,
even denying the Lord that bought them, and bring upon themselves swift
destruction. And many shall follow their pernicious ways; by reason of
whom the way of truth shall be evil spoken of.” Then he sought to impress
upon the minds of the Saints the fact that the prophets before him had
also predicted these direful events, saying: “That ye may be mindful of
the words which were spoken before by the holy prophets, and of the
commandment of us the apostles of the Lord and Savior; knowing this first,
that there shall come in the last days scoffers, walking after their own
lusts, and saying: Where is the promise of his coming? for since the
fathers fell asleep, all things continue as they were from the beginning
of the creation.”

The Mystery of Iniquity

As already stated, Paul declared to the Thessalonians
that the “mystery of iniquity” was already at work, and to Timothy he
said: “All they which are in Asia be turned away from me.” He had, we are
led to believe, had some dispute with Asiatic converts, for he wrote to
Timothy in great sorrow because some of his companions had forsaken him
and were advocating doctrines contrary to the Gospel of Jesus Christ. In
trying to correct these evils he was left to contend alone, for he adds:
“At my first answer no man stood with me, but all men forsook me.”

Decline of Spiritual Gifts

It was not long after the departure of the apostles that
spiritual gifts ceased to be manifest in the Church. The decline of these
blessings, which are inseparably connected with the Church of Christ, led
to the belief, so prevalent even in this day, that they were not to be
continued, having been instituted in the incipiency of the Church, merely
as a means of aiding in its establishment, after which they were no longer
needed.

Revelation and heavenly communication also came to an
end. There was no more vision, for the people had closed their eyes. This
condition also led to the universal belief, which the world holds even
now, that the canon of scripture is full and there is to be no more
scripture, notwithstanding the Lord has revealed through his servants that
revelation is to continue.

Changes in Church Government

The offices in the Priesthood were also changed because
those unto whom the Gospel was preached would not endure sound doctrine,
but after their own lusts heaped to themselves teachers having itching
ears and were “men of corrupt minds, reprobate concerning the faith.”

The Church Taken from Among Men

Instead of apostles and prophets there came, as time
went on, a very different ecclesiastical order from that instituted by the
Lord. The Church established by the Redeemer was taken from the earth
because of continued persecution and apostasy, until there was but a dead
form of the true Church left. The great ecclesiastical organization that
arose and claimed to be the Church of Christ was of gradual growth. The
change from truth to error was not made all in one day. It commenced in
the first century and continued during the immediate centuries that
followed, until the Church established in the days of the apostles was no
more to be found among men. Without the direction of inspired men, who
could communicate with God, the change was a natural one.

Rise of the Church of Rome

In the beginning of the fourth century this great
religious power, under the Emperor Constantine became the state religion
of the Roman Empire. From that time forth its dominion spread and before
many years had passed away it became the ruling power in religion in the
so-called civilized world. By it “times and laws” were changed. The simple
principles of the Christian faith were embellished almost beyond
recognition with pomp and mystic rites borrowed from pagan worship. The
priests and potentates, who officiated in these ceremonies, no longer
followed the simple customs of the humble fishermen of Galilee but,
dressed in splendid and costly robes, with mitres on their heads, they
performed their various parts in pride and with mystifying ceremonies that
over-awed and bewildered the humble people.

Changes in the Doctrines of the Church

The correct doctrine regarding the Godhead taught by
Jesus Christ, was changed into a mystery. The ordinance of baptism was
changed from burial in the water for the remission of sins, to sprinkling
of a little water on the head. Sprinkling of infants, miscalled baptism, a
custom which “is mockery before God, denying the mercies of Christ, and
the power of the Holy Spirit,” became a fixed and universal custom.
Changes in the administration of the sacrament of the Lord’s supper were
also introduced, and the doctrine advanced that the bread and wine became
the flesh and blood of our crucified Redeemer, by transubstantiation.
Those who entered the ministry were forbidden to marry, and many other
changes, which need not be mentioned here, were made in the principles of
the Gospel, in the functions of the Priesthood and the worship of the Lord.

Temporal Power of the Pope

Rome became the capital of this ecclesiastical power and
the bishop or pope, as he was called, its head. As its power grew it
claimed dominion not only in matter religious, but in civil affairs as
well. During the acme of its glory it ruled practically the known world.
By it kings were made and by it they were dethroned. Unless they bowed
before the papal power in abject submission they were made to feel the
weight of its mighty hand.

Frederick Seebohm, in his Era of
the Protestant Revolution, says: “Kings were not secure on their
thrones till they had the sanction of the Church. On the other hand the
clergy claimed to be free from prosecution under the criminal laws of the
land they lived in. They struggled to keep their own ecclesiastical laws
and their own ecclesiastical courts, receiving authority direct from Rome,
and with final appeal, not to the crown, but to the pope.”

“To establish an accusation against a bishop,” writes
Motley, in his Rise of the Dutch Republic,
“seventy-two witnesses were necessary; against a deacon, twenty-seven;
against an inferior dignitary, seven; while two were sufficient to convict
a layman.”

Power of the Clergy

Few outside of the clergy were educated enough to read
and write; therefore priests became the lawyers, diplomats, ambassadors,
instructors and prime ministers in the nations. All learned men talked and
wrote in Latin, which was the language of Rome. It is said that for
centuries a man convicted of a crime in England, by showing that he could
read or write, could claim the benefits of a trial in the ecclesiastical
court, which, “by long abuse came to mean exemption from the punishment of
the criminal law of the land.”

Not only did the priests fill these important offices
where they were enabled to wield great power and to control, very largely,
the destinies of nations, but many of them became extremely avaricious and
“divined for money.” Jean de Valdez, brother of the secretary to King
Charles V, wrote of the times as follows: “I see that we can scarcely get
anything from Christ’s ministers but for money; at baptism money, at
bishoping money, at marriage money, for confession money—no, not
extreme unction without money! They will ring no bells without money, no
burial in Church without money; so that it seemeth that Paradise is shut
up from them that have no money. The rich is buried in the Church, the
poor in the church-yard. The rich may marry with his nearest kin, but the
poor not so, albeit he be ready to die for love of her. The rich may eat
flesh in Lent, but the poor may not, albeit fish perhaps be much dearer.
The rich man may readily get large indulgences, but the poor none, because
he wanteth money to pay for them” (Era of the
Protestant Revolution, p. 60).

In addition to all this they taxed the people in various
ways, receiving a tithing from all produce of the farms, a tenth of the
land and of the wages of the working man. Writes Motley: “Not content,
moreover, with their territories and their tithings, the churchmen
perpetually devised new burdens upon the peasantry. Plows, sickles,
horses, oxen, all implements of husbandry were taxed for the benefit of
those who toiled not, but who gathered into barns.”

Sale of Indulgences

Some of these ecclesiastical rulers became so avaricious
and filled with the spirit of greed that they advanced the blasphemous
doctrine of forgiving sins by the sale of indulgences. It is claimed by
the Church of Rome that these evils were the sins of individuals who
perverted the doctrine of the church in relation to penance and
forgiveness of sin. The indulgence was, according to their teaching, “a
pardon usually granted by the pope, through which the contrite sinner
escaped a part, or all, of the punishment which remained even after he had
been absolved. The pardon did not therefore forgive the guilt of the
sinner, for that had necessarily to be removed before the indulgence was
granted; it only removed or mitigated the penalties which even the
forgiven sinner would, without the indulgence, have expected to undergo in
purgatory.”¹

However, the sale of indulgences in various parts of
Europe, was a means of creating large fortunes for those who sanctioned
it. There was no crime in the category for which the power of forgiveness
was not offered if the party seeking it could pay the price. The various
countries were districted and farmed for the collection of these revenues,
according to John Lathrop Motley, the historian, who writes:

“The price current of the wares offered for sale was
published in every town and village [in the Netherlands]. God’s pardon
for crimes already committed, or about to be committed, was advertized
according to a graded tariff. Thus poisoning, for example, was absolved
for eleven ducats, six livres tournois. Absolution for incest was
afforded at thirty-six livres, three ducats. Perjury came to seven
livres and three carlines. Pardon for murder, if not by poison, was
cheaper. Even a parricide could buy forgiveness at God’s tribunal at one
ducat, four livres, eight carlines. Henry de Mountfort, in the year
1448, purchased absolution for that crime at that price. Was it strange
that a century or so of this kind of work should produce a Luther? Was
it unnatural that plain people, who loved the ancient Church, should
rather desire to see her purged of such blasphemous abuses than to hear
of St. Peter’s dome rising a little nearer to the clouds on these
proceeds of commuted crime? . . . The Netherlands, like
other countries, are districted and farmed for the collection of this
papal revenue. Much of the money thus raised remains in the hands of the
vile collectors. Sincere Catholics, who love and honor the ancient
religion, shrink with horror at the spectacle offered on every side.
Criminals buying paradise for money, monks spending the money thus paid
in gaming houses, taverns, and brothels; this seems to those who have
studied their Testaments a different scheme of salvation from the one
promulgated by Christ. There has evidently been a departure from the
system of earlier apostles. Innocent conservative souls are much
perplexed; but at last all these infamies arouse a giant to do battle
with the giant wrong.”²

Thus were the prophecies of the scriptures fulfilled;
the laws transgressed by a power that exalted itself “above all that is
called God” and in his sacred name speaking “great words against the Most
High.”

Notes

Chapter 3

The “Dark Ages”

Not content with absolute dominion over the spiritual
and temporal affairs of the people, this papal kingdom attempted the
exercise of authority also over the consciences of men. Especially was
this so during the dark ages, when this power was at the zenith of its
glory. This exercise of authority extended also far into the day when the
light of religious freedom commenced to break forth, during the period
known as the revival of learning. Previous to this revival, as we have
seen, the language of learning was the Latin tongue. The people were
helplessly dependent upon their priests for all instruction in scientific
as well as religious thought. The few copies of the Bible extant were
guarded by the clergy, and the scriptures were not accessible to the
common people, and since they could neither read nor write, and in very
few instances understood Latin, they would have been helpless even with
the Bible in their hands. Under these conditions it is not to be wondered
at that the poor people of those benighted countries of Europe, credulous
and filled with superstitious fear, were ready to accept almost anything
that was made known to them, in doctrine or deed, by unscrupulous priests.

The Revival of Learning

Neither is it to be wondered at that priests attempted
to use force and coercion during the revival of learning to check the
opportunities of the people in obtaining light and truth. It was due to
the exercise of greater knowledge on the part of the priests and their
performance of mystic ceremonies, that over-awed the people and enabled
the clergy to keep them shackled by the chains of ignorance and
superstition. Ignorance was a ready tool in the hands of the priests by
which they shaped and moulded the masses into vessels to their liking. The
increase of learning among the people, aided by the discoveries and
inventions of the times, would change all this; for the people would not
be so ready to accept every wind of doctrine without some mental
cogitation and desire to have a reason given why things were thus and so.
Moreover, the revival of learning meant the end of many practices and
blasphemous doctrines advanced in the name of Jesus Christ, such as the
exercise of force over the consciences of men and the sale of indulgences
for the pardon of sin—if not the end, at least a wonderful
modification of such an evil system.

Early Translations of the Bible

Evidently this ruling ecclesiastical power realized that
enlightened conditions would bring rebellion against its authority. For
that reason stringent laws were framed to enforce the edicts and
regulations of the church of Rome. During the “Reformation” and before,
there were several translations of the Bible made in the languages which
the common people understood. Wycliffe’s Bible appeared in 1380 and was
followed by translations at a later date, both in English and other
tongues. At first there was an attempt to destroy these copies which were
prepared without authority or sanction from the Catholic Church. With the
invention of printing in the fifteenth century, however, the cause of
religious freedom received a wonderful impetus, and Bibles were
distributed all over Europe. Before the time of printing a Bible cost five
hundred crowns, and such copies as were in existence were in the keeping
of the clergy, who guarded them with the utmost zeal. Through the aid of
printing, the price of Bibles was reduced to five crowns, which made it
possible for the people not only to have the privilege of hearing the
scriptures read in their own tongue, but also to acquire the understanding
by which they could read them for themselves.

Scripture-Reading Forbidden

An English chronicler, Henry Kneighton, many years
before the “Reformation” expressed the prevailing notion about the reading
of the scriptures when he denounced the general reading of the Bible,
lamenting “lest the jewel of the Church, hitherto the exclusive property
of the clergy and divines, should be made common to the laity.” Archbishop
Arundel in England had issued an enactment that “no part of the scriptures
in English should be read, either in public or in private, or be
thereafter translated, under pain of the greater excommunication.” The New
Testament translation of Erasmus was forbidden at Cambridge, and the Vicar
of Croyden said from his pulpit: “We must root out printing, or printing
will root us out.” In the reign of Henry VIII the reading of the Bible by
the common people, or those who were not of the privileged class, had been
prohibited by act of Parliament, and men were burned at the stake in
England as well as in the Netherlands and other parts of Europe for having
even fragments of the scriptures in their hands.

For those who were considered derelict in church duties
or heretical in doctrine, edicts were declared, forbidding them to gather
in private assemblies for devotion, in various parts of Europe. All
reading of the scriptures; all discussion within one’s own doors
concerning faith, the sacraments, the papal authority, or other religious
matter, was forbidden “under penalty of death. The edicts were no dead
letter. The fires were kept constantly supplied with human fuel by monks
who knew the act of burning reformers better than of arguing with them.
The scaffold was the most conclusive of syllogisms, and used upon all
occasions” (The Rise of the Dutch Republic,
Motley).

The Inquisition

Continuing this woeful account of conditions in the
rebellious Netherlands and other countries under Spanish rule, the author
of The Rise of the Dutch Republic says: “Charles
V introduced and organized a papal institution, side by side with those
horrible ‘Placards’ of his invention, which constituted a masked
inquisition even more cruel than that of Spain. . . . The
execution of the system was never permitted to languish. The number of
Netherlanders who were burned, strangled, beheaded, or buried alive, in
obedience to his edicts, and for the offense of reading the scriptures, of
looking askance at a graven image, or of ridiculing the actual presence of
the body and blood of Christ in a wafer, have been placed as high as one
hundred thousand by distinguished authorities, and have never been put at
a lower mark than fifty thousand.”

Dawning of a Better Day

Conditions like these could not go on forever. The dawn
of a better day began to break over the nations. The Spirit of the Lord
was striving with men and preparations commenced for the introduction into
the world of the re-established Gospel at a later day. It was necessary
that the shackles of superstitious fear and illiteracy, which bound the
world so completely, should be broken, that men might exercise their right
of free agency before the fulness of Gospel light should break forth. Not
only was advancement made in the art of printing, but there came a revival
of learning and research in all directions and in all parts of Europe. It
was not confined to one land or to one people, but the whole of Europe
took on a new life. The discovery of the telescope, the law of
gravitation, the invention of gunpowder and many other wonderful things,
were revolutionizing the thoughts of men.

The Mission of Columbus

With the discovery of the mariner’s compass navigators
became more bold and daring, and gradually extended their explorations
until they discovered the way to India around the Cape of Good Hope. Near
the close of the fifteenth century the belief prevailed that the earth was
flat and inhabited only on the upper side. Beyond the shores of lands then
known it was thought there hung a pall of fog and darkness. The sea was
referred to as the “Sea of Darkness” beyond the boundaries known to man.
Far off in or beyond the ocean it was believed great dragons had their
lair, and if any man should be so unfortunate as to drift among them he
would return no more. Mariners had been afraid to traverse the seas far
beyond the sight of land. Shortly before the end of this century there
came one navigator more daring than his fellows, who proposed to cross the
sea. After many pleadings and attempts to interest some one with means in
the venture, he finally succeeded and the remarkable feat was done. In
accomplishing this he made discoveries that the Lord, in his wisdom, had
kept hid from the nations of the east all down through the ages, until in
his own due time he desired them to be revealed. Columbus was moved upon
by the Spirit of the Lord and crossed the waters in fulfilment of
predictions made by a prophet, who lived on this continent, five hundred
years before the birth of Christ.

The “Reformation”

All these things played an important part in the
establishment of individual and religious freedom. The most important
agency of all in this great work was doubtless the so-called
“Reformation,” which was in fact a revolution from the bondage of the
church of Rome. Great men of intellectual power began to undermine the
thraldom of the religious world. This rebellion against the dominion of
Rome was almost simultaneous in the various lands. In England,
Scandinavia, France, Switzerland, the Netherlands and Germany, many
“reformers” arose near the end of the fifteenth and during the sixteenth
century. They were of varying degrees of enthusiasm and opposition to the
teachings of that time. In the beginning their only desire was to correct
evils within the Catholic Church, but failing in this many of them openly
rebelled and set up independent churches of their own.

Martin Luther

The greatest of these “reformers” was Martin Luther in
Germany, who did more than any other individual in casting off the yoke of
bondage placed upon the people by the papacy. Powerful princes came to his
aid, but there was not in Germany at that time the cohesion of the people,
or the centralization of power, that existed in England under Henry VIII,
or in Sweden, where Gustavus Vasa reigned. Luther’s task, therefore, was a
heavy one, but he nobly carried it through to the bitter end.

The Protestant Revolution a Preparatory Work

Their mission was not, however, to set up the Church or
Christ, for the time was not ripe, and that important event was reserved
for another generation. They were called to be forerunners of that
eventful day, and did much to prepare the world for the ushering in of the
Dispensation of the Fulness of Times. The Lord did not call them to their
great work by an opening of the heavens; by visitation of angel, or direct
communication, as in times of old; neither did any of them claim that in
this manner they had been called. Nevertheless it was the Spirit of the
Lord which rested upon them and inspired them to fight against the
abominations and practices of their times committed in the name of
religion. Such, at least, was the case with most of them. The motive of
Henry VIII of England, was a selfish one; yet the Lord brought good out of
it in behalf of religious freedom. At first Henry opposed the rebellion of
Luther and others most vigorously, even writing in defense of the pope of
Rome, for which service he received the benediction of the pope and the
title of “Defender of the Faith.” Afterwards, when his own interests where
in conflict with the policy of the Catholic Church and in no wise he could
prevail, he became rebellious, with the result that he was excommunicated
by the pope. In defense he established an independent church, known today
as the Church of England, of which he became the head. Parliament and the
people were back of him and thus the great state church of England was
brought into being.

Disagreement Among “Reformers”

The pity of it all is that these “reformers” when they
established their religious freedom, could not agree among themselves.
They were constantly in turmoil, contending one with another on points of
doctrine, which led to considerable bitterness and the establishing of
various and conflicting sects. Moreover, they had not learned the lesson
themselves, through all the persecutions they were forced to suffer, that
toleration was a fundamental principle of freedom. Because this great
lesson had not been learned the persecuted became the persecutors in many
cases, and were just as intolerant where they had the power with those who
disagreed with them as their enemies had been with them.

America a Land of Freedom

Nevertheless the seeds of toleration had been sown, but
they were of slow growth. Toleration was a matter of education and
therefore came by degrees and could not burst forth in full fruition at
once. Not until there had been much shedding of blood in Europe, and more
particularly in America during the war for independence, were the people
fully awakened to this truth. It required a planting in new soil in a
choice land above all other lands. Here in America freedom and religious
toleration became a fundamental part of our great government. Our land
became a land of refuge for the afflicted, the downtrodden, and the
oppressed of other nations, who found in the United States a haven of
rest; for this land had been dedicated to liberty by the shedding of blood.

Praise be to the great souls who conducted the
Protestant Revolution. They helped to make it possible for the
establishment of the Church of Jesus Christ of Latter-day Saints in the
early part of the nineteenth century, preparatory to the second coming of
the Son of God. For all the good they did we honor them, and they shall
receive their reward which shall be great. They were not restorers, but
were sent to prepare the way for one who was yet to come with a mission of
restoration and everlasting power.

Part Two

Opening of the Dispensation of the Fulness of Times

Chapter 4

The Marvelous Work

The work of the Protestant revolution having been
accomplished, and the land of America having been prepared by the sowing
of the seed of religious freedom, the time for the restoration of the
Gospel had arrived. The promise made by the Savior that the Gospel of the
kingdom should be preached in all the world for a witness, was about to be
fulfilled, and the Church of Jesus Christ was again to be established in
the earth. The “marvelous work and a wonder,” which Isaiah predicted
should come forth in the latter days, was about to make its appearance, to
the confounding of the wisdom of the worldly wise.

Reasonable and Scriptural to Expect a Restoration

It is reasonable as well as scriptural, to believe that
the Lord, before he shall come in judgment and to commence his reign of a
thousand years, will send a messenger to prepare the way before him. In
justice the people should be warned and given the privilege of repentance
and remission of sins, through the preaching of the Gospel, and have an
opportunity for membership in the Church of Christ. “Surely the Lord God
will do nothing,” said Amos, “until he revealeth the secret unto his
servants the prophets.”¹

Ancient Predictions to be Fulfilled

Many of the ancient prophets had spoken of the opening
of the heavens and revealing anew to man, the everlasting Gospel, before
the second coming of the Lord. The visitation of heavenly messengers, and
the pouring out of the Spirit of the Lord, in which the sons and daughters
of Israel should prophesy, old men dream dreams, and the young men see
visions, were also foretold as events for the latter days.

Daniel Saw Our Day

Daniel, in vision, while an exile at the court of
Babylon’s great king, saw our day and the work of setting up the kingdom
which should be given to the Saints of the Most High, who should possess
it “even forever and forever.” The same event he confirmed in the
interpretation of Nebuchadnezzar’s dream of the wonderfully constructed
image. It was to be in the last days at a time when the kingdoms
represented by the toes of the image should bear rule. In that day the God
of heaven will “set up a kingdom which shall never be destroyed, or left
to other people.”

Vision of John

John also saw the time when the Gospel should be
declared by an angel flying in the midst of heaven “having the everlasting
gospel to preach unto them that dwell on the earth, and to every nation,
and kindred, and tongue, and people, saying with a loud voice, Fear God,
and give glory to him; for the hour of his judgment is come: and worship
him that made heaven, and earth, and the sea, and the fountains of
waters.” This also was to be in the last day, when the people were
departed from the teachings of the Lord, and needed a call unto
repentance, for this angel was to be followed by another who should say:
“Babylon is fallen, is fallen;” and before Babylon should fall, she was to
be warned and given a chance of repentance.

Joseph Smith Divinely Called

It was necessary, therefore, that one should be chosen
and clothed with power from the Father to re-establish the Church of Jesus
Christ on the earth.² In choosing a representative to stand at
the head of this “great and marvelous work, about to come forth unto the
children of men,” the Lord did not select one who was versed in the
learning and traditions of the world. His ways are not the ways of man,
neither are his thoughts like the thoughts of men. One taught in the
learning of the world would have had too much to unlearn of the traditions
and philosophy of men. In his great wisdom, the Lord chose an
unsophisticated child—a boy fourteen years of age. Unto this youth
the Lord revealed the fulness of the Gospel, which the world could not
receive because of unbelief. Through years of heavenly guidance—for
he was instructed by messengers from the presence of the Lord—this
young man, Joseph Smith, was prepared to direct the work of the
restoration of the Gospel and the building of the Kingdom of God.

Notes

Chapter 5

Ancestry of Joseph Smith

Joseph Smith was born in Sharon, Windsor County,
Vermont, December 23, 1805. He was the third son and fourth child of
Joseph and Lucy Mack Smith, who had a family of ten children. His parents
were of sturdy New England stock, honest, godfearing, industrious, but
poor in worldly substance. Joseph Smith had descended on his paternal side
from Robert Smith, who emigrated from England in the year 1638. There is
no record to be found of the ancestry of Robert Smith, nor do we know at
this time from what part of England he came, further than that he went in
his early youth to Boston, Lincolnshire, and then to London, where he took
ship for America. He landed in Boston, Massachusetts, and moved to that
part of Rowley, in Essex County, which afterwards became the township of
Boxford. Here, later, he purchased two hundred eight acres of land, a
portion of which was in Topsfield township. He married Miss Mary French.
They were the parents of ten children. Robert was known among his
neighbors as a quiet, unassuming man, devoted to the welfare of the
settlement. Through his industry he was able to provide some comforts for
his family, who were reared in the prevailing religious teachings of that
day, but strictly in the knowledge of the scriptures.

Patriotic Service of Samuel Smith

Samuel, son of Robert and Mary, was born January 26,
1666. He married Rebecca, daughter of John Curtis, a prominent citizen of
the town of Topsfield. After his father’s death, Samuel moved to
Topsfield, where he became an influential member of that community and was
honored by the citizens with several offices of trust. He was the father
of nine children. His son Samuel, born January 26, 1714, was one of the
most prominent citizens of Topsfield. The greater part of his life was
spent in the service of the people. He passed through the stormy days of
the American Revolution and bore arms in defense of the liberties of the
people. Among the many positions he held are the following: He was grand
juryman in 1760; in 1770, road supervisor; in 1779, 1780, 1783, 1784 and
1785, on the committee of safety; from 1771 to 1777 and in 1781 and 1782,
assessor and selectman in Topsfield, declining the honor in 1783; he was
moderator, in 1758–60, 1762, 1764, 1766–73, 1777–80, and
1782–83; representative to the General Court (House of
Representatives) in 1764–70, 1772, 1777–78, and 1781; town
clerk in 1774, 1776 and 1777; delegate to the Provincial Congress at
Concord, October 11, 1774 and again January 19, 1775, and on the tea
committee, from Topsfield and acted as chairman, in 1773.

He was known as Captain Samuel Smith, receiving his
military title during service in the militia of Massachusetts. He married
Priscilla, daughter of Zacheus Gould of Topsfield. They had five children,
two sons and three daughters. The mother died shortly after the birth of
her youngest child, and Samuel married a cousin of his first wife who bore
the same name. He died November 22, 1785, leaving an estate valued at more
than 544 pounds sterling. The Salem Gazette of November 22, 1785, made
mention of him in the following words:

“Died.—At Topsfield, on Monday, the 14th instant,
Samuel Smith, Esq. So amiable and worthy a character as he evidently
appeared, both in public and private, will render the memory of him ever
precious. For a number of years he represented the town in the General
Court, where he was esteemed a man of integrity and uprightness. His
usefulness among those with whom he was more immediately conversant was
eminent. He was a sincere friend to the liberties of his country, and a
strenuous advocate for the doctrine of Christianity.”

“The memory of the Just be blessed.”

Asael Smith Grandfather of Joseph Smith

Asael Smith was the second son and youngest child of (2)
Samuel. He was born in Topsfield, March 7, 1744. His mother died, as
already noted, shortly after his birth. His early life was spent in
Topsfield. February 12, 1767, he took to wife, Mary Duty, of Windham, New
Hampshire, and later moved to that place. From there he went to Dunbarton
and then to Derryfield, now the city of Manchester. During the Revolution
he followed the example of his illustrious father and served with the
Colonial forces. After the death of his father in 1785, he returned to
Topsfield and made his home on the family estate. He lived in the old
home, about one mile north of the town, where a number of his children
were born, notably Joseph, father of the Prophet Joseph Smith.

Asael was a man of very liberal views, far in advance of
his time. Some of his children were members of the Congregational Church,
but in his religious views he leaned towards the teachings of the
Universalists. However, he held aloof from all sects, because he could not
reconcile his understanding of the scriptures with their many conflicting
creeds. He advocated the truth very strongly, that all men should have
free and equal religious liberty. In his opinions he was frank and
explicit, expressing himself without fear of the prevailing opinions of
his neighbors. He was somewhat gifted with the pen and wrote some worthy
sentiments which have been preserved and are still in possession of
members of the family. Many years before his death he wrote a charge to
his family in which the advice given could be followed with great profit
by parents and children even in our day. An excerpt from this document
will give an insight into the character of this man and depict his
remarkable faith in Jesus Christ:

Advice of Asael Smith to His Family

“And first to you, my dear wife,” he wrote, “I do with
all the strength and power that is in me, thank you for your kindness and
faithfulness to me, beseeching God who is the husband of the widow, to
take care of you and not to leave you nor forsake you, or suffer you to
leave nor forsake him, nor his ways. Put your whole trust solely in him,
he never did nor never will forsake any that trust in him. . .
 . And now my dear children, let me pour out my heart to you and
speak first of immortality in your souls. Trifle not in this point; the
soul is immortal; you have to deal with an infinite Majesty; you go upon
life and death, therefore in this point be serious. Do all to God in a
serious manner; when you think of him, speak of him, pray to him, or in
any way make your addresses to his great Majesty, be in good earnest.
Trifle not with his name or with his attributes, nor call him to witness
to any thing but is absolute truth, nor then, but when sound reason or
serious consideration requires it. And as to religion, I would not wish to
point out any particular way for you; but first I would wish you to search
the scriptures and consult sound reason and see if they (which I take to
be two witnesses that stand by the God of the whole earth) are not
sufficient to evince to you that religion is a necessary theme. .
 . .

“For the public.—Bless God that you live in a land
of liberty and bear yourselves dutifully and conscionably towards the
authority under which you live. See God’s providence in the appointment of
the Federal Constitution and hold union and order precious jewels.”

Prediction of Asael Smith

In the spring of 1791 he moved from Topsfield to
Tunbridge, Vermont, where he made his home for several years. As old age
came on and his health became impaired he removed to Stockholm, St.
Lawrence County, New York, and made his home with his son Silas. Here he
died, October 31, 1830, at the advanced age of more than 86 years. In
stature he was tall, his body was well proportioned and possessed of
unusual strength. At times the spirit of inspiration rested upon him. One
one occasion he said: “It has been borne in upon my soul that one of my
descendants will promulgate a work to revolutionize the world of religious
faith.” Perhaps he did not expect to live to see that day, but such proved
to be the case. The first summer after the organization of the Church, his
son Joseph and grandson Don Carlos Smith paid him a visit and presented
him with a copy of the Book of Mormon. At the time he was in feeble
health, but he diligently read the book, or most of it, and said he was
convinced that the work of his grandson, Joseph Smith, was of divine
origin. He was not baptized, due to his weakened physical condition, and
died shortly after this visit. His wife, Mary Duty Smith, later moved to
Kirtland where she died in 1836, firm in the faith of the restored Gospel.

John Mack of Connecticut

On his maternal side, Joseph Smith was descended from
John Mack, who was born in Inverness, Scotland, March 6, 1653. John Mack
came to America about 1669, and resided, first in Salisbury,
Massachusetts. He married Sarah, daughter of Orlando and Sarah Bagley, and
moved to Lyme, Connecticut, where eight or more of their twelve children
were born. He was the founder of the Mack family of Connecticut. He died
Feb. 24, 1721.

Ebenezer, son of John Mack, was born in Lyme, Conn.,
Dec. 8, 1697. He was a man of thrift and was well respected by the people
of Lyme, where he served for many years as minister of the Second
Congregational Church. He married Hannah, daughter of Aaron Huntly, an
honored citizen of Lyme. At one time Ebenezer Mack possessed considerable
property and “lived in good style commanding all the attention and respect
which are ever shown to those who live in fine circumstances, and habits
of strict morality.”¹ Reverses came, however, and he was reduced,
in his declining years, to poverty. He was the father of nine children.

Maternal Grandparents of Joseph Smith

Solomon, son of Ebenezer Mack, was born in Lyme, Conn.,
Sept. 26, 1735. At the age of twenty-one years he enlisted in the services
of his country under the command of Captain Henry, and the regiment of
Col. Whiting. He was engaged in the king’s service with two teams carrying
supplies to Fort Edwards. In 1748 he enlisted under Major Spenser and was
engaged in several bloody engagements in which his life was spared
miraculously. He served until the spring of 1759, when he received his
honorable discharge at Crown Point. That same year he met a young school
teacher, Lydia Gates, daughter of Nathan Gates, a wealthy citizen of East
Haddam, Connecticut. The friendship of these young people ripened and they
were married after a short acquaintance. In 1761 Solomon and his young
wife moved to Marlow where they took up their residence in a wilderness.
Only four other families resided within forty miles of them. It was while
here he learned to fully appreciate the excellent virtues of his wife,
“For,” he writes, “as our children were deprived of schools she assumed
charge of their education, and performed the duties of instructoress as
none, save a mother, is capable of. Precepts, accompanied with examples
such as theirs, were calculated to make impressions on the minds of the
young, never to be forgotten. She, besides instructing them in the various
branches of an ordinary education, was in the habit of calling them
together both morning and evening, and teaching them to pray, meanwhile
urging upon them the necessity of love towards each other as well as
devotional feelings towards Him who made them.”

In this manner their children became confirmed in the
virtues and were established in faith in their Redeemer.

Patriotic Service of Solomon Mack

In 1776, Solomon Mack enlisted in the American army. For
some time he served in the land forces and later was transferred to the
navy. With his two sons, Jason and Stephen, he was engaged in a
privateering expedition commanded by Captain Havens. In this service they
passed through some thrilling experiences, but escaped without great harm.
His service in the war covered a period of about four years. After his
discharge he went to Gilsum, New Hampshire, to make his home. Owing to the
rigorous campaigns through two wars, he became broken in health and
suffered considerably in his declining years. His son Stephen moved to
Vermont and later to Detroit, where he engaged in mercantile pursuits and
was one of the founders of Detroit. During the war of 1812 Stephen again
entered the services of his country. He held the commission of a captain
at the time of the siege of Detroit and was ordered by his superior
officer to surrender, which he boldly refused to do. Breaking his sword
across his knee he threw the parts into the lake and said he would not
submit to such a disgraceful compromise while the blood of an American ran
in his veins.

Such is the character of the forebears of Joseph Smith.

Notes

Chapter 6

The Birth of Joseph Smith, the Prophet

Joseph Smith, son of Asael, was born in Topsfield, July
12, 1771. Near the close of the eighteenth century he was residing in
Tunbridge, Vermont, where he owned a good farm and engaged in tilling the
soil. It was here he met Lucy Mack, daughter of Solomon Mack, of Gilsum,
who later became his wife. She was visiting in Tunbridge with her brother
Stephen, who at that time was a resident of Tunbridge. Joseph Smith, after
his marriage, continued to reside in Tunbridge for about six years. In
1802 he rented his farm and moved to Randolph, to engage in the mercantile
business. Later he sold his farm in Tunbridge and moved to Royalton, then
to Sharon, Windsor County, where their son Joseph was born, Dec. 23, 1805.
In 1811 the Smith family moved from Vermont to Lebanon, New Hampshire,
just over the border line, where they intended to settle down “and began
to contemplate, with joy and satisfaction” the prosperity which had
attended their exertions. They were desirous, as most parents are, to
provide comfortably for their children and give them the advantages of an
education. Of this desire the Joseph Smith mother writes:

Early Struggles of the Smiths

“As our children had, in a great measure, been debarred
from the privilege of schools, we began to make every arrangement to
attend to this important duty. We established our second son, Hyrum, in an
academy at Hanover; and the rest, that were of sufficient age, we were
sending to a common school that was quite convenient; meanwhile myself and
companion were doing all that our abilities would admit of for the future
welfare and advantage of the family; and were greatly blessed in our
labors.”

These desires, however, were rudely shattered, for an
epidemic of typhus fever passed over the land and all the Smith children
were sorely afflicted. The oldest daughter, Sophronia, lay for a long time
nigh unto death, and was saved only by Divine providence in answer to
prayer. Joseph recovered from the fever after an illness of two weeks, but
was left suffering with extreme pain in his shoulder which was first
treated as the result of a sprain, but later developments proved it to be
from another cause. A bag of pus had formed which had to be lanced. The
description of his suffering is very vividly told by his mother in the
following words:

Serious Affliction of Joseph Smith

“As soon as the sore had discharged itself, the pain
left it, and shot like lightning (using his own terms) down his side into
the marrow of the bone of his leg, and soon became very severe. My poor
boy, at this, was almost in despair, and he cried out, ‘Oh, father, the
pain is so severe, how can I bear it!’

“His leg soon began to swell, and he continued to suffer
the greatest agony for the space of two weeks longer. During this period I
carried him much of the time in my arms in order to mitigate his suffering
as much as possible; in consequence of which I was taken very ill myself.
The anxiety of mind that I experienced, together with physical
over-exertion, was too much for my constitution, and my nature sank under
it.

Tenderness of Hyrum Smith

“Hyrum who was rather remarkable for his tenderness and
sympathy, now desired that he might take my place, as he was a good,
trusty boy we let him do so; and, in order to make the task as easy for
him as possible, we laid Joseph upon a low bed, and Hyrum sat beside him,
almost day and night, for some considerable length of time, holding the
affected part of his leg in his hands, and pressing it between them so
that his afflicted brother might be enabled to endure the pain, which was
so excruciating that he was scarcely able to bear it.

Surgical Aid Sought

“At the end of three weeks, we thought it advisable to
send again for the surgeon. When he came, he made an incision of eight
inches on the front side of the leg, between the knee and ankle. This
relieved the pain in a great measure, and the patient was quite
comfortable until the wound began to heal, when the pain became as violent
as ever.

“The surgeon was called again, and he this time enlarged
the wound, cutting the leg even to the bone. It commenced healing the
second time, and as soon as it began to heal, it also began to swell
again, which swelling continued to rise till we deemed it wisdom to call a
council of surgeons; and when they met in consultation, they decided that
amputation was the only remedy.

A Council Held

“Soon after coming to this conclusion, they rode up to
the door, and were invited into a room, apart from the one in which Joseph
lay. They being seated, I addressed them thus: ‘Gentlemen, what can you do
to save my boy’s leg?’ They answered, ‘We can do nothing; we have cut it
open to the bone, and find it so affected that we consider his leg
incurable, and that amputation is absolutely necessary in order to save
his life.’

“This was like a thunderbolt to me. I appealed to the
principal surgeon, saying, ‘Dr. Stone, can you not make another trial? Can
you not, by cutting around the bone, take out the diseased part, and
perhaps that which is sound will heal over, and by this means you will
save his leg? You will not, you must not, take off his leg until you try
once more. I will not consent to let you enter his room until you make me
this promise.’

“After consulting a short time with each other, they
agreed to do as I had requested, then went to see my suffering son. One of
the doctors, on approaching his bed, said, ‘My poor boy, we have come
again.’ ‘Yes,’ said Joseph, ‘I see you have; but you have not come to take
off my leg, have you, sir?’ ‘No,’ replied the surgeon, ‘It is your
mother’s request that we make one more effort, and that is what we have
now come for.’

“The principal surgeon, after a moment’s conversation,
ordered cords to be brought to bind Joseph fast to the bedstead; but to
this Joseph objected. The doctor, however, insisted that he must be
confined, upon which Joseph said very decidedly, ‘No, doctor, I will not
be bound, for I can bear the operation much better if I have my liberty.’
‘Then,’ said Dr. Stone, ‘will you drink some brandy?’

“‘No,’ said Joseph, ‘not one drop.’

“‘Will you take some wine?’ rejoined the doctor. ‘You
must take something, or you can never endure the severe operation to which
you must be subjected.’

“‘No,’ exclaimed Joseph, ‘I will not touch one particle
of liquor, neither will I be tied down; but I will tell you what I will do
—I will have my father sit on the bed and hold me in his arms, and
then I will do whatever is necessary in order to have the bone taken out.’
Looking at me, he said, ‘Mother, I want you to leave the room, for I know
you cannot bear to see me suffer so; father can stand it, but you have
carried me so much, and watched over me so long, you are almost worn out.’
Then looking up into my face, his eyes swimming in tears, he continued,
‘Now, mother, promise me that you will not stay, will you? The Lord will
help me, and I shall get through with it.’

“To this request I consented, and getting a number of
folded sheets, and laying them under his leg, I retired, going several
hundred yards from the house in order to be out of hearing.

The Operation

“The surgeons commenced operating by boring into the
bone of his leg, first on one side of the bone where it was affected, then
on the other side, after which they broke it off with a pair of forceps or
pincers. They thus took away large pieces of the bone. When they broke off
the first piece, Joseph screamed out so loudly, that I could not forbear
running to him. On my entering the room, he cried out, ‘Oh, mother, go
back, go back; I do not want you to come in—I will try to tough it
out, if you will go away.’ . . .

“I was immediately forced from the room, and detained
until the operation was complete; but when the act was accomplished,
Joseph put upon a clean bed, the room cleaned of every appearance of
blood, and the instruments which were used in the operation removed, I was
permitted again to enter.

He is Healed

“Joseph immediately commenced getting better, and from
this onward continued to mend until he became strong and healthy. When he
had so far recovered as to be able to travel, he went with his uncle,
Jesse Smith, to Salem, for the benefit of his health, hoping the sea
breezes would be of service to him, and in this he was not disappointed.”

Removal to New York

Continued sickness pursued the family for a year; this,
together with three successive years of crop failure, placed the family in
rather straitened circumstances. So discouraged did they become that the
decision was reached to move to the milder climate and more fertile region
of western New York, where there would be a better opportunity to retrieve
their fortunes.

As soon as arrangements could be made and obligations
settled, Joseph Smith and family moved to Palmyra, New York, a distance of
about three hundred miles from their home in New Hampshire. The members of
the family now counseled together relative to the course they should
adopt. It was finally decided to purchase about one hundred acres of land,
situated about two miles south of Palmyra on the border of Manchester
township. It should be remembered that western New York, at that time, was
sparsely settled. Ohio, Michigan and Illinois were still largely in a
state of wilderness, and beyond the great “Father of Waters” lay a vast
country scarcely known. More than ten years later Missouri was spoken of
by the Lord to Joseph Smith, in a revelation as being on the “borders of
the Lamanites.”¹

The Purchase of a Home

At the time of the removal to Palmyra, two of the boys,
Alvin and Hyrum, were able to be of material assistance in making their
new home. With their father they set to work clearing the newly acquired
land from a heavy growth of timber, a condition which generally prevailed
in that country one hundred years ago. During the first year they cleared
about thirty acres—no small task in itself—besides engaging in
a day’s labor now and again, as opportunity afforded, in order to raise
means to meet their obligations. Thus, during the first year, they were
able to meet most of their first payment on the land, which during that
year was not in a condition to be farmed. The mother, through her untiring
industry, took upon herself the task to provide the household necessities,
which she did through the sale of hand-painted oil-cloth table covers, a
work in which she was quite skilled, and in which she met with fair
success.

Removal to Manchester

About four years after the arrival of the Smith family
in Palmyra, they moved to the farm where they built a four-room log house,
which was later increased by the addition of sleeping rooms on the rear.
It was while living in this house that Joseph received his glorious
visions. The building of a more commodious home was contemplated under the
direction of Alvin, the oldest son, who much desired to see his parents
comfortably located. “I am going to have,” he said, “a nice, pleasant room
for father and mother to sit in, and everything arranged for their
comfort, and they shall not work any more as they have done.” This was
indeed a noble thought and desire, for his parents had toiled and labored
much in the midst of trials and tribulations that had reduced them to a
state of poverty.

Death of Alvin Smith

Alvin did not live to realize the blessing thus
contemplated and to see the fulfilment of his dream. The frame of the new
house was raised and the necessary material procured to complete the
structure in the fall of 1824; but in November of that year Alvin was
stricken. He died on the 19th day of that month in the twenty-seventh year
of his age. He lived to know of the visitation of the Father and the Son,
and of the coming of Moroni, and was convinced that these things were
true. He died with a prayer on his lips for his younger brother Joseph,
and admonished him to be true to the great work entrusted to his care.
Alvin is spoken of as a “youth of singular goodness and disposition, kind
and amiable.”

The Hand of Providence

While hard to bear, the many misfortunes of the Smiths
were all overruled by the providence of the Lord, for their good. Had they
remained in Vermont, or New Hampshire, the purposes of the Lord could not
as well have been accomplished. He had a great work for the youthful
Joseph to perform, and it was necessary that the family should move to the
field of his activities. Therefore, through the valley of tribulation they
were led by the hand of the Lord to the place he had prepared for them.

