HISTORY
OF THE
CHURCH OF JESUS CHRIST
OF
LATTER-DAY SAINTS.
PERIOD I.
History of Joseph Smith, the Prophet.
By Himself.
Volume I.
An Introduction and Notes
by
B. H. Roberts.
Published by the Church.
Deseret News.
Salt Lake City, Utah.
1902.
Preface.
In publishing the History of the Church of Jesus Christ of Latter-day Saints, it is felt that a solemn duty is being performed to the Saints and to the world. The events which make up the history of the Church in this age are the most important that history can chronicle. It is due therefore both to the Saints themselves and to the world that a faithful and complete history of the facts in which the Church of Jesus Christ of Latter-day Saints had its origin, together with the events through which it was subsequently developed, and all the circumstances, experiences and trials through which it passed be made known to mankind. It is important, too, that so far as possible the events which make up the history be related by the persons who witnessed them, since such statements give the reader testimony of the facts at first hand; and there is placed on record at the same time the highest order of historical evidence of the truth of what is stated. It was these considerations which induced the Church authorities, under whose auspices this history is published, to take the narrative of the Prophet Joseph Smith as found in the manuscript History of the Churchnow in the archives of the Historian's officefor the body of the work, rather than to authorize the writing of a history in the ordinary way. The editors of the work are not oblivious to the fact that to proceed in the manner followed in these volumes has its disadvantages; that it renders it impossible to correlate the facts, and give unity to the work; that it makes the body of the work more of the nature of annals than of history; with the accompanying result that the conclusion of an event, or even a series of events, is frequently postponed indefinitely, and each reader is left to be his own "philosopher of history" while perusing these pages; that is, to form his own conclusions upon the data here presented to him. To overcome, at least in some small degree, the obvious disadvantages of the style in which it has been determined to publish this history, marginal notes relating to important matters are given, which, while it is not claimed that they overcome the difficulties of the annalistic style of the main body of the work, will nevertheless, be of great service to the reader both in this respect and also in here and there enlarging upon the Prophet's narrative where the narrative does not include all the facts known upon the subject.
From the first the Prophet Joseph Smith had a clear apprehension of the importance of keeping a faithful record of the events connected with the great work which God was bringing forth through his instrumentality; and it is to his appreciation of the importance of that fact, and his never tiring energy respecting it, that we are indebted for the minute completeness of our Church annals. While the very rapidity with which events happened, together with the quickly changing circumstances through which the purposes of God were unfolded in the great Dispensation of the Fulness of Times, necessarily occupied the time of the Prophet, and well nigh made it impossible for him to give all the attention to the making of annals that is necessary to such work, still he quite thoroughly supervised the writing of his history, with the result that more complete historical data have been written and preserved respecting the coming forth of the work of God in these last days than any other great movement whatsoever.
One difficulty the Prophet experienced in writing the annals of the Church, which he usually called his history, was the unfaithfulness of some whom he employed in this service, and the frequent change of historians, owing to the ever shifting conditions surrounding the Church in the early years of its existence. It would be marvelous indeed if under all these circumstances there had been no mistakes made in our annals, no conflict of dates, no errors in the relation of events. But whether these conditions are taken into account or not, the manuscript annals of the Church are astonishingly free from errors of dates, relation of facts, and anachronisms of every description. When the Church historians George A. Smith and Wilford Woodruff completed their publication of the History of Joseph Smith, down to the 8th of August, 1844, which history was published in installments in the Deseret News, Utah, and in the Millennial Star, England, they expressed themselves upon the correctness of what they had published in the following manner:
"The History of Joseph Smith is now before the world, and we are satisfied that a history more correct in its details than this was never published. To have it strictly correct, the greatest possible pains have been taken by the historians and clerks engaged in the work. They were eye and ear witnesses of nearly all the transactions recorded in this history, most of which were reported as they transpired, and, where they were not personally present, they have had access to those who were. Moreover, since the death of the Prophet Joseph, the history has been carefully revised under the strict inspection of President Brigham Young, and approved by him. We, therefore, hereby bear our testimony to all the world, unto whom these words shall come, that the History of Joseph Smith is true, and is one of the most authentic histories ever written."
Their statement assuredly is true; and yet by a careful revision of the work they did, and the correction of a few errors in dates and other details, the work has been brought to a still higher state of perfection. Where grammatical accuracy was violated in the original record it has been corrected, so far as observed; but no historical or doctrinal statement has been changed. Some changes will be observed in the matter of the biographies of the leading Elders of the early days of the Church. When a man of prominence connected himself with the Church, the Prophet Joseph usually gave a biographical sketch of him in his own history, then writing; and sometimes these biographies were long and unduly interrupted the movement of events. To rid the body of the work of this encumbrance it was decided to place all biographical matter in marginal notes; this made it necessary to condense very much those found in the Prophet's narrative, while severe brevityafter accuracyhas been the aim in those prepared by the annotator.
The most careful attention has been given to this work by those engaged in its preparation. The manuscript has been read to the Church Historian, President Anthon H. Lund, with constant reference to the original manuscript history and all copies of it published in the Times and Seasons and the Millennial Star; and also to various editions of the Doctrine and Covenants, and the Book of Commandments published at Independence, Missouri, in 1833, where the revelations received by the Prophet Joseph Smith are contained. In the course of this work slight variations in phraseology were discovered in the several editions of the Doctrine and Covenants, that doubtless arose through careless proof reading; and as between the most carefully proof-read editions and the revelations found in the manuscript History of the Church there were some slight differences, which were corrected to agree with the original manuscript; but the corrections were never made until first submitted to the First Presidency, and carefully considered and approved by them. We therefore feel that this great care has resulted in presenting to the Church and to the world the revelations which the Prophet Joseph Smith received in their most perfect form; and that a standard is created for all future publication of these revelations. Speaking of the revelations that appear in this book, it is proper to remark that one of the chief values of this volume of the History of the Church will arise from the fact that the greater number of those revelations received by the Prophet Joseph Smith is published in itone hundred and one, out of a hundred and thirty-three found in the Doctrine and Covenants; and as they are published in connection with the circumstances existing when brought forth, the student of the doctrines of the Church will find this volume of almost incalculable benefit to him.
In the Introduction it is believed the reader will find a fitting background from which are projected with majestic boldness the great events and splendid doctrines of the Dispensation of the Fulness of Times. That dispensation, of which this history is but the chronicle, bears an important relation to all former dispensations since the world began. It is the ocean into which they as streams flow. It is their complement, and unifying forceit makes them all one; and demonstrates that while things to men appear but in parts, God forever stands in the presence of the whole, and dispenses His providences with reference to His perfect comprehension of the end from the beginning. It is to exhibit this relation of dispensations that the Introduction is written, and the importance of the subject must be the apology for its length.
Table of Contents.
Volume I.
Preface.
Introduction.
Antiquity of the Gospel.
The Gospel Revealed to Adam.
Establishment of the Ancient Church.
The Gospel Versus the Law.
From Moses to John the Baptist and Messiah.
The Dispensation of the Meridian of Time.
The Identity of the Dispensation of the Meridian of Time and the Dispensation of the Fullness of Times Considered.
Joel's Prophecy of the Dispensation of the Last Days.
Daniel's Prophecy of the Rise of the Kingdom of God in the Last Days.
The Announcement of the Universal Apostasy.
Character of the Early Christians.
The Rise of False Teachers.
The Development of False Doctrines After the Death of the Apostles.
The Revolution of the Fourth Century: Constantine.
Christianity Made a Persecuting Religion.
Persecution of "Heretics."
Christianity Before and After Constantine.
Decline in Moral and Spiritual Living Among Christians.
Loss of Spiritual Gifts.
Departure of "Christendom" from the True Doctrine of Deity.
The Christian Doctrine of God.
Paganization of the Christian Doctrine of God.
The Church of Christ Displaced by the Churches of Men.
Testimony of Prophecy to the Universal Apostasy.
Conclusion.
Joseph Smith's Birth and LineageThe Prophet's First Vision"This is My Beloved Son."
The Prophet's Introduction
Birth and Ancestry.
Religious Excitement in Western New York.
Reflection on Divided Christendom.
Perplexity of the Prophet.
The Promise of St. James Tested.
Effort of Satan to Destroy the Prophet.
The First Vision.
State of Christian World.
Sectarian opposition.
Reflections Upon Sectarian Oppositions.
All Doubts Settled.
The Visitation of MoroniExistence of the Book of Mormon Made Known.
Interval of Three Years, 1820-23.
Confession of Errors.
Appearing of Moroni.
Moroni's Message.
Ancient Prophecies Quoted.
Plates not to be Shown.
Second Appearing of Moroni.
Third Appearing of Moroni.
Fourth Appearing of Moroni.
The Hill Cumorah.
The Nephite Record.
Fourth Annual Visitation to Cumorah.
Story of Being a Money Digger.
The Prophet's Marriage.
The Nephite Record Delivered to JosephThe Angel's Warning The Work of Translation.
The Prophet Receives the Plates.
Efforts of Enemies to Get the Plates.
Misrepresentations.
Removal to Pennsylvania.
Words of the Book given to the Learned.
The Loss of 116 Pages of Manuscript.
Prophet's Journey to Manchester and Return to Pennsylvania.
Interpreters and Plates Returned to the Prophet.
Interval in the Work of Translation.
Three Witnesses Promised.
Oliver Cowdery Becomes the Prophet's ScribeThe Translation of the Plates Continued.
Oliver Cowdery.
Witness of the Spirit to Cowdery.
The Mission of John the Apostle.
Oliver desires to Translate.
Restoration of the Aaronic PriesthoodFirst Baptisms.
The Aaronic Priesthood Restored.
Limitation of the Aaronic Priesthood.
John the Baptist, May 15, 1829.
Outpourings of the Spirit.
Ordination and Baptism Kept Secret.
Conversion of Samuel H. Smith.
Hyrum Smith's Inquiries.
Assistance from Joseph Knight, Sen.
Prophet's Removal to Fayette.
David, John, and Peter Whitmer, Jun., as Assistants.
Early Baptisms.
The Testimony of the Especial Witnesses to the Book of Mormon.
Provision made for Special Witnesses.
Seeking the Fulfillment of the Promise.
The Order of Prayer.
The Visitation of the AngelViewing the Plates.
Martin Harris Views the Plates.
Statement of the Witnesses.
Early Progress in the Work.
The Day Appointed for Organizing the ChurchRevelation on Church Government.
Directions for the Organization of the Church.
Instructions on Church Organization.
The Book of Mormon PublishedThe Church Organized.
Price for Publishing Book of Mormon.
The Title Page.
Procedure in the Organization of the Church.
Joseph Smith, Jun., Appointed Prophet, Seer, and Revelator to the Church.
The Church of Jesus Christ Begins its Career.
Word of the Lord to Several Persons.
The Commencement of the Public Ministry of the Church.
The First Public Discourse.
The Prophet's Ministry at Colesville.
Labors of the Prophet with Newel Knight.
The First Miracle in the Church.
Remarkable Experience of Newel Knight.
Effect of Publishing the Book of Mormon.
First Conference of the Church.
Effect of Spiritual Manifestations.
Baptisms.
Labor of the Prophet at Colesville.
The Adventures of Emily Coburn.
Mobbings.
The Prophet Arrested.
The Prophet Escapes the Mob.
Excitement over the Prophet's Case.
The Trial.
Daughters of Mr. Stoal as Witnesses.
The Acquittal.
The Prophet's second Arrest.
Unnecessary Severity.
The Second Trial.
Newel Knight vs. Lawyer Seymour.
Plea for the State.
Plea for the Defendant.
Change in Sentiment.
The Prophet Acquitted.
The Molestation at Colesville by MobsThe Revelation Embodying the vision of Moses.
The Second Flight from Colesville.
Reflections on Persecution.
The Strength which God gave.
Encouragement from Inspired Dreams.
Compilation of Revelations.
Cowdery's Error.
Prophet's Correction of Error.
Further Light Respecting the SacramentProphet's Removal to Fayette.
Instructions on the Sacrament.
A Confirmation Meeting.
The Prophet's Father-in-law Embittered.
The Eyes of Enemies Blinded Through Faith.
The Prophet Finds an Asylum at Fayette.
Spurious Revelations Through Hyrum Page.
The Conference of September 26th.
Satisfactory Results of the Conference.
Mission to the Lamanites.
Departure of the Lamanite Mission.
Arrival at Kirtland.
Previous Relations of Pratt and Rigdon.
Presentation of the Book of Mormon to Sidney Rigdon.
Public Ministry at Mentor.
The Work Opened at Kirtland.
Conversion of Sidney Rigdon.
Lost Books of Ancient ScriptureCommandment to the Church in New York to Move to Ohio.
Readiness of the Lord to Impart Knowledge.
Orson Pratt Seeks to Know the Will of the Lord.
Sidney Rigdon and Edward Partridge Visit the Prophet.
Of the Lost Books of Scripture.
Prospects of the Church at the Opening of the year 1831Removal of the Prophet Joseph From New York to OhioDoctrinal Development.
Prospects of the Church, 1831.