Notes

Chapter 7

Joseph Smith’s Own Story

Never has the story of the wonderful vision of the
Father and the Son to Joseph Smith been told so effectively and clearly as
by Joseph Smith, himself, as he has related it in complete simplicity.
Therefore it is repeated here:

“Some time in the second year after our removal to
Manchester, there was in the place where we lived an unusual excitement on
the subject of religion. It commenced with the Methodists, but soon became
general among all the sects in that region of country. Indeed, the whole
district of country seemed affected by it, and great multitudes united
themselves to the different religious parties, which created no small stir
and division amongst the people, some crying, ‘Lo, here!’ and others, ‘Lo,
there!’ Some were contending for the Methodist faith, some for the
Presbyterian, and some for the Baptist. For notwithstanding the great love
which the converts to these different faiths expressed at the time of
their conversion, and the great zeal manifested by the respective clergy,
who were active in getting up and promoting this extraordinary scene of
religious feeling, in order to have everybody converted as they were
pleased to call it, let them join what sect they pleased—yet when
the converts began to file off, some to one party and some to another, it
was seen that the seemingly good feelings of both the priests and the
converts were more pretended than real; for a scene of great confusion and
bad feeling ensued; priest contending against priest, and convert against
convert; so that all their good feelings one for another, if they ever had
any, were entirely lost in a strife of words and a contest about opinions.

“I was at this time in my fifteenth year. My father’s
family was proselyted to the Presbyterian faith, and four of them joined
that church, namely—my mother Lucy; my brothers Hyrum and Samuel
Harrison; and my sister Sophronia.

A Time of Religious Excitement

“During this time of great excitement, my mind was
called up to serious reflection and great uneasiness; but though my
feelings were deep and often poignant, still I kept myself aloof from all
these parties, though I attended their several meetings as often as
occasion would permit. In process of time my mind became somewhat partial
to the Methodist sect, and I felt some desire to be united with them; but
so great were the confusion and strife among the different denominations,
that it was impossible for a person young as I was, and so unacquainted
with men and things, to come to any certain conclusion who was right and
who was wrong. My mind at times was greatly excited, the cry and tumult
were so great and incessant. The Presbyterians were most decided against
the Baptists and Methodists, and used all the powers of either reason or
sophistry to prove their errors, or, at least to make the people think
they were in error. On the other hand, the Baptists and Methodists in
their turn were equally zealous in endeavoring to establish their own
tenets and disprove all others.

The Promise of James Tested

“In the midst of this war of words and tumult of
opinions, I often said to myself, What is to be done? Who of all these
parties are right; or, are they all wrong together? If any one of them be
right, which is it, and how shall I know it? While I was laboring under
the extreme difficulties caused by the contests of these parties of
religionists, I was one day reading the Epistle of James, first chapter
and fifth verse, which reads: If any of you lack
wisdom, let him ask of God, that giveth to all men liberally, and
upbraideth not; and it shall be given him.

“Never did any passage of scripture come with more power
to the heart of man than this did at this time to mine. It seemed to enter
with great force into every feeling of my heart. I reflected on it again
and again, knowing that if any person needed wisdom from God, I did; for
how to act I did not know, and unless I could get more wisdom than I then
had, I would never know; for the teachers of religion of the different
sects understood the same passages of scripture so differently as to
destroy all confidence in settling the question by an appeal to the Bible.
At length I came to the conclusion that I must either remain in darkness
and confusion, or else I must do as James directs, that is, ask of God. I
at length came to the determination to ‘ask of God,’ concluding that if he
gave wisdom to them that lacked wisdom, and would give liberally and not
upbraid, I might venture. So, in accordance with this my determination to
ask of God, I retired to the woods to make the attempt. It was on the
morning of a beautiful clear day, early in the spring of eighteen hundred
and twenty. It was the first time in my life that I had made such an
attempt, for amidst all my anxieties I had never as yet made the attempt
to pray vocally.

The Vision

“After I had retired to the place where I had previously
designed to go, having looked around me, and finding myself alone, I
kneeled down and began to offer up the desires of my heart to God. I had
scarcely done so, when immediately I was seized upon by some power which
entirely overcame me, and had such an astonishing influence over me as to
bind my tongue so that I could not speak. Thick darkness gathered around
me, and it seemed to me for a time as if I were doomed to sudden
destruction.

“But, exerting all my powers to call upon God to deliver
me out of the power of this enemy which had seized upon me, and at the
very moment when I was ready to sink into despair and abandon myself to
destruction—not to an imaginary ruin, but to the power of some
actual being from the unseen world, who had such marvelous power as I had
never before felt in any being—just at this moment of great alarm, I
saw a pillar of light exactly over my head, above the brightness of the
sun, which descended gradually until it fell upon me.

“It no sooner appeared than I found myself delivered
from the enemy which held me bound. When the light rested upon me I saw
two personages, whose brightness and glory defy all description, standing
above me in the air. One of them spake unto me, calling me by name, and
said, pointing to the other—This is my beloved
Son, hear Him!

“My object in going to inquire of the Lord was to know
which of all the sects was right, that I might know which to join. No
sooner, therefore, did I get possession of myself, so as to be able to
speak, than I asked the personages who stood above me in the light, which
of all the sects was right—and which I should join. I was answered
that I must join none of them, for they were all wrong; and the personage
who addressed me said that all their creeds were an abomination in his
sight; that those professors were all corrupt; that ‘they draw near to me
with their lips, but their hearts are far from me; they teach for
doctrines the commandments of men, having a form of godliness but they
deny the power thereof.’ He again forbade me to join with any of them; and
many other things did he say unto me, which I cannot write at this time.
When I came to myself again I found myself lying on my back, looking up
into heaven.

“When the light had departed, I had no strength; but
soon recovering in some degree, I went home. And as I leaned up to the
fireplace, mother enquired what the matter was. I replied, ‘Never mind,
all is well—I am well enough off.’ I then said to my mother, ‘I have
learned for myself that Presbyterianism is not true.’

Sectarian Opposition

“It seems as though the adversary was aware, at a very
early period of my life, that I was destined to prove a disturber and an
annoyer of his kingdom; else why should the powers of darkness combine
against me? Why the opposition and persecution that arose against me
almost in my infancy?

“Some few days after I had this vision, I happened to be
in company with one of the Methodist preachers, who was very active in the
before-mentioned religious excitement; and, conversing with him on the
subject of religion, I took occasion to give him an account of the vision
which I had had. I was greatly surprised at his behavior; he treated my
communication not only lightly, but with great contempt, saying it was all
of the devil, that there were no such things as visions or revelations in
these days; that all such things had ceased with the apostles, and that
there would never be any more of them.

“I soon found, however, that my telling the story had
excited a great deal of prejudice against me among professors of religion,
and was the cause of great persecution, which continued to increase; and
though I was an obscure boy, only between fourteen and fifteen years of
age, and my circumstances in life such as to make a boy of no consequence
in the world, yet men of high standing would take notice sufficient to
excite the public mind against me, and create a bitter persecution; and
this was common among all the sects—all united to persecute me.

Joseph Smith’s Reflections

“It caused me serious reflection then, and often has
since, how very strange it was that an obscure boy, a little over fourteen
years of age and one, too, who was doomed to the necessity of obtaining a
scanty maintenance by his daily labor, should be thought a character of
sufficient importance to attract the attention of the great ones of the
most popular sects of the day, and in a manner to create in them a spirit
of the most bitter persecution and reviling. But strange or not, so it
was, and it was often the cause of great sorrow to myself. However, it was
nevertheless a fact that I had beheld a vision. I have thought since, that
I felt much like Paul, when he made his defense before King Agrippa, and
related the account of the vision he had when he saw a light and heard a
voice; but still there were but few who believed him; some said he was
dishonest, others said he was mad; and he was ridiculed and reviled. But
all this did not destroy the reality of his vision. He had seen a vision,
he knew he had, and all the persecution under heaven could not make it
otherwise; and though they should persecute him unto death, yet he knew,
and would know to his latest breath, that he had both seen a light and
heard a voice speaking unto him, and all the world could not make him
think or believe otherwise.

“So it was with me. I had actually seen a light, and in
the midst of that light I saw two personages, and they did in reality
speak to me; and though I was hated and persecuted for saying that I had
seen a vision, yet it was true; and while they were persecuting me,
reviling me, and speaking all manner of evil against me falsely for so
saying, I was led to say in my heart: Why persecute me for telling the
truth? I have actually seen a vision, and who am I that I can withstand
God, or why does the world think to make me deny what I have actually
seen? For I had seen a vision; I knew it, and I knew that God knew it, and
I could not deny it, neither dared I do it, at least I knew that by so
doing I would offend God, and come under condemnation.

“I had now got my mind satisfied so far as the sectarian
world was concerned; that it was not my duty to join with any of them, but
to continue as I was until further directed. I had found the testimony of
James to be true, that a man who lacked wisdom might ask of God, and
obtain, and not be upbraided.”

Joseph Smith’s Great Honor

There is no account in history or revelation extant,
where ever before both the Father and the Son appeared in the presence of
mortal man in glory. Most wonderful was the honor bestowed upon this
unsophisticated boy. Great was his faith—so great that he was able,
like the brother of Jared, to penetrate the veil and behold the glory of
these holy Beings, whose glory rested upon him. Without this power
overshadowing him, he could not have endured their presence, for their
brightness was far greater than the brightness of the noonday sun. It was
not, therefore, with the power of the natural eye that this great Vision
was beheld, but by the aid of the eye of the spirit. The natural man,
without the saving grace of the power of the Lord, could not behold his
presence in this manner, for he would be consumed. Joseph Smith, through
the power of the Lord, was able to behold the presence of the Great
Creator and his Glorified Son, for they deigned to honor him with their
presence and converse with him.

The Heavens No Longer Sealed

No longer were the heavens as brass. No more would man
be forced to stumble and grope in darkness. Salvation was made known and
the glad tidings were to sound forth, as with the blast of a mighty
trumpet, to the ends of the earth. Satan’s reign was nearing its end, and
the message of eternal peace was shortly to be proclaimed to every nation,
and kindred, and tongue and people.

The Vision Rejected by the World

No wonder Joseph Smith rejoiced, he now possessed
greater knowledge than all the professors and divines in all the world!
Naturally he desired that others should share his joy and partake of his
wonderful information. He would proclaim it to them with gladness, surely
they would be pleased to receive it and would rejoice with him! But great
disappointment awaited him, for with one accord his message was rejected.
Only the members of his household would believe. He was treated with scorn
by great men of learning, although he was but a boy. He was mocked and
shamed. Instead of the spirit of love and gratefulness following him for
revealing this glorious message of truth, it was the spirit of contempt
and hatred with which he had to contend. In sorrow he learned to hold his
peace and wait—wait for further light and inspiration which he had
been promised. Though all the world should mock and former friends deride,
he knew he had beheld the Vision. There was one Friend to whom he now
could go and pour out his soul in humble hope of encouragement and succor.
What did it matter though the whole world should laugh, if the Son of God
would hearken to his humble pleadings?

Not Strange that the Message Should be Rejected

Yet, when we stop to reflect, it is not strange that
this message of light and truth should be rejected by the world, for the
Lord had said long years before, “Men love darkness rather than light,
because their deeds are evil.” As for the priests, was not their craft in
danger? The message left with the youthful seer by the God of heaven was
most drastic. It had been declared in language that could be clearly
understood, that the creeds of men were not in accord with his Gospel.
This was not a message to please the religious teachers of the day.
Moreover, the Vision had shattered the traditions of the times. The
doctrines taught in the churches were emphatically contradicted and
disproved. The world was teaching and believing that the canon of
scripture was full; that there was not to be and could not be, more
revelation; that the visitation of angels had ceased with the early
Christian fathers, and such things as these had passed away forever.
Again, the doctrine was taught that the Father, Son and Holy Ghost were
incomprehensible, without body, parts and passions. A revelation of the
Father and the Son as separate persons, each with a body tangible and in
the form of the body of man, was destructive of this doctrine, as
revelation was of the doctrine of the closed heavens. The world had held
that perfection in religion and the organization of the Church of Christ
was not to be expected, but that men were led by their own human reason to
interpret the word of the Lord as set forth in the scriptures.

A Bold Denunciation of False Doctrine

A bold denunciation of all such false teachings and
traditions, although told in confiding simplicity by a humble youth,
fourteen years of age, was not likely to bring rejoicing and peace of mind
to those who thus believed and loved their old traditions dearly.
Nevertheless the story must be told; for in the world were thousands of
honest souls who were likewise praying that the light of the everlasting
Gospel would be restored, and the message of salvation again be proclaimed
as a witness before the end of unrighteousness should come.

Chapter 8

Life of Joseph Smith Between 1820–23

“I continued to pursue my common vocations in life until
the twenty-first of September, one thousand eight hundred and
twenty-three, all the time suffering severe persecution at the hands of
all classes of men, both religious and irreligious, because I continued to
affirm that I had seen a vision.

“During the space of time which intervened between the
time I had the vision and the year eighteen hundred and twenty-three—
having been forbidden to join any of the religious sects of the day, and
being of very tender years, and persecuted by those who ought to have been
my friends and to have treated me kindly, and if they supposed me to be
deluded to have endeavored in a proper and affectionate manner to have
reclaimed me—I was left to all kinds of temptations; and, mingling
with all kinds of society, I frequently fell into many foolish errors, and
displayed the weakness of youth, and the foibles of human nature; which, I
am sorry to say, led me into divers temptations, offensive in the sight of
God. In making this confession, no one need suppose me guilty of any great
or malignant sins. A disposition to commit such was never in my nature.
But I was guilty of levity, and sometimes associated with jovial company,
etc., not consistent with that character which ought to be maintained by
one who was called of God as I had been. But this will not seem very
strange to any one who recollects my youth, and is acquainted with my
native cheery temperament.

“In consequence of these things, I often felt condemned
for my weakness and imperfections; when, on the evening of the above
mentioned twenty-first of September, after I had retired to my bed for the
night. I betook myself to prayer and supplication to Almighty God for
forgiveness of all my sins and follies, and also for a manifestation to
me, that I might know of my state and standing before him; for I had full
confidence in obtaining a divine manifestation, as I previously had one.

The Appearing of Moroni

“While I was thus in the act of calling upon God, I
discovered a light appearing in my room, which continued to increase until
the room was lighter than at noon day, when immediately a personage
appeared at my bedside, standing in the air, for his feet did not touch
the floor. He had on a loose robe of most exquisite whiteness. It was a
whiteness beyond anything earthly I had ever seen; nor do I believe that
any earthly thing could be made to appear so exceedingly white and
brilliant. His hands were naked, and his arms also, a little above the
wrists; so, also, were his feet naked, as were his legs, a little above
the ankles. His head and neck were also bare. I could discover that he had
no other clothing on but this robe, as it was open, so that I could see
into his bosom. Not only was his robe exceedingly white, but his whole
person was glorious beyond description, and his countenance truly like
lightning. The room was exceedingly light, but not so very bright as
immediately around his person. When I first looked upon him, I was afraid;
but the fear soon left me.

The Book of Mormon Revealed

“He called me by name, and said unto me that he was a
messenger sent from the presence of God to me, and that his name was
Moroni; that God had a work for me to do; and that my name should be had
for good and evil among all nations, kindreds, and tongues, or that it
should be both good and evil spoken of among all people. He said there was
a book deposited, written upon gold plates, giving an account of the
former inhabitants of this continent, and the source from whence they
sprang. He also said that the fulness of the everlasting Gospel was
contained in it, as delivered by the Savior to the ancient inhabitants;
also, that there were two stones in silver bows—and these stones,
fastened to a breast plate, constituted what is called the Urim and Thummim
—deposited with the plates; and the possession and use of these
stones were what constituted seers in ancient or former times; and that
God had prepared them for the purpose of translating the book.

Moroni Quotes Ancient Prophets

“After telling me these things, he commenced quoting the
prophecies of the Old Testament. He first quoted part of the third chapter
of Malachi, and he quoted also the fourth or last chapter of the same
prophecy, though with a little variation from the way it reads in our
Bibles. Instead of quoting the first verse as it reads in our books, he
quoted it thus:

“For behold, the day cometh that
shall burn as an oven and all the proud, yea, and all that do wickedly,
shall burn as stubble; for they that come shall burn them, saith the Lord
of Hosts, that it shall leave them neither root nor branch.

“And again, he quoted the fifth verse thus: Behold, I will reveal unto you the Priesthood, by the hand of
Elijah the prophet, before the coming of the great and dreadful day of the
Lord.

“He also quoted the next verse differently: And he shall plant in the hearts of the children the promises
made to the fathers, and the hearts of the children shall turn to their
fathers; if it were not so, the whole earth would be utterly wasted at its
coming.

“In addition to these, he quoted the eleventh chapter of
Isaiah, saying that it was about to be fulfilled. He quoted also the third
chapter of Acts, twenty-second and twenty-third verses, precisely as they
stand in our New Testament. He said that that prophet was Christ; but the
day had not yet come when they who would not hear his voice should be cut
off from among the people, but soon would come. He also quoted the second
chapter of Joel, from the twenty-eighth verse to the last. He also said
that this was not yet fulfilled, but was soon to be. And he further stated
that the fulness of the Gentiles was soon to come in. He quoted many other
passages of scripture, and offered many explanations which cannot be
mentioned here.

Moroni’s Admonition

“Again, he told me, that when I got those plates of
which he had spoken—for the time that they should be obtained was
not yet fulfilled—I should not show them to any person; neither the
breastplate with the Urim and Thummim; only to those to whom I should be
commanded to show them; if I did I should be destroyed. While he was
conversing with me about the plates, the vision was opened to my mind that
I could see the place where the plates were deposited, and that so clearly
and distinctly that I knew the place again when I visited it.

“After this communication, I saw the light in the room
begin to gather immediately around the person of him who had been speaking
to me, and it continued to do so, until the room was again left dark,
except just around him, when instantly I saw, as it were, a conduit open
right up into heaven, and he ascended till he entirely disappeared, and
the room was left as it had been before this heavenly light had made its
appearance.

The Second Appearance of Moroni

“I lay musing on the singularity of the scene, and
marveling greatly at what had been told to me by this extraordinary
messenger; when, in the midst of my meditation, I suddenly discovered that
my room was again beginning to get lighted, and in an instant, as it were,
the same heavenly messenger was again by my bedside.

“He commenced, and again related the very same things
which he had done at his first visit, without the least variation; which
having done, he informed me of great judgments which were coming upon the
earth, with great desolations by famine, sword, and pestilence; and that
these grievous judgments would come on the earth in this generation.
Having related these things, he again ascended as he had done before.

The Third Appearance of Moroni

“By this time, so deep were the impressions made on my
mind, that sleep had fled from my eyes, and I lay overwhelmed in
astonishment at what I had both seen and heard. But what was my surprise
when again I beheld the same messenger at my bedside, and heard him
rehearse or repeat over again to me the same things as before; and added a
caution to me, telling me that Satan would try to tempt me (in consequence
of the indigent circumstances of my father’s family), to get the plates
for the purpose of getting rich. This he forbade me, saying that I must
have no other object in view in getting the plates but to glorify God, and
must not be influenced by any other motive than that of building His
kingdom; otherwise I could not get them. After this third visit, he again
ascended into heaven as before, and I was again left to ponder on the
strangeness of what I had just experienced; when almost immediately after
the heavenly messenger had ascended from me the third time, the cock
crowed, and I found that day was approaching, so that our interviews must
have occupied the whole of that night.

The Fourth Appearance of Moroni

“I shortly after arose from my bed, and, as usual, went
to the necessary labors of the day; but, in attempting to work as at other
times, I found my strength so exhausted as to render me entirely unable.
My father, who was laboring along with me, discovered something to be
wrong with me, and told me to go home. I started with the intention of
going to the house; but, in attempting to cross the fence out of the field
where we were, my strength entirely failed me, and I fell helpless on the
ground, and for a time was quite unconscious of anything. The first thing
that I can recollect was a voice speaking unto me, calling me by name. I
looked up, and beheld the same messenger standing over my head, surrounded
by light as before. He then again related unto me all that he had related
to me the previous night, and commanded me to go to my father and tell him
of the vision and commandments which I had received. I obeyed; I returned
to my father in the field, and rehearsed the whole matter to him. He
replied to me that it was of God, and told me to go and do as commanded by
the messenger. I left the field, and went to the place where the messenger
had told me the plates were deposited; and owing to the distinctness of
the vision which I had had concerning it, I knew the place the instant
that I arrived there.

The Hill Cumorah

“Convenient to the village of Manchester, Ontario
county, New York, stands a hill of considerable size, and the most
elevated of any in the neighborhood. On the west side of this hill, not
far from the top, under a stone of considerable size, lay the plates,
deposited in a stone box. This stone was thick and rounding in the middle
on the upper side, and thinner towards the edges, so that the middle part
of it was visible above the ground, but the edge all around was covered
with earth.

“Having removed the earth, I obtained a lever, which I
got fixed under the edge of the stone, and with a little exertion raised
it up. I looked in, and there indeed did I behold the plates, the Urim and
Thummim, and the breastplate, as stated by the messenger. The box in which
they lay was formed by laying stones together in some kind of cement. In
the bottom of the box were laid two stones crossways of the box, and on
these stones lay the plates and the other things with them.

“I made an attempt to take them out, but was forbidden
by the messenger, and was again informed that the time for bringing them
forth had not yet arrived, neither would it, until four years from that
time; but he told me that I should come to that place precisely in one
year from that time, and that he would there meet with me, and that I
should continue to do so until the time should come for obtaining the
plates.

The Four Annual Visits to the Hill

“Accordingly, as I had been commanded, I went at the end
of each year, and at each time I found the same messenger there, and
received instruction and intelligence from him at each of our interviews,
respecting what the Lord was going to do, and how and in what manner His
kingdom was to be conducted in the last days.

“As my father’s worldly circumstances were very limited,
we were under the necessity of laboring with our hands, hiring out by
day’s work and otherwise, as we could get opportunity. Sometimes we were
at home and sometimes abroad, and by continued labor, were enabled to get
a comfortable maintenance.”

Temptation of Joseph Smith

As Joseph Smith journeyed to the Hill Cumorah on that
memorable first visit, he was beset by many conflicting emotions. His
father’s family was poor and in financial distress. Creditors had been
bearing down heavily upon them. The adversary of all righteousness took
advantage of these conditions to sorely tempt the youth with all his
power. The plates of the book were made of gold and were of great
intrinsic value. Could they not be used to relieve the financial
embarrassment of the family? Or was there not some thing else deposited
with the plates that might be used for such purpose? Such were the
thoughts Satan put into his heart as he approached the hill, and the
admonition of the angel was temporarily forgotten.

He had no difficulty in locating the spot where the
records were hidden.¹ It was the matter of but a moment to scrape
away the grass and dirt and with a lever pry loose the stone which served
as a covering to the box containing the sacred treasure. There before him,
lying on two stones which were crosswise of the box, he beheld the record.
With it were the Urim and Thummim, two transparent stones set in bows of
silver and attached to the breastplate—all as the angel had
described. He was enraptured. Putting forth his hand he attempted to
remove the plates, but received a shock, which in a measure deprived him
of his strength. After a moment’s hesitation he made a second attempt, but
received a greater shock than at first. The cause of this was unknown to
him, for he had supposed that physical strength and exertion were all that
were necessary for him to obtain the record. The third time he stretched
forth his hand to take the plates and again received a shock with
considerable violence, which sapped his strength and made him powerless.
In his great excitement and without meditation he exclaimed: “Why cannot I
obtain the book?” “Because you have not kept the commandments of the
Lord,” answered a voice near by him. Looking up he was astonished to
behold the heavenly messenger of his former visits.

Powers of Good and Evil Shown

In humble repentance he sought the Lord in prayer. His
vision was opened and the glory of the Lord shone round about him, and he
was made to feel the sweet influence of the power of righteousness. While
he was beholding this vision the angel said, “Look!” Joseph beheld the
prince of darkness surrounded by his innumerable train of associates in
all their diabolical fury. As the visions of evil passed before him the
angel said: “All this is shown, the good and the evil, the holy and
impure, the glory of God and the power of darkness, that you may know
hereafter the two powers and never be influenced or overcome by that
wicked one. Behold, whatever entices and leads to good and to do good, is
of God, and whatever does not is of that wicked one. It is he who fills
the hearts of men with evil, to walk in darkness and blaspheme God; and
you may learn from henceforth, that his ways are to destruction; but the
way of holiness is peace and rest.”²

Joseph was further informed that the record had been
deposited for the sake of the glory of the Lord, for they contained the
fulness of the Gospel as it was given to the ancient inhabitants of this
American continent, and was to be brought forth by the power of God; and
moreover that the translation would go forth to the Gentiles, many of whom
would believe—afterwards it should go to the house of Israel many of
whom should also be brought into the Church of Christ.

Value of the Prophet’s Lesson

The lesson taught to Joseph Smith on this occasion was
one of lasting benefit to him. Henceforth he understood the power of the
evil one and was prepared to resist temptation. Years afterwards, when
speaking of this event he said, “Ever afterwards I was willing to keep the
commandments of God.” Had the lesson not been taught in this manner, at a
later day he might have fallen into temptation when off his guard, with
results that would have brought disaster.

The Interval of Four Years

During the interval of four years, from 1823 to 1827,
Joseph Smith was under the necessity of aiding his father’s family in
paying their debts and procuring a living. At times he found employment at
home and at times abroad, as opportunity afforded. The death of his oldest
brother Alvin, in 1824, made it all the more needful that he exert himself
for the benefit of the family. In October, 1825, he entered the employ of
an aged gentleman named Josiah Stowel. Mr. Stowel had heard of some old
Spanish silver mines in Harmony, Pennsylvania, and employed his hired help
in searching for the hidden treasure. Joseph, after about one month of
fruitless search, persuaded this kindly gentleman to forsake the foolish
venture. From this employment came the cry that Joseph Smith, the “Mormon”
Prophet, was a “money-digger.”

The Prophet’s Marriage

While residing in Harmony and in the employment of Mr.
Stowel, Joseph boarded at the home of Mr. Isaac Hale. It was here, and
under these conditions, that he met Miss Emma Hale, daughter of Isaac
Hale. The friendship of these young people ripened into love, and they
were married about one year and three months later, January 18, 1827, by
Squire Tarbill, in South Bainbridge, New York.

Notes

Chapter 9

Joseph Receives the Record

Each year, on the twenty-second day of September,
between the years 1823 and 1827, Joseph went to the Hill Cumorah, as the
angel had instructed him, where he was taught in matters pertaining to his
sacred duties. At last the time arrived for the delivery of the plates,
the Urim and Thummim, and the breastplate. It was the 22nd day of
September, 1827. The Prophet went to the hill to keep the final
appointment with Moroni, before the record should be given into his hands.
Once more the angel instructed him in his duties and impressed upon his
mind the great responsibility now to be placed upon him, saying:

“Now you have got the record into your own hands, and
you are but a man, therefore you will have to be watchful and faithful
to your trust or you will be overpowered by wicked men; for they will
lay every plan and scheme that is possible to get it away from you, and
if you do not take heed continually, they will succeed. While it was in
my hands, I could keep it, and no man had power to take it away, but now
I give it up to you. Beware, and look well to your ways, and you shall
have power to retain it.”¹

Moreover, he was told, if he let the record go out of
his hands or neglected his duty, he should be cut off, but through
faithfulness and perseverance he should be protected until the angel
should come for the record and again take it into his keeping.

Designs of the Wicked Frustrated

Joseph soon found that the warning of the angel was all
too true concerning the powers of darkness being arrayed against him, and
the desire of evil-disposed persons to destroy him and obtain the plates.
Scarcely was the record in his possession before strenuous exertions were
made by wicked persons to get them out of his hands. Every scheme and
invention which the powers of darkness could devise, were used. Conjurors,
diviners with peepstones and other means were employed. Mobs gathered and
searched the premises of the Smith home, even breaking into the house and
ransacking it. Under pretext of law searches were made. At times it became
necessary to hide the record in strange places. Once they were hidden in a
hollow log in the woods; again, under the hearthstone in the house, and
under the floor in a nearby shop. When the Prophet departed for
Pennsylvania he hid them in a barrel of beans, and when a search was made
they were not discovered. The Lord was with him in his labor and the
powers of darkness were overcome and of no avail.

Martin Harris

So intense and bitter became the opposition in
Manchester that the Prophet sought a place of refuge in another locality.
Having received an invitation from his wife’s parents to come to their
home in Harmony, Pennsylvania, he accepted the invitation and prepared to
go. Being very poor he experienced some difficulty in procuring the
necessary means to meet his obligations and make the journey. In this hour
of distress, and in the midst of persecution, he found a friend in Martin
Harris, of Palmyra, New York. Joseph, with his wife’s brother, Alva Hale,
had gone to Palmyra to transact some business, and while there he was
approached by Martin Harris, who said to him: “How do you do, Mr. Smith?
Here are fifty dollars. I give this to you to do the Lord’s work with; no,
I give it to the Lord for His own work.” Joseph offered to take the money
and give his note which Alva Hale also agreed to sign, but Martin Harris
refused to take the note. This money enabled the Prophet to make the
journey to Harmony where he found a haven of rest.

Removal to Pennsylvania

Shortly after this event Joseph moved to Harmony,
Susquehanna County, Pennsylvania, to the home of Isaac Hale. Later he
purchased from Mr. Hale a small farm, to which he removed. Here in
comparative peace he commenced to make a copy of the characters on the
plates, which consisted of the learning of the Jews and the language, in
hieroglyphics, of the Egyptians. He also, by Urim and Thummim, made a
translation of some of them. This was done between December, 1827, and the
February following. In the month of February, 1828, Martin Harris came to
Harmony to visit with Joseph Smith. He had been much impressed with the
Prophet’s story and desired to know more concerning the work.

The Prophecy of Isaiah Fulfilled

Martin Harris took the transcript that had been made
together with the partial translation, and departed for New York. Just
what his object was, and what he had in mind, is not made clear. That he
was led to do so by inspiration was later shown. He first submitted the
characters to Professor Charles Anthon of Columbia College with the
request that he examine them. He then took them to Dr. Samuel L. Mitchell,
also of New York. When Martin returned he made the following report:

“I went to the city of New York, and presented the
characters which had been translated, with the translation thereof, to
Professor Charles Anthon, a gentleman celebrated for his literary
attainments. Professor Anthon stated that the translation was correct,
more so than any he had before seen translated from the Egyptian. I then
showed him those which were not yet translated, and he said that they
were Egyptian, Chaldaic, Assyrian and Arabic; and he said they were true
characters. He gave me a certificate, certifying to the people of
Palmyra that they were true characters, and that the translation of such
of them as had been translated was also correct. I took the certificate
and put it into my pocket, and was just leaving the house when Mr.
Anthon called me back, and asked me how the young man found out that
there were gold plates in the place where he found them. I answered that
an angel of God had revealed it unto him.

“He then said to me, ‘Let me see that certificate.’ I
accordingly took it out of my pocket and gave it to him, when he took it
and tore it to pieces, saying, that there was no such thing now as
ministering of angels, and that if I would bring the plates to him, he
would translate them. I informed him that part of the plates were
sealed, and that I was forbidden to bring them. He replied, ‘I cannot
read a sealed book.’ I left him and went to Mr. Mitchell, who sanctioned
what Professor Anthon had said respecting both the characters and the
translation.”

A number of years later, when he discovered the use to
which his testimony had been given, Professor Anthon denied the statement
of Martin Harris, although he did confess that such a person called to see
him with such characters, but he treated it as a hoax. There may be some
slight errors in the account of Martin Harris, but in the main his story
must be true for it is the fulfilment of an ancient prophecy of Isaiah²
almost word for word. It is not likely that Martin Harris was
familiar with the prophecy of Isaiah at that time and without question
Professor Anthon had no intention of fulfilling prophecy in making his
answer, but nevertheless such proved to be the case.

The Lost Manuscript

The impression made on the mind of Martin Harris by this
interview resulted in his removal to Harmony to give further aid to Joseph
Smith. He arrived about the 12th of April, 1828, and immediately commenced
to write as the Prophet dictated his translation of the record. Martin
continued in this work until the 14th of June, at which time one hundred
and sixteen pages of manuscript on foolscap paper had been prepared. Some
time after Martin Harris commenced to write he importuned the Prophet for
the privilege of taking the manuscript home and showing it to some
skeptical friends, who had sorely criticized him for the part he was
taking in the work. He was desirous of convincing them; and they had,
without doubt, pleaded with him to do this thing. Especially had his wife
implored him for a look at the manuscript.

The Prophet inquired by Urim and Thummim, and the
request of Martin was denied. However he was not satisfied and importuned
and pleaded with Joseph again to inquire of the Lord. This he did, but the
answer was the same as before. Still Martin implored, and so insistent and
prolonged were his pleadings that Joseph Smith again, the third time,
inquired of the Lord. This time the answer was favorable. The request was
granted on certain positive conditions. Martin was to show the manuscript
to his brother, Preserved Harris, his wife, his father and mother and his
wife’s sister, Mrs. Cobb. No other person was to see the writings. In a
most solemn covenant Martin bound himself to this agreement. When he
arrived home, and pressure was brought to bear upon him, he forgot his
solemn oath and permitted others to view the manuscript, with the result
that by stratagem it passed out of his hands.

The Lord was displeased with Joseph Smith for his
constant importuning, and took from him the Urim and Thummim after the
departure of Martin Harris with the partial translation from the plates.
When the fact was known that Martin had lost the manuscript, the Prophet
suffered the torments of the damned. He found no rest; there was no peace
of conscience. In the bitterness of his soul he feared to approach the
Lord. This condition continued for some time until one day the angel
appeared to him, and returned the Urim and Thummim, that he might through
them receive a revelation from the Lord. (Doc. & Cov. Sec. 3.) In this
revelation it was made known that the purposes of the Lord were not
frustrated, but the designs of men. Joseph was soundly rebuked and warned
against yielding to temptation. Nevertheless the mercy of the Lord was
extended to him because of his severe punishment and sore repentance.
After the revelation was received, both the Urim and Thummim and the
plates were taken from him, but in a few days were restored again. This
was the most bitter lesson Joseph Smith ever received. It seemed necessary
to prepare him for the great responsibilities yet before him.

A few days later Joseph received another revelation
(Doc. and Cov. Sec. 10) in which he was forbidden again to translate the
portion of the record which had been lost. Satan had put it into the
hearts of wicked men, the revelation declared, to alter the writing of the
manuscript and then, if Joseph Smith should translate again, they would
say that he could not do it twice alike, and thus they would catch him in
his words which he had pretended to translate.

What the Lost Record Contained

The lost manuscript contained the abridgment made by
Mormon of the record of Nephi, from the time Lehi left Jerusalem down to
the reign of King Benjamin, or to the words of Mormon, in the Book of
Mormon. When Mormon made his abridgment of the records of the Nephites,
the Lord directed him to attach also the small plates of Nephi, which
contained the record of the people covering the same period of time as the
abridgment down to the reign of King Benjamin. In this manner there were
two accounts of that history, the abridgment and the original. Now the
translation of the abridgment was lost; but the better account could still
be translated, and the designs of Satan be defeated. Thus the “wise
purpose” of the Lord, in directing Mormon to include Nephi’s plates, was
made known to Joseph Smith.

The Coming of Oliver Cowdery

Martin Harris was never permitted to act as scribe
again. For a time the Prophet was without assistance. For several months
he was under the necessity of “laboring with his hands” on his small farm
in Harmony and otherwise seeking employment. The work of the Lord was
lagging. He must be about his mission. He prayed to the Lord for help. On
the 6th of April, 1829, a young school teacher, Oliver Cowdery, came to
Harmony to inquire of Joseph Smith regarding his work. Oliver Cowdery had
been teaching school near the home of the Smiths in Manchester, and part
of the time boarded with that family. From them he learned of the
Prophet’s vision, the coming of Moroni, and of the plates. He had a
feeling that these stories were true and desired to investigate at close
quarters. He was convinced of the truth of Joseph’s story, and two days
after his arrival in Harmony commenced to write as the Prophet translated
from the record. Later in the month of April the Lord gave to Oliver a
revelation through Joseph Smith in which he was called to the work. In
that revelation things were revealed that only Oliver Cowdery knew. From
that time forth he continued to act as the amanuensis for Joseph Smith,
until the Book of Mormon was finished.

Restoration of the Aaronic Priesthood

While translating, Joseph Smith and Oliver Cowdery
discovered that the question of baptism for the remission of sins was
mentioned several times in the record. This caused them to marvel, for the
doctrine of baptism was misunderstood in the world. They concluded to
inquire of the Lord for light. On the 15th day of May, 1829, they retired
to the woods and prayed for instruction on this question. While thus
engaged in prayer a heavenly messenger descended in a cloud of light and
said that he was John, known as John the Baptist in the New Testament. He
said he acted under the direction of Peter, James and John, who held the
keys of the Melchizedek Priesthood, and had been sent to confer on Joseph
and Oliver the Aaronic Priesthood, which holds the keys of the temporal
Gospel. He laid his hands upon their heads and said:

“Upon you my fellow servants, in the name of Messiah,
I confer the Priesthood of Aaron, which holds the keys of the
ministering of angels, and of the Gospel of repentance, and of baptism
by immersion for the remission of sins; and this shall never be taken
again from the earth, until the sons of Levi do offer again an offering
unto the Lord in righteousness.”

He stated that the Melchizedek Priesthood would soon he
conferred upon them and that Joseph Smith should be called the first and
Oliver Cowdery the second elder of the Church.

Joseph and Oliver Baptized

This messenger, after conferring the Priesthood,
instructed Joseph and Oliver to go down into the water and baptize each
other. After which they were to lay hands upon each other and re-confer
the Priesthood which he had bestowed upon them. There are two reasons why
they should be commanded to do this thing. First, to confer the Priesthood
before baptism, is contrary to the order of the Organized Church,
therefore they were commanded to confer the Priesthood upon each other in
the regular way, after they were baptized. Second, the angel did for them
that which they could not do for themselves. There was no one living in
mortality who held the keys of this Priesthood, therefore it was necessary
that this messenger, who held the keys of the Aaronic Priesthood in the
Dispensation of the Meridian of Time, should be sent to confer this power.
It is contrary to the order of heaven for those who have passed beyond the
veil to officiate and labor for the living on the earth, only wherein
mortal man cannot act, and thereby it becomes necessary for those who have
passed through the resurrection to act for them. Otherwise John would have
followed the regular order, which is practiced in the Church, and would
have first baptized Joseph Smith and Oliver Cowdery and then conferred
upon them the Aaronic Priesthood.

As the angel had commanded them, they repaired to the
water where Joseph first baptized Oliver and then Oliver baptized Joseph.
Immediately after coming out of the water they experienced great and
glorious blessings, and being filled with the Holy Spirit, began to
prophesy of the coming forth of the Church and the establishment of the
great work of the Lord in the latter days. Their minds were now
enlightened and the scriptures were opened to their understandings. For
the first time in many centuries there now stood on the earth men with
power to officiate in baptism for the remission of sin.

The fear of opposition compelled them to keep secret the
matter of their ordination and baptism, except where they revealed it to a
few personal friends, whom they could trust.

Restoration of the Melchizedek Priesthood

In course of time, and very shortly after the coming of
John the Baptist, Joseph and Oliver received the Melchizedek Priesthood
from Peter, James and John. The date when this Priesthood was conferred is
unknown, but it was only a few days after the first ordination. In a
revelation given in 1842 (Doc. & Cov. Sec. 128) we are informed that
it was between Harmony, Pennsylvania, and Colesville, New York, on the
Susquehanna River, where it was conferred. In another revelation given in
September 1830, we are informed that the restoration was under the hands
of Peter, James and John, “whom I have sent unto you, by whom I have
ordained you and confirmed you to be apostles, and special witnesses of my
name” (Doc. and Cov. Sec. 27).

Help from Joseph Knight

While the work of translating was going on the Lord sent
a friend in time of need to give material assistance to Joseph Smith and
Oliver Cowdery. This was Joseph Knight, Sen., of Colesville, Broome
County, New York. Having heard of the manner in which Joseph and Oliver
were occupying their time, Mr. Knight brought them provisions from time to
time, a distance of some thirty miles, and thus enabled them to continue
their labor without interruption, which otherwise would have delayed the
work.

Joseph and Oliver Remove to Fayette

It was not destined that the work of translation should
go on in Harmony without interruption. Opposition finally made itself
manifest and became so strong that even Isaac Hale—a man who
believed in justice, law and order, but who did not express much faith in
the mission of Joseph Smith—became somewhat bitter in his feelings.
The necessity of a change of residence was apparent. Oliver Cowdery wrote
to a young friend, David Whitmer of Fayette, New York, with whom he had
previously corresponded regarding the coming forth of the Book of Mormon,
desiring that he would come and take Joseph and himself to the Whitmer
home in Fayette. This David Whitmer consented to do, and the removal was
made in June, 1829.

When David was on the journey to Harmony on this
mission, he was met some distance from the town of Harmony by Joseph and
Oliver. In referring to this circumstance some years later, David Whitmer
wrote: “Oliver told me that Joseph had informed him when I started from
home, where I stopped the first night, how I read the sign at the tavern,
where I stopped the next night, etc., and that I would be there that day
for dinner, and this is why they had come out to meet me. All of which was
exactly as Joseph had told Oliver, at which I was greatly astonished” (Millennial Star, vol. 40:769–774).

At the Whitmer Home

When they arrived in Fayette, they found Mr. Peter
Whitmer, father of David, ready to receive them and anxious to know more
concerning the work, Joseph and Oliver received their board free at the
Whitmer home, and other timely assistance was also given them by members
of the Whitmer family. David, John and Peter Whitmer, Jr., became very
zealous in the work. The Lord spoke to each of them by revelation, calling
them to cry repentance to their generation. The people of Seneca County,
in which Fayette was situated, were friendly, and many houses were opened
by those desiring to know more of the Prophet’s message. Many were
convinced and showed a willingness to obey the Gospel. Hyrum Smith, who
had come to Fayette, David Whitmer and Peter Whitmer, Jr., were baptized,
the first by the Prophet and the others by Oliver Cowdery. Samuel H.
Smith, younger brother of the Prophet, had been baptized while the Prophet
and Oliver were in Harmony, Pennsylvania. He was the third person baptized
in this dispensation, receiving the remission of his sins on the
twenty-fifth day of May, 1829, just ten days after the appearing of John
the Baptist; Oliver Cowdery baptizing him. Samuel had accompanied Oliver
from Manchester to Harmony early in April when Oliver came to inquire
concerning the Prophet and the record he claimed to have, and remained
with his brother Joseph during the spring. Samuel Smith had not taken to
the Prophet’s story as readily as other members of the family, and was
rather hard to convince that Joseph and Oliver had been ordained and
baptized. After much inquiry and explanation by Joseph and Oliver, Samuel
retired alone to the woods, and in secret prayer obtained a revelation for
himself. Now convinced, he was anxious to be baptized and to engage in the
work of establishing “the cause of Zion.”