Why Covill Rejected the Commandment.
The Prophet Removes to Ohio.
The Branch of the Church at Kirtland.
Revelation Giving the Law of the Church.
Pretensions of a Woman to Revelations, etc.
A Special Conference, 3rd-6th of June.
Effort to Overwhelm the Church By FalsehoodSundry Revelations Leading to Doctrinal Development.
Efforts Through the Press to Retard the Work.
The Gifts of the Holy Ghost.
John Whitmer Appointed Historian.
On the Purchase of Land in Ohio.
The Shaking Quakers.
Inquiry on Spiritual Manifestations.
Arrival in Ohio of the New York Saints.
The Important conference of June 3rd-6thArrival of the Elders in Western Missouri.
Important Conference of June 3rd-6th at Kirtland.
Difficulty in the Thompson Branch.
Report of Oliver Cowdery on Conditions on Western Missouri.
Marsh and Thayre Separated as Missionary Companions.
Departure of the Prophets and Company for Missouri.
Treatment by the Way.
Arrival in Missouri.
Questions and the Answer by Revelation.
The First Sabbath in Zion.
Arrival of the Colesville Branch.
The Founding of Zion.
The First Act in the Founding of Zion.
Description of the Land of Zion.
Agricultural Products.
Animals, Domestic and Wild.
The Climate.
The Future Glory of Zion.
Dedication of the Temple Site.
First Conference in Zion.
Death of Polly Knight.
Directions for the Elders.
Prophet and Others Depart for Kirtland.
A Chance Meeting of Elders.
Arrival of the Prophet and Party at Kirtland.
Anxiety of the Saints to Receive the Word of the Lord.
Preparation to Move to Hiram.
The Apostasy of Ezra BoothPreparations for Publishing Book of Commandments.
The Prophet Move to Hiram.
Ezra Booth's Apostasy.
The Purchase of a Press.
A Prayer Revealed.
Revision of the Bible Renewed.
Instructions and Appointments of the Conference of October 11th.
Special Conference of October 21st.
Conference at Orange, Ohio, October 25th.
Special Conference Nov. 1st.
Language of Revelations Criticised.
The Folly of William M'Lellin.
Preparation of the Revelations for Publication, November 1st-15th.
Dedication of the Book of Commandments.
Esteem in which the Conference Held the Book of Commandments and Book of Mormon.
The Amherst ConferenceThe Vision of the Degrees of Glory in Man's Future Life.
The Labors of the Prophet and Sidney Rigdon.
The Prophet's Earnest Labors in Kirtland.
Effectiveness of the Prophet's and Sidney Rigdon's Labors.
Translation Renewed.
The Amherst Conference.
Revelation of the Degrees of Future Glory.
The Prophet's Views on the Foregoing Revelation.
A Key to St. John's Book of Revelation.
Sundry Revelations.
Mob Violence at HiramThe Second Journey of the Prophet to Zion, and Return to Kirtland.
Prospects of the "Evening and Morning Star."
The Prophet's Life in Hiram.
A Prophecy on Omsted Johnson.
Apostates.
Mob Violence at Hiram.
Brutality of the Mob.
The Prophet's Pitiable Condition.
A Case of Mistaken Identity.
The Prophet's Undaunted Spirit.
Elder Rigdon's Condition.
Composition of the Mob.
The Prophet Starts on his Second Visit to Zion.
Incidents by the Way.
Prophet Acknowledged President of the High Priesthood.
The Purposes the Prophet Seeks to Effect Through Church Organization.
A Visit to the Colesville Saints Literary Affairs of the Church Considered.
Transaction of Temporal Business.
Return Journey to KirtlandIncidents by the Way.
The Foreknowledge of a Seer.
"The Evening and Morning Star."
Occupation of the Prophet, Summer of 1832.
Opposition by the Press.
Second No. of the "Star."
Larger Views of the Doctrine of Priesthood RevealedThe Meeting of the Prophet Joseph Smith. Jun., Brigham Young, and Heber C. Kimball.
Baptism of George A. Smith.
Return of Elders from Missouri.
The Prophet's Visit to Eastern Cities.
The Arrival of the Youngs at Kirtland.
The Prophecy on the War of the RebellionThe Olive LeafCommunication to Mr. SeatonWarning to Zion.
State of the World at the Close of 1832.
The Enjoyment of Spiritual Blessings in the ChurchThe Word of Wisdom.
Enjoyment of Spiritual Gifts.
Ordinances of the Washing of Feet.
The Elders Pronounced Clean.
Revision of the New Testament Completed.
John Murdock's Message to the Thompson Branch.
Concerning the Prophet's Communication to Seaton.
Case of Burr Riggs.
Consideration of Missouri Correspondence of the 11th and 12th of January.
Excommunication of Burr Riggs.
A Word of Comfort to the Prophet.
The Apocrypha.
A Mission to the East Appointed.
Case of Brother Lake.
Kirtland to be a Stake of ZionRegulation of Church Affairs in Missouri.
School of Prophets.
Rigdon and Williams Ordained Presidents.
Kirtland a Stake of Zion.
Matters Relating to Church Government in Zion Settled.
Purchase of the French Farm.
Conference in Zion.
The State of the World.
First Assembly of Mob in Zion.
Conference of High Priests in Kirtland.
Another Conference of High Priests.
Council Proceedings Approved.
Signs of the Times.
Removal of Indians.
Arrival of the Prophet's Relatives in Kirtland.
Preparations for Building the Kirtland TempleTrial and Excommunication of "Doctor" Philastus Hurlburt.
The House of the Lord at Kirtland.
The Trial of "Doctor" Hurlburt.
The House of the Lord to be Built at Kirtland.
The French Farm.
John Johnson Ordained a High Priest.
Ground Broken for Kirtland Temple.
Action of Conference with Reference to the Temple.
Hurlburt's Appeal.
Copley's Case.
Excommunication of "Doctor" Hurlburt.
Case of James Higbee.
The Plat of the City of ZionIts TemplesCorrespondence on Affairs in Zion and Eugene.
The General Plan of the City of Zion.
The Blocks Set Aside for Temples.
Location of Land for the Agriculturist.
Zion a Group of Cities.
Names of the Temples.
The House of the Lord for the Presidency.
The Pulpits of the Temple.
The Windows.
General Dimensions.
Arrangements of the Curtains.
Important Letter to Brethren in Zion.
Preparation of the Mob in Jackson County to Resort to ViolenceImportant Excerpts From the "Star."
The Rise of Mob Force in Jackson County.
The Mob Ignores the Constitutional Guarantee of Religious Freedom.
Council of Elders in Kirtland.
Mob Violence in the Land of Zion.
Demands of the Mob.
The Mob's Treatment of Elder Partridge.
Charles Allen.
Reflection of the Prophet.
Aftermath of Mob Violence.
The Second Gathering of the Mob.
A Messenger Sent to Kirtland.
The "Western" Monitor on Jackson County Troubles.
The Prophet's Comment of the "Monitor" article.
Corner Stone of Kirtland Temple Laid.
Minor Events in Zion and KirtlandAn Appeal to the Governor of Missouri.
Prophet's Letter to Vienna Jaques.
The Prophet's Mission to Canada.
The Prophet Starts for Canada.
Letter to Saints in Zion.
Distraction about Zion.
Narrative of Canada Journey Renewed.
At Father Nickerson's.
Through Upper Canada.
Meeting at Bradford.
Meeting and Baptisms at Mt. Pleasant.
Return to Kirtland.
Action of Governor Dunklin on Petition.
Preparations for Asserting Rights.
Counsel Employed.
Expulsion of the Saints From Jackson County.
Attack on the Saints Settled on Big Blue.
The Saints at the Prairie Settlement Attacked.
Mobbing at Independence.
Other Incidents at Independence.
An Appeal to the Circuit Court.
Events of Monday, Nov. 4th.
The Battle.
Gilbert et al. on Trial.
Assault on the Prisoners.
Incidents of the 5th November.
One Hundred Volunteers.
The Demand of the Mob Militia.
The Savagery of the Mob.
Events of the 5th and 6th of November.
Scenes on the Banks of the Missouri.
Lieutenant Governor Boggs.
In Exile.
The Stars Fall.
Remembrance of Canada SaintsCorrespondence and Petition Relative to Missouri Affairs.
Letter to Moses C. Nickerson.
The Prophet's Reflections.
Sidney Rigdon.
A Prophecy.
The Prophet's Maxims.
Frederick G. Williams.
Attorney General's Letter to the Exiles' Counsel.
Judge Ryland's Letter to Amos Reese.
Hyde and Gould Return to Kirtland.
Remnants Scattered.
New Church Press.
The Dedication of the New Press.
The Prophet's Sympathy for the Exiled SaintsReasons for their expulsion From Zion.
Expulsion of Saints from Van Buren County.
Sad Condition of the Saints
A Press Established at KirtlandBlessing Upon the Prophet's FamilyResponsibility for Lawless Acts in Missouri.
Dedication of Printing Press.
Strength and Weakness of Oliver Cowdery.
The Prophet's Blessing Upon his Father's House.
His Mother.
His Brother Hyrum.
His Brother Samuel.
Prophecy on the Head of his Brother William.
A Prayer.
Messengers to Zion.
A Life Guard of Washington Driven from Jackson County.
Court of Inquiry.
Excommunications at Kirtland.
Elliott, Haggart and Babbitt cases.
Disposition of the Star Press.
Where Responsibility Rests.
Important Correspondence on Jackson County Affairs, Chiefly Between Leading Officials of the Church in Zion and State Officials of Missouri.
Algernon Sidney Gilbert's Letter to Governor Dunklin.
Letter of the First Presidency to the Scattered Saints.
Letter from Governor Dunklin to the Brethren in Missouri.
Letter of Algernon Sidney Gilbert to A. Leonard, Esq., Attorney.
Letter from Brethren in Clay County, Mo., to Judge Ryland.
Letter of W. W. Phelps et al. to Judge Woodward.
Affidavit of Abigail Leonard.
Letter of W. W. Phelps to the Brethren in Kirtland, Detailing the Farcical Effort of the Officers of Missouri to Enforce the Law.
Second Petition to the President of the United States.
Letter of Algernon S. Gilbert et al. to President Accompanying Foregoing Petition.
Letter of the Brethren to Governor Dunklin, Asking him to Write the President in Connection with their Petition.
Letter of W. W. Phelps to U. S. Senator Benton of Missouri on the Subject of the Petition to the President.
Letter from Governor Dunklin to the Brethren, Answering the one Inviting him to Write the President on the Subject of Saint's Petition.
The Brethren in Missouri to Governor Dunklin, Informing him that they Expect the Arrival of Reinforcement from their Brethren in the East.
Letter of Governor Dunklin Replying to the Communication of April 24th from the Brethren in Clay County.
Letter to Governor Dunklin Answering his of April 20th, Wherein he Cautioned the Saints to Keep their Enemies in the Wrong.
Letter to Colonel S. D. Lucas Asking About Arms Surrendered at Independence.
Reply of the General Government to the Petition of the Saints.
Introduction.
Antiquity of the Gospel.
The History of the Church of Jesus Christ of Latter-day Saints is also the history of the opening and progress of the Dispensation of the fullness of Times; and as that dispensation bears an important relation to all dispensations which have preceded it, let us here ascertain in what that relation consists. By doing so we shall have a better appreciation of the full import of those events which make up the history of the Church.
A dispensation, without reference to any specific application or limitation of the term, is the act of dealing out or distributing, such as the dispensation of justice by courts, the dispensation of blessings or afflictions by the hand of Providence. Theologically a dispensation is defined as one of the several systems or bodies of law in which at different periods God has revealed his mind and will to man, such as the Patriarchal Dispensation, the Mosaic Dispensation, or the Christian Dispensation. The word is also sometimes applied to the periods of time during which the said laws obtain. That is, the period from Adam to Noah is usually called the Patriarchal Dispensation. From Noah to the calling of Abraham, the Noachian Dispensation; and from Abraham to the calling of Moses, the Abrahamic Dispensation. But the word dispensation as connected with the Gospel of Jesus Christ means the opening of the heavens to men; the giving out or dispensing to them the word of God; the revealing to men in whole or the part the principles and ordinances of the Gospel; the conferring of divine authority upon certain chosen ones, by which they are empowered to act in the name, that is, in the authority of God, and for Him. That is a dispensation as relating to the Gospel; and the Dispensation of the Fulness of Times is the dispensation which includes all others and gathers to itself all things which bear any relation whatsoever to the work of God. Also it is the last dispensation, the one in which will be gathered together in one all things in Christ, both which are in heaven, and which are on earth; even in Him.[[1]] It is the dispensation which will see fulfilled all the decrees of God respecting the salvation of men and the redemption of the earth itself; and bears such relation to all other dispensations of the Gospel as the ocean does to all earth's streams. It receives and unites them all in itself.