Notes

Chapter 10

The Witnesses Called

In due time, in June 1829, the Book of Mormon
translation was finished. Three special witnesses must now be chosen who
should behold the plates through divine favor and bear record to the
world. This was according to the predictions of the ancient prophets who
had kept the records of the Nephites. Nephi, son of Lehi, had prophesied:
“Wherefore at that day when the book shall be delivered unto the man of
whom I have spoken, the book shall be hid from the eyes of the world, that
the eyes of none shall behold it save it be that three witnesses shall
behold it, by the power of God, besides him to whom the book shall be
delivered; and they shall testify to the truth of the book and the things
therein. And there is none other which shall view it, save it be a few
according to the will of God, to bear testimony of his word unto the
children of men; for the Lord God hath said that the words of the faithful
should speak as if it were from the dead.”¹

In a revelation given at the request of Martin Harris,
after his repentance, in March, 1829 (Doc. and Cov. Sec. 5), this
statement is reiterated, and Martin was told he might be granted this
great privilege of being one of the witnesses, if he would humble himself
sufficiently and overcome his pride in mighty prayer and sincerity of
heart, and acknowledge the things he had done which were wrong. It was
natural for Oliver Cowdery, the Prophet’s scribe, and David Whitmer, to
desire to be the two other witnesses of the special three.

When the translation was finished Joseph wrote to his
parents requesting them to come to him. This information they conveyed to
Martin Harris at Palmyra, who desired to accompany them. The next day
after the word was received they started on the journey. The evening of
their arrival at the Whitmer home was spent in reading the manuscript of
the Book of Mormon, which caused them all to rejoice exceedingly. They had
not previously realized the magnitude of the work of translation, nor had
they received a clear understanding of what the book contained.

When the time arrived for the manifestation of the power
of the Lord to the witnesses, as was the custom, early in the morning the
little group at the Whitmer home engaged in singing and prayer. At the
close of these services Joseph Smith arose and approaching Martin Harris
said: “Martin Harris, you have got to humble yourself before God this day,
that you may obtain a forgiveness of your sins. If you do, it is the will
of God that you should look upon the plates, in company with Oliver
Cowdery and David Whitmer.” Lucy Smith, the Prophet’s mother, who was
present, says this was spoken, “with a solemnity that thrills through and
through my veins to this day, when it occurs to my recollection.”

These three men earnestly sought for the privilege of
being the special witnesses, Joseph laid the matter before the Lord and
received a revelation by Urim and Thummim granting their petition. The
revelation is as follows:

Revelation to the Witnesses

“Behold, I say unto you, that you must rely upon my
word, which if you do with full purpose of heart, you shall have a view
of the plates, and also of the breastplate, the sword of Laban, the Urim
and Thummim, which were given to the brother of Jared upon the mount,
when he talked with the Lord face to face, and the miraculous directors
which were given to Lehi while in the wilderness, on the borders of the
Red Sea.

“And it is by your faith that you shall obtain a view
of them, even by that faith which was had by the prophets of old.

“And after that you have obtained faith, and have seen
them with your eyes, you shall testify of them, by the power of God;

“And this you shall do that my servant Joseph Smith,
Jun., may not be destroyed, that I may bring about my righteous purposes
unto the children of men in this work.

“And ye shall testify that you have seen them, even as
my servant Joseph Smith, Jun., has seen them, for it is by my power that
he has seen them, and it is because he had faith.

“And he has translated the book, even that part which
I have commanded him, and as your Lord and your God liveth it is true.

“Wherefore, you have received the same power, and the
same faith, and the same gift like unto him;

“And if you do these last commandments of mine, which
I have given you, the gates of hell shall not prevail against you; for
my grace is sufficient for you, and you shall be lifted up at the last
day.

“And I, Jesus Christ, your Lord and your God, have
spoken it unto you, that I might bring about my righteous purposes unto
the children of men. Amen” (Doc. and Cov. Sec. 17).

The Witnesses Behold the Plates

A short time after this revelation was given these four,
Joseph Smith, Oliver Cowdery, David Whitmer and Martin Harris, retired to
the woods and engaged in humble prayer. They asked the Lord to bestow upon
them the blessing of the promise. Each prayed in turn, according to
previous agreement. Joseph prayed first and after each had prayed and no
answer of divine favor was obtained, they again observed the same order of
prayer, but without result. Feeling it was because of his transgressions
that no answer was received, Martin Harris suggested that he would
withdraw from the others. After consultation this was agreed to, and
Martin withdrew. Again the three knelt in prayer. Presently they beheld
above them a light of great brilliancy, and an angel descended and stood
before them. In his hand he held the plates, and before them were the
other records and sacred things spoken of in the revelation. The angel
took the golden book and turning leaf by leaf exhibited to the witnesses
the engravings thereon. He then turned to David Whitmer and said, “David,
blessed is the Lord, and he that keeps his commandments.” Immediately
after this they heard a voice in the bright light which shone above them,
saying: “These plates have been revealed by the power of God, and they
have been translated by the power of God. The translation of them which
you have seen is correct, and I command you to bear record of what you now
see and hear.”

Joseph Smith now left Oliver and David and went in
search of Martin Harris. He found him at a considerable distance fervently
petitioning the Lord in prayer. With earnestness he pleaded with Joseph to
join him that he too might be blessed with a vision of the plates. Joseph
readily consented, and before they had prayed very long the same vision
burst upon their presence and they beheld the same messenger. The angel
again turned the leaves one by one and the same scene was re-enacted.
Martin Harris was overjoyed and cried out: “’Tis enough; ’tis enough; mine
eyes have beheld; mine eyes have beheld!” Jumping up he shouted hosannah
and praised the Lord.

When they returned from this interview it was between
three and four o’clock in the afternoon. The incident is related by the
Prophet’s mother in the following words:

“On coming in, Joseph threw himself down beside me,
and exclaimed, ‘Father, mother, you do not know how happy I am: the Lord
has now caused the plates to be shown to three more besides myself. They
have seen an angel, who has testified to them, and they will have to
bear witness to the truth of what I have said, for now they know for
themselves, that I do not go about to deceive the people, and I feel as
if I was relieved of a burden which was almost too heavy for me to bear;
and it rejoices my soul, that I am not any longer to be entirely alone
in the world. Upon this, Martin Harris came in; he seemed almost
overcome with joy, and testified boldly to what he had both seen and
heard. And so did David and Oliver, adding, that no tongue could express
the joy of their hearts, and the greatness of the things which they had
both seen and heard.”²

Testimony of the Three Witnesses

In accord with the instructions they received in the
revelation and by direct command from the voice of the Lord when they
viewed the plates, the three witnesses gave to the world their united
testimony in writing. This testimony, together with the testimony of eight
other witnesses who also beheld the plates, has been published in every
copy of the Book of Mormon as a witness to the unbelieving world. Their
testimony is as follows:

“Be it known unto all nations, kindreds, tongues, and
people, unto whom this work shall come: That we, through the grace of
God the Father, and our Lord Jesus Christ, have seen the plates which
contain this record, which is the record of the people of Nephi, and
also of the Lamanites, their brethren, and also of the people of Jared,
who came from the tower of which hath been spoken. And we also know that
they have been translated by the gift and power of God, for his voice
hath declared it unto us; wherefore we know of a surety that the work is
true. And we also testify that we have seen the engravings which are
upon the plates; and they have been shown unto us by the power of God,
and not of man. And we declare with words of soberness, that an angel of
God came down from heaven, and he brought and laid before our eyes, that
we beheld and saw the plates, and the engravings thereon; and we know
that it is by the grace of God the Father, and our Lord Jesus Christ,
that we beheld and bear record that these things are true. And it is
marvelous in our eyes. Nevertheless, the voice of the Lord commanded us
that we should bear record of it; wherefore, to be obedient unto the
commandments of God, we bear testimony of these things. And we know that
if we are faithful in Christ, we shall rid our garments of the blood of
all men, and be found spotless before the judgment seat of Christ, and
shall dwell with him eternally in the heavens. And the honor be to the
Father, and to the Son, and to the Holy Ghost, which is one God. Amen.

Oliver Cowdery,

David Whitmer,

Martin Harris.”

Testimony of the Eight Witnesses

In addition to the testimony of the three witnesses,
eight other witnesses were called to view the plates and to give testimony
to the world, and became the “few according to the will of God, to bear
testimony of his word unto the children of men.” These eight men did not
obtain the same privilege as the three special witnesses, for it was not
in the presence of an angel that they beheld the record, but they were
shown the plates by Joseph Smith by command of the Lord. Their testimony
is as follows:

“Be it known unto all nations, kindreds, tongues, and
people, unto whom this work shall come: That Joseph Smith, Jun., the
translator of this work, has shown unto us the plates of which hath been
spoken, which have the appearance of gold; and as many of the leaves as
the said Smith has translated we did handle with our hands; and we also
saw the engravings thereon, all of which has the appearance of ancient
work, and of curious workmanship. And this we bear record with words of
soberness, that the said Smith has shown unto us, for we have seen and
hefted, and know of a surety that the said Smith has got the plates of
which we have spoken. And we give our names unto the world, to witness
unto the world that which we have seen. And we lie not, God bearing
witness of it.

Christian Whitmer,

Jacob Whitmer,

Peter Whitmer, Jun.,

John Whitmer,

Hiram Page,

Joseph Smith, Sen.,

Hyrum Smith,

Samuel H. Smith.”

Necessity of the Testimonies

In all ages of the world when the Lord has had a work to
be performed he has raised up witnesses. In this manner his works are
attested so that those who reject them will be left without an excuse. The
justice of the Lord demands that this shall be done. The Lord commanded
Moses, when in the wilderness, that no man should be condemned except it
be on the testimony of two or three witnesses. “One witness shall not rise
up against a man for any iniquity, or for any sin, in any sin that he
sinneth: at the mouth of two witnesses, or at the mouth of three
witnesses, shall the matter be established” (Deut. 19:15). The Savior
himself bore witness to the justice and validity of this law when he
contended with the Jews. Said He: “It is also written in your law, that
the testimony of two men is true. I am one that beareth witness of myself,
and the Father that sent me beareth witness of me.” In this manner he
condemned them for rejecting his testimony, which was attested by the
scriptures and had the approval of his Father.

If Joseph Smith had given no other testimony but his
own, then he might justly have been condemned, for his testimony would not
have been in keeping with the word of the Lord, but the testimony of three
other men should be sufficient. Reinforced as that testimony is by the
testimony of the eleven others, and by the witness which the book itself
affords, the testimony given by Joseph Smith becomes binding on the world.
All who reject it, the Lord said, shall be condemned, for the “testimony
of two men is true,” provide they are truthful witnesses. The Book of
Mormon declares that in “the mouth of three witnesses shall these things
be established; and the testimony of three, and this work, in the which
shall be shown forth the power of God and also his word, of which the
Father and the Son, and the Holy Ghost bear record—and all this
shall stand as a testimony against the world at the last day” (Ether 5:4).

Validity of the Testimonies

The witnesses of the Book of Mormon were true and
faithful to their testimony throughout their lives. The time came,
however, when all three of the special witnesses became estranged from
Joseph Smith and departed from the Church. Because of their spirit of
rebellion against the Prophet and the work, Oliver Cowdery and David
Whitmer were dealt with for their fellowship and excommunicated from the
Church. Martin Harris simply drifted away without action being taken
against him in an official way. While the Prophet lived, they retained
their bitterness of spirit and remained aloof, but during all those years,
and to the end of life, all three were steadfast in their testimony as
found in the Book of Mormon. In the year 1848, after the Church had been
driven from Nauvoo, Oliver Cowdery returned to the Church, at Kanesville
and humbly begged to be re-admitted as a member. Martin Harris also sought
again a place and standing in the Church and in the year 1870 he came to
Utah to make his home. He died in 1875, at Clarkston, Utah, at the age of
92 years. David Whitmer never came back to the Church, but shortly before
his death, in refutation of the statements that had gone forth that he had
denied his testimony, he published it again to the world, in which he
said: “It is recorded in the American Cyclopedia and the Encyclopedia
Britannica, that I, David Whitmer, have denied my testimony as one of the
Three Witnesses to the divinity of the Book of Mormon; and that the other
two witnesses, Oliver Cowdery and Martin Harris, denied their testimony to
that book. I will say once more to all mankind, that I have never at any
time denied that testimony or any part thereof. I also testify to the
world, that neither Oliver Cowdery nor Martin Harris ever at any time
denied their testimony. They both died reaffirming the truth of the divine
authenticity of the Book of Mormon.”³

Impossibility of Collusion

If there had been collusion between Joseph Smith and the
witnesses, then of necessity they would have had to hold together and tell
the same story. A disagreement on the part of any, or all of them, would
have meant destruction to their plan, if it were not true. The boldness
with which Joseph Smith and the Church met the situation, when these men
rebelled, and took action against them and severed them from the Church,
would never have been done if there had been fraud and collusion. The
Prophet and the high council would not have dared to do it. This fact
together with the other fact that after they were severed from the Church
and had become estranged, they all three bore the same testimony, and all
told the same story which they told when in the Church, precludes even the
remotest possibility that they had planned together to deceive. These
truths together with much more evidence which cannot be mentioned here, is
strong presumptive evidence of the authenticity of the solemn message
given by these witnesses to the world.

The Angel Receives the Plates

After the completion of the translation of the Book of
Mormon in 1829, the angel again appeared to Joseph Smith and received back
the plates into his keeping. Of this circumstance the Prophet wrote in
1838: “By the wisdom of God, they [the plates] remained safe in my hands,
until I had accomplished by them what was required at my hand. When,
according to arrangement, the messenger called for them, I delivered them
up to him, and he has them in his charge until this day.”

The Book of Mormon Printed

The question of printing the manuscript now confronted
Joseph Smith. Not only was he without the necessary means, but printers
were scarce and those who were approached were either prejudiced through
bigotry, or unwilling for fear of the opposition of customers. Martin
Harris, who possessed the means, came to the rescue with a promise to pay
for the printing of the book. Finally a contract was entered into with Mr.
Egbert B. Grandin, of Palmyra, who consented to print five thousand copies
of the Book of Mormon for three thousand dollars. In the meantime the
copyright to the book had been secured. The appearance of the words
“Author and Proprietor” which appear on the title page of the first
edition of the Book of Mormon, have caused some ridicule by enemies of
Joseph Smith. This expression was printed in the book in accord with the
law governing copyrights, and in no way detracts from the validity of the
story of the translation of the record.

Soon after the completion of the translation and the
securing of the copyright, the Lord commanded that Oliver Cowdery should
transcribe the entire manuscript, and that in furnishing copy to the
printer, the second copy should be used, and that only sheet by sheet, as
the type should be set up. It was further provided that in going to and
from the printing office, there should always be a guard to protect the
manuscript, and that a guard should be placed at the home constantly to
watch and protect the translation from evil disposed persons. These
precautions were necessary because of the malicious opposition which
prevailed in and about Palmyra, where the work was done. At times attempts
were made to get the manuscript from the possession of Joseph and those
who, with him, had the work in charge.

One man, named Cole, more cunning than the others who
opposed the work, devised the plan of anticipating the publication of the
book. Cole, an ex-justice of the peace, was printing a paper which he
called Dogberry Paper on Winter Hill. He had
announced to his subscribers that he would furnish them weekly
installments of the Book of Mormon in his paper. Having access to the
Grandin printing office, he commenced his publication by working on
Sundays when the office was closed. In this manner he was able to publish
a number of issues containing garbled extracts from the printed sheets of
the Book of Mormon. As the copyright was secured, he was warned and
finally stopped from this method of stealing. The work of printing the
book continued, but not without interruption, for great pressure was
brought to bear upon the printer who was threatened by enemies of the
latter-day work, with a withdrawal of trade that would ruin his business.
This came near to breaking the contract. However, after some delays, the
book was finished some time in the spring of 1830, and made ready to go
forth, as the Nephite prophets had foretold, to the Gentiles and then to
the house of Israel as a voice speaking out of the dust.

Notes

Chapter 11

Revelation to the Witnesses

Before the Church could be organized it was essential
that there be revealed such matters as pertained to the organization of
the Church. This was done between the time the witnesses viewed the plates
of the ancient record and the sixth of April, 1830. The first of these
(Doc. and Cov. Sec. 18) was given to Joseph Smith, Oliver Cowdery and
David Whitmer, at Fayette. It made known the calling of the Twelve
Apostles who should be chosen in this dispensation, although it was about
six years before they were called. It gave instructions “relative to the
building up of the Church of Christ according to the fulness of the
Gospel.” It was also stated that the Book of Mormon contained “all things
written concerning the foundation” of the Church and the Gospel. The
Church, when organized, should be built upon the foundation of the Gospel
and “the gates of hell shall not prevail” against it. Moreover, it was
declared that “the world is ripening in iniquity, and it must needs be
that the children of men are stirred up unto repentance, both the Gentiles
and also the house of Israel.” To Oliver Cowdery and David Whitmer, the
Lord said that all men were now called on to repent, for the Priesthood
was restored and the opportunity given for the remission of sins. These
men had been called as special witnesses, and therefore were under
obligation to warn the world. Until this time men had not been privileged
to be baptized, for there had been no authority in the earth to officiate
in gospel ordinances. The Lord said the worth of souls was great, for
Christ had suffered “the pains of all men that all might repent and come
unto him.” As many as would repent and be baptized in the name of Jesus
Christ and endure to the end, should be saved. It was made clear in this
revelation that all men must take upon them the name of Jesus Christ, for
in his name should “they be called in the last day.” Otherwise they
“cannot have a place in the kingdom” of the Father.

The Twelve Apostles

Not only were Joseph Smith and the witnesses to the Book
of Mormon to be called to testify, but there were to be twelve other
witnesses, who should be appointed to declare the Gospel to both Gentile
and Jew. The three witnesses to the Book of Mormon were designated to
search out these Twelve Apostles, who were to have charge of the preaching
of the Gospel in all the world.

Revelation Given to Martin Harris

The next great commandment (Doc. and Cov. Sec. 19) was
given to Martin Harris, in March, 1830, as one of the three special
witnesses. Martin was admonished and warned against his weaknesses, and
was commanded to preach the first principles of the Gospel and declare
“glad tidings” upon the mountains, and “every high place, and among the
people,” unto the end of his life. If he should fail, then misery should
he receive. He was further instructed to keep his contract with the
printer, and impart of his substance for the printing of the Book of
Mormon, which “contains the truth and the word of God.”

The Atonement and Eternal Punishment Explained

The most important teaching in this revelation was the
doctrine of the atonement and the explanation of the expression “eternal
punishment.” “I am Alpha and Omega,” said the Lord, “yea, even I am He,
the beginning and the end, the Redeemer of the world. I have accomplished
and finished the will of him whose I am, even the Father, concerning me
—having done this that I might subdue all things unto myself,
retaining all power, even to the destroying of Satan and his works at the
end of the world, and the last great day of judgment, which I shall pass
upon the inhabitants thereof, judging every man according to his works and
the deeds which he hath done.

“And surely every man must repent or suffer, for I, God,
am endless; wherefore, I revoke not the judgments which I shall pass, but
woes shall go forth, weeping, wailing and gnashing of teeth, yea, to those
who are found on my left hand. Nevertheless it is not written that there
shall be no end to this torment, but it is written endless torment. Again
it is written eternal damnation; wherefore it is more express than other
scriptures, that it might work upon the hearts of the children of men,
altogether for my name’s glory. Wherefore I will explain unto you this
mystery, for it is mete unto you to know even as mine apostles. .
 . .

“For behold, the mystery of Godliness, how great is it?
for, behold, I am endless, and the punishment which is given from my hand,
is endless punishment, for Endless is my name; wherefore—

Eternal punishment is God’s punishment.

Endless punishment is God’s punishment.”

Then follows the statement that Jesus Christ “suffered
the pains for all, that they might not suffer if they would repent.” These
sufferings were most exquisite and sore, which caused him “the greatest of
all, to tremble because of pain, and to bleed at every pore, and to suffer
both body and spirit;” and would that he “might not drink the bitter cup
and shrink.” Nevertheless he partook of that cup and finished his work,
and this that men might not suffer if they would repent; but if they will
not repent then they must suffer even as he.

Revelation on Church Government

In April 1830, just before the organization of the
Church, another very important revelation (Doc. and Cov. Sec. 20) was
received on Church government. In it the date for the organization of the
Church was designated as April 6. The Church was to be “regularly
organized and established agreeable to the laws of our country” by the
will and commandment of the Lord. These commandments were given to Joseph
Smith and Oliver Cowdery, who had been called and ordained to be apostles,
or special witnesses for Christ. Joseph Smith was to be the first elder of
the Church and Oliver Cowdery the second elder, and they were to ordain
each other to these callings, according to the grace of Jesus Christ.
Other matters of great importance revealed are as follows:

Mention is made of the matter of translation of the Book
of Mormon, which is said to contain the record of a fallen people, and the
fulness of the Gospel to the Gentiles and also to the Jews. By the opening
of the heavens, and the inspiration given to men who are called to his
holy work, the Lord has shown that “he is the same God yesterday, today,
and forever, and does inspire men and call them to his work in this age
and generation, as well as in generations of old.

By these great witnesses the world shall be judged,
“even as many as shall come to a knowledge of this work.” Those who
receive it in righteousness shall receive a crown of eternal life, while
those who reject it shall be condemned. It is declared that the Lord has
spoken, and the elders of the Church have heard and bear witness so that
through their testimony man may know there is a God in heaven, who is
infinite and eternal, from everlasting to everlasting, the same
unchangeable Framer of heaven and earth and all things which are in them.
Man is created in the image of God, male and female, and is commanded to
love and serve him. Through transgression of his laws, man became fallen,
wherefore the Only Begotten Son was sent into the world to suffer
temptations—but gave no heed to them—was crucified, died, and
rose the third day and ascended into heaven to reign in power. All who
believe on him and are baptized and endure to the end, shall be saved, no
matter when they lived on the earth. Men everywhere must repent and
believe in Christ, worshiping the Father in the name of the Son and endure
in faith, or they cannot be saved. Justification through grace is true, as
also is sanctification, to all who love the Father with all their might,
mind and strength. The dangers of falling away from grace are pointed out,
with a warning to the members of the Church to “take heed and pray always
lest they fall into temptation.”

Manner of Baptism Explained

By way of commandment to the Church the manner of
Baptism is set forth as follows: “All those who humble themselves before
God, and desire to be baptized and come forth with broken hearts and
contrite spirits, and witness before the Church that they have truly
repented of all their sins, and are willing to take upon them the name of
Jesus Christ, having a determination to serve him to the end, and truly
manifest by their works that they have received of the Spirit of Christ
unto the remission of their sins, shall be received into his Church.” No
person can be received into the Church unless he has arrived unto the
years of accountability, which is eight years, for he must be capable of
repentance, which infants are not. Baptism is to be administered in the
following manner unto all who repent:

How Baptism is Performed

“The person who is called of God, and has authority from
Jesus Christ to baptize, shall go down into the water with the person who
has presented him or herself for baptism, and shall say, calling him or
her by name: Having been commissioned of Jesus Christ, I baptize you in
the name of the Father, and of the Son, and of the Holy Ghost. Amen. Then
shall he immerse him or her in the water, and come forth again out of the
water.”

Duties of Elders, Priests, Teachers, Deacons and
Members

An apostle is said to be an elder. His calling is to
baptize and ordain other officers in the Church. It should here be
explained that at the organization of the Church and for some time
thereafter, the officers mentioned here were all that were needed. As the
Church expanded the Lord revealed the duties of other officers in their
time. Elders are to baptize, confirm members, preach, expound the
scriptures, administer the sacrament and take charge of meetings which are
to be conducted “as they,” the elders “are led by the Holy Ghost,
according to the commandments and revelations.”

The priest is to teach, expound, baptize and administer
the sacrament. He may ordain other priests, teachers and deacons, but
cannot lay on hands for the gift of the Holy Ghost. He may take the lead
of meetings in the absence of higher authority. It is his duty to visit
the home of the members and exhort them to pray vocally and in secret and
to attend to all family duties. When called upon he is to assist the elder
in his duties.

The teacher is to be the guardian of the Church. He is
to see that there is no iniquity in the Church, neither lying, backbiting,
or evil speaking among the members, and to see that the Church meet
together often and that the members perform their duties. He is to take
the lead of meetings if there is no elder or priest present and may assist
them in their duties. He cannot baptize, confirm, or administer the
sacrament.

The deacon is to assist the teacher and other officers
in the Church, but he cannot baptize, confirm, or administer the sacrament.

Conferences of the Church

The elders of the Church are instructed to meet in
conference once in three months, or from time to time as they may
determine, to transact such business as may come before them. All who are
ordained are to receive certificates of ordination, and shall be accepted
as officers in the Church by the vote of the members.

Duties of Church Members

All members shall be received by baptism after they have
repented of their sins. They shall have sufficient time to be taught the
Gospel and Church government before they are confirmed and partake of the
sacrament. Children are to be brought to the elders of the Church, who
shall bless them. The members must meet together often to partake of the
sacrament in remembrance of the Lord Jesus Christ. The elder or priest who
shall administer the sacrament “shall kneel with the Church and call upon
the Father in solemn prayer,” repeating the words which the Lord Himself
has given.

Transgressors

Any member of the Church transgressing the commandments
of the Lord, or the rules of the Church, shall be dealt with as the
scriptures direct. If any are expelled their names are to be “blotted out”
and not kept on the records of the Church.

Recommendations of Members

Records of members are to be kept in a book, and the
members moving from one branch to another shall take a letter of
recommendation, or certificate, stating that they are in standing in the
Church. This shall be presented to the presiding officer in the branch
with which they desire to unite.

Summary

These commandments and instructions were given through
Joseph Smith, shortly before the organization of the Church, to guide him
and his companions in Church government. They are all important because
they deal with the fundamental principles of the Gospel and doctrines of
the Church. They set forth clearly many things which were familiarly known
in the primitive Church, but which were either lost or perverted during
the ages of apostasy and departure from the standards set by the Savior
and his disciples. Again they are restored in their simplicity, freed from
all mysticism and error, for the salvation of mankind.

Chapter 12

The Church Organized

It was made known, shortly after the bestowal of the
Melchizedek Priesthood, that the Church of Jesus Christ was to be
organized. It was after Joseph Smith and his companions had engaged in
solemn prayer that the word of the Lord came to them in the home of Father
Peter Whitmer, “commanding us,” the Prophet writes, “that I should ordain
Oliver Cowdery to be an elder in the Church of Jesus Christ; and that he
also should ordain me to the same office; and then to ordain others, as it
should be made known unto us from time to time. We were, however,
commanded to defer this our ordination until such times as it should be
practicable to have our brethren, who had been and who should be baptized,
assembled together, when we must have their sanction to our thus
proceeding to ordain each other, and have them decide by vote whether they
were willing to accept us as spiritual teachers or not; when also we were
commanded to bless bread and break it with them, and to take wine, bless
it, and drink it with them; afterward proceed to ordain each other
according to commandment; then call out such men as the Spirit should
indicate, and ordain them; and then attend to the laying on of hands for
the gift of the Holy Ghost, upon all those whom we had previously
baptized, doing all things in the name of the Lord.”

Fulfilment of the Promise

On the sixth day of April, 1830, the time for the
fulfilment of this promise arrived, Joseph and a few of those who had been
baptized met in the house of Peter Whitmer, Sen., and proceeded, as the
Lord had instructed them, to organize the Church. It was on a Tuesday, and
there were six in number, namely, Joseph Smith, Oliver Cowdery, Hyrum
Smith, Peter Whitmer, Jr., David Whitmer and Samuel H. Smith. The small,
but momentous meeting, was opened by solemn prayer. Those present then
proceeded to express their willingness, as instructed by divine
commandment, to accept Joseph Smith and Oliver Cowdery as their teachers
in the things of the kingdom of God. Then they were called upon to declare
whether or not they were willing to proceed to organize the Church of
Jesus Christ. To both propositions they consented with unanimous voice. “I
then laid my hands upon Oliver Cowdery,” says the Prophet, “and ordained
him an elder of the Church of Jesus Christ of Latter-day Saints; after
which he ordained me also to the office of elder of said Church. We then
took bread, blessed it, and brake it with them; and also wine, blessed,
and drank it with them. We then laid our hands on each individual member
of the Church present, that they might receive the gift of the Holy Ghost,
and be confirmed members of the Church of Christ. The Holy Ghost was
poured out upon us to a very marked degree, some prophesied, whilst we all
praised the Lord, and rejoiced exceedingly.”

All six of these young men—Hyrum Smith, the
oldest, was but 31 years of age—had been baptized previously to the
organization. They were all again baptized on that memorable day, April 6,
1830.

A Record to be Kept

While they were still in session in this meeting of
organization a revelation (Doc. and Cov. Sec. 21) was given to the Church
in which they were instructed to keep a record. In this record, Joseph
Smith was to be called “a seer, a translator, a prophet, an apostle of
Jesus Christ, and elder of the Church through the will of God the Father,
and the grace of your Lord Jesus Christ.” The Church was also commanded to
give heed unto all his words and commandments, “as he receiveth them, as
if from mine own mouth, in all patience and faith,” said the Lord. By
doing this “the gates of hell” should not prevail against them, for the
Lord would dispel the powers of darkness. The Prophet would no longer have
to mourn for Zion, for he should have inspiration to move the cause of
Zion in mighty power, for the days of her rejoicing were at hand. Oliver
Cowdery was appointed “the first preacher of the Church, unto the Church,
and before the world, yea, before the Gentiles and . . . to the
Jews also.”

Destiny of the Church

In the manner here described, there came into the world
a power, destined to grow and expand until it shall fill the earth, for it
is the “kingdom which shall never be destroyed . . . and it
shall stand forever.” At the time of the organization, however, its
influence and power appeared to be insignificant; yet it caused, even
then, consternation and fear in the hearts of the wicked, and strenuous
efforts were launched to bring it to destruction.

Others Called to the Ministry

Before the meeting closed Joseph and Oliver called out
others and ordained them to different offices in the Priesthood, as the
Spirit manifested unto them, presumably to the offices in the Aaronic
Priesthood. The Spirit of the Lord was poured out upon them in abundance,
and after a happy time spent in testimony and witnessing to each other the
blessings of the Lord, they dismissed the meeting, feeling that they were
now individually members of the Church of Jesus Christ, and acknowledged
as such of God. There were others present besides the six who formed the
organization of the Church. Six persons were required by law to properly
form a society or organization of the kind. Others who were present also
received of the Spirit of the Lord in the meeting and being convinced of
the truth came forward and desired to be united with the Church. Shortly
afterwards they were also baptized. Among these were the Prophet’s
parents, Joseph Smith, Sen., and Lucy Mack Smith; also Martin Harris and
Orrin Porter Rockwell.

Baptism a New and Everlasting Covenant

As stated, all six of the original members of the Church
were again baptized on the day of the organization. This action was due,
in part at least, to the fact that baptism is the doorway into the Church
as well as for the remission of sins. There had been a few others baptized
before the sixth of April (see Ch. 9). Some of those previously baptized
raised the question as to why they should again be baptized. In
consequence of their desire to unite with the Church without re-baptism,
the Prophet inquired of the Lord in relation to the matter and received
the following revelation:

“Behold, I say unto you, that all old covenants have I
caused to be done away in this thing, and this is a new and an
everlasting covenant, even that which was from the beginning.

Wherefore, although a man should be baptized an
hundred times, it availeth him nothing, for you cannot enter in at the
strait gate by the law of Moses, neither by your dead works;

For it is because of your dead works, that I have
caused this last covenant and this Church to be built up unto me, even
as in days of old.

Wherefore, enter ye in at the gate, as I have
commanded, and seek not to counsel your God. Amen” (Doc. and Cov. sec.
22).

Chapter 13

The First Public Discourse

On Sunday, April 11, 1830, the work of proselyting was
publicly launched. The first discourse was preached by Oliver Cowdery. The
meeting was held by appointment at the home of “Father” Peter Whitmer,
where the meeting of organization had been held the Tuesday preceding. A
goodly number of members and investigators were present. The impression
made on the minds of those assembled was favorable, and the same day Hiram
Page, Katherine Page, Christian Whitmer, Anne Whitmer, Jacob Whitmer and
Elizabeth Whitmer, were baptized. One week later (April 18) Peter Whitmer,
Sen., Mary Whitmer, William Jolly, Elizabeth Jolly, Vincent Jolly, Richard
B. Preston and Elizabeth Ann Whitmer, were added to the Church.

The Ministry of Joseph Smith in Colesville

Later in the month of April Joseph Smith paid a visit to
the Knight family in Colesville, Broome County, N. Y. He had been on
very friendly terms with Joseph Knight, Sen., and had been materially
assisted by that gentleman from time to time, while translating the
plates. Mr. Knight and his family were Universalists, with broad, liberal
views. They were willing to reason in a friendly spirit with Joseph Smith
on the scriptures. Several public meetings were held in Colesville which
were attended by many friends and strangers. Newel Knight, son of Joseph
Knight, Sen., was a regular attendant at these meetings, and seemed to be
deeply impressed. He and the Prophet held many conversations on scriptural
subjects and the plan of salvation, in which a favorable impression was
made on the mind of Newel. He promised to assist Joseph in one of these
meetings by offering vocal prayer, but when the time came his courage
failed him. Later he expressed a desire to go out in the woods by himself
and there, where he could be alone, offer vocal prayer, a thing to which
he evidently was not accustomed. The following morning, in fulfilment of
his promise, he retired into the woods alone, with a troubled conscience
because of his failure to keep his promise on the previous occasion.
Kneeling in a secluded spot he attempted to offer vocal prayer, but his
lips were sealed. He could not pray. He began to feel uneasy and became
troubled in both mind and body. When he arrived home his wife was greatly
alarmed at his strange appearance. He requested her to send for Joseph,
which was done. When he came he found Newel suffering very much; his
visage was distorted, and his limbs were twisted out of shape in a
frightful manner. Presently he was caught up from the floor and tossed
about the room. The strange scene and excitement brought many of the
neighbors to the house, who witnessed his peculiar malady.

The First Miracle

After some difficulty Joseph succeeded in taking Newel
by the hand, and with great earnestness Newel pleaded with him to cast the
devil out of him, for he knew he was possessed. The Prophet said, “If you
know that I can, it shall be done.” Then, almost unconsciously, he rebuked
the evil spirit in the name of Jesus Christ and commanded him to depart.
Immediately Newel spoke, saying he saw the evil spirit leave him and
vanish from his sight. This was the first miracle performed in this
dispensation. As soon as the devil departed Newel became normal again, his
distortions of body ceased, and the Spirit of the Lord opened his vision
to a glorious manifestation of the heavens.

Those who were present were greatly astonished when they
saw the casting out of the devil, and the witness of the Spirit of the
Lord. Nearly all of those who were present later became members of the
Church.

The First Conference of the Church

Shortly after this event, Joseph returned to Fayette.
Newel Knight followed him and was baptized during the last week in May, by
David Whitmer. On the 9th of June the first conference of the Church was
held in Fayette. The Church at that time numbered twenty-seven souls.
There were many others present at the meetings, some of whom were friendly
and some who believed. At this conference the sacrament was administered
and those recently baptized were confirmed. Others were sustained by the
members to receive the Priesthood, and were ordained. The officers at the
commencement of the Conference were, Joseph Smith, Oliver Cowdery, David
Whitmer, Peter Whitmer and Ziba Peterson, each of whom held the office of
elder in the Church. During this conference Samuel H. Smith was ordained
to the office of an elder, Joseph Smith, Sen., Hyrum Smith and Martin
Harris were ordained priests, and Hiram Page and Christian Whitmer were
ordained teachers. At the close of this conference there were in the
Church seven ordained elders, three priests and two teachers. Oliver
Cowdery was appointed to keep the record of the Church and minutes of
meetings until the next conference. The Holy Spirit was poured out upon
them. Many of this little band composing the Church were given the spirit
of prophecy, while others beheld visions and remarkable manifestations
from the heavens. Newel Knight saw in vision the great work which would
yet be accomplished through the preaching of the Gospel and the
organization of the Church. He beheld the Redeemer and received the
assurance that he would be admitted into his presence to dwell in his
kingdom for ever.

“To find ourselves engaged in the very same order of
things,” said Joseph Smith, “as observed by the holy apostles of old; to
realize the importance and solemnity of such proceedings; and to witness
and feel with our own natural senses, the like glorious manifestations of
the powers of the Priesthood, the gift and blessing of the Holy Ghost, and
the goodness and condescension of a merciful God unto such as obey the
everlasting Gospel of our Lord Jesus Christ, combined to create within us
sensations of rapturous gratitude, and inspire us with fresh zeal and
energy in the cause of truth.”

Eleven other converts were baptized at the close of this
conference, by David Whitmer, in Seneca Lake, where most of the other
baptisms were performed. Those added to the Church at this time were: John
Poorman, John Jolly, Julia Ann Jolly, Harriet Jolly, Jerusha Smith (the
wife of Hyrum Smith), William, Catherine and Don Carlos Smith; and Peter,
Caroline and Electa Rockwell.

Second Visit to Colesville

Joseph Smith again paid a visit to Colesville a short
time after this conference. Oliver Cowdery, John and David Whitmer
accompanied him. They found a number of persons anxiously awaiting them
and desiring baptism. A meeting was appointed for the Sabbath; on Saturday
a dam was constructed across a stream in preparation for the ordinance on
the following day. During the night the dam was maliciously destroyed. It
was later learned that this was the work of a mob, at the instigation of
sectarian priests. On Sunday the meeting was held as contemplated. Oliver
Cowdery was the principal speaker, but others also spoke. The first
principles of the Gospel were presented and witness to the divine message
of the Book of Mormon was borne. In the meeting were many who had helped
to form the mob, who, at the close, endeavored to destroy the influence of
the meeting, but were unsuccessful. Extreme bitterness was manifested on
the part of those who opposed. The sister of Newel Knight’s wife was
violently treated because she was kindly disposed, and against her will
was forced by a Rev. Shearer, to return to her father’s home, some
distance from her sister’s, where she was stopping. This man, a
Presbyterian minister, on false pretenses, obtained from the father a
power of attorney, by which he dragged her off. His labor was all in vain,
for she also was baptized.

Early Monday morning the dam was replaced and thirteen
persons were baptized by Oliver Cowdery. They were: Emma, wife of Joseph
Smith; Hezekiah Peck and wife, Joseph Knight, Sen., and wife, William
Stringham and wife, Joseph Knight, Jr., Aaron Culver and wife, Levi Hale,
Polly Knight and Julia Stringham.

Arrest of Joseph Smith

Before they were through with the ordinance the mob
began to gather. They surrounded the house of Joseph Knight, Sen.,
prepared to do violence, but through the blessings of the Lord the Saints
were protected, but were subjected to numerous insults and threatenings. A
meeting was called for that evening for the purpose of attending to the
confirmation of those baptized in the morning. When they met at the
appointed hour, they were all surprised at the appearance of a constable,
who, with a warrant, arrested Joseph on the charge of being “a disorderly
person, setting the country in an uproar by preaching the Book of Mormon.”
The constable frankly informed him that the arrest was for the purpose of
getting him into the hands of a mob, then lying in ambush for him, but he
would save him from their hands as he, the constable, had discovered that
Joseph was not the sort of person he had been led to believe. As Joseph
accompanied the constable in a wagon, they encountered the mob, not far
from the home of Joseph Knight. The mobbers waited for the prearranged
signal from the constable, but he, whipping up his horse, obtained a lead.
The mobbers followed as best they could. In the flight one of the wagon
wheels came off, and before it could be replaced the mobbers were again in
sight. However, the wheel was replaced in time and with renewed energy
Joseph was able to escape.

The constable took Joseph to South Bainbridge, Chenango
County, and lodged him in a tavern, where he kept guard all night. The
following day a court convened to investigate the charges. Great
excitement prevailed because of falsehoods which had been circulated
freely among the people. Joseph Knight, Sen., engaged the services of two
respectable farmers who were versed in the law, namely, James Davidson and
John Reid, and brought them to South Bainbridge to defend the Prophet.

The Trial at South Bainbridge

The enemies of Joseph Smith scoured the country for
witnesses who would testify against him. The justice of the peace who
heard the case, Joseph Chamberlain, was a man of fair mind and a lover of
justice. Many witnesses were heard, but among those who testified were
Josiah Stowel, Jonathan Thompson and the two daughters of Mr. Stowel, all
of whom gave evidence of his good character. Other testimony was proved to
be false. The trial lasted from ten o’clock in the morning until midnight,
when a verdict of “not guilty” was rendered.

The Second Arrest

No sooner was Joseph freed by the court than he was
again arrested on a second warrant from Broome County, a distance of about
fifteen miles. The constable who came for him forced him to leave that
night without permitting him to eat, although he had been in the court
room all day without nourishment. He took him to Colesville and lodged him
in a tavern. Then, calling in a number of rowdies, he began to abuse his
prisoner with the assistance of his rabble. Spitting upon him and pointing
their fingers at him they cried in fiendish glee, “Prophesy, prophesy!”
Being near his home, Joseph requested the constable to take him there for
the remainder of the night, but this was denied him. He asked for
something to eat and was given some crusts of bread and water.

The Trial at Colesville

The next day the trial began before three justices. The
most able help had been secured to prosecute the case while the defense
was again represented by Esquires Reid and Davidson. Many witnesses were
called who bore false and contradictory testimony. Newel Knight was placed
upon the stand and questioned in ridicule by one of the lawyers, named
Seymour, in relation to the casting out of a devil from his person, but
the testimony turned to the discomfiture of the prosecution.

At the close of the testimony the court deliberated for
about thirty minutes, although it was then nearly two o’clock a.m. and
they had been in session since the morning of the previous day. The
prisoner was brought before the court and the presiding justice said: “Mr.
Smith, we have had your case under consideration, examined the testimony
and find nothing to condemn you, and therefore you are discharged.” The
judges then proceeded to reprimand him severely, “Not because anything
derogatory to his character in any shape had been proved against him by
the host of witnesses that had testified during the trial,” said Mr. Reid,
“but merely to please those fiends in human shape who were engaged in the
unhallowed persecution of an innocent man, sheerly on account of his
religious opinions.”

Statement of Mr. Reid

Several years later, Mr. Reid visited Nauvoo, and in the
course of an address said, speaking of these trials:

“But, alas! the devil, not satisfied with his defeat
(at the first trial) stirred up a man not unlike himself, who was more
fit to dwell among the fiends of hell than to belong to the human
family, to go to Colesville and get another writ, and take him to Broome
County for another trial. They were sure they could send that boy to
hell, or to Texas, they did not care which; and in half an hour after he
was discharged by the court, he was arrested again, and on the way to
Colesville for another trial. I was again called upon by his friends to
defend him against his malignant persecutors, and clear him from the
false charges they had preferred against him. I made every reasonable
excuse I could, as I was nearly worn down through fatigue and want of
sleep, as I had been engaged in law suits for two days, and nearly the
whole of two nights. But I saw the persecution was great against him;
and here, let me say, Mr, Chairman, singular as it may seem, while Mr.
Knight was pleading with me to go, a peculiar impression, or thought
struck my mind, that I must go and defend him, for he was the Lord’s
anointed. I did not know what it meant, but thought I must go and clear
the Lord’s anointed. I said I would go, and started with as much faith
as the apostles had when they could remove mountains, accompanied by
Father Knight, who was like the old patriarchs that followed the ark of
God to the city of David. . . . We got him away that
night from the midst of three hundred people without his receiving any
injury; but I am well aware that we were assisted by some higher power
than man; for to look back on the scene, I cannot tell how we succeeded
in getting him away. I take no glory to myself; it was the Lord’s work
and marvelous in our eyes” (Times and Seasons
5:549–552).

Inspiration of the Attorneys

At the trial the Prophet’s lawyers, who were not members
of the Church, spoke with an inspiration that caused their enemies to
quake before them. So powerful were their words that many of the assembled
multitude were pricked in their hearts. The constable who had been so
vicious came forward and apologized for his ill-treatment and misbehavior,
and revealed the plans of the mob who were then prepared to tar and
feather the Prophet and ride him on a rail. By the aid of the constable,
Joseph was able to escape and make his way in safety to his sister’s home,
where he found his wife awaiting him.

The Mob Threatens Joseph and Oliver

A few days later Joseph Smith and Oliver Cowdery
returned to Colesville to confirm those whom they had been forced to
leave, at the time of Joseph’s arrest. Their presence was the signal for
the mobbers to again assemble. So sinister were their movements that
Joseph and Oliver departed from the town without waiting for refreshments.
Their enemies pursued them but through extreme diligence they were able to
make their escape. All night they traveled, except for a short period when
they sought some rest in sleep, each taking turn in watching. The next day
they arrived home, footsore and weary.

The spirit of opposition which took such decided form,
was the result of agitation on the part of professors of religion. The
Rev. Shearer, Cyrus McMaster, Dr. Boyington and a Mr. Benton, pillars in
the Presbyterian Church, incited the mobbers to do their work. Benton was
the man who signed the first warrant for Joseph Smith’s arrest as a
“disorderly person” for preaching the Book of Mormon. In this manner Satan
stirred up the hearts of the people to try and overthrow the work.

Missionary Journey of Samuel H. Smith

In the month of June, 1830, Samuel Harrison Smith was
set apart by the Prophet to take a missionary journey to the east. This
may be termed the first missionary journey in the Church. Taking with him
several copies of the Book of Mormon, he started on his way. The first day
he traveled twenty-five miles, and on the way attempted to sell copies of
the book, but without success. When night came on he went to an inn, faint
and hungry; approaching the proprietor he asked him if he did not want to
buy a book which contained the history of the Indians.

“I do not know,” the man replied, “how did you get hold
of it?”

“It was translated by my brother, from some plates of
gold, that he found buried in the earth,” was Samuel’s reply.

“You liar!” said the landlord, “get out of my house, you
shan’t stay one minute with your books.”

Samuel was discouraged, but continued on his journey.
That night he slept under an apple tree. In the morning he called at the
home of Rev. John P. Greene, a Methodist minister. Mr. Greene was just
leaving on a preaching tour, and like the others who had been approached,
he was not interested in the book. However, he manifested a friendly
spirit, and at the earnest solicitation of Samuel, consented to take a
subscription paper and try to sell copies of the book. Thereupon Samuel
left him a copy of the Book of Mormon with the understanding that he would
call again in about two weeks. At the appointed time Samuel returned and
was disappointed to learn that there had been no sale. On his way to the
home of Mr. Greene, Samuel again passed the tavern. On the door was a
small-pox sign. Making inquiry he learned that the tavern keeper had died
from the effects of the disease. He returned home after his labors were
finished, feeling that his work had proved to be fruitless. More out of
curiosity than desire, both Mr. Greene and his wife read the book and were
deeply impressed. The copy Samuel left with John P. Greene was placed by
the latter in the hands of members of the Young family, which was the
first direct information to Brigham Young and his brothers and some of
their friends, including Heber C. Kimball, of the restoration of the
Gospel.

Joseph Smith, Sen., Visits Potsdam

About this time Joseph Smith, Sen., and his youngest
son, Don Carlos, departed on a similar journey to Potsdam, N. Y.
Potsdam was the home of Asael Smith, father of Joseph Smith, Sen., and
several of his children. Joseph was more successful on this trip than his
son Samuel apparently had been, for his father Asael accepted the truth of
the everlasting Gospel, as also did most of his children. Jesse, the
oldest son of Asael, rejected the message of his brother Joseph and
manifested a very bitter spirit against the Gospel all his life.

Book of Moses Revealed

During the summer of 1830, the Lord revealed to the
Church a number of important revelations. In June, the Prophet received
the words of the Lord to Moses, at a time when Moses was caught up into a
high mountain where he talked with the Lord face to face. This revelation
was augmented later by more of the writings of Moses, which are found in
the Pearl of Great Price. Some of the important knowledge imparted in this
revelation is as follows: The works of the Lord are without end. No man
can behold all the works of the Father without partaking of his glory, and
that cannot be given in mortal life. Moses was created in the similitude,
or likeness, of the Only Begotten Son. The generations of men passed
before his view and he saw from the beginning to the end—all through
the spiritual eye, for the natural eye cannot behold the glory of the
Lord. After this vision had passed, Moses was left unto himself and it was
several hours before he gained his natural strength. Then Satan came,
tempting him and commanding him to worship him, but Moses said: “Who art
thou? For behold, I am a son of God, in the similitude of his Only
Begotten Son; and where is thy glory, that I should worship thee? For
behold, I could not look upon God, except his glory should come upon me,
and I were strengthened before him. But I can look upon thee in the
natural man.” Moreover, Moses said: “I will not cease to call upon God, I
have other things to inquire of him; for his glory has been upon me,
wherefore I can judge between him and thee. Depart hence, Satan.” When
Moses had said this Satan cried with a loud voice saying he was the Only
Begotten. Then Moses feared exceedingly but did not cease to call upon the
Lord and there was opened to his vision the bitterness of hell, and in the
strength of his power Moses again rebuked Satan, who with trembling and
gnashing of teeth, departed from him. Moses bore record of all these
things, but because of the wickedness of men it is not had among them.

The Work and Glory of the Lord

After this trying scene the Lord again spoke with Moses
who was commissioned to deliver the people of Israel from bondage. His
eyes were opened and he beheld many lands and their inhabitants without
number. The Lord taught him, and explained that there were many heavens
and many earths like this on which we stand. They are innumerable to man,
yet the Lord knows them all and they are numbered unto him. These earths
were peopled by his children, for his work and his glory are to bring to
pass the immortality and eternal life of man. Therefore, as one earth and
its accompanying heaven shall pass away, having filled the measure of its
creation, so shall others come. There is no end to the works and the words
of the Father, for in this there is eternal progression. However, our
knowledge, in the wisdom of the Lord, is, of necessity, limited to the
earth on which we dwell.

Other Important Revelations

The information contained in this ancient scripture
caused the hearts of the brethren to rejoice. The Lord continued to pour
out knowledge upon them, here a little, and there a little, as they were
able to receive it. Early in July (1830) another revelation was given to
Joseph Smith and Oliver Cowdery, in Harmony, Pennsylvania. They were
commanded to return to the Saints in Colesville, Manchester and Fayette,
and the members would support them. They should expound the scriptures and
devote their time exclusively to the cause of Zion, and if the members
should not support them in these labors, then would the Lord withdraw his
blessings. “Be patient in affliction,” said the Lord, “for thou shalt have
many: but endure them, for lo, I am with thee, even unto the end of thy
days.” The afflictions surely came, for Joseph Smith was called on to
suffer, as few men have had to suffer. He was to attend to his calling,
for the Lord would withhold his power in temporal things that he should
not have strength.

Oliver Cowdery was also commanded to continue in the
ministry and not suppose that he could say enough in the cause, and if he
would be faithful the Lord would open his mouth and he should have
strength such as is not known among men. This promise was fulfilled, for
the Lord blessed Oliver in preaching to that extent that those who heard
him were caused to quake and tremble.¹ Power was given to
these men to bless or curse; those who received them they were to bless,
and from those who rejected them they were to withhold their blessing and
to wash their feet against them as a testimony. Should any lay violent
hands upon them, they should command them to be smitten, and the Lord
would smite them in his own due time. They were to take neither purse nor
scrip, neither two coats, as they went forth to prune the vineyard, with a
mighty pruning, “even for the last time.”

Emma Smith to Select Hymns

In the same month (July, 1830) the Lord gave a
revelation to Emma Smith, the wife of Joseph Smith, in which she was
commanded not to murmur because of the things which she had not seen. As
many other wives have thought, she could not understand why her husband
should withhold from her a view of sacred things. The Lord assured her
that it was for a wise purpose, in him, that these things were withheld,
except from the few who were called to be witnesses to the world. She was
called “an elect lady” whose duty it was to expound scripture, and exhort
the Church, as she was directed by the Spirit; but more especially was she
called to assist her husband in writing and to be his scribe, that Oliver
Cowdery might be relieved to attend to other duties. She was also chosen
to make a selection of sacred hymns for the Church, “for,” said the Lord,
“my soul delighteth in the song of the heart, yea, the song of the
righteous is a prayer unto me, and it shall be answered with a blessing
upon their heads.” If she would continue in meekness, and beware of pride,
and keep the commandments of the Lord, she should receive a crown of
righteousness; except she did this, where the Lord was she should not
come, which truth applied to all.

Notes

Chapter 14

Oliver Cowdery’s Error

Another revelation given in July, 1830, instructed
Joseph Smith, Oliver Cowdery and John Whitmer, to devote their time to the
study of the scriptures, to preaching and confirming the Church in
Colesville, and performing such labors as should be required of them,
until after they should go to the west to hold conference. All things were
to be done in the Church by common consent, in prayer and faith. Oliver
Cowdery returned to Fayette and Joseph began to arrange the revelations
ready for recording. In this work he was assisted by John Whitmer. While
they were thus engaged a letter was received from Oliver Cowdery
commanding Joseph “in the name of God to erase” certain words from one of
the revelations, “that no priestcraft be amongst us.” Joseph immediately
answered by letter that he could not alter the revelations of the Lord. It
became necessary, however, for him to make a trip to Fayette to correct
the error in Oliver’s mind, for the latter had convinced several others
that the revelation was wrong. After some difficulty and earnest prayer,
they were all convinced that the words of the revelation were right, and
peace again prevailed.

Instructions on the Sacrament

In the month of August, Newel Knight and his wife came
to Harmony on a visit. As the wives of Newel Knight and Joseph Smith had
neither of them been confirmed, that matter was attended to at this time.
A meeting was held in which the four and John Whitmer participated, and
desiring to partake of the sacrament, Joseph set out to purchase some
wine. He had not proceeded far from his door when he was met by an angel
who gave him the following commandment:

“Listen to the voice of Jesus Christ, your Lord, your
God, and your Redeemer, whose word is quick and powerful. For behold, I
say unto you, that it mattereth not what ye shall eat, or what ye shall
drink, when ye partake of the sacrament, if it so be that ye do it with
an eye single to my glory; remembering unto the Father my body which was
laid down for you, and my blood which was shed for the remission of your
sins. Wherefore, a commandment I give unto you, that you shall not
purchase wine, neither strong drink of your enemies: Wherefore, you
shall partake of none, except it is made new among you; yea, in this my
Father’s kingdom which shall be built up on the earth.”

This is one of the many important revelations (Doc. and
Cov. Sec. 27) given to the Church. The knowledge that it matters not what
we eat or drink, if we partake of the sacrament in the Spirit of the Lord
and by divine authority, is the foundation for the present practice in the
Church of using water instead of wine, for so the Lord has commanded.

In September the Lord added to this revelation stating
that the time would come when he would “drink of the fruit of the vine” on
the earth with the ancient prophets and apostles, from Michael, or Adam,
the “ancient of days,” down to our own day, including all the faithful
whom the Father has given him out of the world.

In obedience to the above commandment, they prepared
wine of their own making and partook of the sacrament, confirming the two
sisters as members of the Church.

Joseph Moves to Fayette

The spirit of persecution became so strong in Harmony,
that Joseph Smith was forced to leave and take up his residence in
Fayette. Even his father-in-law, Isaac Hale, turned against him because of
the falsehoods which were circulated and the prejudice existing in the
neighborhood. This bitterness he retained throughout his life. In August,
Joseph and Hyrum Smith, with John and David Whitmer, went to Colesville
and visited the members of the Church residing there. They prayed that the
eyes of their enemies might be blinded, for the enmity in Colesville was
extreme. Their prayers were answered, and though they passed by a number
of the most bitter of the mobocrats, who looked intently upon them, yet
they were not recognized. In the evening of the day of their arrival—
a meeting was held and those who had been previously baptized were all
confirmed. They partook of the sacrament, sang and praised the Lord in
testimony without molestation. The next morning the brethren took leave of
the Saints in peace and in due time arrived home in safety.

Spurious Revelations of Hiram Page

Shortly after Joseph Smith made his home in Fayette,
Satan commenced a subtle attack upon the work within the Church. Hiram
Page, one of the eight witnesses, obtained a stone with which he was
receiving revelations purporting to be for the guidance of the Church; but
these revelations were at variance with those given to Joseph Smith, and
also with the teachings of the Savior and his apostles, as contained in
the New Testament. Oliver Cowdery and members of the Whitmer family were
deceived. Through the Prophet the Lord gave a revelation to Oliver Cowdery
in which the order of heaven, in regard to revelation, was pointed out for
the guidance of the Church. “Behold, verily, verily, I say unto thee,”
said the Lord, “no one shall be appointed to receive commandments and
revelations in this Church, excepting my servant Joseph Smith, Jun., for
he receiveth them even as Moses; and thou shalt be obedient unto the
things which I shall give unto him, even as Aaron, to declare faithfully
the commandments and the revelations, with power and authority in the
Church.” It was further stated that there should be none other appointed
to receive revelations, until the Lord should appoint another in his
stead, for he held the keys of this power. Oliver was instructed to take
Hiram Page, alone, and tell him that the revelations he had received were
not from the Lord, but were given through the power of Satan, who had
deceived him. Oliver was also instructed that he was to write by wisdom,
but he was not to command him who was at the head.

The Mission to the Lamanites

The Lord, in this revelation, appointed Oliver Cowdery
to take a mission to the Lamanites in the west, “and inasmuch as they
receive thy teachings,” it read, “thou shalt cause my Church to be
established among them.” There were other reasons for this mission, which
were not fully revealed. It is probable that in the spurious revelations
of Hiram Page some reference was made to the building of the city Zion. In
any case, the Lord explained that it was not revealed, and no man knew,
where the city Zion shall be built, “but it shall be given hereafter.
Behold, I say unto you, that it shall be on the borders of the Lamanites.”
This mission was not to be taken until after the conference which had been
appointed for the 26th of September. Oliver was also first to settle the
difficulty with Hiram Page, who was to be taught that he had not been
appointed to receive revelations for the Church.

The Doctrine of Gathering—Destruction of the
Wicked

Again the heavens were opened and the Lord made known
many of his purposes and decrees which were for these latter days. A
revelation (Doc. and Cov. Sec. 29) was given shortly before the second
conference of the Church, containing instruction which was helpful for the
guidance of the elders at that conference. They were taught the doctrine
of the gathering of the Saints. The decree had gone forth from the
mansions of the Father, that the Saints should be gathered into one place,
for they were chosen out of the world, and they were to prepare their
hearts against the day when tribulation and desolation would be sent forth
upon the wicked. The hour is nigh, the Lord declared, when the earth
should be ripe for destruction, for wickedness shall cease.

Because of the wickedness of the world, for the
inhabitants thereof will not repent, the Lord should send forth terrible
plagues to torment mankind. Great hailstorms should destroy the crops of
the earth; flies shall “take hold of the inhabitants” and eat their flesh;
their tongues shall be staid, and their flesh fall from their bones and
their eyes from their sockets. The beasts of the forests, and the fowls of
the air shall eat their bodies, and the great and abominable church, which
shall endure until the end of unrighteousness on the earth, shall be cast
down by devouring fire, as Ezekiel had said, for abomination must not
reign.

All these things were predicted by the apostles and must
be fulfilled; and the twelve who were with the Savior in his ministry
shall come in glory to judge the house of Israel who have been faithful,
“and none else.” The trump shall sound, the righteous dead will rise and
Christ reign on the earth with his Saints for a thousand years. After the
thousand years are ended, and men begin again to forsake the Lord, the
earth shall be spared but for a little season. The final resurrection
shall come; the righteous received in to eternal life and the wicked
banished to partake of the second death with the devil and his angels. The
second death is that same death which was first pronounced on Adam—
banishment from the presence of the Lord. Those who partake of it cannot
return, for they have no power. Then shall come the redemption of the
earth, for old things shall pass away and all things become new, yet not
“one hair, neither mote, shall be lost” for it is the workmanship of the
hands of the Lord.

The Second Conference of the Church

According to appointment, on the 26th of September, the
Church met in conference at Fayette. There were present eight elders, four
priests and two teachers when the conference convened. Thirty-five persons
had joined the Church, making a total of sixty-two in all. Joseph Smith
opened the meeting with prayer and then read the fifth chapter of Isaiah,
which speaks of the gathering, and made comments thereon. The matter of
Hiram Page’s “peepstone” was discussed and after considerable
investigation, Hiram Page and all who were present, renounced the stone,
and there was mutual satisfaction and happiness again. At this conference,
which continued for three days, the Spirit of the Lord was manifest; much
business was attended to, and those previously baptized were confirmed.
Special prayer was offered in behalf of Oliver Cowdery and Peter Whitmer,
Jr., who were called to go to the Lamanites. Peter Whitmer, Jr., was
called by revelation at this conference to that mission. When the
conference adjourned it was to meet January 1, 1831, and David Whitmer was
appointed to keep the record. There were some baptisms during the
conference and a number of the brethren were ordained.

The Call to Ziba Peterson and Parley P. Pratt

A great desire being made manifest on the part of others
to accompany Oliver Cowdery and Peter Whitmer, Jr., to the Lamanites, it
was made a matter of inquiry before the Lord. The result was that Ziba
Peterson and Parley P. Pratt were also appointed to go. Ziba Peterson was
among the first baptized and was an elder at the first conference of the
Church. Parley P. Pratt was a resident of the wilderness of Ohio not far
from the city of Cleveland. While on a missionary tour for the “Disciples”
or “Campbellites,” as they are called, and a visit to his former home in
Columbia County, New York, he first heard of the Book of Mormon through a
Baptist preacher by the name of Hamlin, who placed a copy in his hands.
After reading it partly through Parley changed his plans and went to
Manchester in search of the Prophet Joseph Smith. There he met Hyrum Smith
who taught him the Gospel and presented him with a copy of the Book of
Mormon which he again very carefully read. Late in August, with Hyrum
Smith, he journeyed to Fayette, where he was baptized by Oliver Cowdery
about the first of September. Shortly afterwards he was ordained an elder
and then continued on his journey to his father’s home. There he preached
the Gospel to his parents and many of his boyhood friends. His younger
brother, Orson, a youth 19 years of age, readily accepted his message and
became a member of the Church. Returning to Fayette, Parley P. Pratt was
appointed by revelation to take the missionary journey with Oliver Cowdery
to the borders of Missouri, among the Lamanites.

The Missionaries Depart

In the fall of 1830, these four missionaries started on
their journey to the west. On their way they preached the Gospel among the
people as opportunity would permit. Near Buffalo, New York, they visited
the Catteraugus Indians and left two copies of the Book of Mormon with
members of the tribe who could read, and then continued on their journey.
When they came to Kirtland, Ohio, near the home of Elder Pratt, they
tarried for some time. Parley P. Pratt was acquainted with Mr. Sidney
Rigdon, one of the leaders of the “Disciples,” who with Alexander Campbell
and Walter Scott, had been instrumental in the founding of that sect. They
believed in the doctrines of faith, repentance and baptism for the
remission of sins; but accepted the Bible as the only guide unto
salvation. Convinced that the religious world had gone astray, these men
had formed this organization with sincere desire to follow closely the
teachings of the early disciples of the Lord. Through his preaching Sidney
Rigdon had converted many souls unto this faith.

Parley P. Pratt, believing that many of the “Disciples”
would readily receive the truth, had persuaded his fellow missionaries to
spend some time among them in Ohio where they were located on what was
called the “Western Reserve.”

Sidney Rigdon

The first house at which they called, in Mentor, was the
home of Sidney Rigdon. After the usual greetings, they presented Mr.
Rigdon with a copy of the Book of Mormon, stating that it contained the
record of the ancient people of America, and that the Lord had again
established his Church in the earth with the authority of the Holy
Priesthood. This was the first time Sidney Rigdon had heard of the Book of
Mormon and of Joseph Smith. Replying to their statements, he said he had
the Bible, which he believed to be the word of God; as for the Book of
Mormon, he had considerable doubt of its divinity. He refused to argue
with them, but promised to read the book. At their earnest solicitation
Sidney Rigdon allowed the elders to hold meetings in his chapel. A large
congregation assembled and gave close attention to the remarks of the
elders. At the conclusion of the services Sidney Rigdon instructed the
people to consider carefully the remarkable things they had heard, lest it
should prove to be the truth. With deep and earnest study, he read the
contents of the Book of Mormon, praying for divine guidance, and in the
course of about two weeks, he received a manifestation so that he could
say, “Flesh and blood hath not revealed it unto me, but my Father, which
is in heaven.” He and his wife were then baptized and also many of his
congregation.

In Kirtland the elders were also successful. The people
besieged the missionaries both day and night, until they had very little
time for rest. The greater number heard the tidings gladly, but some,
there were, who came to dispute and oppose the work of the Lord. In a very
short time branches of the Church were established numbering in all about
one thousand souls.

The Journey Continued

The missionary elders continued on their journey after a
stay of two or three weeks in Kirtland, leaving a number of the new
converts to continue with the work. Sidney Rigdon, Frederick G. Williams,
Isaac Morley, John Murdock, Lyman Wight and Edward Partridge later became
members of the Church and were ordained to the Priesthood.

Having accomplished this great work, and leaving
watchmen for the tender flock, the missionaries took Dr. Frederick G.
Williams with them. About fifty miles west of Kirtland, they passed
through the country where Parley P. Pratt first made settlement in the
western country. Here, again, they made a stop and preached the Gospel.
The people were all excited over the things they had heard, for the
knowledge of the labors of the brethren had preceded them. Other converts
were made, including Simeon Carter, and although some opposition and
bitterness was manifest, in the course of a short time a branch was raised
up numbering about sixty souls. Arriving near the border of Ohio, the
missionaries spent some days among the Wyandots, who received them kindly
and rejoiced in the story of their fathers as they learned it from the
Book of Mormon. In the city of Cincinnati they spent several days, and
being disappointed in not being able to take boat, continued on their
journey afoot to St. Louis. In the midst of winter weather, and suffering
great hardships in a country little traveled by man, they pursued their
journey till they arrived at Independence, Jackson County, Missouri, at
that time scarcely more than a trading post on the borders of the United
States. They reached Independence early in the year 1831; their journey
had taken them a distance of nearly fifteen hundred miles, through a
wilderness, in the most inclement season of the year. Four months had they
been upon the journey, but during that time they had preached the Gospel
to many thousands of white people and two nations of Indians. Churches had
been built up and the work advanced along the route of their travels. This
was the first missionary journey west of the state of New York, and its
results were to be of incalculable benefit to the Church in years to come.

The Book of Mormon Taken to the Lamanites

In the land of the Lamanites, the elders preached the
Gospel to the Delawares, presenting them with the Book of Mormon which
they received with rejoicing. Oliver Cowdery explained to them in detail
the coming forth of the Book of Mormon. A Mr. Pool, who believed the
testimony of these elders, became their interpreter. Several of the
Indians could read, and to them they gave copies of the Book of Mormon.
The Indians answered them by saying: “We feel thankful to our white
friends who have come so far, and been at such pains to tell us good news,
and especially this new news concerning the book of our forefathers; it
makes us glad in here,” and the speaker for the tribe placed his hand on
his heart. This good labor, however, was not to last, for the excitement
reached the settlements in Missouri, and due to the efforts of sectarian
priests the Indian agents ordered the missionaries out of the Indian
country as disturbers of the peace, threatening to use military force in
case of non-compliance. With disappointment they withdrew and thus ended
the first mission to the Lamanites. From this time on they devoted their
labors to the white people in Jackson County. However, they had declared
the message of salvation to three great tribes, the Catteraugus, in New
York, the Wyandots of Ohio, and the Delawares, west of Missouri.

It was now decided that Parley P. Pratt should return to
Kirtland, and perhaps to New York to report their labors, visit the
branches they had organized on their journey, and procure more books. In
February he started on his journey, alone. In Kirtland he met the Prophet,
who had come to that place, and to him he made a report.

Part Three

The Ohio and Missouri Period

Chapter 15

“A Crooked Generation”

In October 1830, Ezra Thayer and Northrop Sweet were
called by revelation, as they had sought the will of the Lord, to preach
the Gospel unto “a crooked and perverse generation.” “My vineyard,”
declared the Lord, “has become corrupt every whit; and there is none which
doth good save it be a few; and they err in many instances because of
priestcrafts; all having corrupt minds. And verily, verily, I say unto
you, that this Church have I established and called forth out of the
wilderness: and even so will I gather mine elect from the four quarters of
the earth, even as many as will believe in me, and hearken unto my voice.”

Call of Edward Partridge and Orson Pratt

In November Orson Pratt, the younger brother of Parley
P. Pratt, who had been baptized by his brother Parley a few weeks earlier
in Canaan, Columbia County, N. Y., came to Fayette to learn the will
of the Lord concerning himself. In the following December Sidney Rigdon
came from Ohio on a similar visit, bringing with him a young man named
Edward Partridge, who was not a member of the Church. Edward Partridge,
the day after his arrival, satisfied with what he had seen and heard, was
baptized by Joseph Smith and later was confirmed by Sidney Rigdon. Both of
these young men, Orson Pratt and Edward Partridge, were called to labor in
the ministry and received the commendation and blessing of the Lord for
their faith and desire to serve him. “And this commandment,” said the
Lord, “shall be given unto the elders of my Church, that every man which
will embrace it with singleness of heart, may be ordained and sent forth,
even as I have spoken.”

Sidney Rigdon to Write

Sidney Rigdon was commanded to be a companion to Joseph
Smith and to “forsake him not;” moreover, he was to write for him, “and
the scriptures shall be given, even as they are in mine own bosom, to the
salvation of mine elect,” was the word of the Lord to him.

Lost Scriptures Restored

By commandment of the Lord, a revision of the scriptures
by inspiration had already commenced. Much conjecture frequently occurred
among the Saints regarding scripture mentioned in the Bible that could not
be found. They had learned in the reading of the Book of Mormon, “that
many plain and precious things” had been taken away from the Bible as it
went forth among the Gentiles. Many of these the Lord promised to restore.
From time to time, as their labors would permit, the Prophet received by
revelation these scriptures which, were lost, and Sidney Rigdon wrote for
him. Shortly after the coming of Sidney Rigdon to Fayette, the Lord
revealed the writings of Enoch, spoken of by Jude, which caused much
rejoicing among the Saints. These revelations now form a part of the Book
of Moses, in the Pearl of Great Price.

Command to Go to Ohio

Soon after the restoration of the words of Enoch, the
Lord commanded that the correction of the scriptures should cease until
Joseph Smith and companions could remove to Ohio. Such a step was
necessary, the Lord declared, “because of the enemy and for your sakes.”
However, they were not to go in haste, but first to strengthen the several
branches of the Church in New York; especially that at Colesville, where
the members exercised much faith. Not only were Joseph and the brethren
with him to go to Ohio, but the Lord instructed all the Saints in New York
also to journey there, “against the time” when Oliver Cowdery should
return from the Lamanites.

Conference of January, 1831

In January, 1831, a conference was held in Fayette.
Ordinary business was transacted and a revelation given in which the Lord
made known the reason for the removal of the Church to the West (Doc. and
Cov. Sec. 38). “All eternity is pained,” the revelation read, “and the
angels are waiting the great command to reap down the earth, to gather the
tares that they may be burned.” This was because “all flesh is corrupted”
and the powers of darkness prevail. The Lord revealed that the wicked were
plotting in secret chambers the destruction of Joseph Smith and the
Church. However, he would lead the Saints, to a land of promise, and they
and their children after them should possess it forever, if they would
seek it with all their hearts as an inheritance. This reference was to
Zion, the location of which the Lord had not yet revealed. They were
commanded to assemble in Ohio, and there he would give unto them his law
and these things should be made known. They were to dispose of their
property as best they could; farms that could not be sold should be
rented, and men of wisdom were to be appointed to look after the interests
of the poor and needy and send them forth to the place the Lord commanded
them.

In the latter part of January, Joseph Smith and his
wife, accompanied by Sidney Rigdon and Edward Partridge, moved to
Kirtland. They were welcomed there by Newel K. Whitney, and Joseph and his
wife remained in the Whitney home for several weeks receiving every
kindness and attention which could be shown in Christian love.

The Branch in Kirtland

The branch of the Church in Kirtland had been living
according to a plan called “common stock” or the holding of all property
in common. This arrangement had been in practice before they joined the
Church, but false spirits crept in among them causing them to receive
strange notions in variance with the Gospel plan. With a little caution
and exercise of wisdom, the Prophet persuaded them to abandon this plan
and their difficulties were removed.

The Law Given to Govern the Church

On the fourth of February, the Lord gave direction by
revelation that the elders of the Church should assemble together to agree
on his word; for he would give them his law by which the Church was to be
governed. Instructions were also given that Joseph Smith should have a
house built wherein he could live and translate, and receive the ancient
scriptures from the Lord. Edward Partridge was to receive the office of
bishop in the Church and to spend all his time in that ministry, leaving
his merchandise, to labor in the interests of the members of the Church.

At Kirtland, on the 9th of February, in the presence of
twelve elders, the Lord revealed his law by which the Church was to be
governed, according to the promise given in Fayette. This important
revelation (Doc. and Cov. Sec. 42) may be termed a code of laws for the
government and guidance of the members of the Church. Their attitude
towards the law of the land as well as the moral law was clearly
established. As members of the Church they were to keep the Church
covenants and articles, and the Lord would reveal unto them, from time to
time, other covenants sufficient to establish them in Ohio and later in
the New Jerusalem, or city of Zion, the site of which would presently be
revealed. The duties of the bishop and other officers in the Church were
defined. Idlers were condemned; for, said the Lord, “the idler shall not
eat the bread nor wear the garments of the laborer.” The Bible and the
Book or Mormon were to be the standards on doctrine, and they who have not
the Spirit were not to teach. The manner of administering to the sick was
explained, and the Saints instructed to live together in love. This is one
of the very important revelations given to the Church.

A Woman’s “Revelation”

Soon after this revelation was given a woman named
Hubble came among the people pretending to have revelations, and
professing to be a prophetess of the Lord. By declaring that the Book of
Mormon was the word of the Lord, and appearing to be very righteous, she
deceived some of the Saints.

For the benefit of the members a revelation was received
by Joseph Smith in which the Church was instructed to hearken to him, for
there was none other appointed to receive revelations for the Church, and
none other should be appointed while he lived, if he remained true to his
trust. This commandment had previously been given, when Hiram Page was led
into error; but it seemed the Lord must speak again on this point before
the Saints could understand. The members of the Church were instructed to
purge themselves from all iniquity, and the Lord would give them
knowledge, even the mysteries of his kingdom would be revealed, if they
would sustain and assist Joseph Smith. The elders were instructed to go
forth and preach the Gospel, laboring in the vineyard for the last time,
for the Lord would shortly come upon the earth in judgment.

Important Revelations to The Church

During the spring and summer of 1831, a number of
important revelations were received. On March 7, the Lord made known many
things (Doc. and Cov. Sec. 45) pertaining to his second coming and the
signs of the times. After revealing in clearness the teachings given to
his disciples in Jerusalem, relative to the destruction of the temple, the
scattering of the Jews, and the signs which should precede his second
coming, he made known many things which should take place in the day in
which we live. He spoke of the signs and wonders; of the gathering of the
Jews; the darkening of the sun and the bathing of the moon in blood; of
his second coming and his judgments upon the nations; the redemption of
the Jews, who shall look upon him whom they have pierced; the binding of
Satan; the millennial reign, and the redemption of heathen nations and
those who knew no law.

Zion a Place of Refuge

Zion, the New Jerusalem, shall be built and there the
righteous shall come to Zion from among all nations, singing songs of
everlasting joy. They will be the only people who will not be at war, and
every man who will not take up his sword against his neighbor, must flee
to Zion for safety. Such is to be the condition of the world before the
coming of the Lord.

John Whitmer, Historian

In another revelation John Whitmer was appointed to keep
the records of the Church, and assist Joseph Smith in transcribing all
things given for the history.

“For,” said the revelation, “Oliver Cowdery I have
appointed to another office. Wherefore it shall be given him (Whitmer) in
as much as he is faithful, by the Comforter, to write these things.”

The Purchase of Lands

As the Saints in New York had been commanded to settle
in Ohio, the residents in that place were instructed to impart of their
lands, as they were able to do, for the benefit of their brethren from the
east for it was needful that they should remain in Ohio for a time.
Eventually, however, it was expected that they would move farther
westward, and the members of the Church were to save their money for the
purpose of buying lands for an inheritance in the city Zion, when the
location of that place should be revealed. This information should be made
known when the brethren arrived from the east, for to them it was to be
revealed. “And they shall be appointed to purchase the lands, and to make
a commencement to lay the foundation of the city, and then shall you begin
to be gathered with your families, every man according to his family—
as is appointed to him by the presidency and the bishop of the Church.”

Equality Among the Families

In the month of May the Saints from New York commenced
to arrive in Ohio, and it fell to the lot of Bishop Partridge to assign to
them their lands. They were to be made equal according to their families
and their needs. The head of each family was to receive a certificate to
secure him and his portion and inheritance in the Church. Should a man
transgress, after receiving his portion and standing, he was not to have
power to claim that portion which had been consecrated to the bishop for
the use of the poor and needy of the Church; but he could retain that
portion which was deeded to him. A storehouse was to be provided and the
substance of the people, more than needful for individual use, was to be
placed therein, for the wants of the people, to be kept by the bishop, who
was to distribute it as the necessities of the people should demand. In
this manner the doctrine of consecration was partially put into practice,
as a preparatory step before the members of the Church should go to Zion
—for in Zion the law of the united order, or consecration of
properties, was the law upon which that city should be built. “And thus I
grant unto this people,” the Lord declared, with reference to the New York
Saints, “a privilege of organizing themselves according to my laws; and I
consecrate unto them this land for a little season, until I, the Lord,
shall provide for them otherwise, and command them to go hence.”

The Important Conference of June 1831

In the month of February the Lord had commanded that
word be sent out to the elders of the Church calling them from the east
and from the west; from the north and from the south; to meet in
conference and receive instruction. Accordingly, a conference was set for
June 3, which convened at Kirtland and continued until the sixth. The
Spirit of the Lord was displayed in a marvelous way, and the power of the
evil one, which was made manifest in opposition to the work, was
successfully rebuked.

The First High Priests Ordained

At this conference the first high priests in this
dispensation were ordained. Lyman Wight, John Murdock, Reynolds Cahoon,
Harvey Whitlock and Hyrum Smith, were ordained to the office of high
priest, by Joseph Smith the Prophet; Joseph Smith, Sen., Joseph Smith the
Prophet, Parley P. Pratt, Thomas B. Marsh, Isaac Morley, Edward Partridge,
Joseph Wakefield, Martin Harris, Ezra Thayer, Ezra Booth, John Corrill,
Samuel H. Smith, John Whitmer and Sidney Rigdon, were ordained to the
office of high priest, under the hands of Lyman Wight. Edward Partridge,
the bishop of the Church, then blessed those who had been ordained. John
Corrill and Isaac Morley were then sustained and ordained as assistants,
or counselors, to Bishop Whitney, under the hands of Lyman Wight. All this
was done by commandment from the Lord.

The Mission of John

During the conference, Joseph Smith the Prophet was led
to say, “that John the Revelator was then among the ten tribes of Israel
who had been led away by Shalmaneser, king of Assyria, to prepare them for
their return from their long dispersion.”

The Elders Called to Missouri

The spirit of prophecy was abundantly manifest and
during the sessions of this conference a number of revelations were
received. Many of the elders were called to take their journey through the
western country, going two by two, preaching the Gospel, and were to
assemble again in Jackson County, Missouri, where the next conference was
to be held. The Lord said to them: “And thus, even as I have said if ye
are faithful, ye shall assemble yourselves together to rejoice upon the
land of Missouri, which is the land of your inheritance, which is now the
land of your enemies. But, behold, I the Lord, will hasten the city in its
time, and will crown the faithful with joy and with rejoicing.”

The Thompson Branch

The members of the Church from Colesville, New York, on
their arrival in Ohio, were located at a place called Thompson, about
sixteen miles northwest of Kirtland. Here, as we have learned, they were
directed to live according to the Lord’s law, that is, the order of
stewardship and consecration of properties. Among these people there
resided a man named Leman Copley, who was a member of the “Shaking
Quakers” before he joined the Church. He owned a large tract of land which
he agreed to turn over to the Colesville branch to occupy in this manner
of stewardship, agreeable with the revelation they had received. It
appears that Copley had not been fully converted to the Gospel and he,
with some others, later rebelled and broke the covenant of consecration.
This caused confusion among the Colesville Saints and placed them at the
mercy of their enemies, as well as in jeopardy before the Lord. In their
distress they sent Newel Knight, who was in charge of the branch at
Thompson, to the Prophet to learn what they should do. The Lord spoke unto
them saying that their covenant had been broken and therefore was of no
effect, and it would have been better for the one who was responsible for
the offense, “had he been drowned in the depth of the sea.” The members of
the branch were now commanded to journey to Missouri, “unto the borders of
the Lamanites,” and there they were to seek “a living like unto men,”
until the Lord might prepare a place for them. Almost immediately they
took their departure under the guidance of Newel Knight, for Missouri.

A Letter from Missouri

A few days following the conference a letter was
received from Oliver Cowdery, dated May 7, giving an account of the labors
of himself and companions in Missouri. He spoke of their labors among the
Lamanites, and of a tribe of “Navashoes” farther to the west, near Santa
Fe. Almost the whole country where he and his fellow laborers were
located, he declared, consisted of “Universalists, Atheists,
Presbyterians, Methodists, Baptists, and other professing Christians,
priests and people; with all the devils from the infernal pit, united and
foaming out their shame,” against the elders of the Church. Then he adds:
“God forbid that I should bring a railing accusation against them, for
vengeance belongs to him who is able to pay.” His expressed opinion of
these inhabitants of the border land was all too true, as events
immediately to follow will attest.

The Mission to the West

About the middle of June (1831) the elders who were
appointed at the conference, commenced their journey westward, traveling
two by two. Ezra Thayer, the companion chosen for Thomas B. Marsh, failed
to go. Selah J. Griffin was appointed to go in his stead. On the 19th of
June, Joseph Smith, Sidney Rigdon, Martin Harris, Edward Partridge,
William W. Phelps, Joseph Coe, and Algernon Sidney Gilbert, took up their
journey for Missouri. All these missionaries, and others not here
mentioned, commenced their travels with great anticipation of what the
result would be. Their destination was the “land of their inheritance,”
where Zion—the New Jerusalem—should be built. The Lord had
promised that the site for this holy city should be revealed to them at
their journey’s end.

Chapter 16

Character of Inhabitants

About the middle of July, 1831, the missionaries
commenced to arrive in western Missouri, and were met with tears of joy by
their brethren there. Here, on the borders of the United States, had
gathered renegades from the east; lawless and vile outcasts, who had been
forced to flee to the west for safety. “How natural it was,” wrote the
Prophet, “to observe the degradation, leanness of intellect, ferocity, and
jealousy, of a people that were nearly a century behind the times.”

First Sabbath in Zion

The first Sabbath (July 17, 1831), the elders spent in
Jackson County, William W. Phelps preached a public discourse. His
congregation was composed of “specimens of all the families of the earth.”
After this meeting two persons, who had previously believed, were baptized.

Arrival of the Colesville Branch

A few days later the members of the Colesville branch,
from Thompson, Ohio, arrived in Missouri and were located on lands in Kaw
township, where a portion of Kansas City is now built.

Assignment of Labors

The duty devolved on the Prophet to assign the labors to
the several elders who were to remain in the Land. Some of them were
called by revelation to make their permanent settlement in Missouri, while
others were instructed to return to the eastern lands, after their mission
in the west was finished. William W. Phelps, who joined the Church at the
time the little band of missionaries were leaving Ohio for Missouri, had
previously been instructed by the Lord (Doc. and Cov. Sec. 55) to engage
with Oliver Cowdery, in the work of printing and selecting and writing
books for schools in the Church, that “little children also may receive
instruction” which would be pleasing to the Lord. Upon his arrival in
Jackson County, this commandment was repeated.

Algernon Sidney Gilbert was appointed to act as agent
for the Church in receiving moneys and buying lands on which the Saints
might locate. Edward Partridge was to act in his calling as bishop of the
Church. His great duty was to divide the inheritances of the members,
severally, according to their needs. In this manner duties were assigned
to each of those expected to remain as a nucleus for the building up of
Zion (Doc. and Cov. Sections 57–58).

Location of the City Revealed

As the Lord had promised, he now fulfilled. In answer to
the questions: “When will the wilderness blossom as the rose? When will
Zion be built up in her glory, and where will thy temple stand, unto which
all nations shall come in the last days?” the Lord gave the following:

“Hearken, O ye elders of my Church, saith the Lord
your God, who have assembled yourselves together, according to my
commandments, in this land, which is the land of Missouri, which is the
land which I have appointed and consecrated for the gathering of the
Saints: wherefore this is the land of promise, and the place for the
city of Zion. And thus saith the Lord your God, if you will receive
wisdom, here is wisdom: behold, the place which is now called
Independence, is the center place, and the spot for the temple is lying
westward, upon a lot which is not far from the court house. Wherefore it
is wisdom that the land should be purchased by the Saints; and also
every tract lying westward even unto the line running directly between
Jew and Gentile. And also every tract bordering by the prairies,
inasmuch as my disciples are enabled to buy lands. Behold, this is
wisdom, that they may obtain it for an everlasting inheritance” (Doc.
and Cov. Sec. 57).

The Saints to Keep the Law

In another revelation (Doc. and Cov. Sec. 58) given at
this time, the members of the Church were commanded to keep the law the
Lord had given them, as well as to observe the laws of the land. “Let no
man think he is ruler,” it read, “but let God rule him that judgeth,
according to the counsel of his own will; or, in other words, him that
counseleth or sitteth upon the judgment seat. Let no man break the laws of
the land, for he that keepeth the laws of God hath no need to break the
laws of the land: wherefore, be subject to the powers that be, until he
reigns whose right it is to reign, and subdues all enemies under his feet.”

After Much Tribulation, the Blessings

That Zion was to be established and the city built at
once, was evidently the idea possessed by some of the Saints; moreover,
that they were at liberty to establish their own laws, independent of all
else. Hence the instructions as here given by the Lord regarding the
keeping of the law. The Lord had warned them previously and given
instruction in regard to their duties and requirements in that land. That
the city was not to be built at that time is indicated in his word: “Ye
cannot behold with your natural eyes, for the present time, the design of
your God concerning those things which shall come hereafter, and the glory
which shall follow after much tribulation. For after much tribulation
cometh the blessings. Wherefore the day cometh that ye shall be crowned
with much glory; the hour is not yet, but is nigh at hand. Remember this,
which I tell you before, that you may lay it to heart, and receive that
which shall follow. Behold, verily I say unto you, for this cause I have
sent you that you might be obedient, and that your hearts might be
prepared to bear testimony of the things which are to come and also that
you might be honored of laying the foundation, and of bearing record of
the land upon which the Zion of God shall stand” (Doc. and Cov. Sec. 58).

From this we see that the glory and greatness of the
city Zion was reserved for the future; although in the scriptural sense,
the time “is nigh at hand.” These early settlers were to lay the
foundation, and prepare the way for the Saints, who were yet to come,
after the preaching of the Gospel “to the uttermost parts of the earth;”
for the elders were to “push the people together from the ends of the
earth.” It was a great honor conferred upon the first laborers in the
vineyard, if they would be faithful to every command.

Dedication of the Land

The Colesville Saints were located in Kaw township. The
Prophet assisted them in laying the first log, “for a house, as a
foundation of Zion” in that place. The log was carried by twelve men
representing the twelve tribes of Israel. At the same time it was made
manifest through prayer that the land should be consecrated and dedicated
by Sidney Rigdon. “It was a season of joy,” the Prophet said, “to those
present, and afforded a glimpse of the future, which time will yet unfold
to the satisfaction of the faithful.” All this took place on the second
day of August, 1831.