That there have been many dispensations of the Gospel, many times that divine authority has been conferred upon men, is apparent from the Scripture narrative of such events. And yet, strange as it may seem, in the face of such Scripture narratives, there are those among professing Christians who hold that the Gospel had no earlier origin than the time of Messiah's ministry in the flesh. As a matter of fact, however, the Gospel of Jesus Christ has existed from the very earliest ages of the world. There are, indeed, certain passages of Scripture which lead us to believe that even before the earth was made or ever man was placed upon it, the Gospel had been formulated and was understood by the spirits which inhabited the kingdom of the Father; and who, in course of time, would be blessed with a probation on the earthan earth-life. If this be not true, of what significance is the Scripture which speaks of Jesus as the Lamb ordained before the foundation of the world, but revealed in this day for the salvation of man?[[2]] What of the "Lamb slain from the foundation of the world"?[[3]] And further: "They that dwell on the earth shall wonder, whose names were not written in the Book of Life from the foundation of the world."[[4]] "Where wast thou," asked the Lord of Job, "when I laid the foundations of the earth? * * * When the morning stars sang together, and all the sons of God shouted for joy?"[[5]] There is evidence in these expressions found in Scripture that before the foundations of the earth were laid the sacrifice necessary to the redemption of men was understood, and the "Lamb" for the sacrifice was chosen, Jesus, the Messiah. There is evidence in these expressions from Scripture of the pre-existence of the spirits of men, and the names of some of them at least were written in the "Book of Life" from the foundation of the world, and it is not unlikely that the shouting of all the sons of God for joy, at the creation of the earth was in consequence of the prospects which opened before them because of the earth-life and the salvation that would come to them through the Gospeleven in the prospects of that "eternal life, which God that cannot lie, promised before the world began."
The Gospel Revealed to Adam.
The Gospel, then, is of great antiquity. Older than the hills, older than the earth; for in the heavenly kingdom was it formulated before the foundations of the earth were laid. Nor were men left in ignorance of the plan of their redemption until the coming of the Messiah in the flesh. From the first that plan was known. Our annals are imperfect on that head, doubtless, but enough exists even in the Jewish scriptures to indicate the existence of a knowledge of the fact of the Atonement and of the redemption of man through that means. Abel, the son of Adam, is the first we read of in the Jewish scriptures as offering "the firstlings of his flock" as a sacrifice unto God. How came he to offer sacrifice of the firstlings of his flock? Doubtless behind Abel's sacrifice, as behind similar offerings in subsequent ages, stood the fact of the Christ's Atonement.[[6]] In it was figured forth the means of man's redemptionthrough a sacrifice, and that the sacrifice of the first-born. But where learned Abel to offer sacrifice if not from his father Adam? It is reasonably certain that Adam as well as Abel offered sacrifices, in like manner and for the same intent; and to Adam, though the Jewish scriptures are silent respecting it, God must have revealed both the necessity of offering sacrifice and the great thing of which it was but the symbol. And here, to some advantage, may be quoted a passage from the writings of Moses, as revealed to Joseph Smith, in December, 1830. From what was then made known to the great latter-day Prophet of the writings of Moses, it appears that our book of Genesis does not contain all that was revealed to Moses respecting the revelations of God to Adam and his children of the first generation. According to this more complete account of the revelation to Moses, after Adam was driven from Eden, God gave commandments both to him and his wife, that they should worship the Lord their God, and should offer the firstlings of their flocks for an offering unto the Lord, and Adam was obedient unto the commandment:
And after many days an angel of the Lord appeared unto Adam, saying: Why doest thou offer sacrifices unto the Lord? And Adam said unto him: I know not, save the Lord commanded me. And the angel spake, saying: This thing is a similitude of the sacrifice of the Only Begotten of the Father, which is full of grace and truth. Wherefore, thou shalt do all that thou doest in the name of the Son, and thou shalt repent and call upon God in the name of the Son for evermore.[[7]]
After some time elapsed and men multiplied in the earth and wickedness increased; after Abel, the righteous, was slain and Cain was a vagabond in the earth for the murder; after Lamech had also become a murderer and Satan had great power among the disobedientthen, it is written:
And God cursed the earth with a sore curse, and was angry with the wicked, with all the sons of men whom he had made; for they would not hearken unto His voice, nor believe on His Only Begotten Son, even Him whom He declared should come in the meridian of time, who was prepared from before the foundation of the world. And thus the Gospel began to be preached, from the beginning, being declared by holy angels sent forth from the presence of God, and by His own voice, and by the gift of the Holy Ghost. And thus all things were confirmed unto Adam, by an holy ordinance, and the Gospel preached, and a decree sent forth, that it should be in the world, until the end thereof.[[8]]
Establishment of the Ancient Church.
As the Gospel was thus preached there were those among the children of Adam who obeyed it, and a record of those men was kept, and they constituted the ancient Church of God. Enoch was of the number of righteous ones, and a preacher of righteousness. In these revealed writings of Moses he is represented in the course of his ministry as referring to the manner in which the Gospel was taught to Adam;
And he said unto them: Because that Adam fell, we are and by his fall came death; and we are made partakers of misery and woe. Behold Satan hath come among the children of men, and tempteth them to worship him; and men have become carnal, sensual, and devilish, and are shut out from the presence of God. But God hath made known unto our fathers that all men must repent. And He called upon our father Adam by His own voice, saying: I am God; I made the world, and men before they were in the flesh. And He also said unto him: If thou wilt turn unto me, and hearken unto my voice, and believe, and repent of all thy transgressions, and be baptized, even in water, in the name of mine Only Begotten Son, who is full of grace and truth, which is Jesus Christ, the only name which shall be given under heaven, whereby salvation shall come unto the children of men, ye shall receive the gift of the Holy Ghost, asking all things in His name, and whatsoever ye shall ask, it shall be given you.[[9]]
Adam was obedient to the commandments of the Lord, and taught them to his children, many of whom believed them, obeyed, and became the sons of God.
Enoch, we are told, "walked with God: and he was not; for God took him."[[10]] Paul, in speaking of him, says: "By faith Enoch was translated that he should not see death; and was not found, because God had translated him."[[11]] But the writings of Moses, as revealed to Joseph Smith, and from which I have been quoting, give information that not only was Enoch translated but the Saints inhabiting his city, into which he had gathered his people, and this city was called Zion; "And it came to pass that Zion was not, for God received it up into His own bosom; and from thence went forth the saying, Zion is fled."[[12]]
The Gospel versus the Law.
Thus the gospel was taught to the ancients. Noah was a preacher of it as well as Enoch. So, too, was Melchizedek, priest of the Most High God, King of Salem, who met Abraham in his day and blessed him.[[13]] Paul, the Apostle of the Gentiles, bears unmistakable testimony to the fact that the Gospel was preached unto Abraham; and also that it was offered to Israel under Moses before "the law of carnal commandments" was given. "I would not that ye should be ignorant," he says, "how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ."[[14]]
Referring again to the fact of the presentation of the Gospel to ancient Israel, Paul says that the Gospel was preached unto ancient Israel, as well as unto Israel in his day; but the preaching of the Gospel to ancient Israel was not profitable to them, because they received it not in faith, and as a result displeased God by their unbelief, and the rebellious perished in the wilderness.[[15]]
Paul's great controversy with the Christian Jews was in relation to the superiority of the Gospel to the law of Moses. Many of the Christian Jews while accepting Jesus of Nazareth as the promised Messiah, still held to the law with something like superstitious reverence, and could not be persuaded that the Gospel superseded the law, and was, in fact, a fulfillment of all its types and symbols. This controversy culminated in Paul's now celebrated letter to the Galatians, wherein he says:
Know ye therefore that they which are of faith, the same are the children of Abraham. And the Scripture, foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed. * * * * Now to Abraham and his seed were the promises made. He saith not And to seeds, as of many: but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. * * * * Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. * * * Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus.[[16]]
From Moses to John the Baptist and Messiah.
In greater clearness, however, than in these sayings of Paul gathered up from his writings like scattered rays of light from a prism's reflection, the antiquity of the Gospel, as far as it concerns ancient Israel, is stated in a revelation of God to the Prophet Joseph Smith. And not only the antiquity of the Gospel, but in greater clearness also is stated the reasons why, after the Gospel was first preached to ancient Israel, the law of carnal commandments was "added" to the Gospel, or given in its place, to act as a schoolmaster to bring Israel unto Christ. And by the knowledge imparted in that revelation the time between the Mosaic dispensation and the coming of John the Baptist, to prepare the way for the coming of Christ, is spanned by a statement so rational, that the truth of it cannot be reasonably questioned. Speaking of the Melchizedek Priesthood and its powers in administering the ordinances of the Gospel, and how it came to disappear as an organization in Israel, the passage in question says:
This greater Priesthood administereth the Gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God; Therefore, in the ordinances thereof, the power of godliness is manifest; and without the ordinances thereof, and the authority of the Priesthood, the power of godliness is not manifest unto men in the flesh, for without this no man can see the face of God, even the Father, and live. Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his 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 fullness of his glory. Therefore He took Moses out of their midst, and the Holy Priesthood also; and the lesser Priesthood continued, which Priesthood holdeth the key of the ministering of angels and the preparatory Gospel; which Gospel is the Gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in His wrath, caused to continue with the house of Aaron among the children of Israel until John, whom God raised up, being filled with the Holy Ghost from his mother's womb; for he was baptized while he was yet in his childhood, and was ordained by the angel of God at the time he was eight days old unto this power to overthrow the kingdom of the Jews, and to make straight the way of the Lord before the face of His people, to prepare them for the coming of the Lord, in whose hand is given all power.[[17]]
As before remarked, this passage spans the interval of time between Moses and John the Baptist, and gives a fuller explanation than can be found in the writings of Paul or elsewhere, for the reason why and in what manner the law supplanted the Gospel; and what measure of the Priesthood remained with Israel unto the coming of John; in what the mission of John consisted, and in what manner he was qualified to fulfill that mission.
It should be remarked, however, that while the Lord took Moses out of the midst of ancient Israel, and the Holy Melchisedek Priesthood also, as an institution, as an organization, it is evident that subsequently special dispensations of that Priesthood were given to individual prophets, such as Samuel, Nathan, Elijah, Isaiah, Jeremiah, Ezekiel, and Daniel: for these men exercised powers and enjoyed privileges which belong exclusively to the Melchisedek Priesthood.
The Dispensation of the Meridian of Time.
With the period between Moses and John the Baptist spanned, we come to the Dispensation of the Meridian of Time. This dispensation begins with the preaching of John the Baptist in the wilderness. It was made glorious by the personal ministry of Jesus of Nazareth, the Son of God; by His suffering and death, for the redemption of mankind; by His glorious resurrection from the dead; by his subsequent ministry among his followers, and His final ascension into heaven to the throne of His Father; by the faithful ministry of His Apostles, by whom the good tidings of man's salvation were published to the world: by the establishment of the Church as the agency through which the Gospel was to be more widely proclaimed, and those who accepted the Gospel were more thoroughly instructed in its doctrines, guarded from error, and finally perfected in the Christian life. An inspired volume of Scripture, the New Testament, was also brought into existence, from the teachings of the inspired Apostles, in which the great fundamental truths of the Gospel were embodied and cast in a form that would be enduring, and to which men could appeal through all the ages to come, as an authoritative statement, not only of what Jesus said and what He did, but also a statement of what doctrines are to be believed; what precepts to be practiced; what ordinances to be observed. By thus embodying the chief doctrines of Christ in a volume of Scripture that should live forever, and be published in all the languages of the world, provision was made for such a dissemination of the knowledge of God, that the world would never again be wholly without that knowledge; and though the Church might become corrupted, as it afterwards did; though men ambitious of distinction and power might usurp authority and establish churches, in which they taught for doctrines the commandments of men, as they certainly did; still in this volume of Scripture men henceforth would have at hand a standard of truth by which to test the utterances of would-be teachers, while at the same time it would keep above the horizon of a world's knowledge the great truths of the Gospelthe existence and character of God; the manifestation of Him through the person and character of Jesus of Nazareth; the relationship existing between God and man; the fall of man; and the redemption provided for him in the atonement of Jesus Christ. All this was achieved in the Dispensation of the Meridian of Time; a mighty work accomplished by the Son of God and His associates; a work sealed not only by the blood of Jesus Christ, but by the blood also of many faithful witnesses, which shall make their testimony of force in the world.
Identity of the Dispensation of the Meridian of Time and the Dispensation of the Fulness of Times Considered.