Sidney Rigdon, according to his appointment, stood up
and asked:

“Do you receive this land for the land of your
inheritance, with thankful hearts, from the Lord?”

“We do.”

“Do you pledge yourselves to keep the law of God on this
land, which you never have kept in your own lands?”

“We do.”

“Do you pledge yourselves to see that others of your
brethren who shall come hither do keep the laws of God?”

“We do.”

After prayer, Elder Rigdon arose and said: “I now
pronounce this land consecrated and dedicated unto the Lord for a
possession and inheritance for the Saints, and for all the faithful
servants of the Lord, to the uttermost ages of time, in the name of Jesus
Christ, having authority from him. Amen” (Documentary
History of the Church, vol. 1:196).

Description of the Land

In addition to the appointment to dedicate the land,
Sidney Rigdon was also called by revelation to write a description of it,
to be sent “unto all the churches.” One object of this description was to
stir up the Saints to donate for the purchase of the lands, by placing in
the hands of the bishop money for that purpose. Those who would do this
should be given an inheritance, for Zion was to be built by purchase;
otherwise they could not obtain it except by the shedding of blood, which
was forbidden. The first description written was rejected by the Lord, and
Sidney Rigdon was commanded to write another.

The Future Glory of Zion

Many of the ancient prophets spoke of Zion and her
glory. Isaiah declared that in the latter days “out of Zion shall go forth
the law, and the word of the Lord from Jerusalem,” in that day when swords
will be made into plowshares, and spears into pruning-hooks.”¹
Moreover, again he prophesied, saying:

“For the nation and kingdom that will not serve thee
shall perish; yea, those nations shall be utterly wasted. The glory of
Lebanon shall come unto thee, the fir tree, the pine tree, and the box
together, to beautify the place of my sanctuary; and I will make the
place of my feet glorious. The sons also of them that afflicted thee
shall come bending unto thee; and all they that despised thee shall bow
themselves down at the soles of thy feet; and they shall call thee, The
city of the Lord, The Zion of the Holy one of Israel. Whereas thou hast
been forsaken and hated, so that no man went through thee, I will make
thee an eternal excellency, a joy of many generations. . .
 . For brass I will bring gold, and for iron I will bring silver,
and for wood brass, and for stones iron: I will also make thy officers
peace, and thine exactors righteousness. Violence shall no more be heard
in thy land, wasting nor destruction within thy borders; but thou shall
call thy walls Salvation, and thy gates Praise. The sun shall be no more
thy light by day; neither for brightness shall the moon give light unto
thee; but the Lord shall be unto thee an everlasting light, and thy God
thy glory. Thy son shall no more go down; neither shall thy moon
withdraw itself; for the Lord shall be thine everlasting light, and the
days of thy mourning shall be ended. Thy people also shall be all
righteous; they shall inherit the land forever, the branch of my
planting, the work of my hands, that I may be glorified. A little one
shall become a thousand, and a small one a strong nation: I the Lord
will hasten it in his time.”²

Dedication of the Temple Site

On the 3rd day of August, Joseph Smith, Oliver Cowdery,
Sidney Rigdon, Edward Partridge, William W. Phelps, Martin Harris and
Joseph Coe, met on a spot a little west of the Independence court house,
and there they dedicated the site for the great temple of the latter days.
The 87th Psalm was read, and the scene was most impressive; for here the
house of the Lord was to be reared in the holy city Zion, which had been
spoken of by ancient seers, from whence should go forth the law to the
ends of the earth.

First Conference in Zion

On the 4th day of August (1831) the first conference in
that land was held at the home of Joshua Lewis, in Kaw township. The
members of the Colesville branch formed the greater part of the
congregation—a total of thirty-one souls. The Spirit of the Lord was
with them and they rejoiced. Sidney Rigdon preached and exhorted the
Saints “to obedience to the requisition of heaven,” that they might be
planted in their inheritances in Zion. Ziba Peterson, who had been
silenced for wrongdoing, humbled himself and made confession; by unanimous
vote he was reinstated. Joseph Smith addressed the conference and
admonished the people to be true to their covenants that they might
receive the blessings.

A Commandment and a Promised Blessing

On the 7th, Polly Knight wife of Joseph Knight, Sen.,
died; she had been in failing health while on the westward journey. The
same day the Prophet received a revelation of commandment and blessing to
the Saints, in which they were admonished again to keep the commandments
of the Lord. Their course of action was pointed out for them with a
statement that all who had come up to the land to keep the commandments
should be blessed; if they lived they should inherit the earth; if they
died they should rest in the mansions of the Father. On the Lord’s day
they were to rest from all labor and assemble in the house of prayer to
partake of the sacrament and confess their sins (Doc. and Cov. Sec. 59).

The Return to Kirtland

On the 9th day of August Joseph Smith and the elders who
were to return, started on their journey back to Kirtland. They traveled
down the Missouri River towards St. Louis. On the third day out they
encountered some of the dangers common on these waters. At a place called
McIlwaine’s Bend, William W. Phelps, in open vision, saw the destroyer in
his power, riding upon the waters. The next morning the Prophet Joseph
received a revelation in confirmation of the vision of Elder Phelps.

Dangers on the Waters

The Lord revealed (Doc. and Cov. Sec. 61) to Joseph
Smith the great dangers that would be upon the waters in these latter
days. “Behold, I, the Lord, in the beginning blessed the waters, but in
the last days, by the mouth of my servant John, I cursed the waters.
Wherefore, the days will come that no flesh shall be safe upon the waters.
 . . . I, the Lord, have decreed, and the destroyer rideth
upon the face thereof, and I revoke not the decree.” It was further stated
that the time would come when none would dare go upon the waters but those
who were pure in heart, and the elders were counseled to travel by other
means than by the rivers, that their faith fail not.

Object of the Mission to Zion

On the 27th day of August Joseph Smith, Oliver Cowdery
and Sidney Rigdon arrived in Kirtland; others of the elders had previously
arrived. Their mission had been fulfilled. They had gone to Missouri for
the purpose of receiving definite knowledge concerning the location of the
land and site for the future city of Zion; to dedicate the land as the
“inheritance of the Saints,” also to choose and dedicate a spot for the
building of the temple. Those who were to remain were instructed in their
duties and given commandments by which they were to be governed in that
land and upon which their inheritances, and those of the Saints who should
follow after, might be made secure.

Notes

Chapter 17

Desire of the Saints for Knowledge of Zion

August 28, the day after the return of the brethren from
Missouri, fell on Sunday. An inspirational meeting was held at which the
brethren reported their labors. Among the business transacted was the
ordination of Oliver Cowdery to the office of high priest “by the voice of
the Church and the command of God, under the hand of Sidney Rigdon,” says
the record. Oliver Cowdery was in Missouri when the conference in June was
held, at which the first high priests were ordained.

As the Saints were very anxious to know more in relation
to Zion, the purchasing of lands there and their inheritances, the Prophet
inquired of the Lord, and received a revelation (Doc. and Cov. Sec. 63) in
which the difficulties and persecutions of the Saints in that land were
fore-shadowed. Again the people were cautioned and reproved wherein they
had not kept the commandments of the Lord. Among other things the Lord
declared the following:

“And now, verily, I say unto you, that as I said that
I would make known my will unto you, behold I will make it known unto
you, not by the way of commandment, for there are many who observe not
to keep my commandments; but unto him that keepeth my commandments, I
will give the mysteries of my kingdom, and the same shall be in him a
well of living water, springing up unto everlasting life. And now,
behold, this is the will of the Lord your God concerning his Saints,
that they should assemble themselves together unto the land of Zion, not
in haste, lest there should be confusion, which bringeth pestilence.
Behold, the land of Zion, I, the Lord, holdeth it in mine own hands;
nevertheless, I, the Lord, render unto Caesar the things which are
Caesar’s. Wherefore, I, the Lord, will that you should purchase the
lands that you may have advantage of the world, that you may have claim
on the world, that they may not be stirred up unto anger; for Satan
putteth it into their hearts to anger against you, and to the shedding
of blood. Wherefore the land of Zion shall not be obtained but by
purchase or by blood, otherwise there is none inheritance for you. And
if by purchase, behold you are blessed; and if by blood, as you are
forbidden to shed blood, lo, your enemies are upon you, and ye shall be
scourged from city to city, and from synagogue to synagogue, and but few
shall stand to receive an inheritance. I, the Lord, am angry with the
wicked; I am holding my Spirit from the inhabitants of the earth.”

Apostasy of Ezra Booth

In September Joseph Smith moved with his family to
Hiram, in Portage County, Ohio, about thirty miles southeast of Kirtland,
and commenced living at the home of John Johnson. About this time Ezra
Booth left the Church. He had been ordained a high priest, and had taken
the trip to Missouri, but had been rebellious. Before coming into the
Church he was a Methodist priest; but through the performance of a miracle
he was baptized, and from that time he desired to make men believe by the
performance of miracles, even by smiting them, or with forcible means.
After leaving the Church he wrote a number of articles against the truth
which were afterwards published in an anti-“Mormon” book.

Purchase of a Printing Press

As Oliver Cowdery and William W. Phelps had been called
to print and publish books and writings for the Church, it was necessary
that a printing press be purchased. William W. Phelps was instructed,
therefore, to call at Cincinnati on his return to Missouri, and purchase a
press for this purpose. This press was to be taken to Independence, where
they were to print a monthly paper to be called the
Evening and Morning Star. This was the first publication in the
Church.

Revision of the Bible

While residing at Hiram, Joseph Smith was engaged in the
revision of the Bible, which work was commenced in Fayette, but had been
delayed by command of the Lord until this time because of other duties
Sidney Rigdon, who also had located in Hiram, continued to write for him.
In course of time the Prophet went through the Bible, topic by topic,
revising as he was led by revelation. The work was never fully completed,
for he had intended, while at Nauvoo, a number of years later, to finish
the work, but was cut off by his enemies. Nevertheless, many plain and
precious things were revealed which throw great light upon many subjects.

Special Conference of November

As Oliver Cowdery and John Whitmer were appointed to go
to Missouri to attend to duties there, which had been assigned to them, a
special conference was called for November 1, 1831, to consider such
matters as might need attention before their departure.

Preparation for Publication of Commandments

At this special conference, which was held at Hiram, the
matter of publishing the revelations and commandments given through Joseph
Smith, was considered. This was the will of the Lord, for during that
conference he gave the revelation—one of the most important in the
Doctrine and Covenants—which he called “my preface unto the book of
my commandments, which I have given them to publish unto you, O
inhabitants of the earth” (Doc. and Cov. Sec. 1). These inhabitants were
commanded, as well as were the Saints, to “search these commandments, for
they are true and faithful, and the prophecies and promises which are in
them shall all be fulfilled.” The Lord was willing, “to make these things
known unto all flesh, for I am no respecter of persons,” he said, “and
will that all men shall know that the day speedily cometh; the hour is not
yet, but is nigh at hand, when peace shall be taken from the earth, and
the devil shall have power over his own dominion; and also the Lord shall
have power over his Saints, and shall reign in their midst, and shall come
down in judgment upon Idumea, or the world.”

Endorsement of the Revelations

It was decided that an edition of ten thousand copies of
the Book of Commandments should be published. However, at a later date
(May 1, 1832) this was changed to three thousand copies. Joseph Smith
addressed the elders and said, inasmuch as the Lord had bestowed a great
blessing upon them in giving commandments and revelations, he would ask
the conference what testimony they were willing to give regarding these
commandments which should shortly be sent to the world. After the reading
of the Lord’s preface, a number of the brethren arose and bore witness to
the truth of the revelations, which were to be published in the Book of
Commandments. The conference lasted two days and much other business was
transacted.

Criticism of the Revelations

Not all of those present at the conference fully
endorsed these revelations; there was one at least, who questioned their
language. This was William E. McLellin, who had but recently joined the
Church. The Prophet thereupon received a commandment from the Lord (Doc.
and Cov. Sec. 67) in which he was directed to invite the “most wise among
you” to choose out of the revelations the least, and attempt to make one
like unto it; and if this “wise” individual could duplicate the least of
the revelations, then the elders might be justified in saying they did not
“know that they are true.” If this proved to be a failure, then they would
be “under condemnation” if they did not bear record that they are true.

William E. McLellin’s Folly

William E. McLellin, as the wisest man, accepted the
challenge from the Lord. His attempt was a humiliating failure, to the
convincing of the elders present, who unitedly signified their willingness
to bear testimony to all the world, of the truth of the revelations given
to Joseph Smith.

Other Important Revelations

At the conclusion of this conference the Lord gave
another commandment (Doc. and Cov. Sec. 68) for the benefit of Orson Hyde,
Luke Johnson, Lyman E. Johnson and William E. McLellin, who had inquired
concerning themselves. In addition to the advice and commandments given to
these men there was much counsel and commandment for the inhabitants in
Zion, for there were idlers among them, the Lord declared, and they were
to keep the Sabbath day, to remember their prayers, to teach their
children the principles of the Gospel and have them baptized when eight
years old, for these things they were failing to do; therefore the Lord
was not pleased with them. Instructions were also given regarding the
Priesthood and its powers, for the guidance of the Church. This
information Oliver Cowdery was to carry on his return to Zion.

On the 3rd of November, the Lord gave the great
revelation known as the Appendix, to the Book of Commandments, which
appears as Section 133 in the book of Doctrine and Covenants.

Arrangement of the Revelations

It was decided that Oliver Cowdery should carry the
revelations to Missouri, where they should be printed. Joseph Smith was
therefore kept busy during the days intervening, as Oliver expected to
leave about the 15th of November. The Prophet writes: “My time was
occupied closely in reviewing the commandments and sitting in conference,
for nearly two weeks; for from the first to the twelfth of November, we
held four special conferences.”

Worth of the Revelations

At the last of these conferences, held in Hiram, at the
home of John Johnson, the members voted, after deliberate consideration of
the revelations, “that they prize the revelations to be worth to the
Church the riches of the whole earth, speaking temporally.” The benefits
to the Church and to the world, which come from the Book of Mormon and the
revelations to Joseph Smith, were also considered, and the expression of
the conference was to the effect that the infinite wisdom of the Lord, in
granting for their salvation and the salvation of the world, these sacred
things, should be fully appreciated.

Commandments Dedicated

It was voted that Joseph Smith be appointed to dedicate
and consecrate these brethren, Oliver Cowdery and John Whitmer, and the
sacred writings entrusted to their care, to the Lord. Moreover, it was
also voted that, in consequence of the diligence of Joseph Smith, Oliver
Cowdery, John Whitmer and Sidney Rigdon, “in bringing to light, by the
grace of God, these sacred things, they be appointed to manage them
according to the laws of the Church, and that their families as well as
the families of Hyrum Smith, Christian Whitmer, Peter Whitmer, Jacob
Whitmer, Hiram Page and David Whitmer, also Samuel Smith, William Smith
and Don Carlos Smith, be remembered to the bishop of Zion as worthy of
inheritances in the land of Zion.” In accord with this motion regarding
the dedication of the revelations and those who should carry them, this
action was taken at this time by Joseph Smith. Shortly after this
conference, Oliver Cowdery and John Whitmer departed on their journey.

Labors Among the Enemy

On the 1st of December, Joseph Smith and Sidney Rigdon
were commanded to take “a mission for a season” and call upon the
inhabitants of the earth, and, said the Lord, “confound your enemies; call
upon them to meet you, both in public and in private; and inasmuch as ye
are faithful, their shame shall be made manifest. Wherefore let them bring
forth their strong reason against the Lord.” The reason for this
commandment was due to the activities of the apostate Ezra Booth, who was
publishing in Ravenna, Ohio, many falsehoods against the Church. According
to this call Joseph Smith and Sidney Rigdon left on the 3rd of December
for Kirtland, to fulfil this revelation. For some time they spoke in
Kirtland, Shalersville, Ravenna, and other places, vindicating the cause
and confounding their enemies. They were blessed with the Spirit of the
Lord, and witnessed the fulfilment of the promises made to them; for they
were able to allay much of the excitement and change false impressions
which had grown out of scandalous articles in the
“Ohio Star” at Ravenna.

The Amherst Conference

On the 15th day of January, 1832, a conference was held
at Amherst, Loraine County, Ohio. At this conference much business was
transacted in harmony and in the spirit of fellowship. Joseph Smith was
sustained as President of the High Priesthood. The revelation known as
Section 75 in the Doctrine and Covenants was also given in which a number
of elders were called to take missions, two by two, in several directions
throughout the land.

The Vision of the Glories

At the close of this conference, Joseph Smith and Sidney
Rigdon again took up their work of revising the scriptures. While doing
so, “it appeared self-evident,” they declared, “from what truths were
left, that if God rewarded every one according to the deeds done in the
body, the term ‘Heaven’ is intended for the Saints’ eternal home, must
include more kingdoms than one.” Accordingly on the 16th of February,
1832, while revising St. John’s Gospel, and in answer to their prayer,
they saw the heavens opened and beheld the Father and the Son. The account
of this vision, as it is given in Section 76 of the Doctrine and
Covenants, is one of the choicest bits of literature, and one of the
greatest revelations ever given to man. It throws a flood of light upon
eternity and the destiny of the human race and teaches the mercy of a
loving Father, who saves all the workmanship of his hands, save it be the
sons of perdition, who sin against the light and crucify their Redeemer
again unto themselves. That every man shall be rewarded according to his
works, and that a place has been prepared for each individual somewhere in
the mansion of the Father, after he is purged from sin, is a glorious and
merciful provision in the plan of salvation, which this vision declares,
as it was provided before the world began. It would be folly to attempt to
comment on this most wonderful revelation of the power and loving kindness
of the Lord, which the words of man cannot adequately express.

The Prophet’s Views on the Vision

The words of Joseph Smith pertaining to this opening of
the heavens, are well expressed. “Nothing,” he has written, “could be more
pleasing to the Saints upon the order of the kingdom of the Lord, than the
light which burst upon the world through the foregoing vision. Every law,
every commandment, every promise, every truth, and every point touching
the destiny of man, from Genesis to Revelation, where the purity of the
scriptures remains unsullied by the folly of men, go to show the
perfection of the theory [of different degrees of glory in the future
life] and witness the fact that that document is a transcript from the
records of the eternal world. The sublimity of the ideas; the purity of
the language; the scope for action; the continued duration for completion,
in order that the heirs of salvation may confess the Lord and bow the
knee; the rewards for faithfulness, and the punishments for sins, are so
much beyond the narrow-mindedness of men, that every honest man is
constrained to exclaim: “It came from God!” Joseph Smith or any other man
guided by the inspiration of man’s power could not have written it.

Mob Violence in Hiram

Before going to Hiram, Ohio, to live, Joseph Smith and
his wife adopted two children (twins) of Elder John Murdock’s. Their
mother died at their birth, and Emma Smith, having lost twins of her own
which were born the same day, took the Murdock twins to raise. In March,
1832, when these children were about eleven months old, they took the
measles, and their care caused both the Prophet and his wife to lose much
rest. On the night of the 24th, after the family had retired, a mob
surrounded the house, broke open the door and dragged the Prophet into the
open. On the way he managed to get one foot loose with which he kicked one
of the ruffians and knocked him down. At this, with blasphemous oath, the
fiends swore they would kill the Prophet if he made further resistance.
They then choked him until he was unconscious. When he came too, he
discovered Sidney Rigdon, whom they had also taken from his home and
dragged by his heels so that his head struck at every step on the frozen
earth. He was unconscious on the ground. About sixty rods from the house
the mob held a council to decide what further action they might take. Some
were ready to kill the Prophet, but returning to him they attempted to
force a vial of acid in his mouth, but the vial was broken against his
teeth. An attempt was also made to fill his mouth with tar; failing in
this they tore from him his clothes, and applied the tar with feathers to
his body. After shamefully beating him they left him helpless on the
ground. Joseph attempted to rise, but fell to the ground again. After a
while he began to recover his strength, and made his way with difficulty
to his home.

Sidney received similar treatment, which left him
delirious for several days. The Prophet’s friends spent the night cleaning
the tar from his body, and the following day, it being the Sabbath, he met
with the people at the regular hour, and addressed them. Several of the
members of the mob were present, including Simonds Ryder, an apostate, and
leader of the mob; a Mr. McClentic and Felatiah Allen, who had provided
the mob with a barrel of whisky to raise their spirits and make them
“brave” to do the deed. During the mobbing one of the twins became
exposed, contracted a severe cold, and a few days later, died.

Second Visit to Missouri

The first of April, Joseph Smith, with Newel K. Whitney
and Jesse Gause, left for Missouri to fulfil the provisions of a
revelation (Doc. and Cov. Sec. 78) in respect to regulating and
establishing the affairs of the store house for the poor, and the
consecration of properties. They were later joined by Sidney Rigdon. On
the way they purchased paper, at Wheeling, Virginia, for the press in
Zion, and arrived in Independence on the 24th of April. Two days later at
a general council of the Church, Joseph Smith was acknowledged by the
Saints in Zion as President of the High Priesthood, ratifying the action
of the Amherst conference, held January 25, 1832.

Zion and Her Stakes

During this conference a revelation was given commanding
the elders to bind themselves in a covenant of consecration, which could
not be broken. Kirtland was to become a “stake of Zion.”¹
“For I have consecrated the land of Shinehah (Kirtland), in mine own due
time,” said the Lord, “for the benefit of the Saints of the Most High, and
for a stake of Zion. For Zion must increase in beauty, and in holiness;
her borders must be enlarged; her stakes must be strengthened; yea, verily
I say unto you, Zion must arise and put on her beautiful garments.
Therefore I give unto you this commandment, that ye bind yourselves by
this covenant, and it shall be done according to the laws of the Lord.”

Return to Kirtland

Joseph and the brethren visited the Colesville Saints in
Kaw township, who rejoiced greatly to see them. It was agreed in a council
held on the first of May to print but three thousand copies of the Book of
Commandments, and that the revelations should be reviewed and prepared by
Oliver Cowdery, William W. Phelps and John Whitmer; and that the hymns
selected by Emma Smith be prepared for printing. After the transaction of
other necessary business, Joseph Smith and his companions, Rigdon and
Whitney, returned to Kirtland. On this journey Joseph was poisoned and
Bishop Whitney met with an accident breaking his leg and foot in several
places; both were healed by the power of the Lord.

Notes

Chapter 18

Important Revelations

In the fall of 1832 and continuing through the winter
and spring of 1833, a number of remarkable revelations were given for the
edification and guidance of the Church. Great principles of science and
philosophy, as well as of doctrine and spiritual truth, were revealed.

On the 22nd and 23rd of September, at the inquiry of a
number of elders of the Church, the history and power of the Priesthood
were revealed (Doc. and Cov. Sec. 84); the responsibilities taken by those
who are ordained, were explained; the promises made to those who are
faithful that they shall receive the fulness of the blessings of the
father’s kingdom—for he had declared it “with an oath and covenant,
which belongeth to the Priesthood,” with the penalty attached that “whoso
breaketh this covenant . . . and altogether turneth therefrom,
shall not have forgiveness of sins in this world, nor in the word to come”
—were clearly defined; the place of the great temple, and when it
shall be built, and many other things dealing with the gathering of the
Saints, the building of Zion and its redemption, were set forth.

November 27 the Lord stated that he would send one
mighty and strong to arrange the inheritances of the Saints in Zion (Doc.
and Cov. Sec. 85). December 6, the parable of the wheat and the tares was
explained (Doc. and Cov. Sec. 86). On Christmas day the prophecy on war,
which has so far been fulfilled, was given (Doc. and Cov. Sec. 87). Two
days later the remarkable revelation on scientific and doctrinal truth,
known as the “Olive Leaf” (Doc. and Cov. Sec. 88), was presented to the
Church. In this wonderful communication from the heavens, the following
eternal principles, among many others, were revealed:

The light of Christ is the light of truth and is the
light of the sun, the planets, the stars, and the power by which they were
made; it is the light which quickeneth the intelligence of man; it is the
life and light of all things, and is the law by which they are governed;
it fills the immensity of space; to every kingdom there is given laws
which have their bounds and conditions; there is no space in which there
is no kingdom, great or small; the worlds in space are peopled with the
children of our Father; the earth on which we dwell is a living body and
shall die, but shall be raised again a celestial body and shall become the
abode of celestial beings; the inhabitants of the earth who are unfaithful
must inherit another kingdom in eternity; he who cannot abide the law of
the celestial kingdom, cannot abide a celestial glory; every man in the
resurrection is quickened by the glory of the kingdom to which he has
attained: the spirit and the body is the soul of man, and the redemption
of the soul is through the death and resurrection of Jesus Christ; after
the testimonies of the elders will come the testimonies of judgments; the
order of the signs preceding the coming of the Savior, are made known; the
redemption of the just; the destruction of the “great and abominable
church;” and the fate of the wicked, are declared among the great truths
contained in this revelation.

In February, 1833, the Lord gave to Joseph Smith the
“Word of Wisdom” (Doc. and Cov. Sec. 89), for the temporal salvation of
mankind. March 15, 1833, the doctrines of the eternity of matter; the
glory of God is Intelligence; the innocence of man in the beginning; and
many other things were received (Doc. and Cov. Sec. 93).

The School of the Prophets

In the revelation of December 27, 1833 (Doc. and Cov.
Sec. 88), the elders of the Church were also commanded to “teach one
another the doctrines of the kingdom.” They were to be instructed “more
perfectly in theory, in principle, in doctrine, in the law of the Gospel,
in all things that pertain unto the kingdom of God,” that were expedient
for them to understand. They were to tarry in Kirtland for this
instruction, before they should “go forth, among the Gentiles for the last
time, as many as the mouth of the Lord shall name, to bind up the law and
seal up the testimony, and to prepare the Saints for the hour of judgment
which is to come.” They were to seek diligently out of the best books,
words of wisdom and learning “even by study and also by faith.” That this
should be accomplished, they were to prepare a house of prayer, learning
and faith, even a house of glory—a house of God. In it they were to
call their solemn assemblies; one should be appointed as teacher, and not
all speak at once. While one speaks, all others should give attention. In
this manner there was to be perfect order in the School of the Prophets
—for so it should be called. Moreover, the Lord declared: “And this
shall be the order of the house of the presidency of the school: He that
is appointed to be president, or teacher, shall be found standing in his
place, in the house which shall be prepared for him. Therefore, he shall
be first in the house of God, in a place that the congregation in the
house may hear his words carefully and distinctly, not with loud speech.”
Those who were entitled to attend should be the officers of the Church who
are called to the ministry, “beginning at the high priests, even down to
the deacons.” They were to greet each other in fellowship, with proper
salutations. They should be men who were clean from the blood of this
generation, sober-minded and full of faith. Further, the Lord stated: “And
ye are called to do this by prayer and thanksgiving as the Spirit shall
give utterance in all your doings in the house of the Lord, in the School
of the Prophets, that it may become a sanctuary, a tabernacle of the Holy
Spirit to your edification.”

The Coming of Brigham Young and Others

September 10, George Albert Smith, son of John Smith and
cousin to the Prophet, was baptized in Potsdam, New York. He was a youth
fifteen years of age, who in later years was to play an important part in
the work of these latter days. About the 8th of November, Joseph Young,
Brigham Young, Heber C. Kimball and John P. Greene, came from Mendon,
Monroe County, New York. This was the first meeting of Joseph Smith and
these brethren. They remained in Kirtland for a number of days and were
privileged to meet with the Prophet on several occasions. In one of their
meetings, Brigham Young and John P. Greene spoke in tongues, as did also
the Prophet Joseph Smith. These brethren had received the Gospel in
Mendon. It had first been brought to their attention in the summer or fall
of 1831, through the labors of Samuel H. Smith, who had left a copy of the
Book of Mormon with John P. Greene. Later, through the preaching of Elders
Alpheus Gifford, Elial Strong and others they were persuaded to receive
the truth. Brigham Young was baptized by Elder Eleazer Miller, April 14,
1832; was ordained an elder and at once entered the ministry and assisted
in raising up several branches in the vicinity of Mendon, New York.

The Prophet’s Labors in Kirtland

The winter of 1832–3 was spent by Joseph Smith in
revision of the scriptures; in the School of the Prophets, which had just
been organized by commandment (Doc. and Cov. Sec. 88); and in the holding
of conferences from time to time. In January a number of meetings of the
elders were held, in which the ordinances of washing of feet, as spoken of
in the 13th chapter of John, was attended to, as commanded by the Lord
(Doc. and Cov. Sec. 88). On the 2nd of February the Prophet finished the
revision of the New Testament, as far as he was directed to revise it at
that time, and sealed it up not to be opened until it arrived in Zion.
Several epistles were written to the Saints, and much correspondence
passed between the elders in Zion and those in Kirtland in relation to
their work.

Organization of the First Presidency

March 18, 1833, the First Presidency of the Church was
organized, with Joseph Smith, president, and Sidney Rigdon and Frederick
G. Williams, counselors. This was in fulfilment of the commandment given
in a revelation (Doc. and Cov. Sec. 90) on the 8th of that month, wherein
the Lord said to Joseph Smith: “And again, verily I say unto thy brethren,
Sidney Rigdon and Frederick G. Williams, their sins are forgiven them
also, and they are accounted as equal with thee in holding the keys of the
kingdom.” One year before, in March, 1832, the Lord had called Frederick
G. Williams to this position by revelation (Doc. and Cov. Sec. 81), and to
hold “the keys of the kingdom, which belongeth always unto the Presidency
of the High Priesthood.” Joseph Smith laid his hands on the heads of each
of these men and ordained them to take part with him in this great
responsibility. Thus another step in the organization of the Church was
completed.

Kirtland a Stake of Zion

March 23, 1833, a council of the elders was called for
the purpose of appointing a committee to purchase lands in Kirtland, upon
which the Saints might build a stake of Zion. After some deliberations a
committee was appointed consisting of Ezra Thayer and Joseph Coe. Later
the property was purchased for this purpose, and many of the elders
commenced to labor in various ways for the building of a city for the
Saints at Kirtland.

First Gathering of the Mob in Zion

In April, 1833, the first gathering of the mob in
Jackson County took place. About three hundred men came together to decide
upon a plan of campaign for the removal of the members of the Church in
Jackson County. At the same time the elders in Jackson County met in
solemn prayer and petitioned the Lord that the efforts of their enemies
might fail. They had reason to meet and pray, for the wickedness of their
enemies was extreme. Nor were the Saints free from guilt before the Lord.
They had failed to keep strictly the commandments of the Lord which had
been given them for the building up of Zion. Jealousies had arisen and
murmurings were heard; even the Prophet, as well as others of the leading
brethren, had been criticized. Some of the members had failed to observe
the law of consecration, which had been given for the building of Zion,
and their humility, in some respects, had been forgotten. However, on this
occasion the deliberations of their enemies came to nothing. The Lord had
heard the prayers of the Saints.

A House of the Lord in Kirtland

At a conference of high priests held May 4, 1833, a
committee was appointed to obtain subscriptions for the building of a
house for a school, in compliance with the revelations of December 27,
1832, and March 8, 1833, where the elders might receive instructions
before going out to warn the world. Hyrum Smith, Jared Carter and Reynolds
Cahoon, were appointed as that committee. May 6, Joseph Smith received
another revelation in which the Church was commanded to “commence a work
of laying out and preparing a beginning and foundation of a stake of
Zion,” in Kirtland. A house was also to be built for the work of printing,
translating, and “all things whatsoever the Lord should command them.” The
committee immediately went to work to gather means by subscriptions for
this purpose. They had previously been commanded to build a house unto the
Lord, to be a house of prayer and fasting, to be a temple unto His name.

Commencement of the Kirtland Temple

By the first of June the preparations for the building
of the Kirtland Temple were under way. A circular letter was sent out by
the building committee to the various branches of the Church. June 1, the
Prophet received the word of the Lord, in relation to the building of the
temple, in which the Saints were commanded to hasten the work, and the
necessity for such a building was made known. “Ye have sinned against me a
very grievous sin, in that ye have not considered the great commandment in
all things, that I have given unto you concerning the building of mine
house,” said the Lord. Then He states the reason, in part—for the
full purpose for such a house was not at that time made known—to be
as follows: “For the preparation wherewith I design to prepare mine
apostles to prune my vineyard for the last time, that I may bring to pass
my strange act, that I may pour out my Spirit upon all flesh. . .
 . Yea, verily I say unto you, I give you a commandment that you
should build an house, in the which I design to endow those whom I have
chosen, with power from on high. For this is the promise of the Father
unto you, therefore I command you to tarry, even as mine apostles at
Jerusalem.”

From this it is discovered that there were certain
endowments and blessings to be given to the elders, before they could go
forth fully prepared to preach the Gospel in the world, which could only
be obtained in the temple of the Lord. For this cause the Lord commanded
that the temple be built at once, for the preaching of the Gospel was
urgent, and the laborers were few. The Saints therefore, went to work
diligently in the midst of many difficulties, both within, as well as
without, the Church, to build the house of the Lord.

The First Work on the Temple

On the 5th of June, George A. Smith hauled the first
load of stone, and Hyrum Smith and Reynolds Cahoon, two of the building
committee, commenced to dig the trench for the foundation, which they
later finished with their own hands. Others also volunteered, and by these
means the work progressed.

The Case of “Doctor” Hurlbut

On the 3rd of June a charge was preferred against
Philastus Hurlbut, who was accused of unchristian conduct while on a
mission to the east. On investigation his elder’s licence was taken from
him. On the 21st he appealed his case and on making confession of his
improper conduct and a seeming show of repentance, he was reinstated. Two
days later, however, his sincerity was called in question, and on the
testimony of witnesses who had heard him say that he had not repented and
had deceived “Joseph Smith’s God,” he was excommunicated from the Church.
He later manifested a bitter spirit and in April, 1834, was bound by the
court to keep the peace, “with good and sufficient security in the sum of
two hundred dollars,” for threats against the life of Joseph Smith.¹

Notes

Chapter 19

The Prophet’s Warning

The impending storm about to break over the heads of the
Saints in Missouri was foreseen by the Prophet Joseph Smith. In January,
1833, he wrote to William W. Phelps as follows: “The Lord will have a
place whence his word will go forth in these last days in purity; for if
Zion will not purify herself so as to be approved of in all things in his
sight, he will seek another people; for his work will go on until Israel
is gathered, and they who will not hear his voice must expect to feel his
wrath. . . . Our hearts are greatly grieved at the spirit
which is breathed both in your letter and that of Brother Gilbert’s, the
very spirit which is wasting the strength of Zion like a pestilence; and
if it is not detected and driven from you, it will ripen Zion for the
threatened judgments of God. . . . This from your brother
who trembles for Zion, and for the wrath of heaven, which awaits her if
she repent not.” These fears were also expressed in an epistle written the
same day from a conference of high priests in Kirtland to their brethren
in Zion. “We feel more like weeping for Zion than we do like rejoicing
over her, for we know that the judgments of God hang over her, and will
fall upon her except she repent,” was their message.

Rise of Mob Force in Jackson

Almost as soon as the members of the Church commenced
settling in Jackson County, opposition began to show itself. The settlers
were incited to violence by their ministers, who started a campaign of
abuse and falsehood. They received ready aid from others of the citizens,
which ultimately resulted in the expulsion of the Latter-day Saints from
the state. The Rev. Finis Ewing publicly distributed the report that “the
‘Mormons’ were the common enemies of mankind,” while the Rev. Pixley
circulated falsehoods among the religious papers of the east, and used his
influence among both the Indians and the whites for the destruction of the
Church in Jackson County.

Nearly all the Latter-day Saints were from the Eastern
States, while the Missourians were from the South. The Missourians feared
that the “Mormons” would increase and take from them their political
domination. The question of slavery, even in that day, was quite keen, and
the Missourians were determined to keep the state within the control of
the slave holders. Above all else, however, was their extreme hatred for
the “Mormons” because of their industry and belief. Some of the latter had
also failed to show the proper discretion and wisdom, for they openly
stated that the Lord had given them the land for their eternal
inheritance, and although they were to purchase the lands, yet in time
there the city Zion would be built, unto which none but the faithful would
be privileged to come. Such expressions aroused the Missourians to fever
heat, for they naturally hated the doctrines of the Church, and to be
informed that the lands would ultimately be taken from them, was adding
fuel to the flame.

As early as the spring of 1832, the mob resorted to
violence. In the still hours of the night, windows in many of the houses
of the Saints were broken, and other damage done by their enemies, who
naturally performed their deeds in the dark; but this was only the
beginning of sorrow.

The Mob Council

July 20, 1833, a council of all Missourians who were
opposed to the Latter-day Saints was called to meet in the Independence
Court house. Between four and five hundred men assembled and chose Richard
Simpson, chairman, and Samuel D. Lucas and J. H. Flournoy,
secretaries. They then proceeded to discuss means for the ejection of the
members of the Church from Jackson County, “peaceably if we can,” they
said, “forcibly if we must.” After deliberating for some time, they
concluded that “the arm of the civil law does not afford a guarantee,” or
at least a sufficient one, against the “evils” which were inflicted upon
them. These “evils” were such that “no one could have foreseen,” and
“therefore, unprovided for by the laws;” and the “delays incident to
legislation would put the mischief beyond remedy.” They must because of
this take into their own hands the matter of expulsion of hundreds of
citizens from their homes.

Some of the “evils” of the “Mormons” were stated to be
as follows: The declaration that miracles have been performed and
supernatural cures achieved among the sick; a belief in heavenly
manifestations and that they have held converse with God and his angels;
possession and exercise of the gifts of divination and unknown tongues;
and “fired with the prospect of obtaining inheritance without money and
without price.” Yet they were well aware that the “Mormons” had never made
the attempt to obtain lands except by purchase, as the Lord had commanded
them. Nevertheless all these “crimes” must be punished; for against such
evils “self preservation, good society and public morals,” made demands
that the “Mormons” should be expelled. The following articles were drawn
up and unanimously approved, to be submitted to the elders of the Church.

Declaration of the Mob

(1). “That no Mormon shall in future move and settle in
this county.

(2). “That those now here, who shall give a definite
pledge of their intention within reasonable time to remove out of the
county, shall be allowed to remain unmolested until they have sufficient
time to sell their property, and close their business, without any
material sacrifice.

(3). “That the editor of the Star
be required forthwith to close his office and discontinue the
business of printing in this county; and as to all other stores and shops
belonging to the sect, their owners must in every case strictly comply
with the terms of the second article of this declaration; and upon
failure, prompt and efficient measures will be taken to close the same.

(4). “That the Mormon leaders here are required to use
their influence in preventing any further emigration of their distant
brethren to this county, and to counsel and advise their brethren here to
comply with the above requisitions.

(5). “That those who fail to comply with these
requisitions be referred to those of their brethren who have the gifts of
divination, and of unknown tongues, to inform them of the lot that awaits
them.”

This address was read and after approval a committee
consisting of twelve men was appointed to wait upon the presiding elders
of the Church. They were instructed to “see that the foregoing
requisitions are strictly complied with by them; and upon their refusal,
that said committee do, as the organ of this county, inform them that it
is our unwavering purpose and fixed determination, after the fullest
consideration of all the consequences and responsibilities under which we
act, to use such means as shall insure full and complete adoption.” Such
was the ungodly manifesto of the mob.

The Enemy’s Demands

A recess was taken for two hours in which the committee
was to carry this message of unrighteous demands to the elders of the
Church, and then make report. Naturally these brethren desired time to
consider these drastic terms. They had come into the land by command of
the Lord, to receive their inheritance; it was here the great city of the
New Jerusalem was to be built; they had hoped for a peaceful possession of
their property, and as they had not interfered with the privileges of
others they justly felt that they were entitled to maintain their rights.
They asked for three months for consideration of these evil terms; but
were denied. They then asked for ten days; but were informed that fifteen
minutes was time enough. If immediate answer was not forthcoming an
unfavorable report would be returned, with consequences of serious
character speedily to follow. A refusal of these demands was evidently the
desire of the unlawful gathering at the court house, which sought a
pretext to vent their anger upon the Saints violently.

The Committee’s Report

The committee returned and made their report.
“Whereupon,” their minutes read, “it was unanimously resolved by the
meeting, that the Star printing office should be
razed to the ground; the type and press secured.” With the understanding
that they would meet again three days later, the horde of wretches started
forth on their mission of destruction. They did not overlook the
opportunity to advertise their deliberations “that the Mormon brethren may
know at a distance that the gates of Zion are closed against them—
that their interests will be best promoted by remaining among those who
know and appreciate their merits.”

Vengeance of the Mob

With the utmost fury these human fiends proceeded to the
office of the Evening and Morning Star and razed
it to the ground. The office was a part of the dwelling occupied by
William W. Phelps. Mrs. Phelps and her children, including a sick infant,
were thrown out of doors amidst the furniture which was destroyed. They
then proceeded to the store of Gilbert, Whitney and Co., bent on further
destruction; but Elder Gilbert assuring them that the goods would be
packed by the 23rd of that month, and no more would be sold, they left him
and the store and turned their attention to personal violence. They took
Bishop Edward Partridge and Charles Allen, stripped them and applied a
coat of tar which had been mixed with acid which burned into their flesh,
and then coated them with feathers. Others of the brethren were scourged,
amidst horrid yells and blasphemous oaths, while others in the excitement,
for all their captors were intent upon the “sport,” were able to make
their escape from similar treatment by the mob.

Second Gathering of the Mob

On the morning of July 23, 1833, the mob, to the number
of about five hundred, again approached Independence, carrying a red flag
—the emblem of lawlessness—and armed with all manner of
weapons of war. They rode through the streets, giving vent to hideous
yells and blasphemous oaths, searching for the presiding elders of the
Church. They threatened to whip any “Mormon” whom they captured, with from
fifty to five hundred lashes each, demolish their dwellings, and turn
negroes loose to destroy their fields.

Offer of Ransom for the Church

Elders John Corrill, John Whitmer, William W. Phelps,
Algernon S. Gilbert, Edward Partridge and Isaac Morley, the leading
elders, made no resistance, but offered themselves a ransom for the
Church. They were willing to be scourged and even die, if that would
appease the wrath of the mob. The Missourians, with blasphemous oaths,
assured them that every man, woman and child would be whipped and scourged
even to death if they did not leave Jackson County. “The Mormons,” said
the mobbers, “must leave the county, or they or the Mormons must die.” The
brethren mentioned, knowing that resistance was useless and to save the
Saints and avoid the shedding of blood, entered into an agreement with the
mob to leave the county within a reasonable time.

The Forced Agreement of the Mob

The terms forced by the mob upon the Saints were as
follows: Oliver Cowdery, William W. Phelps, William E. McLellin, Edward
Partridge, Lyman Wight, Simeon Carter, Harvey Whitlock and the two
Whitmers, Peter and John, were to remove their families from the county on
or before the first day of January, 1834; they were to use all their
influence to induce all other members of the Church to remove as soon as
possible, one half by January first, and the rest by the first of April
following; and to do all in their power to stop others of their brethren
from moving into Jackson County; John Corrill and Algernon S. Gilbert were
allowed to remain as general agents to wind up the business, Gilbert to
sell the merchandise on hand but to buy no more; the
Star was not to be published nor a press set up; Edward Partridge and
William W. Phelps were to remove their families, but they would be
permitted to come and go to wind up the affairs of the Church. The mob
pledged themselves to use no violence so long as the brethren complied
with the terms presented. To this the names of the elders and the members
of the second committee appointed by the mob were subscribed.