At this point we are confronted with a question that must be settled before progress is possible with this Introduction. Owing to the phraseology of certain passages of Scripture, making reference to the coming of Messiah in the flesh, and to the work of God in those days, the Dispensation of the Meridian of Time is mistaken for the Dispensation of the Fulness of Times. In Mark's Gospel, for instance, John the Baptist is represented as saying, "The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel."[[18]] The words in Italics are usually understood to make reference to the Dispensation of the Fulness of Times. Again it is written: "But when the fulness of the time was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law."[[19]] The words, "when the fulness of the time was come," are supposed to refer to the Dispensation of the Fulness of Times. Other passages of Scripture referring to the days of Messiah's personal ministry among men in the flesh, speak of them as the "last days." Paul in the opening sentence of his letter to the Hebrews, does this: "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by His Son, whom He hath appointed heir of all things."[[20]] So St. John, in addressing the Saints in his day: "Little children, it is the last time: and as ye have heard that anti-Christ shall come, even now are there many anti-Christs; whereby we know that it is the last time." [[21]] These with two other special passages of Scripture to be separately considered, constitute the authority upon which the Meridian Dispensation is confounded with the Dispensation of the Fullness of Times. And yet all these passages are susceptible of quite a different and more natural rendering. Without controversy it will be conceded that the Lord had an appointed time for His Son Jesus to come to earth in the flesh and perform the mission that had been assigned him; to suffer; to die; to arise again from the dead. And when the fullness of this time was come, God indeed sent forth His Son into the world. As for those inspired writers who speak of the "last days," and the "last times"they speak relatively; that is, with reference to former days and times; and, of course, the days and times in which they lived to them were the last days, and the last times; but they were not the last days of the earth's temporal existence; they were not the last days in any general sense at all, as there have been now some two thousand years of days since then. They were not the "last days" that are understood as immediately preceding the glorious coming of the Son of God.
Joel's Great Prophecy of the Dispensation of the Last Days.
Of the special passages before referred to, and which I said would receive separate consideration, the first is Peter's quotation from the Prophet Joel concerning the outpouring of the Spirit of God upon "all flesh in the last days." This quotation from Joel is regarded as identifying the days in which the Apostle was speaking, as "the last days;" and the dispensation in which he was living as the Dispensation of the Last Days and of the Fulness of Times. The conditions existing when Peter was speaking, and the prophecy of Joel, however, admit of no such interpretation. The circumstances were as follows: The Holy Ghost in an extraordinary manner rested upon the Apostles and gave them the power of speaking in other languages than those they had learned. Some in the listening multitude attributed this singular manifestation to drunkenness, whereupon the Apostle Peter arose and refuted the slander, saying: "These are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the Prophet Joel; and it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: and on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: and I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapor of smoke: the sun shall be turned into darkness and the moon into blood, before that great and notable day of the Lord come: and it shall come to pass, that whosoever shall call on the name of the Lord shall be saved."[[22]] "For," to finish the passage as it stands in Joel, but which is not in Peter's quotation, "For in Mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call."[[23]]
Because Peter, referring to the Spirit that was then resting upon the Twelve Apostles, said, "this is that which was spoken by the Prophet Joel," etc., the very general opinion prevails that Joel's prophecy was then fulfilled; and hence the last days were come. This is an entire misapprehension of the purpose of Peter in making the quotation; as also of the quoted passage itself. Beyond all controversy Peter meant only: This Spirit which you now see resting upon these Apostles of Jesus of Nazareth, is that same Spirit which your Prophet Joel says will, in the last days, be poured out upon all flesh. Obviously he did not mean that this occasion of the Apostles receiving the Holy Ghost was a complete fulfillment of Joel's prediction. To insist upon such an exegesis would be to charge the chief of the Apostles with palpable ignorance of the meaning of Joel's prophecy. On the occasion in question the Holy Ghost was poured out upon the Twelve Apostles, who were given the power to speak in various tongues; Joel's prophecy for its complete fulfillment requires that the Spirit of the Lord, the Holy Ghost, shall be poured out upon all flesh; and undoubtedly refers to that time which shall come in the blessed millennium when the enmity shall not only cease between man and man, but even between the beasts of the forests and of the fields; and between man and beast, as described by Isaiah in the following language:
The wolf also shall dwell with the Lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the suckling child shall play on the hole of the asp; and the weaned child shall put his hand on the cockatrice's den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.[[24]]
Compare these conditions so vividly described with what Joel himself says of the period when the Spirit of the Lord shall be poured out upon all flesh, and it will at once be clear that the two Prophets are dealing with the same period, and not only dealing with the same period, but that the period itself is certainly far beyond in time the days of Peter; in fact is still in the future; for the sun has not yet been turned into blackness; nor the moon into blood; nor have the stars withdrawn their shining. It is obvious that the events upon the day of Pentecost did not fulfil the terms of this prophecy, except in those particulars already pointed out. The mention in this prophecy, however, of those special signs which Jesus refers to as immediately preceding His own second and glorious coming, clearly demonstrate that Joel was speaking of the last days indeed, and not of a circumstance that occurred in connection with a period more properly designated as the Dispensation of the Meridian of Time. Immediately following his prediction of the outpouring of God's Spirit upon all flesh, Joel represents the Lord as saying: "And I will show wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the Lord come." And later: "The sun and the moon shall be darkened, and the stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel."
Compare this with the Savior's description of conditions in the earth that will precede His own second coming:
Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of Man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.[[25]]
The same wonders in heaven and earth; the same changes in sun, and moon, and stars; the same promises of the gathering of God's people as are found in the prophecy of Joel. There can be no question, then, but that the prophecy of Joel refers to the same "last days" that Jesus here alludes tothe days of the coming of the Son of Manand not to the days of Peter and the other Apostles in the Meridian of time.
The sum of the matter then is, that Peter was not living in the "last days;" that the prophecy of Joel was not in its entirety fulfilled in the outpouring of God's Spirit upon the Apostles on the day of Pentecost; that at no time subsequent to the days of the Apostles has there existed such conditions in the earth as amount to a complete fulfilment of Joel's prophecy; therefore at some time future from the days of the Apostles, we may look forward to a universal outpouring of God's Holy Spirit upon all flesh, resulting in a universal peace and widespread knowledge of God, brought about, unquestionably, by a subsequent dispensation from that in which Peter wroughtthe Dispensation of the Fulness of Times, in which God promises to "gather together in one all things in Christ, both which are in heaven and which are on earth; even in Him."[[26]]
Daniel's Prophecy of the Rise of the Kingdom of God in the Last Days.
The second special Scripture to which I have promised a separate consideration is the prophecy of Daniel relative to the succession of the great earth empires; and the final establishment of the Kingdom of God, which in "the last days" shall fill the whole earth and remain for ever. By an error on the part of Christian writers Daniel's prophecy concerning the Kingdom of God to be set up in "the last days" is supposed to have been fulfilled by the founding of "The spiritual kingdom of Christ" in the days of Messiah's earthly ministry; and therefore the conclusion is drawn that those days were "the last days," and the dispensation then ushered in, the final dispensation of the Gospel. It is my purpose here to refute that error.
The prophecy in question is familiar, and comes from Daniel's interpretation of the king of Babylon's dream of the great image, whose "brightness was excellent, whose form was terrible." The head of the image was of gold; his breast and arms were of silver; the body and thighs of brass; the legs of iron; and the feet and the toes part of iron and part of clay. The king in his dream also saw a little stone cut out of the mountain without hands, that smote the image upon the feet of mixed clay and iron, and broke it to piecesuntil it became like the chaff of the summer thrashing floor, and the wind of heaven carried it away, that no place was found for it: but the little stone cut from the mountain without hands, which smote the image on the feet and ground it to dust, became a great mountain and filled the whole earth. This it the dream; and this is the prophet's interpretation, addressed to the king of Babylon:
Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath He given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. And after thee shall rise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be divided: but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with the miry clay. And as the toes and the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms and it shall stand forever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold, the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure.[[27]]
As understood by the learned, Daniel's interpretation stands thus:
"(1) The Golden Headthe Assyrio-Babylonish monarchy (the 6th and 5th century B.C.);
"(2) The Silver Breast and Armsthe Medo-Persian empire (from 538 B.C. to about 330 B.C.);
"(3) The Brazen Belly and Thighsthe Greco-Macedonian kingdom, especially after Alexander, those of Egypt and Syria (from about 330 B.C. to 160 B.C.);
"(4) The Legs of Ironthe power of Rome, bestriding the east and west, but broken into a number of states, the ten toes, which retained some of its warlike strength (the iron), mingled with elements of weakness (the soft potters' clay), which rendered the whole imperial structure unstable.
"(5) The Stone cut without hands out of the Living Rock, dashing down the image, becoming a great mountain, and filling all the earthThe Spiritual Kingdom of Christ."
The last phrase"The Spiritual Kingdom of Christ"meaning of course the "Christian churches" which have existed from the time of Christ, and that now exist, and which, taken together, form Christ's spiritual kingdom.
On the foregoing exegesis, which is the one commonly accepted by orthodox Christians, I make the following several observations:
First: The phrase with reference to the little Stone, "cut out of the Living Rock," is one introduced by Dr. Smith, from whose "Old Testament History" [[28]] the above analysis of Daniel's interpretation is taken. The language of the Bible is, "cut out of the mountain without hands." Why it is changed by the Doctor one may not conjecture, unless it is to lay the foundation of an argument not warranted by the text of Daniel's interpretation. It is enough here to note that the change in phraseology is wholly gratuitous and unwarranted.
Second: The claim that the "little Stone cut from the mountain without hands," is the "Spiritual Kingdom of Christ"if by that "spiritual kingdom" is meant not a real kingdom, actually existing, visible and tangibleis an assumption of the Doctor's. It is not the language of the Bible, nor is there any evidence in Scripture for believing that the "kingdom," represented by "the stone cut out of the mountain without hands," is any less a material kingdom than those which preceded it. The differences between this kingdom of God and the other kingdoms of the vision are not in the kingdom being "spiritual," but in these: (1) that the kingdom which God shall set up will never be destroyed; (2) never left to another people: (3) will break in pieces and consume all other kingdoms: (4) it shall fill the whole earth; (5) and stand forever. We are warranted in the belief, however, that it will be a tangible, bona fide, government of God on earth, consisting of a king; subordinate officers; laws; subjects; and the whole earth for its territoryfor its dominion. The coming forth of such a government, the founding of such a kingdom, is in harmony with all the hopes of all the saints, and the predictions of all the prophets who have touched upon the subject. It is the actual reign of Christ on earth with His Saints, in fulfillment of the hopes held out to them in every dispensation of the Gospel. It is to be the burden of the song of the redeemed out of every kindred, and tongue, and people, and nation, that Christ has made them unto their God kings and priests"and we shall reign on the earth." [[29]] It is to be the chorus in heaventhe kingdoms of this world are become the kingdoms of our Lord, and of His Christ; and He shall reign for ever and ever. [[30]] And the elders in heaven shall say:
We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee Thy great power, and hast reigned. And the nations were angry, and Thy wrath is come, and the time of the dead, that they should be judged, and that Thou shouldst give reward unto Thy servants the prophets, and to the saints, and them that fear Thy name, small and great; and shouldst destroy them which destroy the earth.[[31]]
And still again:
Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years.[[32]]
It should be observed respecting the last passage and the one preceding it, that "the reign on earth" of the kingdom of God is connected with the resurrection of the righteous saints; so that it will be the "last days" indeednot in the days of the Roman empire. And this reign of the saints on earth, this kingdom of God which they shall constitute shall be a reign of righteousness, but a veritable kingdom nevertheless.
Third: The orthodox exegesis under consideration omits one important matter of fact, viz., that instead of four great dominant political powers symbolized in the image which Nebuchadnezzar saw, and which Daniel interpreted, there are five: viz., (1) The Head of GoldBabylonish kingdom; (2) the Chest and Arms of Silverthe Medo-Persian monarchy; (3) the Brazen Belly and Thighsthe Greco-Macedonian Empire: (4) the Legs of IronRome; (5) the Feet and Toes mixed of iron and claythe modern kingdoms and states of the world.
This failure to recognize the fifth political power represented by the feet and toes of Daniel's image leads to serious errors with respect to this prophecy. It has led the theologians to assign the setting up of God's kingdom spoken of in the prophecy to the wrong period of the world's history. They say the kingdom represented by the stone cut from the mountain without hands is "the spiritual kingdom of Christ;" and that the said kingdom was set up in the days of Messiah's earthly ministry in the meridian of time. This, however, cannot be correct; for the Church which Jesus established by His personal ministry and which, it is granted, is sometimes spoken of as the Kingdom of God, was founded in the days of the Roman empire, the fourth world power of Daniel's prophecy; and at a time, too, when imperial Rome was at the very zenith of her glory and power. Whereas the terms of Daniel's prophecy require that the kingdom which God shall establish, and which was represented by the stone cut from the mountain without hands, shall be set up in the days of the fifth political world powerin the days of the kingdom represented by the pieces of iron and clay in the feet and toes of the image. The language of the prophecy on this point is: "And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom [i. e. the political power so represented, and that succeeds the fourth power or Roman empire,] shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. And as the toes of the feet were part of iron, and part of clay, * * * they [i. e., the kingdom represented by the pieces of iron and clay,] shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. And in the days of these kings [not in the days of the Roman empire]in the days of these kings shall the God of heaven set up a kingdom, which never shall be destroyed."
Fourth: One of the peculiarities of the kingdom of God of Daniel's prophecy is, that when it is established among men it will not only never be destroyed, but "the kingdom shall not be left to other people." By which saying we can only conclude that when the kingdom of God shall be set up by the Lord in the last days, it will not be taken from the people to whom it shall come, and be given to, or left, to another people. But how stands it with the institution which arose from the preaching of the Gospel in the days of Messiah's earthly ministry, the church, sometimes called the kingdom of God, and the kingdom of heaven? Was it not "left to other people"? Messiah Himself said of the Jews, "Therefore say I unto you, the kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof." This passage comes, too, as a conclusion to the parable of the householder who let both his house and his vineyard to unworthy husbandmen, who successively beat, stoned, and slew the servants, and even the son and heir whom the master sent to collect his portion of the fruit of the vineyard. "When the Lord of the vineyard cometh, what will he do unto those husbandmen?" asked Jesus of his hearers. "He will miserably destroy these wicked men," they replied, "and will let out his vineyard unto other husbandmen, which shall render him the fruits in their season." They had pronounced judgment among themselves. The parable presented the case of the Jews to whom Jesus was speaking, exactly, and Jesus quickly made the application of the judgment"Therefore say I unto you, The kingdom of God shall be taken from you, and given unto a nation bringing forth the fruits thereof." [[33]] There can be no mistaking the meaning of the parable or its application; and some years later we have Paul saying to the contradicting and blaspheming Jews of Antioch in Pisidia: "It was necessary that the word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. For so hath the Lord commanded us." [[34]] And so it came to pass that as Israel in those days rejected the Gospel of the kingdom which was first offered to them, so God also rejected them; and they have stood rejected to this day; smitten and trodden under food of the Gentile races, a scoff, a hiss, and a byword in every land that they have inhabited; while the kingdom of God first offered to them was left to other people, to the Gentiles, who, for a season, brought forth the fruits thereof. But the fact that the kingdom then preached to the Jews was taken from them and given to another people, is proof positive that it was not the kingdom which was to fulfill the terms of Daniel's great prophecy.
Fifth: Another characteristic of the kingdom of God of Daniel's prophecy is, that it will never be destroyed, but will break in pieces and consume all other kingdoms, and stand for ever. This is not true of that institution brought into existence by the preaching of Messiah and the Apostles, sometimes called the kingdom of God, but more properly the Church of Christ. Saddening as the thought may seem, the Church founded by the labors of Jesus and His Apostles was destroyed from the earth; the Gospel was perverted; its ordinances were changed; its laws were transgressed; its covenant was, on the part of man, broken; and the world was left to flounder in the darkness of a long period of apostasy from God. For the reason, then, that the institution founded by the preaching of the Apostles was destroyed in the earth, as well as for the other reasons considered, the conclusion is forced upon the mind that the Church founded by Jesus and the Apostles was not the fulfillment of Daniel's great prophecy respecting the kingdom which God promised to set up in the last days: and hence we may look for another dispensation beyond the times of the Apostles, which will culminate in subduing the kingdoms of this world and making them the kingdom of our God and His Christ, followed by that reign of righteousness and peace of which all the prophets have spoken.
Having considered the Dispensation of the Meridian of Time and corrected the popular error which confounds that dispensation with the Dispensation of the Fulness of Times, it is necessary now to consider the decline of the Christian religion.
The Announcement of the Universal Apostasy.
It is a most startling announcement with which the Prophet Joseph Smith begins his message to the world. Concerning the question, he asked God"Which of all the sects is right, and which shall I join?" he says:
"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 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."[[35]]
This is a tremendous arraignment of all Christendom. It charges a condition of universal apostasy from God, especially upon Christendom that was dwelling in a fancied security of being the farthest removed from the possibility of such a charge; each division of the so-called Christian Church felicitating itself with the flattering unction that its own particular society possessed the enlightened fullness of the Christian religion. While the boldness of this declaration of the young Prophet is astounding, upon reflection it must be conceded that just such a condition of affairs in the religious world is consistent with the work he, under the direction of divine Providence, was about to inaugurate. Nothing less than a complete apostasy from the Christian religion would warrant the establishment of the Church of Jesus Christ of Latter-day Saints. Of sects there were already enough in existence. Division and subdivision had already created of confusion more than enough, and there was no possible excuse for the introduction of a new Christian sect. But if men through apostasy had corrupted the Christian religion and lost divine authority to administer the ordinances of the Gospel, it was of the utmost importance that a new dispensation of the true Christian religion should be given to the world. It should also be observed at this point, that Joseph Smith, then but a boy, scarcely removed from childhood, was not himself pronouncing judgment upon the status of Christendom. It was not he who declared the sects to be all wrong, their creeds an abomination, and the professors thereof corrupt. He of all persons, both on account of his extreme youthfulness and his lack of general information, was among the least qualified to pronounce upon such a question. Indeed, he himself confesses his unfitness for such an office. His seeking knowledge from God upon this very question"which of all the sects is right?" is a confession of his own inability to determine the matter. No human wisdom was sufficient to answer that question. No man in all the world was so pre-eminent as to be justified in proclaiming the divine acceptance of one church in preference to another. Divine wisdom alone was sufficient to pass judgment upon such a question; and there is peculiar force in the circumstance that the announcement which Joseph Smith makes with reference to this subject is not formulated by him nor by any other man, but is given to him of God. God has been the judge of apostate Christendom, Joseph Smith but His messenger, to herald that judgment to the world.
It now becomes my melancholy task to trace through the early Christian centuries the decline of the Christian religion. By this phrase I mean that a really unchristian religion was gradually substituted for the beautiful religion of Jesus Christ; that a universal apostasy from the Christian doctrine and the Christian Church took place. So tracing the decline of Christianity, I shall establish the truth of the first great message with which the modern prophet, Joseph Smith, came to the world; and shall also prove the fact, that a necessity existed for the establishment of such a work as he claims, under God, to have founded, and of which the several volumes of this work are the detailed history.
Character of the Early Christians.
First of all, it should be remarked that the early Christians were not so far removed from the possession of the common weaknesses of humanity as to preclude the possibility of apostatizing from the Christian religion. Owing to our being so far removed from them in time, by which many of their defects are obscured, and the exaggerated celebration of their virtues, extravagant ideas of the sanctity of their lives, and the holiness of their natures have very generally obtained, whereas a little inquiry into the character of the early Saints will prove that they were very human, and men of like passions with ourselves. The mother of Zebedee's children exhibited a rather ambitious spirit, and the two brethren themselves gave much offense to their fellow Apostles by aspiring to sit one on the right hand of Jesus and the other on His left when He should come in His kingdom.[[36]] Even Peter, the chief Apostle, exhibited his full share of human weakness when he thrice denied his Lord in the presence of his enemies, through fear, and even confirmed that denial by cursing and swearing.[[37]] It was rather a heated controversy, too, that arose in the early Christian Church as to whether those who accepted the Christian faith were still bound to the observances of the law of Moses, and more especially to the rite of circumcision. Although there seems to have been an amicable and authoritative settlement of that question by the decision of what some learned writers have called the first general council of the Church held by the Apostles and Elders at Jerusalem,[[38]] yet the old difficulty broke out again and again, not only between the Jewish saints and the Gentile converts, but even among the Apostles themselves, leading to serious accusations one against another, the straining of friendship between fellow-workmen in the ministry, through criminations and recriminations.
After the settlement of this very question of circumcision by the council at Jerusalem, Peter went down to Antioch and at first mingled unreservedly with both Gentile and Jewish converts without distinction, accepting both Jew and Gentile in perfect fellowship, departing entirely from the restraints placed on a Jew by the law of Moses, which rendered it unlawful for one who was a Jew to have such unrestricted fellowship with the Gentiles. But when certain ones came down from James, who resided at Jerusalem, then Peter, fearful of offending "them which were of the circumcision," suddenly withdrew his social fellowship from the Gentile converts. Other Jewish brethren did the same; Barnabas, the friend of Paul, being among the number. Whereupon Paul, as he himself testified, withstood Peter to the face, directly charging him before all the brethren with dissimulation, saying: "If thou being a Jew livest after the manner of Gentiles and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?"[[39]] Yet this same Paul notwithstanding his loyalty to the Gentile converts on that occasion, his zeal for the decision which had been rendered by the council of the Church at Jerusalem, and notwithstanding his usually strong moral courage, subsequently showed by his conduct, that he, too, was not beyond the weakness of "becoming all things to all men;" for a short time after the incident with Peter at Antioch, when in the province of Galatia, and he desired Timothy to be his companion in the ministry, Paul took him and circumcised him, because it was well known that while his mother was a Jewess, his father was a Greek, and all this for fear of the Jews.[[40]]
This question continued to be a cause of contention, even after this sharp disputation at Antioch; for though the decision of the council at Jerusalem was against the contention of the Judaizing party, yet they continued to agitate the question whenever opportunity presented itself, and seemed especially to follow close upon the footsteps of Paul in his missionary journeys; and in Galatia, at least, succeeded in turning the saints of that province from the grace of Christ unto another gospel, perverting the Gospel of Christ.[[41]] This question continued to agitate the Church throughout the Apostolic age, and was finally settled through overwhelming numbers of Gentiles being converted, and taking possession of the Church, rather than through any profound respect for the decision of the council at Jerusalem.
The withdrawal of John Mark from the ministry while accompanying Paul and Barnabas on their first mission in Asia Minor, and which withdrawal grew out of a faltering of his zeal or a misunderstanding with his companions, will be readily called to mind.[[42]] Subsequently, when Paul proposed to Barnabas that they go again and visit the brethren in every city where they had preached while on their first mission, a sharp contention arose between them about this same John Mark. Barnabas desired to take him again into the ministry, but Paul seriously objected; and so pronounced was the quarrel between them that these two friends and fellow yokemen in the ministry parted company no more to be united. It is just possible also that in addition to this misunderstanding about John Mark, the severe reproof which Paul administered to Barnabas in the affair of dissimulation at Antioch had somewhat strained their friendship.
Turning from these misunderstandings and criminations among the leading officers of the Church, let us inquire how it stood with the members. The epistle of Paul to the church at Corinth discloses the fact that there were serious schisms among them; some boasting that they were of Paul, others that they were of Apollos, others of Cephas, and still others of Christ; which led Paul to ask sharply, "Is Christ divided? was Paul crucified for you?"[[43]] There were endless strifes as well as divisions among them, which caused Paul to denounce them as carnally minded.[[44]] Among them also was such fornication as was not named among the Gentiles, "that one should have his father's wife!" And this shameful sin had not humbled the church at Corinth, for Paul denounced them for being puffed up in the presence of such a crime, rather than having mourned over it.[[45]] They were in the habit of going to law one with another, and that before the world, in violation of the teachings of Jesus Christ.[[46]] They desecrated the ordinance of the Lord's Supper by their drunkenness, for which they were sharply reproved by the Apostle.[[47]] They ate and drank unworthily, "not discerning the Lord's body; for which cause many were sickly among them, and many slept" (that is, died). There were heresies also among them,[[48]] some denying the resurrection of the dead, while others possessed not the knowledge of God, which the Apostle declared was their shame.[[49]] It is true, this sharp letter of reproof made the Corinthian saints sorry, and sorry, too, after a godly fashion, in that it brought them to a partial repentance; but even in the second epistle, from which we learn of their partial repentance, the Apostle could still charge that there were many in the church who had not repented of the uncleanness and fornication and lasciviousness which they had committed.[[50]] From this second letter, also, we learn that there were many in the Church at large who corrupted the word of God;[[51]] that there were those, even in the ministry, who were "false prophets, deceitful workers, transforming themselves into the Apostles of Christ."[[52]]
Of the churches throughout the province of Galatia, it is scarcely necessary to say more than we have already said concerning the invasion of that province by Judaizing Christian ministers who were turning away the saints from the grace of Christ back to the beggarly elements of the law of carnal commandments; a circumstance which led Paul to exclaim: "I marvel that ye are so soon removed from him that had called you unto the grace of Christ, unto another gospel; which is not another, but there be some that trouble you, and would pervert the Gospel of Christ."[[53]]
That there were two distinct parties in the Church at this time, between whom bitter contentions arose, is further evidenced by the letter of Paul to the Philippians. Some preached Christ even of envy and strife, and some of good will. "The one preach Christ of contention, not sincerely," says Paul, "supposing to add affliction to my bonds: but the other of love, knowing that I am set for the defense of the Gospel."[[54]] "Beware of dogs," said he again to the same people; "beware of evil workers; beware of the concision."[[55]] "Brethren, be followers of me," he admonishes them, "and mark them which walk so as ye have us for an example, for many walk of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose God is their belly, and whose glory is their shame, who mind earthly things."[[56]] To the Colossians Paul found it necessary to say: "Beware lest any man spoil you through philosophy and vain deceit, after the traditions of men, after the rudiments of the world, and not after Christ. * * * * Let no man beguile you of your reward in a voluntary humility and worshiping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind."[[57]]
But it is in Paul's pastoral letters that we get a deeper insight into corruptions threatening the early church, and even beginning to lay the foundation for that subsequent apostasy which overwhelmed it. The Apostle sent Timothy to the saints at Ephesus to represent him, that he might charge some to teach no other doctrines than those which he had delivered to them: "Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith," for some had turned aside from the commandment of charity, out of a pure heart, and a good conscience, and faith unfeigned, unto "vile jangling, desiring to be teachers of the law, understanding neither what they say nor whereof they affirm."[[58]] Others concerning faith had made shipwreck, of whom were Hymenaeus and Alexander, whom Paul had delivered unto Satan that they might learn not to blaspheme.[[59]] Others had "erred concerning the faith" and had "given heed to vain babblings, and opposition of science falsely so called."[[60]] In his second letter to Timothy, Paul informs him that all the saints in Asia had turned away from him, "of whom were Phygellus and Hermogenes."[[61]] He admonishes Timothy again to shun "profane and vain babblings," "for," said he, "they will increase unto more ungodliness, and their word will eat as doth a canker; of whom is Hymenaeus and Philetus; who, concerning the truth, have erred, saying that the resurrection is passed already, and overthrown the faith of some."[[62]] Demos, once a fellow-laborer with Paul, had forsaken him, "having loved this present world;"[[63]] and at Paul's first answer, that is, when arraigned before the court at Rome, no man stood with him, but all men forsook him; he prays that God will not lay this to their charge.[[64]]
Paul admonished Titus to hold fast to the faith, for there were many unruly and vain talkers and deceivers, especially those of the circumcision; who subverted whole houses, teaching things which they ought not, for filthy lucre's sake; and were giving heed to Jewish fables and commandments of men and turning from the truth.[[65]]
Peter also had something to say with reference to the danger of heresies and false teachers which menaced the Church. He declared that there would be false teachers among the saints, who "privily would bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction." "And many," said he, "shall follow their pernicious ways: by reason of whom the truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you; whose judgment now for a long time lingereth not, and their damnation slumbereth not. For if God spared not the angels that sinned, but cast them down to hell and delivered them unto chains of darkness to be reserved unto judgment"he argued that the Lord would not spare these corrupters of the Gospel of Christ, who, like the dog, had turned again to his own vomit, and the sow who was washed to her wallowing in the mire.[[66]] He charged also that some were wresting the epistles of Paul, as they were some of the "other scriptures," unto their own destruction.[[67]]
John, the disciple whom Jesus loved, also bears testimony to the existence of anti-Christs, false prophets, and the depravity of many in the early Church. "It is the last time," said he, "and as ye have heard that anti-Christ shall come, even now there are many anti-Christs, whereby we know that it is the last time;" * * * * "They went out from us * * * * that they might be manifest that they were not all of us."[[68]] "Try the spirits," said he, in the same epistle, "whether they are of God; because many false prophets are gone out into the world."[[69]] Again: "Many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver, an anti-Christ."[[70]]
Jude also is a witness against this class of deceivers. He admonished the saints to "contend earnestly for the faith which was once delivered unto the saints;" "for," said he, "there are certain men crept in unawares, * * * ungodly men, turning the grace of our God into lasciviousness and denying the only Lord God, and our Lord Jesus Christ."[[71]] The rest of the epistle he devotes to a description of their wickedness, comparing it with the conduct of Satan, and the vileness of the inhabitants of Sodom and Gomorrah.