The Contract Broken by the Mob

Since there is no honor among knaves, the mob failed to
keep their agreement. Constantly they sallied forth, breaking windows in
the homes of the members of the Church and offering abuse when occasion
afforded. These attacks, however, did not pass unnoticed by the better
class of citizens in the state. The Western Monitor
, a paper published in Fayette, Missouri, first showed a friendly
spirit toward the mob, but later censured them for their conduct and
advised the “Mormons” to seek redress for their wrongs. Other papers
adopted a similar view, whereupon the members of the mob declared that if
any “Mormon” attempted “to seek redress by law or otherwise, for
character, person, or property, they should die.”

Appeal to Governor Dunklin

When hostilities broke out the brethren in Missouri sent
Oliver Cowdery to Kirtland to make report and consult the First Presidency
in respect to future action. In sorrow for the afflicted members in
Missouri the presidency sent Orson Hyde and John Gould with instructions
for their brethren in that land. Shortly after their arrival, necessary
preparations having been made, Elders William W. Phelps and Orson Hyde,
were sent to Jefferson City with a petition, under date of September 28,
1833, to Governor Daniel Dunklin. In their petition the wrongs of the
Latter-day Saints were clearly set forth, and it was signed by nearly all
the members of the Church in Missouri.

The Governor’s Reply

On the 19th of October, Governor Dunklin made reply to
the memorial of the members of the Church and advised them to take their
grievances before the courts, for, said he: “No citizen, nor number of
citizens, have a right to take the redress of their grievances, whether
real or imaginary, into their own hands. Such conduct strikes at the very
existence of society, and subverts the foundation on which it is based.
 . . . The judge of your circuit is a conservator of the
peace: if an affidavit is made before him by any of you, that your lives
are threatened, and you believe them in danger, it would be his duty to
have the offenders apprehended, and bind them to keep the peace.” He could
not “permit himself to doubt that the courts were open to” the Saints.

Futility of the Advice

Under ordinary circumstances the governor’s advice might
have been of some worth. The conditions, however, were of no ordinary
nature. The leaders of the mob were Samuel D. Lucas, judge of the county
court; Samuel C. Owens, county clerk; John Smith, justice of the peace;
Samuel Weston, justice of the peace; William Brown, constable; Thomas
Pitcher, deputy constable; James H. Flournoy, postmaster, and Lilburn W.
Boggs, lieutenant governor of the state, the latter, however, keeping in
the background and aiding and abetting the others in their evil work. For
the “Mormon” people to accept the governor’s advice, would mean their
trial would be conducted before their avowed and open enemies, if they
were permitted a trial at all.

Counsel Employed by the Saints

Nevertheless, accepting the governor’s advice, attorneys
were engaged to fight the case. They were William T. Wood, Amos Reese,
Alexander W. Doniphan and David R. Atchison, who agreed to plant suits and
carry them through for one thousand dollars. Notes for that amount were
given by William W. Phelps and Bishop Partridge and endorsed by Gilbert,
Whitney and Co. However, very little benefit was ever derived by the
members of the Church, from this action.

Continued Activities of the Mob

As soon as it was known that the “Mormons” would appeal
to the courts, the mobbers began to prepare for war. On the night of
October 31, a band of about fifty marauders proceeded against a branch of
the Church west of the Big Blue River, not far from Independence. There
they unroofed and partly demolished a number of houses, whipped in a
savage manner several men and frightened the women and children, who were
forced to flee for safety. On the first of November, another attack was
made on a branch on the prairie, fourteen miles from Independence. The
same night another party raided the homes of the Saints in Independence,
where a number of houses were demolished and the goods in the store of
Gilbert, Whitney and Co., were scattered in the street. One Richard
McCarty was caught in the act of breaking into the store and demolishing
property and was taken before Samuel Weston, justice of the peace, where a
complaint was made against him; Judge Weston, however, refused to consider
the complaint, and turned McCarty loose. The next day McCarty caused the
arrest of the witnesses who had captured him in this unlawful act, and had
them tried for false imprisonment. The same justice, on the testimony of
this fellow alone, found the witnesses, Gilbert, Morley and Corrill,
guilty and committed them to jail. “Although we could not obtain a warrant
against him for breaking open the store,” said John Corrill, “yet he had
gotten one for us for catching him at it.”

The Battle of the Blue

These attacks upon the Saints were repeatedly continued;
attempts were made to obtain peace warrants, but no justice would issue
them for fear of the mob. Monday, November 4, 1833, a band of mobbers
gathered at the Big Blue River and commenced to destroy property. Nineteen
men, members of the Church, gathered in defense, but discovering the
superior number of the mob, turned back. Their enemies, learning of this
attempt, immediately went in pursuit of the “Mormons” who fled in various
directions for safety. About thirty more of the brethren from the prairie
armed with seventeen guns approached and a battle commenced. The mobbers
soon fled leaving two of their number, Hugh L. Brazeale and Thomas
Linville, dead on the ground. Among the “Mormons” Andrew Barber received a
mortal wound and died the following day. Philo Dibble also received a
severe wound, but was almost instantly healed by the laying on of hands by
Elder Newel Knight.

The Mob Militia

Following the battle of the Blue, excitement ran high.
November 5, 1833, at the instigation of Lieutenant Governor Lilburn W.
Boggs, the militia was called out under command of Colonel Thomas Pitcher,
one of the leaders of the mob of July 23. It was stated that the militia
had been called for the protection of the Saints, but it had every
appearance of a mob and in its ranks were many of the most bitter enemies
of the Church. Colonel Pitcher demanded that the Saints surrender their
arms. This they refused to do unless their enemies should also be
disarmed. Colonel Pitcher readily agreed to this proposition to which
Lieutenant Governor Boggs also pledged his honor. Another demand was that
certain brethren who had been engaged in the battle the day before were to
be surrendered and tried for murder. Both of these demands were complied
with by the Saints.

Misplaced Confidence

Having confidence in the pledge of the lieutenant
governor, the Saints returned to their homes feeling somewhat secure from
further attacks. Their confidence, however, had been misplaced, for it was
a cunning scheme of this state official, and the other leaders of the mob,
to place the members of the Church in a defenseless position and then
drive them from the county; which, forthwith, they proceeded to do. The
arms were never taken from the members of the mob, but those taken from
the Saints were distributed among their enemies to be used against them.”
¹
The following day gangs of men, numbering sixty or more, went
from house to house whipping the men, driving the women and children from
their homes at the muzzles of their guns, and setting fire to their
houses, to make sure their owners would not return. More than two hundred
houses were destroyed in the several raids of the mob. The men who
surrendered themselves under the charge of murder, were detained for one
day and a night and sorely abused; then they were taken out into a
cornfield by this same Colonel Pitcher and told to “clear!” meaning they
were to leave immediately for parts unknown.

The Saints in Exile

These attacks continued for several days and among those
directing the forces of the mob were several “reverend” gentlemen who took
pleasure in these wicked deeds. By the 7th of November, the banks of the
Missouri River were lined with refugees who had gathered in the utmost
confusion, so hasty had been their flight. Twelve hundred souls were thus
forced to seek shelter, the best they could, in the dead of winter, and in
the midst of storms. Many died from exposure and the abuse otherwise
heaped upon them and the fleeing multitude left, in the frozen stubble, a
trail of blood from their lacerated feet. The exiled Saints sought refuge
in the neighboring counties, but from some of these they were again forced
to flee before the inhospitable inhabitants among whom they found
themselves. In Clay County, just across the river north of Jackson, they
were received temporarily with some degree of kindness.

An Attempt to Seek Redress

Through their attorneys, and by direct petition to
Governor Daniel Dunklin, the Saints sought to repossess their property in
Jackson County. The governor acknowledged the justice of their claims and
expressed a willingness to furnish an “adequate force” to effect that
object; but he declared he had no power to protect them after they were
once returned to their lands. He was also willing, so it was declared by
Attorney General R. W. Wells, to organize them in companies of
militia that they might aid in their restoration. The Saints knew that
such a thing would only arouse their enemies to greater fury, and as no
protection was guaranteed them when once restored, such an offer could not
be accepted.

Farcical Effort to Enforce the Law

It may have been the intention of the state officials,
at the first, to restore the exiles to their lands, but they evidently
lacked the courage to cope with the lawless, but determined, enemies of
the Saints. A number of leading elders were subpoenaed in behalf of the
state to appear at the February (1834) term of court to be held at
Independence. On the 23rd of that month, under the protection of Captain
Atchison’s company of “Liberty Blues”—nearly fifty rank and file
—these witnesses crossed the Missouri River bound for Independence.
That night they camped in the woods. Captain Atchison, becoming alarmed at
the appearance of the enemy, sent an express to Colonel Allen for two
hundred drafted militia, and to Liberty for more ammunition. Early the
next morning this company marched to Independence, and after breakfast
they were visited by District Attorney Ames Reese and Attorney General R.
 W. Wells, who informed the witnesses that all hopes of criminal
prosecution were at an end. Mr. Wells had been sent by the governor to
investigate the Jackson County outrages, but the bold front of the mob
evidently intimidated the state officials who were willing to appease the
wrath of the mob rather than to maintain the majesty of the law.

As soon as Captain Atchison was informed that his
services were no longer needed, he took his witnesses and marched them out
of town, to the tune of Yankee Doodle, quick time, and soon returned to
camp. One of the witnesses, Elder William W. Phelps, wrote of this
farcical proceeding as follows: “This order was issued by the court,
apparently on the speedy gathering of the old mob, or citizens of Jackson
County, and their assuming such a boisterous and mobocratic appearance.
Much credit is due to Captain Atchison for his gallantry and hospitality,
and I think I can say of the officers and company, that their conduct as
soldiers and men, is highly reputable; so much the more, knowing as I do,
the fatal results of the trial had the militia come or not come. .
 . . Thus ended all hopes of redress, even with a guard ordered
by the governor for the protection of the court and witnesses.”

Notes

Chapter 20

The Patriarchal Priesthood

December 18, 1833, a number of elders assembled in the
printing office in Kirtland and dedicated the printing press, with all
that pertained thereunto, unto the service of the Lord. The first sheets
of the re-printed Evening and Morning Star were
struck off, it having been decided to continue that periodical in Kirtland
until the press could be restored in Independence.¹ While the elders
were assembled in the printing office on this occasion the Prophet gave
the first patriarchal blessings in this dispensation. It was his privilege
to do this, for he held the keys of all the authority in the Church, and
was spoken of as the first patriarch in the Church because of this fact,
in the minutes which were kept at that time. Those who received blessings
under his hands on this occasion were: Oliver Cowdery, the father and
mother of the Prophet, and three of his brothers, Hyrum, Samuel and
William Smith. Oliver Cowdery, who held the keys of Priesthood with the
Prophet, also gave a number of patriarchal blessings. Joseph Smith, Sen.,
was ordained to the Patriarchal Priesthood, to hold the keys of blessing
on the heads of all the members of the Church, the Lord revealing that it
was his right to hold this authority. He was also set apart as an
assistant counselor to the Prophet Joseph in the presidency, and at a
later day Hyrum Smith, the Prophet’s brother, and John Smith, his uncle,
were set apart to this same calling.

Organization of the First High Council

The first high council in this dispensation was
organized at the home of Joseph Smith in Kirtland, February 17, 1834. The
First Presidency presided in this council and the following brethren were
chosen as its members: Joseph Smith, Sen., John Smith, Joseph Coe, John
Johnson, Martin Harris, John S. Carter, Jared Carter, Oliver Cowdery,
Samuel H. Smith, Orson Hyde, Sylvester Smith and Luke S. Johnson.²
Several days before this action was taken the Prophet had explained the
manner in which councils should be conducted. “No man,” said he, “is
capable of judging a matter in council unless his own heart is pure.”
Ancient councils were conducted with strict propriety; no one was
permitted to whisper, leave the room, or think of anything but the matter
before them for consideration. If the presiding officer could stay, others
were expected to do the same, until the Spirit was obtained and a
righteous decision was reached.

There were a number of cases awaiting the action of the
high council as soon as it was organized, and within a day or two several
trials were held and matters of discipline passed upon. One question
considered was as follows: “Whether disobedience to the word of wisdom was
a transgression sufficient to deprive an official member from holding
office in the Church, after having it sufficiently taught him?” After a
free and full discussion Joseph Smith, who presided, gave his decision as
follows: “No official member in this Church is worthy to hold an office
after having the word of wisdom properly taught him; and he, the official
member, neglecting to comply with or obey it.” This decision was confirmed
by unanimous vote.

Zion Shall Not be Removed

A revelation was given to Joseph Smith December 16,
1833, giving the reason for the expulsion of the members of the Church
from Jackson County (Doc. and Cov. Sec. 101). Nevertheless the Lord
declared that Zion should “not be moved out of her place, notwithstanding
her children are scattered.” In his own due time he would redeem Zion, and
let fall the sword of his indignation in behalf of his people. The cup of
his wrath was to be poured out without measure upon all nations, when the
cup of their iniquity is full. The Saints were instructed to “Importune
for redress and redemption” before the judge, and if he should fail, then
before the governor, and if they could not obtain redress from him they
were to importune the president of the United States, and if he heeded
them not, then the Lord would “vex the nation.” The Church was instructed
to purchase lands in Jackson and neighboring counties, for inheritances
for the Saints. Moreover, they were instructed in a parable to gather
together the strength of the Lord’s house, “My young men and they that are
middle aged also among all my servants, who are the strength of mine
house, save those only whom I have appointed to tarry,” said the Lord,
“and go straightway unto the land of my vineyard, and redeem my vineyard,
for it is mine, I have bought it with money.” February 24, 1834, the Lord
further declared that if his Saints would, from that time forth, repent
and keep his commandments, they should “begin to prevail” against his
enemies from that very hour; but if they polluted their inheritances they
were to be thrown down, for he would not spare them if they polluted their
inheritances. “The redemption of Zion must needs come by power,” he
declared, therefore the Saints were to collect money and purchase lands,
as they had been commanded, and the young and middle aged were to gather
to Zion and seek its redemption.

Zion’s Camp

According to this instruction, a call went forth asking
for volunteers to go to Zion. Five hundred men were wanted; yet, said the
Lord: “If you cannot obtain five hundred, seek diligently that
peradventure ye may obtain one hundred;” for with less than one hundred
they were not to go. The first of May (1834) a part of these volunteers
left Kirtland, and on the fifth Joseph Smith and the remainder took up
their journey. At West Portage, about fifty miles west of Kirtland, they
met and were organized in companies for the journey. Each company was
divided as follows: a captain, two cooks, two firemen, two tent-men, two
water-men, one runner, two wagoners and horsemen, and one commissary,
twelve men in all. Every night before retiring, at the sound of the bugle
they bowed before the Lord in prayer in their several tents, and every
morning, at the trumpet’s call about four o’clock, every man again knelt
in prayer, imploring the blessings of the Lord for the day. As they
traveled they endeavored to keep their identity unknown so as not to
arouse opposition in the country through which they passed. As it was they
were followed by enemies and spies, and delegations approached them from
time to time to learn the meaning of their journey. The following
questions were frequently put and answered in this manner:

“Where are you from?”

“From the East.”

“Where are you going?”

“To the West.”

“What for?”

“To see where we can get land cheapest and best.”

“Who leads the camp?”

“Sometimes one and sometimes another.”

Their journey took them through Dayton, Indianapolis,
Springfield and Jacksonville, Illinois, and across the Mississippi River
into Missouri. It was near the banks of the Illinois River, west of
Jacksonville, where the bones of Zelph³ the white Lamanite,
were dug up and mounds, or ancient altars, were discovered. This was about
the first of June, and on the third, while still camped on the banks of
the river refreshing themselves, the Prophet Joseph got up on a wagon and
uttered this prophecy: “I said the Lord had revealed to me that a scourge
would come upon the camp in consequence of the fractious and unruly
spirits that appeared among them, and they should die like sheep with the
rot; still, if they would repent and humble themselves before the Lord,
the scourge in great measure might be turned away; but as the Lord lives,
the members of this camp will suffer for giving way to their unruly
temper.” Even this warning did not prevent some of the members of the camp
from murmuring and finding fault against their brethren.

Message to Governor Dunklin

Acting on the commandment in the revelations the
brethren in Missouri did not cease to importune the judge and the governor
of the state, May 29, 1834, and again June 5, the Saints in Clay County
petitioned the governor, and on the 6th, he wrote to Colonel J. Thornton
acknowledging the just cause of the Saints in this demand made of him,
stating:

“Uncommitted as I am to either party, I shall feel no
embarrassment in doing my duty—though it may be done with the most
extreme regret. My duty in the relation which I now stand to the
parties, is plain and straight forward. . . . A more
clear and indisputable right does not exist than that of the Mormon
people, who were expelled from their homes in Jackson County, to return
and live on their lands; and if they cannot be persuaded, as a matter of
policy, to give up that right, or to qualify it, my course as the chief
executive of the State, is a plain one. The constitution of the United
States declares that, ‘The citizens of each state shall be entitled to
all the privileges and immunities of citizens in the several states.’”

He then suggested to Colonel Thornton, which proposition
he also presented to the Saints, that they sell out and move from their
possessions; or, to attempt to peaceably settle their difficulties, and he
would attempt to get the citizens to “rescind their illegal resolves”
against the “Mormons” and agree to conform to the laws. If all this should
fail, and they could not agree to divide their lands, then he would have
to conform his action to that end, indicating that in justice he would be
bound to assist the exiles to regain their property.

All such expressions led the members of the Church to
hope for redress. Acting on this thought, about the 8th of June, a
delegation from Zion’s Camp was sent to Jefferson City to ascertain from
the governor if he was ready to reinstate the Latter-day Saints on their
lands in Jackson County, and leave them there to defend themselves, as he
had previously indicated that he would. If so, they were ready, by command
of the Lord, to take that course.

In the meantime the camp continued on its journey. To
accept the governor’s proposition to sell their lands, was out of the
question; as soon would they expect to sell their children, for the Lord
had commanded them to retain their possessions, or inheritances in that
land. On the 15th of June, 1834, Orson Hyde and Parley P. Pratt, the
delegates, returned from Jefferson City and reported that the governor
refused to fulfil his promise. For some reason, which is not explained but
which may be guessed, he had received a change of heart, although his
reason was stated to be on the ground of “impracticability.” Such a
lamentable failure on the part of the governor to do his duty, was a
severe blow to the Saints.

Threats of the Mob

On the morning of June 19, 1834, as the camp was passing
through Richmond, Missouri, they were informed by a friendly farmer who
entertained them and gave them refreshments, that they had many enemies
about, and that a mob from Jackson and other counties was intending to
intercept them before they could reach their brethren in Clay County. This
was later confirmed. Their progress, by act of divine providence, was
impeded which forced them to camp between the Little and Big Fishing
rivers that night. As they were making camp five men rode up and told them
they would “see hell before morning.” They stated that an armed force from
Ray and Clay counties was to join a Jackson County force at the Fishing
River ford bent on the utter destruction of the camp. While these five men
were in the camp, cursing and swearing vengeance, signs of an approaching
storm were seen. No sooner had these men left the camp than the storm
burst in all its fury. Hailstones so large that they cut limbs from the
trees fell all around the camp, while the trees were twisted from their
roots by the force of the wind. The earth trembled and quaked, the streams
became raging torrents, and the mobbers dispersed seeking shelter that
could not be found. One mobber was killed by lightning and another had his
hand torn off by a fractious horse, and in fear they dispersed, saying, if
that was the way God fought for the “Mormons” they would go about their
business. On the morning of June 21, Colonel Sconce with two companions
visited the camp to learn what the intention of the members were. He said:
“I see there is an almighty power that protects this people, for I started
from Richmond, Ray County, with a company of armed men, having a fixed
determination to destroy you, but was kept back by the storm. The Prophet
related to these men the sufferings of the Saints, and they left the camp
offering to use their influence to allay the excitement which prevailed.
During all this storm the members of the camp were protected from its fury.

Judge Ryland’s Proposition

Evidently with the best of intentions, Judge John F.
Ryland, on the 10th of June 1834, wrote to Algernon S. Gilbert offering to
call a meeting in Liberty on the 16th, for the purpose of allaying the
“disturbances between the Mormons and the citizens of Jackson County.” A
similar communication was sent to prominent citizens of Jackson County. In
their answer Elders John Corrill and A. S. Gilbert expressed a
willingness to meet, but declared that under no condition would the Saints
sell their property in Jackson County. On the 16th, the proposed meeting
was held. A deputation from Jackson County was present and made a
proposition to this effect: They would buy all the lands that the
“Mormons” own in Jackson County, and also all improvements, the value of
said land to be determined by three disinterested parties; twelve of the
“Mormons” would be permitted to go into Jackson County, to show their
lands and improvements; the purchase was to be made within thirty days
after the decision was reached, and one hundred per cent would be added to
the appraisement. On the other hand, the “Mormons” were offered all the
lands of the citizens of Jackson on the same terms. This proposition was
signed by ten men who stated they were authorized to take this action.

After the reading of the proposition Samuel C. Owens,
one of the Jackson committee, made a war speech and was followed by Rev.
Riley who declared that “the Mormons have lived long enough in Clay
County; and they must clear out, or be cleared out.” The moderator of the
meeting. Mr. Turnham, replied: “Let us be republicans; let us honor our
country, and not disgrace it like Jackson County; don’t disfranchise or
drive away the Mormons. They are better citizens than many of the old
inhabitants.” General A. W. Doniphan arose and said: “That’s a fact,
and as the Mormons have armed themselves, if they don’t fight they are
cowards. I love to hear that they have brethren coming to their
assistance. Greater love can no man show, than he who lays down his life
for his brethren.” At this instant pistols and knives were drawn and the
cry was raised at the door that a man was stabbed. The mass instantly
rushed out to see what had happened, and the meeting broke up in confusion.

Unfairness of the Proposition

Reflecting on the proposition offered by the mob
committee from Jackson, the Prophet Joseph writes: “It may be thought, at
first view, that the mob committee made a fair proposition to the Saints,
in offering to buy their lands at a price fixed by disinterested
arbitrators, and one hundred per centum added thereto, payment to be made
in thirty days, and offering theirs on the same terms; but when it is
understood that the mob held possession of a much larger quantity of land
than the Saints, and that they only offered thirty days for the payment,
having previously robbed the Saints of nearly everything, it will be
readily seen that they were only making a sham to cover their previous
unlawful conduct.” To meet this proposition, which was not made in
sincerity, the Saints would have been under the necessity of raising in
thirty days approximately six hundred thousand dollars, a thing out of
reason, which the mobbers knew. Moreover, they were well aware of the fact
that the Saints would not sell although ten times the value of the land
were offered, for the Lord had commanded them to hold to their
inheritances.

Counter Proposition of the Saints

Some time later a counter proposition was made by the
Saints to the Missourians. They offered to buy out all those who were
unwilling to dwell in Jackson County with them in peace, on such terms as
had been offered except that the payment would be made in one year. A
committee of twelve, six from each side were to determine the value of the
lands. It is needless to say that the proposition was not received very
kindly by these hypocrites and deceivers.

Word of the Lord at Fishing River

While the camp was on Fishing River the word of the Lord
came to Joseph Smith (Doc. and Cov. Sec. 105) stating that it was not
required of the camp to continue the journey for the redemption of Zion.
The camp had been brought to the borders of Jackson County, “for a trial
of their faith.” However, if it had not been for transgression of the
people, the Lord declared, “they might have been redeemed even now. But
behold, they have not learned to be obedient to the things which I
required at their hands, but are full of all manner of evil, and do not
impart of their substance, as becometh saints, to the poor and afflicted
among them, and are not united according to the union required by the law
of the celestial kingdom. And Zion cannot be built up unless it is by the
principles of the law of the celestial kingdom, otherwise I cannot receive
her unto myself; and my people must needs be chastened until they learn
obedience, if it must needs be by the things which they suffer. I speak
not concerning those who are appointed to lead my people, who are the
first elders of my church, for they are not all under this condemnation;
but I speak concerning my churches abroad—there are many who will
say, Where is their God? Behold, he will deliver them in time of trouble,
otherwise we will not go up unto Zion, and will keep our moneys.
Therefore, in consequence of the transgression of my people, it is
expedient in me that mine elders should wait for a little season for the
redemption of Zion.”⁴ The elders were to be endowed with power
from on high in the house of the Lord at Kirtland, and be taught more
perfectly in doctrine and have experience and a better knowledge of their
duties, before Zion could be redeemed. This was one reason for the
building of the temple in Kirtland.

Disbanding of the Camp

On the 23rd of June (1834), the camp continued its march
and the next day arrived near the home of Algernon Sidney Gilbert on Rush
Creek, where, on the morning of the 25th, in compliance with the
revelation of the 22nd, the camp was separated into small groups to quiet
the feelings of the people, and dispersed among the brethren who were
residing in Clay County.

The Prophecy Fulfilled

As soon as the camp arrived on Rush Creek, the cholera
broke out among the members and continued for several days. The victims
were seized suddenly and so powerful was the disease that within a few
minutes some of the brethren were dead. About sixty-eight members were
attacked and fourteen died. Among the number who succumbed was Algernon
Sidney Gilbert, keeper of the Lord’s storehouse in Zion, and one of the
stalwart leaders who had stood in defense of the liberty and lives of the
Saints in Jackson County.

Organization of the High Council in Missouri

The day after the revelation was given regarding the
endowments (Doc. and Cov. Sec. 105), a council of high priests met and
called a number of individuals to receive these blessings in the house of
the Lord; and on the 3rd of July, 1834, the high priests assembled and a
high council for the Church in Missouri was organized agreeable to the
revelation and pattern given in Kirtland. Six days later the Prophet
started back for Kirtland with a number of the brethren.

What the Camp Accomplished

While the object for which Zion’s Camp was organized and
for which they made the journey, as understood by the members, was not
attained, yet without question they did accomplish all that the Lord
expected of them. So he stated in the Fishing River revelation. Their
faith was tried; experience had been gained by which men were to be chosen
for responsible positions in the Church in days to come, and the work of
the Lord advanced; but in addition to all this the Lord was preparing men
through this experience for the responsibility of moving the entire
people, of the Latter-day Saints in the great exodus to the West, which
was later to come. The purposes of the Lord do not fail and all things are
turned to his advantage.

Notes

Chapter 21

Charges Against the Prophet

As already stated, there was some dissension in Zion’s
Camp on the way to Missouri. One of the chief offenders on that trip was
Sylvester Smith, and when he returned to Kirtland he repeated many of his
grievances against the Prophet Joseph Smith. This resulted in a trial
before the Bishop, Newel K. Whitney, and the high priests, and after a
full investigation, the Prophet was vindicated and Sylvester Smith after
much persuasion made confession of his wrongdoing, and repented of his sin.

The Law of Tithing

Up to this time the Saints had donated of their means
according to their disposition for the support of the Church. In Zion and
Kirtland the law of consecration had been given; but it had not been
generally practiced, and since the driving of the Saints from their homes,
they were compelled to seek a living individually after the manner of the
world. In the fall of 1834, Joseph Smith and Oliver Cowdery set an example
for the Church by covenanting with the Lord that they would give one-tenth
of all he should give them, to be bestowed upon the poor, as Jacob had
covenanted centuries before. This was nearly four years before this law of
tithing was given to the Church (Doc. and Cov. Sec. 119).

Oliver Cowdery Assistant President

December 5, 1834, Oliver Cowdery was ordained by Joseph
Smith by the command of the Lord, an Assistant President of the High
Priesthood, to hold the keys of presidency with Joseph Smith in this
ministry. This was in harmony with the ordinations he received under the
hands of John the Baptist and other holy messengers in 1829.¹

Temporary Peace

Notwithstanding the Saints in Missouri were not
permitted to return to their possessions, the spirit of opposition began
to subside for a season, and the elders commenced going forth two by two,
preaching the Gospel throughout the land, and many were added to the
Church daily. The year 1834 came to a close with the Saints laboring
diligently to build the house of the Lord in Kirtland, and in preparing
for the School of the Elders which was to be held during the winter
months. In January, 1835, the School of the Elders commenced. Lectures on
theology were given and the study of the scriptures and other subjects
were considered for the benefit of the members of the Church, in keeping
with the revelations of the Lord.

Twelve Apostles Chosen

On the 14th of February, 1835, Brigham Young and his
brother Joseph came to the house of President Joseph Smith and sang for
him. While they were visiting with the Prophet on this occasion he told
them that he desired to call together all those who were members of Zion’s
Camp, for he had a blessing for them. At this meeting he conversed with
these two brethren on the scenes of their memorable journey and said:
“Brethren, I have seen those men who died of the cholera in our camp; and
the Lord knows, if I get a mansion as bright as theirs, I ask no more.” At
this he wept and could not speak for some time. He then said the Lord had
called Brigham Young to be one of the twelve special witnesses, and Joseph
Young to be a president of the seventies.

A meeting was called for the 14th of February, and on
that day all the members of Zion’s Camp that could be called together
assembled to receive such blessings as the Lord had promised them.
President Joseph Smith then stated that the object of the meeting was to
choose men for important positions in the ministry to go forth and prune
the vineyard for the last time. He had been commanded by the Lord to
prepare for the calling of Twelve Apostles, in fulfilment of the
revelation given before the organization of the Church (Doc. and Cov. Sec.
18). These twelve men were to be chosen from among those who went up in
Zion’s Camp, and the three special witnesses to the Book of Mormon were to
select and ordain them. After the usual opening exercises and appropriate
instructions a recess was taken for one hour. When the meeting was later
called to order the three witnesses were blessed by the laying on of hands
by the presidency; they then united in prayer and proceeded to make choice
of the Twelve Apostles. Their names in the order in which they were chosen
are as follows:²

1. Lyman E. Johnson
2. Brigham Young
3. Heber C. Kimball
4. Orson Hyde
5. David W. Patten
6. Luke S. Johnson
7. William E. McLellin
8. John F. Boynton
9. Orson Pratt
10. William Smith
11. Thomas B. Marsh
12. Parley P. Pratt

The witnesses then proceeded to ordain these brethren,
and the first three were ordained at that meeting. The following day all
the others except Parley P. Pratt, who was absent, Thomas B. Marsh and
Orson Pratt, who were on a mission, were ordained. Parley P. Pratt was
ordained February 21; Thomas B. Marsh on April 25 and Orson Pratt the
following day.

A charge was given to these brethren by President Oliver
Cowdery, and items of valuable instruction were imparted by President
Joseph Smith. In this way another important step in the development of the
Priesthood and the organization of the Church was accomplished.

The Seventy

On the 28th of February, 1835, another meeting was
called and selection was made from those who went to Missouri in Zion’s
Camp to create the first quorum of seventy. Hazen Aldrich, Joseph Young,
Levi W. Hancock, Leonard Rich, Zebedee Coltrin, Lyman Sherman and
Sylvester Smith were called to the office of presidents of this quorum of
seventy. These brethren and those appointed to form the quorum³
were ordained under the hands of the First Presidency. This was another
step toward the completion of the ministry and perfect development of the
latter day work. Each step came in its turn, and in like manner the
doctrines of the kingdom were unfolded, here a little and there a little,
until the perfect organization was established on the earth.

Blessings of Those Who Built the Temple

Another conference was called March 7, for the purpose
of blessing those who had assisted, by labor or other means, in the
building of the Kirtland Temple, which was nearing completion. This
conference continued during the 8th, and all those who were available were
blessed with special blessings who had assisted in this necessary work
preparatory to the receiving of the promised endowment.

The Great Revelation on Priesthood

The Twelve Apostles met in council, March 12, 1835, and
were appointed by the presidency to a mission through the Eastern States,
visiting the branches and regulating the affairs of the Church therein.
March 28, as they were about ready to depart, they sought the Prophet for
a blessing by revelation from the Lord. “We have unitedly asked God our
heavenly Father to grant unto us,” they said, “through his seer a
revelation of his mind and will concerning our duty the coming season,
even a great revelation, that will enlarge our hearts, comfort us in
adversity, and brighten our hopes amidst the powers of darkness.” They
were not disappointed, for the Lord gave unto them a great revelation on
Priesthood (Doc. and Cov. Sec. 107) in which the various offices, and the
powers pertaining thereto, were fully defined. It was explained that there
are two Priesthoods in the Church, “namely, the Melchizedek and the
Aaronic, including the Levitical Priesthood. Why the first is called the
Melchizedek Priesthood, is because Melchizedek was such a great High
Priest. Before his day it was called The Holy
Priesthood after the Order of the Son of God; but out of respect or
reverence to the name of the Supreme Being, to avoid the too frequent
repetition of his name, they, the Church in ancient days, called that
Priesthood after Melchizedek, or the Melchizedek Priesthood. All other
authorities or offices in the Church are appendages to this Priesthood.”
⁴
Immediately following the giving of this revelation which sets
forth the duties of the twelve, the apostles started on their first
missionary journey as they had been appointed.

The Book of Abraham

On the 3rd of July, 1835, Michael H. Chandler, came to
Kirtland exhibiting four mummies and some rolls of papyrus covered with
hieroglyphic figures. Mr. Chandler had been directed to the Prophet Joseph
Smith as one who could translate the characters for him. At his request
Joseph Smith gave a translation of a few of them which Mr. Chandler stated
agreed with the decipherings of learned men who had examined them. He gave
the Prophet a certificate to this effect. Shortly after this interview
some of the Saints in Kirtland purchased the mummies and the manuscripts,
and, with Oliver Cowdery and Wm. W. Phelps as scribes, the Prophet
commenced to translate these records. To their great joy they discovered
that one of these rolls contained writings of Abraham, or instructions
given to him in Egypt from the Lord. The other contained writings of
Joseph, son of Jacob. During the summer the Prophet prepared for the
complete translation of the Book of Abraham, as it is called, which now
appears in the Pearl of Great Price,⁵ one of the accepted
standard works of the Church.

The Doctrine and Covenants

A general assembly of the Church was held in Kirtland,
August 17, 1835, to consider the labors, of a committee appointed by a
general assembly of the Church, September 24, 1834, for the purpose of
arranging the items of doctrine and the revelations for publication. This
committee was composed of the following: Joseph Smith, Oliver Cowdery,
Sidney Rigdon and Frederick G. Williams. The committee having finished
their work they called a general assembly on the above date to consider
their labors. It should be understood that the printing of the revelations
according to the action of the conference of the Church, on a previous
date in 1831, had miscarried, due to the destruction of the printing press
in Independence in July, 1833, and the destruction of most of the forms
which had been issued up to that time. At this general assembly Oliver
Cowdery and Sidney Rigdon, of the presidency, were in charge; the Prophet
and Frederick G. Williams were at the time on a visit in Michigan. All the
quorums of the Priesthood were arranged in order; Thomas Burdick, Warren
Parrish and Sylvester Smith were appointed clerks. The usual procedure at
conferences of the Church was followed, and the morning session was
devoted to ordinations and the transaction of other important business. In
the afternoon Oliver Cowdery introduced the “Book of Doctrine and
Covenants of the Church” in behalf of the committee. Sidney Rigdon
followed with instructions pertaining to the manner of voting, by which
they intended to obtain the voice of the assembly for or against the book.
Each of the councils and quorums of the Priesthood then by separate vote
acknowledged the revelations which had been selected for a place in the
book, as from the Lord, and the doctrine and covenants of their faith. A
written acknowledgment from the Twelve Apostles, which had evidently been
prepared before their departure for their mission, was read. It is as
follows:

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

“The testimony of the Witnesses
to the Book of the Lord’s Commandments, which commandments he gave to
his Church through Joseph Smith, Jr., who was appointed, by the voice of
the Church, for this purpose.

“We therefore feel willing to bear testimony to all
the world of mankind, to every creature upon the face of all the earth,
that the Lord has borne record to our souls through the Holy Ghost shed
forth upon us, that these commandments were given by inspiration of God,
and are profitable for all men, and are verily true. We give this
testimony unto the world, the Lord being our helper; and it is through
the grace of God the Father, and His Son Jesus Christ, that we are
permitted to have this privilege of bearing this testimony unto the
world, in the which we rejoice exceedingly, praying the Lord always that
the children of men may be profited thereby.

Thomas B. Marsh,

David W. Patten,

Brigham Young,

Heber C. Kimball,

Orson Hyde,

William E. McLellin,

Parley P. Pratt,

Luke S. Johnson,

William Smith,

Orson Pratt,

John F. Boynton,

Lyman E. Johnson.”

To the revelations were added by vote of this assembly,
the Lectures on Faith, which had been given in the School of the Elders
(Prophets) earlier in the year, and an article on Government and Laws in
General; also one on Marriage. These lectures and the two articles
mentioned were not received, however, as doctrine and binding on the
Church, as were the revelations. The minutes of this gathering were signed
by Oliver Cowdery and Sidney Rigdon as Presidents, and by the three
clerks. They were published in the book when printed, with a preface
signed by the presidency, with date of February 17, 1835.

Close of the Year 1835

The close of the year 1835 found the Prophet busy
working on the Book of Abraham, which, among other great truths, revealed
principles pertaining to astronomy as taught to Abraham. Many council
meetings were held, and the twelve were instructed that they were to take
their families and move to Missouri the following summer with the
presidency, after the endowment in the temple was received. The School of
the Elders was continued, and the study of grammar and Hebrew, under a
competent instructor, became an important part of their work. The elders
were preparing for the solemn assembly which was soon to convene in the
Kirtland Temple, now nearly completed. Peace and tranquility prevailed,
which permitted the Prophet and the Saints to accomplish many things
essential to the welfare of the Church. The one thing that marred the
peace which was granted for a season was the rebellious spirit manifested
by William Smith against the Prophet, which nearly cost William his
standing in the Church. Charges were made against him before the high
council, but on his show of repentance he was forgiven. Christian Whitmer,
one of the eight witnesses to the Book of Mormon, died in Clay County,
Missouri, November 27, 1835, firm in the faith. He was one of the members
of the high council in Missouri.

Anointing and Blessings in the Temple

Much time was spent in January and February, 1836, in
council meetings and the filling of vacancies in the various organizations
of the Priesthood. Professor Seixas, a thorough Hebrew scholar, was
employed to teach the Hebrew language, in the stead of Dr. Piexotto, who
had failed to live up to his contract. Thursday, January 21, the first of
a number of meetings in the temple was held. These gatherings continued
through several days, in which the faithful elders of the Church received
blessings by the laying on of hands and anointing with oil.

At this first meeting the presidency met, and Father
Joseph Smith, the patriarch, was anointed and blessed. He then anointed
and blessed each of the brethren of the presidency, beginning with the
oldest, pronouncing such blessings upon them as the Spirit of the Lord
revealed, and many prophecies were uttered by each of them.

A Vision

While thus engaged the heavens were opened and the
Prophet received the following vision:

“I beheld the celestial kingdom of God, and the glory
thereof, whether in the body or out I cannot tell. I saw the
transcendent beauty of the gate through which the heirs of that kingdom
will enter, which was like unto circling flames of fire; also the
blazing throne of God, whereon was seated the Father and the Son. I saw
the beautiful streets of that kingdom, which had the appearance of being
paved with gold. I saw Fathers Adam and Abraham, and my father and
mother, my brother, Alvin, that has long since slept, and marveled how
it was that he had obtained an inheritance in the 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 to me, saying—

“‘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 beheld that all children who die before
they arrive at the years of accountability are saved in the celestial
kingdom of heaven.”

Many other wonderful manifestations they beheld, and
angels ministered to them; the power of the Lord rested upon them and the
house was filled with the glory of God. The Prophet’s scribe, Warren
Parrish, saw the armies of heaven, and visions of the redemption of Zion.

At this and succeeding meetings the various councils and
presiding officers in the several quorums, each in turn, received
blessings by the anointing of oil and laying on of hands, such as the
patriarch and presidency had received, and the visions of heaven were
opened to their view with wonderful manifestations of the glory and power
of God, and they shouted, “Hosanna to God and the Lamb.”

The Solemn Assembly

In the city of Kirtland on Sunday, March 27, 1836, the
members of the Church realized their hopes, long anticipated, when they
gathered in the temple in solemn assembly. As early as 1832, the Lord had
given commandment for the building of a house to his name, for such a
place was not to be found on the earth; nor had there been for many
centuries. The ground was broken for this building, June 5, 1833; the
corner stones were laid on the 23rd of the following month—the same
day the Saints in Jackson County were forced by mob violence from their
homes. Now the house was finished; a monument to the faith and industry of
the little band of Latterly Saints who had constructed it in their
poverty, amidst the threatened violence of enemies. It is a building of no
mean proportions; built of stone; eighty feet in length, sixty in width,
fifty feet to the square, with a tower one hundred ten feet from the
ground. The 27th of March, 1836, was a solemn and momentous occasion. Long
before the appointed hour the building was thronged with eager and
interested people, many were turned away for lack of room. At nine o’clock
the session was called to order by President Sidney Rigdon, who, in the
midst of breathless silence, read the 96th and the 24th psalms. The choir
then sang: “Ere long the veil will rend in twain”—which declaration
was to be fulfilled earlier than the congregation realized. After prayer
and another song appropriate remarks were made, and then the various
officers of the Church were sustained by separate vote, which procedure
was interspersed with singing.

The Prayer of Dedication

The prayer of dedication which had been given by
revelation (Doc. and Cov. Sec. 109) was offered and the house was
presented to the Lord.⁶ Following the prayer, the congregation sang
the hymn Hosanna⁷ which had been written for this occasion,
and then shouted “Hosanna, hosanna, hosanna, to God and the Lamb,” sealing
it with “Amen, Amen, and Amen.” Angels were present and the Holy Spirit,
like the sound of a mighty rushing wind, filled the house and rested upon
the assembly. The people of the neighborhood came running together hearing
a strange sound and seeing a bright light resting on the temple. The house
had been accepted by the Lord.

Endowments Given

As soon as the Temple was dedicated, ordinance work for
the elders was commenced. The ordinance of washing of feet—which the
Prophet said was never intended but for the official members of the Church
⁸
—was attended to in behalf of the leading quorums, and
other ordinances were performed. The Savior appeared to several of the
brethren and angels ministered to others in these meetings. It was indeed
a time of Pentecost to the Saints.

The Coming of Moses, Elias and Elijah

After the administering of the Sacrament in the temple
at the meeting held Sunday, April 3, 1836, Joseph Smith and Oliver Cowdery
retired to the pulpit, the veils⁹ being dropped, and
there bowed in silent prayer. After rising from their knees the Savior
appeared to them standing on the breast-work of the pulpit and blessed
them, accepting the building in his name. After this vision closed, the
heavens were again opened, and Moses appeared committing to them the keys
of the gathering of Israel; Elias, who lived in the days of Abraham, then
appeared, and committed to them the keys of the dispensation of the Gospel
of Abraham. Then another glorious vision burst upon them and Elijah
appeared and committed to them the keys, in fulfilment of the prediction
of Malachi, of the turning of the hearts of the fathers to the children,
and the hearts of the children to the fathers, which was to be done before
the coming of the great and dreadful day of the Lord.¹⁰

The Elders Prepared to Teach

In the revelation given on Fishing River (Doc. and Cov.
Sec. 105) the Lord had said the elders must be endowed with power from on
high before they would be fully prepared to go forth to build up the
Church and “prune” his vineyard. This endowment having now been received,
and the various keys of different dispensations having now been restored,
the elders were prepared for their ministry among the nations of the
earth. Following these blessings they began to go forth spreading abroad
in all parts of the land, preaching the word in power as they had never
experienced it before, and many received their testimony and were numbered
among the people of the Lord.