I have not given this review of the condition of the Church of Christ in the Apostolic age with the view of establishing the idea that the Church at that time was in a complete state of apostasy; nor have I dwelt upon the weaknesses and sins of the early saints for the purpose of holding them up for contempt. My only purpose has been to dispel, first of all, the extravagant ideas that obtain in many minds concerning the absolute sanctity of the early Christians; and secondly, and mainly, to show that there were elements and tendencies existing in the early Church, even in the days of the Apostles, that would, when unrestrained by Apostolic authority and power, lead to its entire overthrow.
We have no good reason to believe that there occurred any change for the better in the affairs of the Church after the demise of the Apostles, no reason to believe that there were fewer heresies or fewer false teachers, or false prophets to lead away the people with their vain philosophies, their foolish babblings, and opposition of science falsely so called. On the contrary, one is forced to believe the prediction of Paul, viz., that evil men and seducers would wax worse and worse, deceiving and being deceived;[[72]] for who, after the Apostles were fallen asleep, would stand up and correct the heresies that were brought into the Church, rebuke the schismatics, the false teachers and false prophets that arose to draw away disciples after them? If false teachers insinuated themselves into the Church, brought in damnable heresies by reason of which the way of truth was evil spoken of, and the pure religion of Jesus Christ corrupted even while inspired Apostles were still in the Church, it is not unreasonable to conclude that all these evils would increase and revel unchecked after the death of the Apostles.
The Rise of False Teachers.
I cannot, of course, in this introduction, enter into even a brief history of false teachers in the early Christian centuries. That of itself would be matter for a volume. I shall therefore content myself with making quotations from reliable authorities that will directly establish the fact of the rapid increase in the number of false teachers, and the pernicious effects of their doctrines upon the Christian religion. It should be said before making these quotations, however, that Protestant writers are interested in maintaining that the Christian religion was perpetuated, even through the ages of apostasy, and given back to mankind by the agency of the so-called "Reformation" of the sixteenth century. Hence in their writings, when stating the corruptions of the early Church, they are especially guarded lest too strong a statement would lead to the belief that the Christian religion had been utterly subverted. Indeed, it is well known that Milner wrote his Church Historywhich should be regarded not so much as the history of the Church as the history of pietyto counteract the influence of Mosheim's Institutes of Ecclesiastical History, which work Milner considered too frank in its statements of perversions and abuses of religion. The Protestant writers must need set forth the theory that the Christian religion survived all the abuses and corruptions of it through ages of apostasy, else they would have no logical ground for the sixteenth century "Reformation" to stand upon. They seem not oblivious to the fact, though never mentioning it, that if the Christian religion was displaced by a paganized religiona false religionas is fully predicted, as we shall see later, in the New Testament prophecies, and of which the works of Protestant writers go far towards provingthen the only possible way in which the true Christian religion and the Church of Christ could be restored would be by re-opening of the heavens, and the giving forth of a new dispensation of the Gospel, together with a renewal of divine authority to preach it, and administer its ordinances of salvation. Catholics hold that there has been no great apostasy in the Church. Their theory is, that there has been a constant, unbroken, perpetuation of the Christian Church from the days of the Messiah and His Apostles until now; and that the Roman Catholic church is that very Church so perpetuated through the ages. Catholic writers admit that there have been very corrupt periods in the Church and many wicked prelates, and some vile popes; yet they hold that the Church has persisted, that the Christian religion has been preserved in the earth.
With these remarks on the position of the Protestant and Catholic churches respecting their attitude on the subject of the perpetuation of the Christian religion, I proceed with the quotations promised; and, first, a passage from Neander's History of the Christian Religion and Church, on the very great difference between the writings of the Apostles and the writings of the so-called Apostolic Fathers; and the suddenness of that transition, to the disparagement of the productions of the Fathers:
A phenomenon, singular in its kind, is the striking difference between the writings of the Apostles and the writings of the Apostolic Fathers, who were so nearly their contemporaries. In other cases, transitions are wont to be gradual; but in this instance we observe a sudden change. There are here no gentle gradations, but all at once an abrupt transition from one style of language to another; a phenomenon which should lead us to acknowledge the fact of a special agency of the Divine Spirit in the souls of the Apostles. After the time of the first extraordinary operations of the Holy Ghost followed by the period of the free development of human nature in Christianity; and here, as in all other cases, the beginning must be small and feeble before the effects of Christianity could penetrate more widely, and bring fully under their influence the great powers of the human mind. It was to be shown first, what the divine power could effect by the foolishness of preaching. The writings of the so-called Apostolic Fathers have unhappily for the most part, come down to us in a condition very little worthy of confidence, partly because under the name of these men, so highly venerated in the Church, writings were early forged for the purpose of giving authority to particular opinions or principles; and partly because their own writings which were extant became interpolated in subservience to a Jewish hierarchical interest which aimed to crush the free spirit of the Gospel.[[73]]
There is no authority of scripture for the supposition made here by Dr. Neander that the extraordinary operations of the Holy Ghost were to be confined to the Apostles; the whole tenor of scripture authority is to the contrary. It is the theory of the Gospel itself, that all who receive it, and particularly its ministers, shall have the divine Spirit as a special agency working in their souls, through all time, and there is no warrant for the belief that its operations were to be confined to those who first received it and became its first ministers. Therefore, this sudden transition in the matter of excellence and trustworthiness between the writings of the Apostles and the writings of the Apostolic Fathers indicates not only a deterioration in the character of the teachers in the Church and what is taught, but more especially indicates the progress of the "mystery of iniquity" which was at work subverting the Christian religion and destroying the Church of Christ.
On the question of forged books and writings mentioned in the passage from Neander, Dr. Nathaniel Lardner refers to a dissertation written by Dr. Mosheim, which shows the reasons and causes for the many forged writings produced in the first and second centuries, and then adds: "All own that Christians of all sorts were guilty of this fraud. Indeed we may say it was one great fault of the times; for truth needs no such defenses, and would blush at the sight of them."[[74]]
Eusebius, quoting Hegesippus on the subject of false teachers and referring to the condition of the Church about the close of the first century, says:
The Church continued until then [close of the first century] as a pure and uncorrupt virgin, whilst if there were any at all that attempted to pervert the sound doctrine of the saving Gospel, they were yet skulking in dark retreats: but when the sacred choir of Apostles became extinct, and the generation of those that had been privileged to hear their inspired wisdom had passed away, then also the combinations of impious errors arose by the fraud and delusions of false teachers. These also, as there were none of the Apostles left, henceforth attempted without shame, to preach their false doctrine against the gospel of truth.[[75]]
Dr. Mosheim has the following on the same subject:
Not long after the Savior's ascension, various histories of His life and doctrines, full of impositions and fables, were composed by persons of no bad intentions, perhaps, but who were superstitious, simple, and piously fraudulent; and afterwards various other spurious writings were palmed upon the world, falsely inscribed with the names of the holy Apostles.[[76]]
This condition of things with reference to the writers in the centuries under consideration, naturally leads one to the reflection, that if there were so much of fraud, and so many forged writings, what must have been the state of the Church at this time with reference to oral teaching? We are justified in believing, I think, that bad as was the state of things with reference to the writings of these early teachers of the Church, the discourses of such as preached may be depended upon as being much worse. In this view of the case, one can readily understand that the "authority of antiquity" so generally urged as a reason for accepting the testimonies of the Fathers, that "handmaid to scripture," as "antiquity" is sometimes called, the whole body of it, written and oral, may indeed "be regarded," as Dr. Jortin remarks, "as Briarean, for she has a hundred hands, and these hands often clash and beat one another."[[77]]
Moreover, it often happens that those who are condemned by some of these Fathers as heretics were not only censured for their heresies, but sometimes for the truths which they held. For example: Papias, a Bishop and Christian Father in the second century, is condemned by Eusebius for saying that he received from Apostolic menmeaning thereby men who were associated with the Apostlesthe fact that there would be a corporeal reign of Christ on earth with the saints, after the resurrection, which would continue through a thousand years.[[78]]
Prodicus is censured by Clement of Alexandria for holding that men are by nature the children of Deity.[[79]]
Marcion, besides being condemned for his many errors, is also censured by Irenaeus for believing in salvation for the dead, concerning which, it must be acknowledged, Marcion did hold peculiar views; but that is no reason why the general principle should be condemned.[[80]] He taught that Jesus Christ went to Hades and preached there, and brought hence all that believed on him. "The ancients," continue Irenaeus, as quoted by Lardner, "being of opinion that eternal life is not to be obtained but through faith in Jesus Christ, and that God is too merciful to let men perish for not hearing the Gospel, supposed that the Lord preached also to the dead, that they might have the same advantage with the living." He further adds, "In the language of Marcion and the fathers, hell does not necessarily mean the place of the damned; in that place is Tartarus, the place of torment, and Paradise, or the bosom of Abraham, a place of rest and refreshment. In that part of Hades Jesus found the just men of the Old Testament. They were not miserable, but were in a place of comfort and pleasure." "For Christ," he continues, "promiseth the Jews after this life, rest in Hades, even in the bosom of Abraham." This far the doctrine of Marcion is in strict agreement with the New Testament, though denounced as blasphemy by his opponent. The unfortunate part of Marcion's doctrine on this head is that he taught that Cain and the wicked of Sodom and the Egyptians, and in fact all the nations in general, though they had lived in all manner of wickedness, were saved by the Lord, but that Abel, Enoch, Noah, and the patriarchs and prophets and other righteous men who walked with God and pleased Him in their earth life, did not obtain salvation because they suspected that in the preaching of Christ in the spirit world there was some scheme of deception to lead them away from their present qualified acceptance with God, and therefore they would not come to Christ nor believe in him, for which reason, as he says, "their souls remained in hell."[[81]]
Marcion is also condemned for believing in the eternity of matter.[[82]] So, too, Hermogenes is censured by Tertullian for the same cause, and for arguing that God made the world out of matter and could not have made it out of nothing.[[83]]
And so throughout there is censure and counter censure between the orthodox and the heretics, and it is difficult at times to determine which are the orthodox and which heretics, so frequently do they change places. Nor was there any improvement in the ages that succeeded these that have been briefly considered. The editor of Dr. Jortin's learned work on ecclesiastical history, William Trollope, on a passage of Jortin's on the early fathers, says of the fathers of the fourth century:
After the counsel of Nice,[[84]] a class of writers sprung up, greatly inferior to their predecessors, in whatever light their pretensions are viewed. Sadly deficient in learning, prejudiced in opinion, and inelegant in style, they cannot be admitted for a moment into competition with those who were contemporary with the Apostles and their immediate successors.[[85]]
The whole tenor of his remarks is to the effect that while the fathers of the second and third centuries, are not to be relied upon in their interpretations of scripture, were frequently deceived in opinions, and not always to be depended upon in matters of tradition, yet they were greatly to be preferred in all respects to the fathers of succeeding centuries.