Notes

Chapter 22

Dishonorable Action of Governor Dunklin

Governor Daniel Dunklin, of Missouri, who showed some
sense of honor and willingness to enforce the law at the beginning of the
trouble in Jackson County, later manifested a spirit of fellowship with
the stronger side, against right and justice—a trait common with
many politicians. In a communication to William W. Phelps and others,
bearing date of July 18, 1836, he cravenly insinuated that the mobbings
and expulsion of the Latter-day Saints from Jackson County, was due to
faults of their own; the people would not have united against them,
without some reason, and while they had some friends at first even these
had forsaken them. Whether his conclusion was right or wrong, he
maintained it to be the duty of the Saints to convince their enemies of
their innocence and worthiness. “If you cannot do this,” he wrote, “all I
can say to you is that in this Republic the vox populi is the vox Dei.”
Such was the contemptible answer of the governor of a sovereign state, to
an innocent people, driven from their homes and smitten by their enemies,
because of their faith in the Gospel of our Redeemer.

Clay County Rejects the Saints

When the exiled Saints were driven from Jackson County,
they found a place of refuge in Clay County, just over the Missouri River
to the north. Here the people were hospitable and kindly disposed. The
Saints had no intention of remaining in Clay County, for they fully
expected to be restored to their former homes. After exhausting every
source of redress, even to an appeal to the President of the United
States, they prepared to make permanent settlement by purchasing lands. As
time passed and the indication pointed to the gathering of the Latter-day
Saints in that county, the citizens became alarmed. The people from
Jackson were constantly menacing the Saints, even though they were
peacefully minding their business in their new homes, but wrong begets
wrong, and the deep-seated hatred of these mobbers had no end. Finally the
citizens of Clay County decided to do the wrong thing, to their
everlasting injury, and rid themselves, once and for all, from the danger
which they felt confronted them by harboring the “Mormons” in their midst.
That there was a danger of conflict there can be no question, with the
menacing influence on the south, and growing hatred, because of
association of the mobbers with many of the residents of the county to the
north. However, these Clay County citizens preferred to expel the Saints
in a gentle way if it could be done. A mass meeting was held June 29,
1836, for the purpose of presenting, with united front, a petition to the
undesirable exiles, kindly requesting them to move to some part of the
country where they could be entirely by themselves. The new country of
Wisconsin was suggested as a suitable place. A report of conditions as
they understood them and resolutions embodying their request, were
unanimously approved. They did not fail to call attention to their great
hospitality and kindness in 1833, when they received the exiles among
them; and endeavored to impress upon the Saints the thought that they were
devoid of “one spark of gratitude” if they refused to accept the
suggestions offered to depart in peace to a more congenial locality. Yet
they frankly admitted, “we do not contend that we have the least right to
expel them by force,” but if they would not go they were sure it would
lead to civil war, “bearing ruin, woe, and desolation, in its course.”

Some of the reasons why the “Mormons” had become
“objects of the deepest hatred and detestation” to many of the citizens
were declared in the petition to be as follows:

“They are eastern men, whose manners, habits, customs,
and even dialect, are essentially different from our own. They are
non-slave-holders, and opposed to slavery, which in this peculiar
period, when Abolitionism has reared its deformed and haggard visage in
our land, is well calculated to excite deep and abiding prejudices in
any community where slavery is tolerated and protected.

“In addition to all this, they are charged, as they
have hitherto been, with keeping up a constant communication with our
Indian tribes on our frontiers, with declaring, even from the pulpit,
that the Indians are a part of God’s chosen people and are destined by
heaven to inherit this land, in common with themselves. We do not vouch
for the correctness of these statements; but whether they are true or
false, their effect has been the same in exciting our community. In
times of greater tranquility, such ridiculous remarks might well be
regarded as the offspring of frenzied fanaticism; but at this time, our
defenseless situation on the frontier, the bloody disasters of our
fellow citizens in Florida, and other parts of the South, all tend to
make a portion of our citizens regard such sentiments with horror if not
alarm. These and many other causes have combined to raise a prejudice
against them; and a feeling of hostility, that the first spark may, and
we deeply fear will, ignite into all the horrors and desolations of a
civil war, the worst evil that can befall any country.”

For these real and fancied “wrongs” this people must
move again, for their presence was obnoxious. These foolish citizens,
acting as they thought in their own best interests, rejected the
everlasting Gospel against themselves, as well as the people who
proclaimed it.

The Saints’ Reply

Three days later (July 1, 1836), the Saints met in
council and formulated their reply. They accepted the requisitions of the
citizens of Clay County, notwithstanding the added loss of property that
would be entailed. They also thanked these citizens for their hospitality
during the period of the sojourn among them, which covered a period of
more than two and one half years. Let it be said that many of these
citizens sympathized with the “Mormons” and proffered material help to aid
them in the removal from the county; but in this drastic action they were
acting, as they sincerely thought, in the best interests of their
communities.

When the First Presidency heard of this ultimatum they
fully endorsed the action taken by the Missouri Saints, and in a
communication to the Clay County committee notified them of the fact. They
also took occasion to inform the committee of many other things, in
humility, which should have appealed to their sense of justice and touched
their hearts.¹

Caldwell County Organized

In pursuance of this action the Saints began to move
from Clay County as soon as circumstances would permit, and located on
Shoal Creek, in an uninhabited section in the north part of Ray County.
The property of the few settlers in that part, they purchased, and
commenced to build their homes. By December, 1836, a goodly number had
taken up their residence there and a petition was sent to the governor
asking for a county organization. This petition was granted about the
middle of that month. This organization, and the prospect of a peaceful
habitation, gave impetus to the growth of the “Mormon” colonies, and the
County of Caldwell, as it was called, “grew like Jonah’s gourd.”²

The Kirtland Safety Society

Affairs in Kirtland had been progressing smoothly for
some time, and many blessings were bestowed upon the people. Such a
condition, however, was not to last. On the 2nd of November, 1836,
articles of agreement were prepared for the organization of the “Kirtland
Safety Society Bank.” The State of Ohio, through prejudice, refused to
grant a charter, so the matter rested until January, 1837, when a society
was organized within the provisions of the law. Stock was subscribed for
and the business commenced. During this year (1837) speculation was at
high ebb throughout the entire nation. The Latter-day Saints in Kirtland
partook of that spirit; several business ventures had failed to come up to
expectations, and many of the members of the Church were financially
involved. The authorities of the Church, with others of the leading
brethren who had subscribed for stock in the Kirtland Safety Society,
pledged themselves to be responsible for the redemption of all the notes
of the institution, in proportion to the amount of stock subscribed. Since
they had no charter, other banking institutions refused their notes. The
cashier of this society, at one time the Prophet’s clerk and a faithful
elder in the Church, was found guilty of immoral conduct. He was forgiven
on a show of repentance and confession, and retained his standing in the
Church; but he never regained the spirit and shortly after became
disaffected. He misappropriated the funds of the society to the extent of
over twenty-five thousand dollars, which placed the institution in a
precarious condition. Seeing how matters were being conducted, the Prophet
gave a warning which was not heeded; therefore, early in the summer of
1837, he withdrew from the concern, resigned his office and disposed of
all his interests therein, stating that he was satisfied after five
months’ experience, “that no institution of the kind, established upon
just and righteous principles for a blessing not only to the Church, but
to the whole nation, would be suffered to continue its operations in such
an age of darkness, speculation and wickedness.”

The Financial Panic of 1837

At this time the panic of 1837, swept over the United
States. During the months of March and April, the failures in the City of
New York amounted to over $100,000,000 and hundreds of institutions were
driven to the wall. It was only natural that the Kirtland Safety Society,
so improperly managed, should share in the general condition of failure.

Other Causes of Embarrassment

Other causes for the financial stress among the Saints,
which also weighed heavily upon the heads of the Church, were the
afflictions undergone at the hands of enemies, and the expenses attached
to the erection of the Kirtland Temple. Moreover, the poor, destitute and
needy, who had received the Gospel came to Kirtland seeking assistance and
necessary homes. Large contracts for land were entered into for the
benefit of these poor, that they might obtain homes to call their own; but
those concerned were not always prompt in the payment of their dues—
a common failure of mankind.

Apostasy and Sorrow

As the fruit of this condition, an apostasy followed
rapidly, and it seemed, said the Prophet, “as though all the powers of
earth and hell were combining their influence in an especial manner to
overthrow the Church at once, and make a final end.” Enemies abroad, aided
by apostates within, united in various schemes to overthrow the Prophet as
if he had been the sole cause of all the evils, not only in the
communities of the Church, but throughout the entire land. Most of this
evil which befell the Church might have been avoided if the Prophet’s
counsel had been accepted by the Saints. Apostasy developed within all the
councils of the Church, and many of the leading brethren, who previously
had been true and faithful, were involved.

The Pure in Heart Able to Withstand

It is strange to think of this dire condition, when just
one brief year before, the glorious manifestations in the temple had been
given to many of these men, who now possessed such bitterness of spirit.
They seemed to have forgotten their many blessings, and the wonderful
visions, and the great promises made them by the Lord, if they would be
true and faithful in their ministry. The spirit of speculation and desire
for wealth, during the brief spell of peace and harmony, had beclouded the
minds of many, and their souls were filled with deadly hatred against
their former brethren. Joseph Smith was called a fallen prophet by those
whom he had cherished and loved, and whose love for him had been
pronounced. Some, in their bitterness and darkness of mind, sought his
life. Those who sought his welfare and spoke in his defense, were
ridiculed and treated with great contempt. It was a time when the souls of
men were tested, and only those who kept themselves pure and unspotted
from the sins of the world, were able to withstand the trial. Every
influence was brought to bear upon the members of the Church to get them
to renounce the Prophet. Many good men were dragged into the net; others
barely escaped, and only through their deep humility and great repentance,
were they spared the awful fate which carried so many to destruction. It
was during this time at disaffection that Brigham Young, Heber C. Kimball,
Wilford Woodruff, and others, including John Taylor and Willard Richards,
who had but recently joined the Church, stood nobly in defense of the
Prophet Joseph, in the face of a murderous spirit of opposition.

The Prophet’s Visit to Missouri

In September, 1837, Presidents Joseph Smith and Sidney
Rigdon went to Missouri to assist the Saints in that land in establishing
places of gathering. Other brethren from Kirtland accompanied them. They
arrived about the first of November in Caldwell County and immediately
went into council with the elders there, regarding locations for the
Saints. Those who met in council were Joseph Smith, Sidney Rigdon, Hyrum
Smith, Thomas B. Marsh, William E. McLellin, Lyman E. Johnson and William
Smith from Ohio, and the high council of the Church in Far West, with
William W. Phelps at their head. It was decided that there was room in
that land to make it desirable to invite the Saints from other parts to
locate there. The city Far West, which had been laid out and incorporated,
was chosen as a central gathering place. It was decided to postpone the
building of the Lord’s house in Far West, which had been decided on, until
the Lord should reveal his will to have it commenced.

Death of Jerusha Smith

A sad event occurred while Hyrum Smith was engaged in
Far West assisting the Saints to locate, in the death of his wife Jerusha
Barden Smith, October 3, 1837. “Tell your father when he comes that the
Lord has taken your mother home and left you for him to take care of,” was
her dying statement to her five little children.

Attempt to Depose the Prophet

Presidents Smith and Rigdon returned to Kirtland from
Missouri, on the 10th of December. They discovered that during their
absence, Warren Parrish, John F. Boynton, Luke S. Johnson, Joseph Coe,
Sylvester Smith, and other of the leading councils had united to overthrow
the Church. Some of these men had earlier in the year shown a spirit of
opposition, but on a show of repentance had been reinstated; but the evils
were not fully eradicated from their minds. Warren Parrish was a seventy,
who a few short months before shared the Prophet’s fullest confidence, as
one of his closest and dearest friends. Now, through transgression, he
became one of the Prophet’s bitterest enemies and the leader of a movement
to depose him and install David Whitmer in his stead. Meetings had been
held by this clique in the temple, which they claimed as their own, and
they resorted to violence to maintain their contention. In this manner the
Kirtland Temple, so recently accepted by the Lord, was desecrated and
defiled so that it ceased to be a sacred edifice to his holy name.

The British Mission

During these sad days of trial and tribulation, the word
of the Lord came to Joseph Smith stating that something must be done for
the salvation of the Church. The solution was the carrying of the Gospel
to Great Britain. On Sunday, the 4th day of June, the Prophet approached
Elder Heber C. Kimball in the Kirtland Temple and whispered to him,
saying: “Brother Heber, the Spirit of the Lord has whispered to me: ‘Let
my servant Heber go to England and proclaim my Gospel, and open the door
of salvation to that nation.’” Brother Kimball, feeling his weakness,
asked if Elder Brigham Young could not go with him. The Prophet answered
that the Lord had something else for Brigham Young to do. Following this
conversation Elder Kimball was set apart for this great work in the
British Isles, which was to be the first foreign mission of the Church.
While the First Presidency were setting Elder Kimball apart, Orson Hyde,
of the council of the twelve came in, and listening to the blessing being
given to his fellow laborer asked that he also might have the privilege of
assisting in that work. Elder Hyde had been among those disturbed because
of speculation. His heart melted within him and he now acknowledged his
faults, and sought a blessing. His offering was accepted and he was set
apart for the British labor.

The Work in Canada

The movement to send elders to Great Britain was the
outgrowth of the work in Canada. Several of the elders had taken trips to
Canada and had preached the Gospel there. Elder Orson Pratt was the first
to carry the message into Canada in the year 1833. In the fall of that
same year the Prophet and Sidney Rigdon went on a brief mission to Upper
Canada and made a number of converts. In 1836, Elder Parley P. Pratt went
to the City of Toronto and surrounding country and preached with wonderful
success. It was here at this time that Elder John Taylor, afterwards of
the council of the twelve and later President of the Church, received the
Gospel. It was also here, and due to the preaching of Elder Pratt, that
Joseph Fielding and his two sisters, Mary—who a few months later
became the wife of Hyrum Smith—and Mercy R., were baptized. Others
who received the Gospel in Canada were John Goodson, John Snyder and Isaac
Russell. All of these people were in correspondence with relatives and
friends in Great Britain whom they informed of the rise and progress of
the Church, thus preparing them for events to come.

Departure for Great Britain

Elder Willard Richards, having requested the privilege
of going to Great Britain, was set apart by Sidney Rigdon and Hyrum Smith,
on the 12th of June, 1837. The following day Elders Heber C. Kimball,
Orson Hyde, Willard Richards, and Joseph Fielding, a priest, who came from
Honeydon, England, left Kirtland on their mission to the British Isles.
They were accompanied on their journey as far as Fairport by Elder Brigham
Young and others. This little band of missionaries was later augmented by
the addition of Isaac Russell, John Goodson and John Snyder, and on the
23rd of June, 1837, they engaged passage on the merchant ship Garrick, for Liverpool. On the morning of the 20th of
July, the Garrick anchored in the River Mersey.
As soon as these brethren landed they went to Preston, about thirty miles
from Liverpool. It was election day for members of Parliament, and Queen
Victoria, who had recently come to the throne, was about to organize her
cabinet. As the missionaries alighted from their coach, they saw in
letters of gold on a banner above their heads an inscription, “Truth will
prevail,” which they accepted as a favorable omen.

Elder Joseph Fielding had a brother Rev. James Fielding,
who resided in Preston, and the brethren went to hear him preach on
Sunday, July 23, 1837. At the service Rev. Fielding unexpectedly announced
that there were present some ministers from America and they would occupy
his pulpit in the afternoon. The invitation was joyfully accepted and
President Kimball gave a brief address followed by Elder Hyde. That
evening Mr. Fielding again offered his pulpit to the brethren and Elder
Goodson and Brother Fielding preached. This was the opening of the door
for the Gospel in England.³

The following Wednesday (July 26, 1837) another meeting
was held in Rev. James Fielding’s chapel. Elders Hyde and Richards
preached and much interest was manifested by the congregation, many were
convinced and sought baptism. Fearing that he would lose his entire flock
the Rev. Fielding closed the doors of his chapel against the elders and
from that time opposed the work with all his power. However, the work was
started, a foothold had been gained, and the brethren received many
invitations to preach in private homes. The work spread rapidly throughout
the nation, many branches were organized and many souls sought salvation
through the remission of their sins.

Revelation to the Twelve

The same day that the Gospel was first preached in
England (July 23, 1837) the Lord gave a revelation through Joseph Smith to
Thomas B. Marsh and the twelve. They were commanded to gird up their
loins, take up their cross and follow the Savior and feed his sheep.
“Exalt not yourselves,” said the Lord, “rebel not against my servant
Joseph Smith, for verily I say unto you, I am with him, and my hand shall
be over him; and the keys which I have given unto him, and also to
youward, shall not be taken from him till I come.”

This was a timely warning, for even then some of the
members of that council were in secret collusion with enemies of the
Church. Their actions later developed, and before the close of the year
they were in open rebellion as previously indicated.

Frederick G. Williams Removed

A conference of the elders held in Far West, November 7,
1837, refused to sustain Frederick G. Williams as a counselor to President
Joseph Smith, and Hyrum Smith was appointed in his place. President
Williams, Lyman E. Johnson, Parley P. Pratt and Warren Parrish had
previously been cited to appear before a council of the Church, charges
having been preferred against them, but the council being improperly
organized, no action was taken at that time. President Williams became
disaffected with many others, due to speculations and financial troubles
in the fore part of the year 1837, and permitted himself to become
estranged from the work.

Flight of Brigham Young

The feeling of opposition against the Prophet became so
intense near the close of the year 1837, that it was with danger that
anyone in Kirtland could speak in his defense. On the morning of December
22, 1837, Elder Brigham Young left Kirtland because of the fury of the
enemies of the Church. Apostates had threatened to destroy him because he
continued to proclaim publicly that Joseph Smith was a prophet of the Most
High and had not transgressed and fallen, as the apostates declared.

This was the condition of affairs in Kirtland at the
close of the year 1837.

Notes

Chapter 23

Lowering Clouds

Threatening and sinister were the clouds which hung over
the Church at the beginning of the year 1838. Apostasy had broken into the
ranks, and many of the former faithful defenders of the truth had fallen
by the wayside. Satan rejoiced, and the enemies of the Saints gained great
power, which was later to be made manifest with extreme bitterness.

Flight of Joseph Smith and Sidney Rigdon

So bitter became the spirit of opposition in Kirtland
that Joseph Smith and Sidney Rigdon were forced to seek safety in flight.
They departed from that place January 12, 1838, on horseback, and
journeyed towards Far West. Unjust and vexatious law suits had been
planted against them by their enemies. Several times Joseph had been cited
to appear before the courts on trivial charges, from which he was cleared,
which action did not tend to lessen the ugly feelings of his enemies. Some
sixty miles west of Kirtland they tarried at Norton, where they were
joined by their families. On the 16th, the journey was resumed, Elder
Brigham Young accompanying them. At Dublin, in Indiana, the Prophet sought
employment, cutting and sawing wood, to relieve his necessities. Here,
through the aid of Elder Young, a Brother Tomlinson sold some property,
and gave the Prophet three hundred dollars to help him on his way.

The weather was extremely cold and the fleeing brethren
were forced because of enemies, to secrete themselves in their wagons
without sufficient means to keep warm. Their adversaries followed them for
more than two hundred miles from Kirtland, with guns and knives, seeking
their lives. “They,” wrote the Prophet, “frequently crossed our track;
twice they were in the houses where we stopped, and once we tarried all
night in the same house with them, with only a partition between us and
them; and we heard their oaths and imprecations, and threats concerning
us, if they could catch us; and late in the evening they came into our
room and examined us, but decided we were not the men. At other times we
passed them in the streets, and gazed on them, and they on us, but they
knew us not.” About two hundred and twenty miles from Far West a number of
brethren met the Prophet, and assisted him with teams to that place, where
he arrived, March 14, 1838. He was welcomed by the Saints with open arms.
President Rigdon did not arrive in Far West until the 4th of April, having
been detained by sickness in his family.

Rejection of the Missouri Presidency

The spirit of darkness spread from Kirtland to Missouri,
and some of the leading brethren became affected. Martin Harris was
dropped from the high council in Kirtland, with three others, September 3,
1837, and Oliver Cowdery, who had been in transgression, was retained in
his calling on condition that he would repent; and should he fail to
repent, the Prophet said, “the Church will soon be under the necessity of
raising their hands against him; therefore pray for him.” These men, and
others in Kirtland, influenced some of the brethren in Missouri, and the
spirit of disaffection in Caldwell County commenced to grow. A general
assembly of the Saints was held in Far West, February 4, 1838, and the
members withdrew the hand of fellowship from their presiding officers,
David Whitmer, William W. Phelps and John Whitmer. Similar action was
taken on the succeeding days in Carter’s settlement, Durphy’s home, and
Haun’s Mill.

The charges against two of them, William W. Phelps and
John Whitmer, were that they had sold their possessions in Jackson County,
contrary to the revelations of the Lord, which was paramount to a denial
of the faith; and for the misappropriation of funds borrowed for the use
of the Church. The Lord, in a revelation, had rebuked these men for their
transgression and warned them, but they did not heed the warning. David
Whitmer was likewise charged with improper conduct and neglect of duty,
and with the violation of the word of wisdom, in the persistent use of
tea, coffee and tobacco, and the Church had gone on record by vote that
they would not sustain any officer who indulged in such things. Thomas B.
Marsh and David W. Patten were sustained as presiding officers in
Missouri, until the coming of Presidents Joseph Smith and Sidney Rigdon.
The three accused men persisted in showing contempt for the decision of
these conferences of the Church, in which action they were joined by
Oliver and Marcellus F. Cowdery; therefore they were cited to appear
before the high council, March 10, 1838, and William W. Phelps and John
Whitmer were excommunicated. Marcellus F. Cowdery was disfellowshipped and
the case of David Whitmer and Oliver Cowdery was held over for future
investigation.

Political Motto of the Church

Shortly after the arrival of Presidents Smith and Rigdon
in Far West the following political motto was adopted:

“The Constitution of our country formed by the fathers
of liberty. Peace and good order in society. Love to God, and good will
to man. All good and wholesome laws, virtue and truth above all things,
and aristarchy, live forever! But woe to tyrants, mobs, aristocracy,
anarchy, and toryism, and all those who invent or seek out unrighteous
and vexatious law suits, under the pretext and color of law, or office,
either religious or political. Exalt the standard of democracy; down
with that of priestcraft, and let all the people say, Amen! that the
blood of our fathers may not cry from the ground against us. Sacred is
the memory of the blood which bought for us our liberty.”

First General Conference at Far West

April 6, 1838, the first general conference of the
Church in Missouri was held at Far West. John Corrill and Elias Higbee
were chosen historians and George W. Robinson general church recorder and
clerk of the First Presidency. Thomas B. Marsh, David W. Patten and
Brigham Young were sustained as the presidency of the Church in Zion. The
following day, David W. Patten, in reporting the labors of the council of
the twelve, said he could not recommend William E. McLellin, Luke S.
Johnson, Lyman E. Johnson, John F. Boynton, and was doubtful of William
Smith. The other brethren were faithfully discharging their duties.

John Whitmer Withholds the Church Record

A demand by letter was made, by sanction of the
conference, of John Whitmer, the former historian, calling for the record
of the Church in his keeping. This he refused to deliver and retained it
until the day of his death. A copy of it is now in the archives of the
Church.

Oliver Cowdery, David Whitmer and Others
Excommunicated

Wednesday, April 11, 1838, Seymour Brunson preferred
nine charges against Oliver Cowdery who was cited to appear for trial the
following day. Oliver refused to appear, but sent a letter, written in a
very bitter spirit, and defiant attitude, in which he boasted of his
“personal liberty,” and with injured demeanor denied the right of any
church tribunal to control him in his temporal interests, which was
contrary to his constitutional privileges. Therefore he would voluntarily
“withdraw from a society assuming they have such right.” Two of the
charges when presented to the council were rejected and one was withdrawn,
the other six were sustained. There was no other course for the council to
take than to excommunicate the rebellious Assistant President of the
Church, who had turned so bitter in his feelings against his former
associates.

On the 9th, five charges were also preferred against
David Whitmer, who was cited to appear for trial on the 13th. David also
replied by letter, in which he refused to recognize the authority of the
general assemblies of the Church and the action taken against him; nor
would he recognize the authority of the present council which had been
called to try his case. And, since the council would pursue its “unlawful
course at all hazards,” he preferred to withdraw from their “fellowship
and communion—choosing to seek a place among the meek and humble,
where the revelations of heaven will be observed, and the rights of men
regarded.” Action was therefore taken against David Whitmer and thus
another of the special witnesses, was cut off from the Church.¹

Lyman E. Johnson and William E. McLellin

The same day charges were preferred against Lyman E.
Johnson; these were sustained, and he was cut off from the Church. One
month later, May 11, 1838, William E. McLellin was handled for his
fellowship, and he also lost his standing in the Church. About this time
Jacob Whitmer and Hiram Page also left the Church having partaken of the
spirit of apostasy.

A Day of Sadness

This was a day of sadness for Joseph Smith. To see the
witnesses who were associated with him in the incipiency of the Church
fall by the wayside, touched his heart. Yet right must prevail, and
righteousness triumph, even though it should cause wounds which could not
be healed. To their credit, be it said, that none of the witnesses who had
beheld angels and the plates from which the Book of Mormon was translated,
ever denied their testimony concerning these things, notwithstanding the
extreme bitterness of heart they manifested against Joseph Smith the
Prophet.²

Return of Elders Kimball and Hyde

April 1, 1838, a conference of the Church was held in
Preston, England, in Temperance Hall (the “Cock Pit”), for the purpose of
setting in order the branches in that mission. Joseph Fielding was
sustained as President of the British Mission, to succeed Heber C.
Kimball, and Willard Richards and William Clayton, an English convert,
were chosen as his counselors. These men were ordained high priests. On
the 20th of April, 1838, Elders Kimball and Hyde sailed from Liverpool for
the United States, in the same ship which had carried them to England, the
Garrick. They arrived in Kirtland, May 21, 1838,
and immediately notified the Prophet, at Far West, of their good feeling
and firmness in the faith.

Far West—The House of the Lord

In a revelation given April 26, 1838, the Lord accepted
Far West as a central gathering place for the Saints in Missouri, and a
place of refuge, which should be holy and consecrated to him. There a
house was to be built to his name, and the beginning should be made on the
4th of July following, then the Saints were to continue their labors
diligently until the house was finished. However, the presidency, Joseph
Smith, Sidney Rigdon and Hyrum Smith, the latter having taken the place of
Frederick G. Williams, were not to get into debt. Other settlements in the
region round about besides Far West, were to be selected as gathering
places for the Saints, and stakes of Zion were to be established.

Stakes of Zion

In accordance with the revelation, about the middle of
May, 1838, Presidents Joseph Smith and Sidney Rigdon with a number of
other elders, including David W. Patten and Bishop Edward Partridge, took
a trip in the wilderness north of Far West for the purpose of locating
sites for settlements and the laying off of stakes of Zion. They pursued
their course up Grand River, some twenty-five miles to a place they called
Tower Hill, because they found ruins of an old Nephite tower there. Here
Elder Lyman Wight had his home, and here they camped May 20, which was the
Sabbath day. In the afternoon Presidents Smith and Rigdon, with their
clerk, George W. Robinson, went up the river about one half mile, to
Wight’s ferry, for the purpose of selecting and laying claim to a city
plat. This was in Daviess County, township 60, ranges 27 and 28, which the
brethren called “Spring Hill,” but by the mouth of the Lord, the record
states, “it was named Adam-ondi-Ahman, because, said he, it is the place
where Adam shall come to visit his people, or the Ancient of Days shall
sit, as spoken of by Daniel the Prophet.”³ We are also informed
that this is the place where Adam assembled his posterity three years
before his death, and there bestowed upon them his blessing. On that
occasion the Lord appeared to them, and the posterity of Adam rose up and
blessed him, and called him Michael, the Prince, the Arch-angel; and the
Lord administered comfort to Adam, and said unto him: “I have set thee to
be at the head—a multitude of nations shall come of thee, and thou
art a prince over them forever.”⁴ The name of this place
was first revealed as early as March, 1832, but it is evident that the
Saints did not know where Adam-ondi-Ahman was until this visit of these
brethren. Adam-ondi-Ahman is located on the north side of Grand River, in
Daviess County, Missouri, about twenty-five miles north of Far West. It is
situated on an elevation, which, said the Prophet, “renders the place as
healthful as any part of the United States.” It overlooks the river in a
wonderfully beautiful location.

Other Sites Chosen

Other territory, which was unoccupied, was also selected
for the gathering of the Saints, as the Lord had commanded by revelation.
The history gives the following account of the selection of these lands:

“Monday 21. This morning, after making some locations
in this place, which is in township 61, ranges 27 and 28, we returned to
Robinson’s Grove, about two miles, to secure some land near Grand River,
which we passed the day previous; and finding a mistake in the former
survey, I sent the surveyor south five or six miles to obtain a correct
line, while some of us tarried to obtain water for the camp. In the
evening I called a council of the brethren to know whether it was wisdom
to go immediately into the north country, or tarry here and hereabouts,
to secure land on Grand River. The brethren spoke their minds freely on
the subject, when I stated to the council that I felt impressed to tarry
and secure all the land near by, that is not secured between this and
Far West, especially on Grand River. President Rigdon concurred, and the
council voted unanimously to secure the land on Grand River, and between
this and Far West.”

For many days following, the brethren spent their time
surveying, selecting sites for settlements, building houses and preparing
for the gathering of the Saints who were rapidly coming to these parts. In
their travels they, at times, came across antiquities in the form of
mounds, which were erected by the ancestors of the Indians.

Independence Day at Far West

July 4, 1838, was spent by the Saints in celebrating
Independence Day. A declaration of independence from all mobs and
persecutors was declared, and after a parade the people assembled at the
excavation made for the building of the Lord’s house, and the corner
stones of the proposed temple were laid, agreeable with the commandment of
April 26, 1838.⁵ The southeast corner stone was laid by
Bishop Edward Partridge, assisted by twelve men; and the northeast corner
stone was laid by the teachers, assisted by twelve men. The building was
to be one hundred and ten feet long and eighty feet wide.

Sidney Rigdon was the orator of the day, and at the
close of these services, the assembly shouted hosanna, and after singing
they adjourned.

The Law of Tithing

The law of tithing, which was given as a substitute law
for consecration, and to act as a “school-master” to train the Saints, was
given July 8, 1838, at Far West, by revelation. Earlier, as we have
discovered, Joseph Smith and Oliver Cowdery made a covenant that they
would give one tenth of all they received, for the support of the poor.
Now the Prophet inquired of the Lord to know what course should be taken
by the Saints, and received the following revelation:

“Verily, thus saith the Lord, I require all their
surplus property to be put into the hands of the Bishop of my Church of
Zion, for the building of mine house, and for the laying of the
foundation of Zion and for the Priesthood, and for the debts of the
Presidency of my Church. And this shall be the beginning of the tithing
of my people; and after that, those who have thus been tithed, shall pay
one-tenth of all their interest annually; and this shall be a standing
law unto them forever, for my holy Priesthood, saith the Lord.

“Verily, I say unto you, it shall come to pass, that
all those who gather unto the land of Zion shall be tithed of their
surplus properties and shall observe this law, or they shall not be
found worthy to abide among you.

“And I say unto you, if my people observe not this
law, to keep it holy, and by this law sanctify the land of Zion unto me,
that my statutes and my judgments may be kept thereon, that it may be
most holy, behold, verily I say unto you, it shall not be a land of Zion
unto you; and this shall be an ensample unto all the stakes of Zion;
even so, Amen.”

It was also made known that the tithing should be
disposed of by a council composed of the First Presidency, Twelve Apostles
and Presiding Bishopric.⁶

The Mission of the Twelve

On the same day the revelation on tithing was received
the Lord also gave a revelation to the council of the apostles, calling
them to the foreign field in Europe. They were to take their departure
from the Saints in Far West on the 26th day of April, 1839, from the
building spot of the Lord’s house. How this revelation was fulfilled at
that date, in the midst of murderous opposition will later be shown. John
Taylor, John E. Page, Wilford Woodruff and Willard Richards, the latter at
the time acting as one of the presidency of the British Mission, were
called to the apostleship, to take the places of William E. McLellin, Luke
S. Johnson, John F. Boynton and Lyman E. Johnson, who had fallen.

Elders Heber C. Kimball and Orson Hyde, who had recently
returned from England, spoke at the meeting in Far West, Sunday, July 29,
1838, relating their remarkable experiences in that foreign field. On the
5th of August, at the meeting, Frederick G. Williams was re-confirmed a
member of the Church, he having been recently re-baptized. He had partaken
of the spirit of bitterness and opposition in Kirtland and through it lost
his place as one of the First Presidency, but had come to Far West seeking
fellowship in the Church.

The Kirtland Camp

A meeting of all the seventies in Kirtland was held in
the temple, March 6, 1838, to consider the removal of the Saints to
Missouri. The matter was left in the hands of the presidents and a meeting
called for the 10th instant. At this meeting the presidents reported; they
stated that it was doubtful that the journey could be taken in a body
because of the extreme poverty of the people. The effort of the high
council and high priests to get means and remove the Saints had failed,
and they, the seventies, felt that perhaps it would be better for the
journey to be taken as individuals. However, while they were in this
meeting the Spirit of the Lord rested upon them, and it was made known
that they should journey as a body to Zion, according to the commandments
and revelations, pitching their tents by the way, and by doing this they
should not want for any necessity while on their travels.

This action having been decided, a constitution for
their government on the journey was drawn up under the supervision of
President Hyrum Smith, and adopted. They were to travel under the
direction of the seven presidents, but organized in companies and
divisions, for their guidance and convenience. On the 6th day of July,
1838, the journey was commenced. There were in the camp 529 souls, 256
males, and 273 females, consisting of 105 families. A few others joined
them on the way. In this manner one of the most remarkable migrations
covering a distance of approximately nine hundred miles was undertaken by
these afflicted Saints. The Lord blessed them abundantly on their way.
Their provisions, like the widow’s meal and cruse of oil, were not
diminished, and they were fed miraculously during their journey. As might
be expected, there were among them some who complained, and a few were
expelled from the camp to travel alone because of the infraction of the
rules; but the great majority traveled in humility and obedience. A few
died, which brought sorrow to the camp; some obtained employment among the
people of the various settlements through which they passed, and in this
way means were obtained to help them on the way. After enduring various
trials and afflictions, incident to a journey of this proportion, they
arrived at their destination, Far West, October 2, 1838. There they
received a joyful salutation from their brethren. On the 3rd, they
continued their march to Ambrosial Creek and on the 4th near sunset
pitched their tents at the public square of Adam-ondi-Ahman. Thus the
Saints from Kirtland and those scattered abroad began to gather to the
settlements in Missouri: but their peace and happiness were not to remain
undisturbed, for the threatening clouds of mobocracy were already
gathering.

Notes

Chapter 24

Election Day at Gallatin

At the election held at Gallatin, Daviess County,
Missouri, August 6, 1838, hostilities between the Missourians and the
“Mormons” broke out. This was the kindling of the flame which was to
result in the expulsion of the Latter-day Saints from that state. The
Saints had been warned two weeks before by Judge Morin, candidate for the
state senate, that an attempt would be made to prevent them from voting;
however, they paid little attention to the warning, hoping for better
things. On that day, as a number of the brethren approached the polls,
Col. William P. Peniston, who had led a mob against the Saints in Clay
County, mounted a barrel and harangued the crowd, which he had gathered
for the purpose, against the “Mormons.” He accused their leaders of
various vicious crimes and called the members “dupes, and not too good to
take a false oath . . . they would steal, and he did not
consider property safe where they were; that he opposed their settling in
Daviess County, and if they suffered the “Mormons” to vote, the people
would soon lose their suffrage.” Peniston was a candidate for the
legislature, and knowing the brethren would not vote for him, he was
determined to prevent them forcibly from casting their ballots.

The result was that a premeditated attack was made upon
the little band of voters. These “Mormons,” about twelve in number, held
their ground against a force of over one hundred. Many heads were broken
in the conflict. Elder John L. Butler, filled with righteous rage, seized
a club and knocked men down right and left. The mobbers disbursed swearing
vengeance and threatening to get fire arms and return. The brethren were
persuaded by the election officials to depart to save further conflict,
since this was a prearranged attack, and their enemies came fully
intending to create trouble. The brethren returned to their homes,
collected their families and concealed them in the thickets, while they
stood guard over their homes during the night.

The Prophet’s Investigation

The next day the report having reached Far West that two
or three of the brethren had been killed and the Missourians would not
permit their bodies to be removed, or interred, Joseph Smith and about
fifteen others armed themselves and started for Gallatin. At Colonel Lyman
Wight’s home they learned the correct status of the affair. On the 8th,
some of the brethren called at the home of Adam Black, justice of the
peace and judge elect for Daviess County, and had some conversation with
him in which they asked him if he was their friend or enemy. While he said
some very bitter things against the “Mormons,” he assured them that he was
not in sympathy with the mob, and would not aid them. He was asked if he
would make such a statement in writing, and willingly did so in the
following unique document:

“I, Adam Black, a justice of the Peace of Daviess
County do hereby Sertify to the people coled Mormin, that he is bound to
support the Constitution of this State and of the United States and he
is not attached to any mob, or will he attach himself to any such
people, and so long as they will not molest me, I will not molest them.
This the 8th day of August, 1838.

“Adam Black.”

Peniston’s Affidavit

Two days after the interview with Adam Black, William P.
Peniston, William Bowman and others, made affidavit before Judge Austin A.
King, stating that the “Mormons,” to the number of about five hundred men,
were armed and collected in Daviess County, for the purpose, they verily
believed, of committing great violence to the citizens, and to take
vengeance for some injuries, or imaginary injuries, done to some of their
friends, and to intimidate and drive from the country all the old
citizens, and possess themselves of their lands, or to force such as do
not leave, to come into their measures and submit to their dictation. They
also stated that about one hundred and twenty men did commit violence on
Adam Black, “by surrounding his house and taking him in a violent manner,
and subjecting him to great indignities, by forcing him, under threats of
immediate death, to sign a paper writing of a very disgraceful character.”

Adam Black made affidavit of similar nature on August
28, 1838,¹ in this manner maliciously falsifying and
breaking his promise made to the brethren.

Effect of These Falsehoods

These emissaries of evil knew the effect of their
falsehoods would be to stir the Missourians, who needed very little
provocation, to acts of violence against the “Mormons.” They also hoped,
with apparent reason, to win the sympathy of the officers of the state,
especially Governor Lilburn W. Boggs. In fact it is not so clear that the
governor was not secretly aiding them. He had been elected to the highest
office in the state since the disgraceful expulsion of the Saints from
Jackson County, in which he took a very prominent part.

Mob Gatherings

These evil reports soon spread through other counties,
and the people were informed by many rumors that the “Mormons” were
preparing to commit acts of violence against the older citizens, in other
parts of the state. Every conceivable plan was adopted to provoke the
members of the Church to acts of violence. Their enemies captured
prisoners and punished them: then circulated the report in the “Mormon”
settlements that these prisoners had been tortured to death. Thus they
hoped to stir the Saints up to anger, trusting they would seek revenge
that occasion might be found against them as the aggressors; but the Lord
revealed the evil intent of their adversaries.

Arrest of Joseph Smith and Lyman Wight

Based on these falsehoods of Peniston, Black, et al.,
charges were preferred against Joseph Smith and Lyman Wight. At first they
objected to being tried in Daviess County, where the writ was issued,
because of the enmity of the citizens there. After consulting with their
attorneys, Atchison and Doniphan, they volunteered to be tried in Daviess
County, before Judge Austin A. King. When the trial was held, Adam Black
was the only witness who appeared against them, and William P. Peniston
was the prosecutor. Several witnesses, both non-members and members of the
Church, testified in their defense. However, the judge, who manifested a
bitter spirit, bound them over in the sum of five hundred dollars. At the
close of the trial he admitted to some of the witnesses that there was no
evidence to warrant his action, but the people demanded it.

Proclamation of Governor Boggs

These rumors and false affidavits reached the governor,
as their authors intended they should. On the pretext that the “Mormons”
had entered into an alliance with the Indians and were in rebellion,
Governor Boggs issued an order, through Adjutant General B. M. Lisle,
to General Atchison and six other commanders of the militia, that as a
“precautionary measure,” an effective force of the militia be held in
readiness to meet either contingency (i.e., the rising of the Indians or
the “Mormons”). This force was to consist of four hundred men from each of
seven divisions, mounted, armed, and equipped as infantry or riflemen, and
formed into companies according to law, thus making a force of 2,800 men.

During all this excitement armed forces of the mob were
collecting at various points and making threats against the Saints. Under
the direction of the civil authorities, some of the brethren who were
members of the state militia, intercepted a wagon load of arms and
ammunition on the way to a camp of mobbers. These brethren from Far West
took the guns and supplies, arrested three men who appeared to be in
charge, and carried them to Far West. Here the men were examined before
Albert Petty, justice of the peace, and held in bail to appear at the next
term of the circuit court. Judge King was informed of the action taken and
he replied that the prisoners should be turned loose and treated kindly.
What disposition to make of the guns he did not seem to know, but said
they belonged to the militia. Because of this statement, the brethren kept
the guns and distributed them; but later, on the order of General
Doniphan, they were gathered and delivered up to him.

Austin’s Mob Force at Diahman

False accusations continued to spread and great
excitement was manifest on every hand. The militia, according to the order
of Governor Boggs, was mustered into service. In their ranks were many of
the most bitter enemies of the Saints. Near Diahman a large mob force had
gathered under the command of Dr. Austin, armed and in a threatening mood.
General Doniphan, with an equal force of militia ordered them to disperse.
They claimed that they had gathered in self defense, yet they were
besieging the small settlement of “Mormons” at Diahman. Lyman Wight, who
was a colonel in the state militia, had gathered such force as he could to
protect the Saints. At the request of Doniphan he showed a willingness to
disperse, but demanded that the force under Austin do the same. This,
however, the force under Austin refused to do. General Doniphan took up a
position between the mob and the people at Diahman, hoping that in a few
days they would all disband.

Siege of De Witt

When Austin saw that his purpose to destroy Diahman was
foiled he moved his force to De Witt, in Carroll County, with the
determination of expelling the “Mormons” from that place. The citizens
here attempted to defend themselves the best they could, and Austin
thereupon laid siege to the town, firing upon the inhabitants from time to
time, and threatening their extermination or removal from the state. In
the meantime both Atchison and Doniphan, as well as a committee of
citizens from Chariton County, who had come to investigate the situation,
reported to the governor that the “Mormons” were very much alarmed and
entirely on the defensive in this unequal conflict. General Atchison
writing to the governor said: “Things are not so bad in that county as
represented by rumor, and in fact, from affidavits I have no doubt your
Excellency has been deceived by the exaggerated statements of designing or
half crazy men. I have found there is no cause of alarm on account of the
‘Mormons;’ they are not to be feared; they are very much alarmed.” When
the governor received these reports he seemed very much elated, and
replied: “The quarrel is between the ‘Mormons’ and the mob, and they can
fight it out.” Nevertheless, when he discovered that the “Mormons” were
determined to fight it out and maintain their legal and constitutional
rights against such overwhelming odds, he was much incensed, which later
events will show.

Defense of De Witt

The forces of the Saints at De Witt, under Lieutenant
Colonel George M. Hinkle, who held a commission in the state militia,
prepared to defend themselves against their foes, who had come upon them
without warrant or provocation. The mob forces under Dr. Austin first
threatened De Witt, September 21, 1838, in defiance of all law, and
ordered the inhabitants to leave the country by October first. If they
were not gone by that time they were to be exterminated, “without regard
to age or sex.” The following day the citizens of the town petitioned
Governor Boggs for relief against the mob. The governor turned a deaf ear
to all appeals from the Saints, and seemingly failed to heed the
expressions of any but their enemies. The siege of De Witt continued until
the 11th of October, in the presence of state troops, under General Parks
and Captain Bogart, a Methodist preacher, who looked on, but made no
effort to interfere.