The Development of False Doctrines After the Death of the Apostles.
Here, too, I shall rely very largely upon the conclusions of the learned. Dr. Lardner, referring to the development of the heresies, the seeds of which were sown in the days of the Apostles, says:
Eusebius relates that Ignatius, on his way from Antioch to Rome, exhorted the churches to beware of heresies which were then springing up, and which would increase; and that he afterwards wrote his epistles in order to guard them against these corruptions, and to confirm them in the faith. This opinion that the seeds of these heresies were sown in the time of the Apostles, and sprang up immediately after is an opinion probable in itself and is embraced by several learned moderns; particularly by Vitringa, and by the late Rev. Mr. Brekel of Liverpool.[[86]]
A certain Mr. Deacon attempted to refute the Mr. Brekel referred to by Dr. Lardner, and to maintain the purity of the Church of the first three centuries. On this Mr. Brekel observed that "If this point were thoroughly examined, it would appear that the Christian Church preserved her virgin purity no longer than the Apostolic age, at least if we may give credit to Hegesippus." Relying upon the support of the ecclesiastical history of Socrates, a writer of the first half of the fifth century, Mr. Brekel also says: "To mention the corruptions and innovations in religion of the four first centuries, is wholly superfluous; when it is so very notorious, that, even before the reign of Constantine, there sprang up a sort of heathenish Christianity which mingled itself with the true Christian religion."[[87]]
Of the impending departure from the Christian religion immediately succeeding the days of the apostles, Dr. Neander says:
Already, in the latter part of the age of St. Paul, we shall see many things different from what they had been originally; and so it cannot appear strange if other changes come to be introduced into the constitution of the [Christian] communities, by the altered circumstances of the times immediately succeeding those of St. Paul or St. John. Then ensued those strongly marked oppositions and schisms, those dangers with which the corruptions engendered by manifold foreign elements threatened primitive Christianity.[[88]]
Dr. Philip Smith, the author of the "Students' Ecclesiastical History," in speaking of the early corruptions of the Christian religion, says:
The sad truth is that as soon as Christianity was generally diffused, it began to absorb corruption from all the lands in which it was planted, and to reflect the complexion of all their systems of religion and philosophy.[[89]]
Dean Milman, in his preface to his annotated edition of Edward Gibbon's great work, "The Decline and Fall of the Roman Empire," and commenting upon that great author's attitude respecting the Christian religion, says:
If, after all, the view of the early progress of Christianity be melancholy and humiliating, we must beware lest we charge the whole of this on the infidelity of the historian. It is idle, it is disingenuous to deny or to dissemble the early depravations of Christianity, its gradual but rapid departure from its primitive simplicity and purity, still more from its spirit of universal love. It may be no unsalutary lesson to the Christian world, that this silent, this unavoidable perhaps, yet fatal change shall have been drawn by an impartial, or even an hostile hand.[[90]]
Dr. Mosheim, in his "Institutes," deals at length with the abuses which arose in the Church in the second and third centuries, which I abridge to the following, and first as to the second century: Many rites were added without necessity to both public and private religious worship, to the great offense of good men; and principally because of the perversity of mankind who are more delighted with the pomp and splendor of external forms and pageantry than with the true devotion of the heart. There is good reason to believe that the Christian bishops purposely multiplied sacred rites for the sake of rendering the Jews and pagans more friendly to them. For both these classes had always been accustomed to numerous and splendid ceremonies, and believed them an essential part of religion. In pursuance of this policy, and to silence the calumnies of the pagans and the Jews against themto the effect that the Christians were pronounced atheists, because destitute of temples, altars, victims, priests, and all that pomp in which the vulgar suppose the essence of religion to consistthe Christian leaders introduced many rites, that they might be able to maintain that they really had those things which the pagans had, only they subsisted under different forms. Some of these ritesjustified, as was supposed, by a comparison of the Christian oblations with Jewish victims and sacrificesin time corrupted essentially the doctrine of the Lord's supper, and converted it into a sacrifice. To add further to the dignity of the Christian Religion, the churches of the east feigned mysteries similar to those of the pagan religions; and, as with the pagans, the holy rites of the mysteries were concealed from the vulgar: "And they not only applied the terms used in the pagan mysteries to the Christian institutions, particularly baptism and the Lord's supper, but they gradually introduced also the rites which were designated by those terms." This practice originated in the eastern provinces of the empire, and thence, after the times of Adrian (who first introduced the Grecian mysteries among the Latins), it spread among the Christians of the west. "A large part, therefore, of Christian observances and institutions, even in this century, had the aspect of the pagan mysteries." In like manner many ceremonies and customs of the Egyptians were adopted.[[91]]
Speaking of the third century the Doctor says that all the monuments of this century show that there was a great increase of ceremonies in the Church owing to the prevailing passion for the Platonic philosophy. Hence arose the public exorcisms, the multiplication of fasts, the aversion to matrimony, and the painful austerities and penances which were enjoined upon offenders.[[92]]
The Revolution of the Fourth Century: Constantine.
It will be observed that I have so far confined my quotations concerning the corruptions which arose in the Church to the first three centuries of the Christian Era. I have done so purposely; and chiefly that I might show by such quotations that the forces which were to bring about the destruction of the Christian Church were active during those ages; and also because an event took place in the first part of the fourth century that culminated in the triumph of those forces. This event was the establishment of Christianity as the state religion of Rome. Constantine the Great was the emperor under whose reign this unlooked for revolution took place. He was the son of Constantine Chlorus, emperor of the West in the preceding reign, which reign he had shared with Galerius Maximianus, who ruled the East. Constantine was an "emperor born of an emperor, the pious son of a most pious and virtuous father," is the flattering announcement of his parentage on the paternal side, by his contemporary, Eusebius, the church historian; though he neglects to mention the obscure origin and humble vocation (that of inn keeper) of his mother, Helena, whom her husband repudiated when raised to the dignity of "Caesar" in the reign of Diocletian.
Constantine was proclaimed emperor by the army in Britain on the death of his father at York, 306 A. D.; but civil strife raged through the empire for eighteen years, occasioned by the contending aspirants for the imperial dignity. The future patron of Christianity, however, overcame all his rivals and reigned sole monarch of Rome from 323 A. D., to the time of his death, fourteen years later.
The policy of Constantine's father towards the Christians in his division of the empire, the West, had been one not only of toleration but also of friendship; and this policy the son followed from the commencement of his career as emperor. The fact of both his own and his father's friendliness toward the Church on the one hand, and the hostility of his rivals against the Church on the other, brought to him the united support of the Christians throughout the empire; and though they were not so numerous as they are frequently represented to be, yet it cannot be denied that the Christians were important factors in determining the course of events in the empire at this time, and truly they were faithful allies to Constantine, and he, on his part, neglected not to meet their anticipations of reward.
A careful study of his life and character will force the conviction upon the mind that Constantine was a most suitable head for the revolution which ended by establishing a pseudo-Christianity as the state religion of the decaying empire. A professed Christian for many years, if we may believe Lactantius and Eusebius he postponed his baptism, after the fashion of his times, until the very last year of his life, in order that, purified at once from all the stains of sin by means of it, he might be sure of entering into bliss. Such the explanation of those who would defend this delay of the emperor's; but one cannot fail to remember that it was quite customary at this time among many professing the Christian religion to put off baptism as long as they dared that they might enjoy a life of sin, and then through the means of baptism, just before death, as by magic, obtain forgiveness.[[93]] On the motives that prompted Constantine's acceptance of Christianity, our historians are not agreed. According to Eusebius his conversion was brought about through seeing in the heavens a luminous cross at midday, and above it the inscription: "By this Conquer." This miraculous sign was supplemented on the night following by the appearance of Jesus Christ to the emperor in a dream, with the same symbol, the cross, and directed him to make it the ensign of his banners and his protection against the power of the enemy.[[94]] According to Theodoret the emperor was converted through the arguments of his Christian mother.[[95]] According to Zosimus, it was through the arguments of an Egyptian Christian bishopsupposed to be Hosius, Bishop of Cordubawho promised him absolution for his crimes, which included a number of murders, if he would but accept Christianity.[[96]]
It is as difficult to settle upon the time of Constantine's conversion as it is the means and nature of it. Neander inclines to the opinion that he was early influenced in favor of Christianity through the example if not the teachings of his parents, who, if not fully converted to the Christian faith, were at least tolerant of it; and may be reasonably counted among that number who at least admitted Christ to the pantheon of the gods. But an act of his in 308 A. D., after the death of his father, and he himself had been proclaimed emperor of the West, shows that he was at that time still attached to the pagan forms of worship; for hearing that the Franks who had been inclined to rebellion against his government had, on his preparations to make war upon them, laid down their arms, he offered public thanks in a celebrated temple of Apollo and gave a magnificent offering to the god.[[97]]
The story of his conversion as related by Eusebius would fix that event in the year 312 A. D.; and surely if the open vision of the luminous cross and the subsequent appearing of Christ in his dream, were realities, Constantine had sufficient grounds for a prompt and unequivocal conversion to the Christian faith. But after that, if we consider the conduct of the emperor, we shall find him, however astonishing it may seem, still attached to pagan ceremonies of worship. As late as 321, A. D., nine years after the visitation of Christ to him, we find him accused of artfully balancing the hopes and fears of both his pagan and Christian subjects by publishing in the same year two edicts; the first of which enjoined the solemn observance of Sunday; and the second directed the consultation of the Haruspices[[98]]the soothsayers of the old pagan religion. Of this circumstance, Neander, who is disposed to palliate the conduct of Constantine as far as possible, after intimating that this lapse might be accounted for on the grounds of state policy, says, "Yet the other hypothesis, viz., that Constantine had actually fallen back into heathen superstitions may indeed be regarded as the more natural."[[99]] Five years after his supposed miraculous conversion "we find marks of the pagan state religion upon the imperial coins."[[100]] "A medal was struck," says Dr. John W. Draper, doubtless referring to the same thing, "on which was impressed his [Constantine's] title of 'God,' together with the monogram of Christ." "Another," he continues, "represented him as raised by a hand from the sky while seated in the chariot of the Sun. But more particularly the great porphyry pillar, a column one hundred and twenty feet in height, exhibited the true religious condition of the founder of Constantinople. The statue on its summit mingled together the Sun, the Savior, and the Emperor. Its body was a colossal image of Apollo, whose features were replaced by those of Constantine, and around the head, like rays, were fixed the nails of the cross of Christ recently discovered in Jerusalem."[[101]] While on the day Constantinople was formally made the capital of the empire, he honored the statue of Fortune with his gifts. In view of all these acts, ranging as they do over the greater part of the first Christian emperor's life, and through many years after his supposed conversion, I think Gibbon is justified in his remarks upon this part of Constantine's conduct: "It was an arduous task to eradicate the habits and prejudices of his education, to acknowledge the divine power of Christ, and to understand that the truth of his revelation was incompatible with the worship of the gods."[[102]]
Turning from the consideration of the equivocal conduct of the emperor to his character, we have a subject about which there is less disagreement among authorities; for even Christian apologists are compelled to admit the wickedness of this first Christian emperor. "Relying with presumptuous confidence," says Neander, "on the great things which God had done, through him, for the advancement of the Christian Church, he found it easy to excuse or extenuate to his conscience many a wrong deed, into which he had suffered himself to be betrayed by ambition, the love of rule, the arbitrary exercise of power, or the jealousy of despotism."[[103]]
"It is indeed true that Constantine's life was not such as the precepts of Christianity required," Dr. Mosheim remarks, but softens the statement against the emperor by saying that, "It is but too notorious that many persons who look upon the Christian religion as indubitably true and of divine origin, yet do not conform their lives to all its holy precepts."[[104]]
Dr. Lardner, after drawing a most favorable outline of Constantine's person and character, and citing the flattery of contemporary panegyrists as a description of the man, says: "Having observed these virtues of Constantine, and other things, which are to his advantage; a just respect to truth obligeth us to take notice of some other things, which seem to cast a reflection upon him."[[105]] And then in the most naive manner he adds: "Among these, one of the chief is putting to death so many of his relatives!" He enumerates the victims of the first Christian emperor as follows: "Maximilian Herculius, his wife's father; Bassianus, husband of his sister Anastasia; Crispus, his own son; Fausta, his wife; Licinius, husband of his sister Constantia; and Licinianus, or Licinius the younger, his nephew, and son of the forementioned Licinius."[[106]] The last named victim was a mere lad when put to death, "not more than a little above eleven years of age, if so much," is Dr. Lardner's own description of him. Fausta was suffocated in a steam bath, though she had been his wife for twenty years and mother of three of his sons. It should be remembered that this is the list of victims admitted by a most learned and pious Christian writer, not a catalogue drawn up by pagan historians, whom we might suspect of malice against one who had deserted the shrines of the ancient gods for the faith of the Christians. But this rather formidable list of murdered victims admitted by Dr. Lardner, shakes not his faith in the goodness of the first Christian emperor. Some of these "executions" he palliates, if not justifies, on the ground of political necessity; and others on the ground of domestic perfidy; though he almost stumbles in his efforts at excusing the taking off of Crispus, the emperor's own son; Fausta, his wife; and the lad Licinius. "These are the executions," he says, "which above all others cast a reflection upon the reign of Constantine; though there are also hints of the death of some others about the same time, with whom Constantine had till then lived in friendship."[[107]] After which the Doctor immediately addsin the very face of all the facts he adduces, and after reciting the condemnation of both heathen and Christian writers of some of these murdersthe following: "I do by no means think that Constantine was a man of a cruel disposition; and therefore I am unwilling to touch upon any other actions of a like nature: as his making some German princes taken captive, fight in the theatre; and sending the head of Maxentius to Africa, after it had been made a part of Constantine's triumphal entry at Rome." When one finds a sober Christian writer of the eighteenth century who can thus speak of Constantine; and further remembers that to this day a priest of the Greek church seldom mentions the name of the "imperial saint," without adding the title, "Equal to the Apostles;" one is not surprised that while he lived, and at his court a Christian bishop could be found who "congratulated him as constituted by God to rule over all, in the present world, and destined to reign with the son of God in the world to come."[[108]] Or that Eusebius, who is spoken of as one of the best bishops of the imperial court, "did not scruple for a moment to ascribe to the purest motives of a true servant of God all those transactions into which the emperor, without evincing the slightest regard to truth or to humanity, had suffered himself to be drawn by an ambition which could not abide a rival, in the struggle with Licinius; when he represents the emperor, in a war which, beyond a doubt, had been undertaken from motives of a purely selfish policy, as marshalling the order of the battle, and giving out the words of command by divine inspiration bestowed in answer to his prayer."[[109]]
Enough of this. Let us look no longer at this first of the Christian emperors through the eyes of churchmen seeking to extol his virtues and hide his crimes, all for the honor of the Church. So odious had he become in Rome for his many murders that a pasquinade which compared his reign to that of the detested Nero was nailed to the palace gates. "The guilty emperor," says one, "in the first burst of anger, was on the point of darkening the tragedy, if such a thing had been possible, by a massacre of the Roman populace who had thus insulted him." His brothers were consulted on this measure of vengeance, however, and the result of their counsel was a resolution to degrade Rome to a subordinate rank, and build a metropolis elsewhere, and hence the new capital of the empire rose on the shores of the Bosphorus.