The Prophet Visits De Witt

When Joseph Smith learned of the distress of his
brethren in De Witt, he paid a visit to that place. Although the town was
under siege by the mob, he risked his life and slipped past the guards. He
found the poor Saints in dire distress; their provisions were gone, and
they had no prospect of obtaining more; their cattle had been driven off
and consumed by their enemies. Again an appeal was made to the governor,
through the services of a number of gentlemen, not members of the Church,
but who understood the situation. This appeal was unheeded. On the 11th of
October the Saints accepted the proposition of the mob, to vacate De Witt,
with the understanding that they were to be recompensed for the loss of
their property. That afternoon they started for Far West, destitute,
hungry and cold. They were emaciated by their long siege; many had died
from this abuse; several more died on the march to Far West, a distance of
fifty miles. That they failed to receive compensation as they were
promised, need hardly be mentioned.

Other Attacks by the Mob

Very much elated over their success at De Witt, the
mobbers sought other fields of conquest. The Rev. Sachiel Woods, a
Presbyterian, called the mob together and informed them that the land
sales were coming on, and if they could get the “Mormons” driven out, they
could get all the lands entitled to preemptions, and to hasten to Daviess
County in order to accomplish their object. Moreover, that the lands
purchased by the “Mormons” would again come into their hands, and they
could have both the lands and the money the “Mormons” had paid for them.
Cornelius Gilliam was also busy in Platte and Clinton Counties raising a
mob to aid Woods in this wicked scheme. These mobbers commenced to burn
the houses of the Saints and drive them from their doors, in the midst of
a snow storm on the 17th and 18th of October, 1838. Among those who were
thus deprived of shelter, was Agnes M. Smith, wife of Don Carlos Smith who
was in the mission field. She was forced to wade Grand River carrying two
small children, in the midst of inclement winter weather.

General Doniphan Orders a Defense

General Doniphan ordered out an officer with a force to
march to the scene of trouble at Adam-ondi-Ahman, but these troops were in
sympathy with the mob, and so were sent back by Doniphan, who said they
were “damned rotten hearted.” He then commanded Lieutenant Colonel George
M. Hinkle, to organize a force at Far West, and march them to Diahman,
while he would raise a force in Clay and other counties for the same
purpose. At the same time General Parks commanded Col. Lyman Wight, who
held a commission in the 59th regiment, under Parks, to collect his force
at Diahman, which was done. When the mobbers learned of the action of
these troops, they broke their camp and fled. What they could not
accomplish by force, they now hoped to gain by stratagem; therefore they
moved the goods from several of their log huts at Millport and Gallatin
and set them on fire. Then they spread the report in the country round
about that the “Mormons” had “riz” and were burning all before them.²
This action had the desired effect, and mob forces commenced to gather in
various parts of upper Missouri, and prepared for war. This evil action
was augmented by the cunning falsehoods of Samuel Bogart, Col. William P.
Peniston, Dr. Samuel Venable, and many others, who circulated affidavits
of an inflammatory nature, accusing the “Mormons” of all the wicked deeds
committed by the mob. Because of this the Saints in the various
settlements were forced to flee to Far West, seeking protection.

Battle of Crooked River

Captain Bogart, although a member of the state militia,
continued his depredations against the Saints. On the night of the 24th of
October, 1838, this reverend captain with his force went to the home of
Nathan Pinkham and took him and two other brethren prisoners, together
with some horses and arms. The word reached Far West, and Judge Elias
Higbee, the first judge of the County of Caldwell, ordered Lieutenant
Colonel Hinkle, the highest officer in the militia at Far West, to send
out a company to disperse the mobbers and release the prisoners. The
trumpet sounded in the public square about midnight and the brethren
assembled. Captain David W. Patten, was given command of a company and
ordered to go on horseback to the scene of the difficulty. The history of
what occurred is given as follows:

“Fifteen of the company were detached from the main
body while sixty continued their march till they arrived near the ford
of Crooked River, where they dismounted, tied their horses and leaving
four or five men to guard them, proceeded towards the ford, not knowing
the location of the encampment. It was just at the dawning of light in
the east, when they were marching quietly along the road, and near the
top of the hill which descends to the river, that the report of a gun
was heard, and young Patrick O’Banion reeled out of the ranks and fell
mortally wounded. Thus the work of death commenced, when Captain Patten
ordered a charge and rushed down the hill on a fast trot, and when
within about fifty yards of the camp formed a line. The mob formed a
line under the bank of the river, below their tents. It was yet so dark
that little could be seen by looking at the west, while the mob looking
towards the dawning light, could see Patten and his men, when they fired
a broadside, and three or four of the brethren fell. Captain Patten
ordered the fire returned, which was instantly obeyed, to great
disadvantage in the darkness which yet continued. The fire was repeated
by the mob, and returned by Captain Patten’s company, who gave the
watchword, ‘God and Liberty.’ Captain Patten then ordered a charge,
which was instantly obeyed. The parties immediately came in contact,
with their swords, and the mob were soon put to flight, crossing the
river at the ford, and such places as they could get a chance. In the
pursuit, one of the mob fled from behind a tree, wheeled and shot
Captain Patten who instantly fell, mortally wounded, having received a
large ball in his bowels.

“The ground was soon cleared, and the brethren
gathered up a wagon or two, and making beds therein of tents, etc., took
their wounded and retreated towards Far West. Three brethren were
wounded in the bowels, one in the neck, one in the shoulder, one through
the hips, one through both thighs, one in the arm, all by musket shot.
One had his arm broken by a sword. Brother Gideon Carter was shot in the
head, and left dead on the ground so defaced that the brethren did not
know him. Bogart reported that he had lost one man. The three prisoners
were released and returned with the brethren to Far West. Captain Patten
was carried some of the way in a litter, but it caused so much distress
that he begged to be left by the way side. He was carried into Brother
Winchester’s, three miles from the city of Far West, where he died that
night. Patrick O’Banion died soon after, and Brother Carter’s body was
also brought from Crooked River, when it was discovered who he was.”³

The result of this conflict brought sorrow to the Church
at Far West. Joseph and Hyrum Smith and Lyman Wight met the brethren on
their return, at Log Creek, where they did all that could be done for
Captain Patten before his death. “Brother Patten,” said the Prophet, “was
a very worthy man, beloved by all good men who knew him. He was one of the
Twelve Apostles, and died as he had lived, a man of God, and strong in the
faith of a glorious resurrection, in a world where mobs will have no power
or place. One of his last expressions to his wife was—‘what ever you
do else, O do not deny the faith.’ How different his fate to that of the
apostate, Thomas B. Marsh, who this day vented all the lying spleen and
malice of his heart towards the work of God, in a letter to Brother and
Sister Abbot, to which was annexed an addendum by Orson Hyde.” The funeral
of Brothers Patten and O’Banion was held at Far West, Saturday, October
27, 1838. On that occasion the Prophet said of Elder Patten: “There lies a
man that has done just as he said he would—he has laid down his life
for his friends.”

Apostasy of Thomas B. Marsh

Thomas B. Marsh, President of the council of the Twelve
Apostles, suddenly left Far West in October, 1838, and went to Richmond in
an ugly mood. He had been offended over a trivial matter and thereupon
left the Church and made false accusations against his former brethren.
Orson Hyde, in the same spirit, followed him on the 18th of October. On
the 24th, Marsh went before Henry Jacobs, justice of the peace at
Richmond, and made an affidavit the gist of which is as follows:

“They have among them a company, considered true
‘Mormons,’ called the Danites, who have taken an oath to support the
heads of the Church in all things that they say or do, whether right or
wrong. Many, however, of this band are much dissatisfied with this oath,
as being against moral and religious principles. On Saturday last, I am
informed by the ‘Mormons,’ that they had a meeting at Far West at which
they appointed a company of twelve, by the name of the ‘Destruction
Company,’ for the purpose of burning and destroying, and that if the
people of Buncombe came to do mischief upon the people of Caldwell, and
committed depredations upon the ‘Mormons,’ they were to burn Buncombe;
and if the people of Clay and Ray made any movement against them, this
destroying company were to burn Liberty and Richmond. . . 
. The Prophet inculcates the notion, and it is believed by every true
‘Mormon,’ that Smith’s prophecies are superior to the laws of the land.
I have heard the Prophet say that he would yet tread down his enemies,
and walk over their dead bodies; and if he was not let alone, he would
be a second Mohammed to this generation, and that he would make it one
gore of blood from the Rocky Mountains to the Atlantic Ocean; that like
Mohammed, whose motto in treating for peace was, ‘the Alcoran or the
Sword;’ so should it be eventually with us, ‘Joseph Smith or the Sword.’
These last statements were made during the last summer. The number of
armed men at Adam-ondi-Ahman was between three and four hundred.

“Thomas B. Marsh.”

“Sworn to and subscribed before me, the day herein
written.

“Henry Jacobs, J. P.,

“Ray County, Missouri.”

“Richmond, Missouri, October 24, 1838.”

“Affidavit of Orson Hyde”

“The most of the statements in the foregoing
disclosure I know to be true; the remainder I believe to be true.

“Orson Hyde.”

“Richmond, October 24, 1838.”

“Sworn to and subscribed before me, on the day above
written.

“Henry Jacobs, J. P.”⁴

General Atchison’s Report to Boggs

After the expulsion of the Saints from DeWitt, General
Atchison reported the condition to Governor Boggs. He informed him that
the mob was on the way to Daviess County to continue their ravages, “where
it is thought,” said the general in his communication, “the same lawless
game is to be played over, and the ‘Mormons’ to be driven from that
county, and probably from Caldwell County. Nothing, in my opinion, but the
strongest measures within the power of the executive, will put down this
spirit of mobocracy.” Again, showing the spirit of disapproval of the
course taken by the officials in the state, he wrote the governor and
said: “I do not feel disposed to disgrace myself, or permit the troops
under my command to disgrace the state and themselves by acting the part
of a mob. If the ‘Mormons’ are to be driven from their homes, let it be
done without any color of law, and in open defiance thereof; let it be
done by volunteers acting upon their own responsibilities!” This was
evidently intended as a rebuke, but it and other reports of like character
were entirely ignored by Governor Boggs, who remained true to his colors
as the advocate of mob rule.

Evil Reports

Governor Boggs preferred to believe—or more
correctly, accepted contrary to his knowledge—the evil reports which
flooded his office from the enemies of the Saints. In reporting to the
governor the siege of DeWitt, General Samuel D. Lucas, referred to the
Saints as “base and degraded beings,” who would be exterminated if they
dared to kill one of the mobbers besieging them; for such was the hatred
of the people. Lucas was one of the most bitter of the enemies of the
Church. Reverend Sashiel Woods and Joseph Dickson, October 24, 1838,
reported to the governor that “Captain Bogart and all his company,
amounting to between fifty and sixty men, were massacred by the ‘Mormons’
at Buncombe, twelve miles north of Richmond, except three.” This false
report was made about the time of the battle of Crooked River; and they
added that it might be relied on as being true that the “Mormons” expected
to lay Richmond in ashes that very morning. Their fiendish appeal ended
with these words: “We know not the hour or minute we will be laid in ashes
—our country is ruined—for God’s sake give us assistance as
quick as possible!” This was sent from Carrolton. Similar reports were
sent by Amos Rees, formerly attorney for the Church in the Jackson
trouble, and Wiley C. Williams, mobocrat, in a communication to Judge
Ryland. Judge Ryland answered and said:

“Since Mr. Morehead left Richmond, one of the company
(Bogart’s) has come in and reported that there were ten of his comrades
killed, and the remainder were taken prisoners, after many of them had
been severely wounded; he stated further that Richmond would be sacked
and burned by the “Mormon” banditti tonight. Nothing can exceed the
consternation which this news gave rise to. The women and children are
flying from Richmond in every direction. . . . My
impression is, that you had better send one of your number to Howard,
Cooper and Boone counties, in order that volunteers may be getting ready.
 . . . They must make haste and put a stop to the
devastation which is menaced by these infuriated fanatics, and they must
go prepared and with the full determination to exterminate or expel them
from the state en masse. Nothing but this can
give tranquility to the public mind, and re-establish the supremacy of
the laws. There must be no further delaying with this question anywhere.
The ‘Mormons’ must leave the state, or we will, one and all, and to this
complexion it must come at last” (Documentary
History of the Church, vol. 3:172).

The Saints had no thought of making any attack on
Richmond or any other place. This Judge Ryland must have known; but he
evidently had become drunken with the bitter spirit of the times. His very
letter refutes the falsehoods contained therein.

Atchison’s False Report

Even General David R. Atchison, who previously had shown
a spirit of justice and fair play, was overcome by the lying spirits
abroad in the land. He permitted himself, under date of October 28, 1838,
after the battle of Crooked River, to join that evil genius, Samuel D.
Lucas, in a false report to Governor Boggs, as follows:

“Sir: From late outrages committed by the Mormons,
civil war is inevitable. They have set the laws of the country at
defiance, and are in open rebellion. We have about two thousand men
under arms to keep them in check. The presence of the commander-in-chief
is deemed absolutely necessary, and we most respectfully urge that your
excellency be at the seat of war as soon as possible.”

“Your most obedient servants,”

“David R. Atchison, M. G. 3rd Div.”

“Samuel D. Lucas, M. G. 4th Div.”

The surprising thing is that General Atchison would
permit his name to be attached to such a document as this, which both
these officers knew perfectly well was not true. But good men are at times
overcome. Apparently he could not stand the pressure of the consolidated
effort against the Saints, who were seeking merely to defend themselves
and their rights against the aggressions of mobocracy. Nevertheless it
appeared to be a capital offense for a weak and practically defenseless
people to resist such invasion. For doing so they were guilty of causing a
state of civil war!

General Atchison’s conscience must have troubled him for
thus yielding to the mob spirit, for, later, because he manifested a
spirit of fairness towards the Saints, he was “dismounted” by the
governor, and relieved of his command.

Boggs’ Order to Clark

October 25, 1838, the Governor issued orders to General
John B. Clark to raise sufficient troops to reinstate the inhabitants of
Daviess County on their possessions, for, said he: “they [the “Mormons”]
have burnt to ashes the towns of Gallatin and Millport in said county; the
former being the county seat of said county, and including the clerk’s
office and all the public records of the county, and that there is not now
a civil officer within said county.” Two thousand men were to be raised,
in addition to those already under arms, to “restore” these people, who
had not been molested, in these towns.

The Order of Extermination

This first order to General Clark was followed by
another the following day, the report of the battle of Crooked River
having reached the ear of the governor. When he discovered that the
“Mormons” were attempting to “fight it out,” he had a great change of
heart and issued his disgraceful “exterminating order,” the greatest blot
on the escutcheon of the state of Missouri. Others among the mob, and even
officers of lesser dignity, had hinted at such a thing; but it remained
for Lilburn W. Boggs, governor of the state of Missouri, without
provocation or due investigation, to issue by authority of the great
office which he held, to the militia of that commonwealth, an order to
exterminate or drive from Missouri twelve thousand defenseless citizens
who had done no wrong. And the execution of this shameful and wicked order
was to be carried out in the dead of winter, which would bring to pass
exposure and death of delicate women and innocent children, against whom
there could have been no charge.⁵

A Match to the Flame

The Governor’s order soon became generally known and the
mobbers looked upon it, as well they might, as an approval of their
unlawful course. Great excitement prevailed, and mobs assembled on every
side. Marauders sallied forth, burning houses, driving off cattle,
destroying property, ravishing women and threatening with death any who
dared resist their fiendish deeds.

Notes

Chapter 25

Clark’s Fitness for His Job

General John B. Clark was a resident of Jackson County.
So was General Samuel D. Lucas. Both assisted in driving the “Mormons”
from that county in 1833. Governor Lilburn W. Boggs was also from Jackson,
and aided in that expulsion. At that time he was lieutenant governor, and
worked secretly. These three men hated the Latter-day Saints with a mortal
hate. General Clark was not the ranking officer in the state militia in
1838, but Boggs knew, from former experiences, whom to depend upon to
execute his dastardly job. Few of the other generals, though several of
them disliked the “Mormons,” could debase themselves enough to reach the
level required to execute the governor’s inhuman decree. Clark, who
received the command, and Lucas who assisted him, were the two most fitted
to carry out the order of extermination.

The Haun’s Mill Massacre

There were a great many petty officers, and some
sectarian priests, who could descend to any level. Human butchery, if
“Mormons” were the victims, was to them but a recreation. Such a man was
Col. William O. Jennings, of the state militia. Another was Captain
Nehemiah Comstock, who served under Jennings. These “brave” men with an
armed force of characters like themselves—all from the state troops
—were assembled, at the close of the month of October, 1838, near a
small settlement of the Saints at Haun’s Mill, on Shoal Creek, about
twelve miles due east of Far West. On the 28th day of that month, a
Sunday, Jennings approached the settlement and proposed a treaty of peace.
The members of the Church located there, who were quietly minding their
own business, knew not, when they were at peace, why they should be called
on to enter into such an agreement. However, knowing the status of affairs
throughout upper Missouri, they gladly entered into such a treaty, and
continued with their domestic affairs, feeling perfectly secure. In the
meantime Col. Ashley had informed Col. Jennings of the governor’s order of
extermination. Thereupon Jennings and Nehemiah Comstock gathered their
forces, about two hundred and forty men, and immediately started for
Haun’s Mill.

Monday, October 29, 1838, passed in peace and quiet.
Tuesday the 30th was clear and pleasant, an Indian summer day. In the
afternoon, the Saints were engaged in their daily pursuits, the men in the
fields and the shops; the women attending to domestic duties, and the
children playing on the banks of the creek. Suddenly Jennings and his
force approached at full speed, riding upon the settlement. David Evans,
perceiving their evil intentions, raised his hands as a sign of peace; but
they heeded him not. Continuing their advance, they commenced to fire. The
stricken people fled, seeking shelter and endeavoring to escape. Some fled
into the thickets near their homes, and by this means escaped. For lack of
time and want of a better protection, several of the men and boys rushed
into the blacksmith shop. The cracks between the logs of the shop were so
wide that the fiends on the outside could see their victims within.
Surrounding the place, they poured volley after volley through the cracks
with deadly effect. Several intended victims rushed from the shop amidst
the fire of the mob; some escaped to the thicket; others were shot. Miss
Mary Steadwell, while fleeing, was shot in the hand and fainted; falling
over a log she remained protected by it. After the work of destruction was
over, more than twenty musket balls were discovered in the log. Yet the
executioners were principally seeking for the men, and let most of the
women escape.

After completing all the execution possible on the
outside of the shop, the ruffians pushed through the door and finished
their bloody work. The terrible scene enacted there was one of the utmost
brutality. It is told in the “History of Caldwell County,” Missouri, with
such excuses for the attack as the writers of such a history could employ.
Nevertheless the diabolical deeds of these members of the state militia,
are partly related as follows:

“Esq. Thomas McBride was an old soldier of the
Revolution. He was lying wounded and helpless, his gun by his side. A
militiaman named Rogers came up to him and demanded it. “Take it,” said
McBride. Rogers picked up the weapon, and finding that it was loaded,
deliberately discharged it into the old man’s breast. He then cut and
hacked the old veteran’s body with a rude sword, or corn knife, until it
was frightfully mangled. Wm. Reynolds, a Livingston County man, killed
the little boy Sardius Smith, 10 years of age. The lad had run into the
blacksmith shop and crawled under the bellows for safety. Upon entering
the shop the cruel militiaman discovered the cowering, trembling little
fellow, and without even demanding his surrender, fired upon and killed
him, and afterwards boasted of the atrocious deed to Charles R. Ross and
others. He described, with fiendish glee, how the poor boy struggled in
his dying agony, and justified his savage and inhuman conduct in killing
a mere child by saying, ‘Nits will make lice, and if he had lived he
would have been a Mormon.’”

The names of those killed are as follows: Thomas
McBride, Levi N. Merrick, Elias Benner, Josiah Fuller, Benjamin Lewis,
Alexander Campbell, Warren Smith, George S. Richards, William Napier,
Austin Hammer, Simeon Cox, Hiram Abbott, John York, John Lee, John Byers,
Sardius Smith and Charles Merrick. Some of these were mere children. Many
others were severely wounded but managed to escape with their lives, among
them a boy, Alma Smith, who had the flesh of his hip shot away. He had the
presence of mind to lie perfectly still and the fiends thought he was
dead. Alma was miraculously healed through prayer and faith.

After this terrible work the murderers proceeded to rob
the houses, wagons and tents, and left the widows and children who escaped
destitute of the necessities of life. They even stripped the bodies of the
slain, and carried off their booty, shouting in fiendish glee and boasting
of their deeds of blood, as though they were deeds of valor, worthy of the
greatest praise and honor.

Gathering of the Mob-Militia

The same day of the massacre at Haun’s Mill, General
Samuel D. Lucas, in command of two thousand men, arrived at Far West. With
him were Brigadier Generals Doniphan, Parks, Graham and Wilson, the latter
another ruffian. General Clark was at Chariton, under a forced march, with
the governor’s exterminating order and a force of about one thousand men.

As the troops approached Far West towards the evening of
that day, they formed in double file about one half mile from the city.
With a flag of truce they sent messengers to the city. They were met by
Captain Morey, with a few other individuals, who desired to know what the
gathering of the large armed force could mean, for as yet the “Mormon”
people had not learned of the Boggs exterminating order. To their horror
they were told that the body of troops were state militia, ordered there
by the governor, to exterminate the people and burn the place. They
demanded three persons in Far West, Adam Lightner, a non-“Mormon,” John
Cleminson, who had lost the faith, and his wife, to be brought to them.
When these three came out, the messengers told them to leave Far West at
once and save their lives, for they would be protected. The determination
of the force of militia was to destroy Far West and kill the inhabitants.
All three nobly said if the people were to be destroyed they would return
and die with them. The officers immediately returned to the camp.

Charles C. Rich was then dispatched with a flag of truce
toward the camp of militia to have an interview with Generals Atchison and
Doniphan, who in the past had shown some sympathy for the “Mormons.” On
his way he was fired at by Captain Bogart. Nevertheless, he continued on
his way and was granted the interview with Doniphan, who informed him that
General Atchison had been “dismounted” a few miles back, by order of the
governor, for being too merciful to the “Mormons.” He then plead with
Doniphan to use his influence to protect the city from an attack, at least
until the following morning. Doniphan replied that the governor had
ordered the extermination of the “Mormons,” but his order had not arrived,
and until it did there would be no attack upon the Saints. However, he
could not vouch for the action of Cornelius Gilliam’s company, which had
just arrived, painted and decorated as Indians; their commander styling
himself the “Delaware Chief.” These savages spent the night in making
hideous yells and other disturbances. When Charles C. Rich returned to Far
West and reported, Col. George M. Hinkle, who commanded the forces at Far
West, sent another messenger to the mob-militia to plead for the lives of
the people. He returned without a satisfactory answer and reported that he
had learned that several members of the Church had been captured by some
of the troops, and had been brutally murdered, with no one to raise a
voice in protest.

During the night the Saints made such temporary
fortification as they were able and with grim determination prepared to
fight the best they could to the last, being outnumbered more than five to
one. Recruits were hourly joining the forces of their enemies. Among these
came Col. Jennings and his band, fresh from the great “victory” at Haun’s
Mill. The Saints spent an anxious night in solemn supplication to the
Lord. The women gathered such few loose articles as might be carried, and
prepared for flight if the chance was offered them. Lyman Wight, with a
small force, came from Adam-ondi-Ahman and succeeded in gaining Far West
during the night.

The Siege of Far West

Early on the morning of the 31st, Col. Hinkle sent
another messenger to General Doniphan. When he returned he stated that
Doniphan had said that the governor’s order had arrived and Lucas was
preparing to carry it out. “He would be damned, if he would obey the
order,” was the report, “but Lucas could do as he pleased.”

The army, while encamped, permitted no person to go out
or come in the city. Those who attempted it were shot at. Corn fields were
destroyed and cattle, sheep and hogs wantonly killed by members of the
mob-militia.

Colonel Hinkle’s Treachery

About eight o’clock Col. Hinkle sought another
interview, this time with General Lucas, to learn if some compromise could
not be arranged to avoid a battle. Lucas promised to meet him with a flag
of truce at two o’clock. At the time appointed the interview was held.
Hinkle, John Corrill, who had within the past few weeks become
disaffected, William W. Phelps and a Captain Morrison, met with Lucas and
his aids when the following propositions were presented to Col. Hinkle for
acceptance in behalf of the “Mormons:”

1. “To give up their leaders to be
   tried and punished.

2. “To make an appropriation of their
   property, all who had taken up arms, to the payment of their debts and
   indemnity for damage done by them.

3. “That the balance should leave the
   state, and be protected out by the militia, but to be permitted to remain
   under protection until further orders were received from the
   Commander-in-Chief.

4. “To give up the arms of every
   description, to be receipted for.”

At least, these were the terms according to the report
Lucas made to Governor Boggs. What else he may have said is not on record.
To these terms Col. Hinkle agreed, but asked to be given until the next
day to comply with them. Lucas consented to this on the condition that
Joseph Smith, Sidney Rigdon, Lyman Wight, Parley P. Pratt and George W.
Robinson be turned over to the camp of the militia as hostages. If in the
morning Hinkle failed to comply with the terms, these men would be
returned to Far West, and the attack should commence on the city. If he
did comply, then these brethren, among others, should be retained as
prisoners to be tried. Hinkle returned to Far West and reported to Joseph
Smith that the officers of the state militia desired an interview with the
brethren mentioned, hoping that the difficulties might be settled without
carrying out the exterminating order. Said Parley P. Pratt: “We had no
confidence in the word of a murderer and robber; but there was no
alternative, but to put ourselves into the hands of such monsters, or to
have the city sacked, and men, women and children massacred. We therefore
commended ourselves to the Lord, and voluntarily surrendered.” As they
approached the camp in compliance with this order, General Lucas, with a
guard of several hundred men, rode up, and with a haughty air ordered his
men to surround the brethren. Colonel Hinkle was heard to say: “General,
these are the prisoners I agreed to deliver up.” The prisoners were then
marched into the camp surrounded by several thousand savage looking
soldiers. “These all set up a constant yell,” says Brother Pratt, “like so
many bloodhounds let loose upon their prey. . . . If the
vision of the infernal regions could suddenly be opened to the mind, with
thousands of malicious fiends, all clamoring, exulting, deriding,
blaspheming, mocking, railing, raging and foaming like a troubled sea,
then could some idea be formed of the hell which we had entered.”

The prisoners were placed under a strong guard and
forced to remain without shelter during the night in inclement winter
weather. The guard blasphemed; mocked the Savior; demanded miracles and
said: “Come, Smith, show us an angel; give us one of your revelations;
show us a miracle; come, there is one of your brethren in camp whom we
took prisoner yesterday in his own house, and knocked his brains out with
his own rifle, which we found hanging over his fire place; he lies
speechless and dying;¹ speak the word and heal him, and then we
will all believe; or, if you are apostles or men of God deliver
yourselves, and then we will be “Mormons.”²

Condemned to be Shot

Thursday morning, November 1, 1838, Hyrum Smith and
Amasa Lyman were brought by Col. Hinkle into the camp. That night a court
martial was held, at which, besides the commanding officers of the
mob-militia, Col. Hinkle, Judge Austin A. King, District Attorney Birch,
and the Reverends Sashiel Woods, Bogart and several other priests, played
a part. The prisoners were sentenced to be shot on the public square in
Far West, Friday morning at 9 o’clock. This was, let it be said to their
honor, over the protest of Generals Doniphan and Graham, and perhaps a few
others. General Doniphan was given the order to carry out the execution.
It was a most fortunate thing that he was selected, for he refused to obey
the command. The order given him was as follows:

“Brigadier General Doniphan:

“Sir: You will take Joseph
Smith and the other prisoners into the public square of Far West, and
shoot them at 9 o’clock tomorrow morning.”

“Samuel D. Lucas,”

“Major General Commanding.”

General Doniphan replied to this order by saying to his
superior:

“It is cold blooded murder. I will not obey your
order. My brigade shall march for Liberty tomorrow morning at 8 o’clock;
and if you execute these men, I will hold you responsible before an
earthly tribunal, so help me God.”

“A. W. Doniphan,”

“Brigadier General.”

Although this was an act of insubordination, it
frightened the criminal general and his willing aids. No charge was ever
made against Doniphan, for they dared not make one.

Plundering of the Militia

Col. Hinkle, according to his agreement, marched the
militia companies at Far West out of the city and grounded their arms,
which were the private property of the men who held them. Then the mob
force was let loose. They entered the city without restraint, on pretext
of searching the homes for additional arms. They tore up floors; ruined
furniture; destroyed property; whipped the men and forced them to sign
deeds to their property at the point of the bayonet; and violated the
chastity of women, until their victims died. About eighty men were taken
prisoners and the people were ordered to leave the state, and were
forbidden, under threat of death, to assemble more than three in a place.
Notwithstanding all this, General Lucas reported to the governor how
orderly and decorous were his troops.

Prisoners Taken to Independence

The prisoners after an earnest appeal, were permitted to
visit their homes, under a strong guard, to obtain a change of clothing.
They were, however, given strict command not to speak, or enter into
conversation with the members of their families. When the Prophet visited
his home the children clung to his garments. He requested the privilege of
a private interview with his family, which was denied him. Hyrum Smith,
whose wife less than two weeks later was confined,³ drew attention
to the condition in his home; but received in answer only gibes and
insults. Parley P. Pratt underwent a similar scene, and in the anguish of
his soul appealed to General Moses Wilson, who answered him with an
exultant laugh, and a taunting reproach.

After these painful scenes, the prisoners were started
for Independence, under a strong guard commanded by Generals Lucas and
Wilson. On the way orders came from General Clark to have the prisoners
sent to him, but this General Lucas was not willing to do. Clark, without
question, wanted the honor of putting the prisoners to death. Through his
vanity, Lucas wanted to exhibit them before their enemies in Jackson
County, and pose as a great hero in triumph. Between the rivalry of the
two, not forgetting the hand of the Lord which was over them, their lives
were spared.⁴

Prisoners in Richmond

On the 3rd of November, 1838, the prisoners arrived in
Jackson County and the next day were taken by order of General Lucas, to
Independence. General Clark, however, would not permit them to stay,
desiring to gain possession of them himself. Therefore, he sent Col.
Sterling Price with instructions to have them removed immediately to
Richmond, Ray County. They arrived in Richmond on the 9th, and were
imprisoned in a vacant house. On their way they met General Clark, and
asked him why they had been carried from their homes and what the charges
were against them. Clark said he was not then able to determine, but would
be prepared to tell in a short time. When they were confined Clark sent
Price with two chains and padlocks and had the prisoners fastened
together. The windows were then nailed down; the prisoners were searched
and the only weapons they had (their pocket knives) were taken away. While
this was going on armed guards stood with cocked guns pointed at them.
Here the brethren were kept many days awaiting trial.

Rebuking the Guards

While incarcerated in this prison, the brethren were
guarded by some of the vilest wretches that could be found, who spent
their time in the presence of their prisoners relating their horrible
deeds of wickedness. This thing continued for some time, when the Prophet,
unable to stand it any longer, arose and rebuked them. The occurrence is
graphically related by Elder Parley P. Pratt in the following words:

“During this time Elder Rigdon was taken very sick,
from hardship and exposure, and finally lost his reason; but still he
was kept in a miserable, noisy and cold room, and compelled to sleep on
the floor with a chain and padlock round his ankle, and fastened to six
others. Here he endured the constant noise and confusion of an unruly
guard, the officer of which was Colonel Sterling Price, since governor
of the State.

“These guards were composed generally of the most
noisy, foul-mouthed, vulgar, disgraceful rabble that ever defiled the
earth. . . . Mrs. Robinson, a young and delicate female,
with her infant, came down to see her husband [George W. Robinson], and
to comfort and take care of her father [Sidney Rigdon] in his sickness.
When she first entered the room, amid the clank of chains and the rattle
of weapons, and cast her eyes on her sick and dejected parent and
sorrow-worn husband, she was speechless, and only gave vent to her
feelings in a flood of tears. This faithful lady, with her little
infant, continued by the side of her father till he recovered from his
sickness, and till his fevered and disordered mind resumed its wonted
powers.

“In one of those tedious nights we had lain as if in
sleep till the hour of midnight had passed, and our ears and hearts had
been pained, while we had listened for hours to the obscene jests, the
horrid oaths, the dreadful blasphemies and filthy language of our
guards, Colonel Price at their head, as they recounted to each other
their deeds of rapine, murder, robbery, etc., which they had committed
among the ‘Mormons’ while at Far West and vicinity. They even boasted of
defiling by force wives, daughters, and virgins, and of shooting or
dashing out the brains of men, women and children.

“I had listened till I became so disgusted, shocked,
horrified, and so filled with the spirit of indignant justice that I
could scarcely refrain from rising upon my feet and rebuking the guards;
but had said nothing to Joseph, or any one else, although I lay next to
him and knew he was awake. On a sudden he arose to his feet, and spoke
in a voice of thunder, or as the roaring lion, uttering, as near as I
can recollect, the following words:

“SILENCE, ye fiends of the
infernal pit. In the name of Jesus Christ I rebuke you, and command you
to be still. I will not live another minute and hear such language.
Cease such talk, or you or I die THIS INSTANT!

Majesty in Chains

“He ceased to speak. He stood erect in terrible
majesty. Chained, and without a weapon; calm, unruffled and dignified as
an angel, he looked upon the quailing guards; whose weapons were lowered
or dropped to the ground, whose knees smote together, and who, shrinking
into a corner, or crouching at his feet, begged his pardon, and remained
quiet till a change of guards.

“I have seen the ministers of justice, clothed in
magisterial robes, and criminals arraigned before them, while life was
suspended on a breath, in the courts of England; I have witnessed a
Congress in solemn session to give laws to nations; I have tried to
conceive of kings, of royal courts, of thrones and crowns; and of
emperors assembled to decide the fate of kingdoms; but dignity and
majesty have I seen but once, as it stood in chains, at midnight, in a
dungeon in an obscure village of Missouri.”⁵

General Clark at Far West

In the meantime (November 4), General Clark arrived at
Far West with 1600 men, and 500 more on the outskirts of the city. He
ordered General Lucas to send to Adam-ondi-Ahman and there take all the
“Mormon” men prisoners and secure their property, till the best means
could be adopted for paying damages due to the mob troubles. On the 5th,
Clark ordered all the men at Far West to form in line, when the names of
fifty-six were called and they were made prisoners to await trial for
something which was not defined. On the 6th, he again gathered the male
portion of the population and read to them a written address which he had
prepared.

His Harangue

Feeling safe in the presence of so many helpless men,
and flanked by his troops, he made bold to impress upon the brethren the
enormity of their crimes. He read to them a number of stipulations to
which they must comply. The first, second and third, to the effect that
they must surrender their leading men, deliver their arms, and sign over
their properties to defray expenses of the “war.” This, he said, they had
done. The fourth is here repeated:

“Another article yet remains for you to comply with,
and that is, that you leave the state forthwith; and whatever may be
your feelings concerning this, or whatever your innocence, it is nothing
to me; General Lucas, who is equal in authority with me, has made this
treaty with you—I approve of it—I should have done the same
had I been here. I am therefore determined to see it fulfilled. The
character of this state has suffered almost beyond redemption, from the
character, conduct and influence that you have exerted, and we deem it
an act of justice to restore her character to its former standing among
the states, by every proper means.

“The orders of the governor to me were that you should
be exterminated, and not allowed to remain in the state, and had your
leaders not been given up, and the terms of the treaty complied with,
before this, you and your families would have been destroyed and your
houses in ashes.

“There is a discretionary power vested in my hands
which I shall exercise in your favor for a season; for this lenity you
are indebted to my clemency. I do not say that you shall go now, but you
must not think of staying here another season or of putting in crops,
for the moment you do this the citizens will be upon you. If I am called
here again, in case of a non-compliance of a treaty made, do not think
that I shall act any more as I have done—you need not expect any
mercy, but extermination, for I am determined the governor’s order shall
be executed. As for your leaders, do not once think—do not imagine
for a moment—do not let it enter your mind that they will be
delivered, or that you will see their faces again, for their fate is fixed—their die is cast—their doom is
sealed.”

He then very graciously pleaded with them, and invoked
the “Great Spirit, the unknown God,” to make them sufficiently intelligent
to break the chains of superstition, that they no longer worship man, and
never again organize with bishops, presidents, etc., but to become like
other men.

Trial in Daviess County

About this time Governor Boggs wrote General Clark to
hold a military court in Daviess County, and try those “guilty of the late
outrages, committed towards the inhabitants of said county.” He was
desirous of having the whole matter “settled completely, if possible”
before the forces should be disbanded. “If the ‘Mormons’ are disposed,”
said Boggs, “voluntarily to leave the state, of course it would be
advisable in you to promote that object, in any way deemed proper. The
ringleaders of this rebellion, though, ought by no means to be permitted
to escape the punishment they merit.” General Robert Wilson was detailed
to Daviess County to take possession of the prisoners. All the men in the
town of Adam-ondi-Ahman were placed under arrest, and a court of inquiry
instituted with the mobber Adam Black on the bench. Notwithstanding this,
after three days of examination, Black acquitted them all. No one knew
better than he of their innocence.

The Charges Against Joseph Smith and Companions

General Clark spent some time searching the laws to find
some authority by which the Prophet and companions could be tried for
treason by court martial. He even sent to Fort Leavenworth seeking such
information, which could not be found. It caused him extreme annoyance
that no law could be invoked to try private citizens by military code when
there was no war. He knew some charges would have to be preferred against
the accused, so he wrote the governor saying he had, on November 10, 1838,
made out charges against the prisoners and had called Judge Austin A. King
to try them as a committing court. He also suggested that they be tried by
court martial, especially, said he, should Joseph Smith be so tried, but
he could not discover authority for such procedure, and requested the
opinion of the attorney general on that point. “There being no civil
officers in Caldwell,” he said, “I have to use the military to get
witnesses from there, which I do without reserve.” The civil officers in
Caldwell, being “Mormons” had all been cast into jail, and of course were
not available. He closed his epistle by saying the accused brethren were
guilty of “treason, murder, arson, burglary, robbery, larceny, and
perjury.” The reply he received was to turn the prisoners over to the
civil law, which order hurt him very much, for he hoped to have the
pleasure of attending to their execution, after a military trial. In fact,
he and Lucas had on several occasions set the date of execution, but the
hand of the Lord was always over the afflicted brethren.

The Trial

Monday, November 12, 1838, Judge King sent out armed men
to obtain witnesses, some of whom came and testified willingly to
falsehoods; others came reluctantly. Among the witnesses who testified
against the brethren were: Dr. Sampson Avard, originator of the “Danites,”
who, later, was excommunicated from the Church for the offense; John
Corrill, George M. Hinkle, Reed Peck, John Cleminson, Burr Riggs, William
W. Phelps, John Whitmer, and others who formerly belonged to the Church.
The testimony of the prosecution continued until the 18th. Then the court
called for witnesses for the defense; forty or more names were given, and
the Reverend-Captain Rogart was dispatched with a company of militia to
get them. He got them and brought them, not to the court, but to prison,
and confined them there. During the week, the judge taunted the brethren
because no witnesses appeared in their defense. Other names were given,
and the same reverend-captain was sent for them. He did not find many, for
the witnesses, learning what had happened to their fellows, could not be
found. The few he did discover he also brought and cast behind the bars.
In this manner the mock trial proceeded from day to day. On the 24th,
twenty-three of the defendants were released, and by the 28th all the
others were acquitted or admitted to bail, excepting the following: Joseph
Smith, Sidney Rigdon, Hyrum Smith, Lyman Wight, Caleb Baldwin and
Alexander McRae, who were ordered to be taken to Liberty, Clay County, and
there committed to stand trial on the various charges named; Parley P.
Pratt, Morris Phelps, Luman Gibbs, Darwin Chase and Norman Shearer, who
were taken to Richmond Jail, there also to await trial for the same
“crimes.”

Nature of the Testimony

Some of the witnesses testified that the Church was a
temporal kingdom, which would, according to the teachings of its leaders,
eventually “fill the whole earth and subdue all other kingdoms.” The
seventh chapter of Daniel was referred to several times. The brethren were
asked by the judge if they believed in Daniel’s prophecy and when they
answered in the affirmative, Judge King turning to his clerk said: “Write
that down; it is a strong point for treason.” The defendants’ attorneys,
Doniphan and Rees, protested saying, “Judge, you had better make the Bible
treason.” These attorneys advised their clients not to make any defense or
attempt to furnish other witnesses, for it was useless. Doniphan observed
that if a cohort of angels were to come down, and declare the prisoners
innocent, it would all be the same, for Judge King had determined from the
beginning to cast them into prison.

Malinda Porter, Delia F. Pine, Nancy Rigdon, Jonathan W.
Barlow, Thoret Parson, Ezra Chipman and Arza Judd, Jr., volunteered to
testify for the defense, but were prevented from giving testimony
favorable to the accused at the point of the bayonet.

November 29, 1838, Joseph Smith and fellow prisoners
were committed to the keeping of the sheriff of Clay County, who took them
to Liberty and cast them in prison. Parley P. Pratt and fellows were
likewise retained in Richmond, and thus ended this “trial” before Judge
King.

Notes

Chapter 26

The Case Before the Legislature

In December, 1838, the Legislature of Missouri met.
Governor Boggs laid before that body the information in his hands relative
to the difficulty with the Latter-day Saints. This information was
woefully lacking in the matter of the petitions and documents sent to him
in defense of the Saints. On the 10th of that month Brigham Young, Heber
C. Kimball, John Taylor and other brethren petitioned the legislature,
setting forth their side of the case. This petition was presented to David
R. Atchison and others, December 17. The following day Mr. Turner, from a
joint committee, presented before the senate a report of findings, based
on the governor’s information. This report stated that the evidence was
“not authenticated,” and was confined chiefly to investigation of criminal
charges against individuals under arrest; the evidence was ex parte; and without aid of further evidence, the
committee could not form a satisfactory opinion in relation to the
material points. For these reasons, and because “it would be a direct
interference with the administration of justice, the committee reported
that this document ought not to be published, with the sanction of the
legislature.” December 19, the petition of the brethren was presented by
John Corrill, who had but recently departed from the Church. It was read
in profound silence, but at the close of the reading, the house was in an
uproar. A Mr. Childs, of Jackson County, denounced the petition saying
there was not a word of truth in it. Mr. Ashley, of Livingstone County,
denounced the “Mormons” as did also Mr. Young, of Lafayette. Ashley was
one of the murderers at Haun’s Mill, and even boasted of that slaughter
before the house. Mr. Redman, of Howard County, and Mr. Gyer, of St.
Louis, and a few other members, demanded a full investigation, for they
believed there was truth in the petition, and the actions of those members
in opposing an investigation was because they feared their evil deeds
might be brought to light. The result of it all was that the petition was
laid on the table, “until the 4th day of July next,”—Independence
day. January 16, 1839, Mr. Turner introduced in the senate a bill “to
provide for the investigation of the late disturbances in this state.” The
bill passed the senate, but when it came to the house (Feb. 4) it followed
the petition and was laid on the table, also to be taken up on
Independence day. Many considered this an approval of the wrongs committed
on the “Mormons” in Missouri. David R. Atchison and a few others
vigorously protested against such criminal action, but found themselves in
the minority, for the motion prevailed by a majority of eleven votes.