Reflecting upon the career of Constantine from the days of his young manhood, which had in it something of the quality that makes the successful leader of men, to the time when he fell under the influence of the false priests of a corrupted religion, Draper says:
From the rough soldier who accepted the purple at York, how great the change to the effeminate emperor of the Bosphorus, in silken robes stiffened with threads of gold, a diadem of sapphires and pearls, and false hair, stained of various tints; his steps stealthily guarded by mysterious eunuchs flitting through the palace, the streets full of spies, and an ever watchful police! The same man who approaches us as the Roman imperator retires from us as the Asiastic despot. In the last days of his life he put aside the imperial purple, and, assuming the customary white garments, prepared for baptism, that the sins of his long and evil life might all be washed away. Since complete purification can thus be only once obtained, he was desirous to procrastinate that ceremony to the last moment. Profoundly politic, even in his relations with heaven, he thenceforth reclined on a white bed, took no further part in worldly affairs, and, having thus insured a right to the continuance of that prosperity in a future life which he had enjoyed in this, expired.[[110]]
And so Gibbon:
The sublime theory of the gospel had made a much fainter impression on the heart, than on the understanding, of Constantine himself. He pursued the great objects of his ambition through the dark and bloody paths of war and policy; and, after the victory, he abandoned himself, without moderation, to the abuse of his fortune. Instead of asserting his just superiority above the imperfect heroism and profane philosophy of Trajan and the Antonines, the mature age of Constantine forfeited the reputation which he had acquired in his youth. As he gradually advanced in the knowledge of truth, he proportionately declined in the practice of virtue; and the same year of his reign in which he convened the council of Nice, was polluted by the execution, or rather murder of his eldest son [Crispus]. * * * * At the time of the death of Crispus, the emperor could no longer hesitate in the choice of religion; he could no longer be ignorant that the church was possessed of an infallible remedy, [baptism] though he chose to defer the application of it till the approach of death had removed the temptation and danger of a relapse. * * * * The example and reputation of Constantine seemed to countenance the delay of baptism. Future tyrants were encouraged to believe that the innocent blood which they might shed in a long reign would instantly be washed away in the waters of regeneration; and the abuse of religion dangerously undermined the foundations of moral virtue.[[111]]
Such, then, was the first Christian emperor. He uplifted "Christianity" from the condition of a persecuted religion, and made it the state religion of Rome; and also provided means for its wider acceptance. If for this it shall be claimed, as it is, that much in his evil life should be overlooked, it would still be pertinent to ask whether his acts in connection with Christianity did not debase rather than exalt it; and if his provisions for its wider acceptation did not tend rather to the corruption of what remained true in the Christianity then extant, than to the establishment of true religion.
Christianity made a Persecuting Religion.
The edict of Milan, by which was intended no more than the establishment of religious liberty in the empire, and which was issued in 313 A. D., by Constantine and his colleague, Licinius, was well enough. Freedom to teach and practice the truth is all the Christian church could ask or expect. Had he stopped here, his action in this particular would have met with universal applause. But he went beyond this. He not only protected the Christians by his laws, but prohibited by express edicts the free exercise of religion to the pagans. His proscriptions were mild at first, going no further than to prohibit soothsaying and divination in private houses or anywhere in secret. Later, however, if we may believe the words of Eusebius, he placed the pagan religion under the ban of the laws. Eusebius says:
The emperor proceeded to act with great vigor, gave the government of the provinces chiefly to Christians, and when any Gentiles were made governors they were prohibited to sacrifice. Which law comprehended not only presidents of provinces but also higher officers, and even the praetorian praefects. If they were Christians, they were required to act according to their principles. If they were otherwise disposed, still the practice of idolatrous rites were forbidden. * * * * And soon after that were two laws published, at one and the same time, one prohibiting the detestable rites of idolatry hitherto practiced in cities and country places; and that for the future none should erect statues to the gods, nor perform the vain arts of divination, nor offer up any sacrifices. The other law was for enlarging Christian oratories and churches, or for rebuilding them more grand and splendid.[[112]]
When contrasting the course of the first Christian emperor with the pagan emperors, Eusebius says, "They commanded the temples to be magnificently adorned; he demolished them to the foundation, especially such as were most respected by superstitious people."[[113]] Later he expressly says that throughout the whole Roman empire, the doors of idolatry were shut to the commonalty and to the soldiery, and that "every kind of sacrifice was prohibited." Again he says, that there were several laws published for these purposes, forbidding sacrifices, divinations, raising statues, and the secret mysteries or rites of initiation. And he says further, that "in Egypt a sort of priesthood, consecrated to the honor of the Nile, was entirely suppressed."[[114]] I am not unmindful that some respectable authorities question if Constantine really departed from the policy of toleration announced in his edict of Milan; and that even Gibbon is inclined to believe in his toleration of paganism. The statement here made by Eusebius, the contemporary and biographer of Constantine, however, together with reference to the edicts of suppression quoted by his son Constans in the succeeding reign, and which is quoted by Lardner,[[115]] establishes beyond question the policy of intolerance of Constantine toward paganism. Especially when what Eusebius has said is supplemented by the fact that the emperor destroyed a number of heathen temples, and peremptorily ordered the closing of the others. Among the heathen temples destroyed was one at Aegae, in Cilicia, erected to Aesculapius, celebrated for the number of sick that had been healed there, and held in high esteem by men of the better class among the pagans and philosophers. It is said that by its destruction and the public exhibition of certain images of the gods, many tricks of the priests were exposed and became objects of sport to the populace.[[116]] But while this may have been the conduct of some insincere pagans, those who remained heathens, as LeClerc has well said, "were no doubt extremely shocked at the manner in which the statues of their gods were treated; and could not consider the Christians as men of moderation. For, in short, those statues were as dear to them, as anything, the most sacred, could be to the Christians."[[117]] Eusebius taunted the philosophers about the destruction of the temple, without any interference on the part of the god to whom it had been erected, apparently all unmindful of the fact that just such taunts had been hurled at the Christian martyrs in the days that the "kingdom of God suffered violence, and the violent took it by force." "Had not Eusebius," remarked Lardner, "often heard with his own ears, and read in the history of ancient martyrs, the insults and triumphs of the heathens over the Christians, that they professed themselves the worshipers of the great and only true God, and yet everybody, that pleased, was able to molest and destroy them, as he saw good?"[[118]]
The zeal of Christian writers has done all in its power to excuse or palliate the conduct of Constantine in his acts for the suppression of the pagan religion and worship; but after all is said by his apologists that can be said; after every allowance is conceded for the times in which he lived, and the previous conduct of the pagans through two centuries of violence towards the Christians, the fact remains that the first Christian emperor did by his edicts put the ancient religion of the empire under the ban of the law, and by acts of violence destroyed some of its temples and closed the rest by imperial decree, that the pagan gods might not be worshiped; and this, doubtless, with the approvaland it would not be difficult to believe, under all the circumstances, at the suggestionof Christian bishops who thronged his court. On the foundation of intolerance thus laid by him, others hastened to build. In the succeeding reign, among the first laws enacted was this one against pagan sacrifices:
Let superstition cease; let the madness of sacrificing he abolished. For whoever shall presume contrary to the constitution of our father, a prince of blessed memory, and contrary to this command of our clemency, to offer sacrifices, let a proper and convenient punishment be inflicted, and execution presently done upon him.[[119]]
This edict was supplemented a few years later[[120]] by the following edict:
It is our pleasure that in all places and in all cities, the temples be immediately shut, and carefully guarded that none may have the power of offending, It is likewise our pleasure, that all our subjects should abstain from sacrifices. If any one should be guilty of such an act, let him feel the sword of vengeance; and after his execution, let his property be confiscated to the public use. We denounce the same penalties against the governors of the provinces, if they neglect to punish the criminals.[[121]]
It is not necessary to pursue the subject much further. It will be sufficient to say that during the fourth century, by following the policy of suppression inaugurated by this first Christian emperor, Christianity was changed from a persecuted to a persecuting religion. Without restraint from the ecclesiastical authorities, the Christian emperors issued edicts against the pagan religion, proscribed its followers, destroyed its temples, and confiscated its property to the uses of the rival religion. Even Neander, speaking of this revolution, and constrained as he is to say all that he can for the honor of the Christian Church, is compelled to admit that "the relation of things had become reversed. As in former times the observance of the pagan ceremonies, the religion of the state, had appeared in the light of a civil duty, and the profession of Christianity in that of a crime against the state; so now it was the case, not indeed that the outward profession of Christianity was commanded as a universal civil duty, for against this the spirit of Christianity too earnestly remonstrated; but that the exercise of the pagan religion was made politically dangerous."[[122]] In the pages of this eminent Christian historian one may read that before the close of the century which witnessed the elevation of Christianity to the dignity of the state religion of the empire, wild troops of Christian monks were undertaking campaigns, especially in the country, for the destruction of the heathen temples in which sacrifices were alleged to have been performed; of bishops who not only superintended the destruction of heathen temples at the head of bands of soldiers and gladiators, but paraded through the streets of the cities the symbols of the heathen faith, provoking civil conflicts which Christian emperors did not hesitate to take advantage of for the more complete suppression of paganism.[[123]] Meantime a pagan apologist, Libanius, arises to plead the cause of religious toleration, and in the course of his address to the Christian emperor, Theodosius, he puts to shame the Christianity then in vogue, by showing the emperor how far the Church had departed from the spirit of the Christian religion, by saying: "Force is said not to be permitted, even according to the laws of your own religion: persuasion is said to be praised, but force condemned by them. Why then, do you wreak your fury against the temples, when this surely is not to persuade, but to use force? Thus, then, it is plain you would transgress even the laws of your own religion."[[124]] Lardner calls attention to the fact that as under pagan emperors previous to Constantine Christianity had been in a state of persecution, so now, after Constantine, he proceeds to show that paganism under Christian emperors was all along in a state of persecution"However, I would hope, not so severe and vigorous as that of the Christians in the foregoing period of near three hundred years."[[125]] And so LeClerc, as quoted by Lardner:
Thus it was that the Christians continued to return to the pagans what they had suffered from them during the first three centuries, instead of gaining them by patience and mildness, which they had so much recommended when they were the weakest. This conduct was proper to make the pagans more obstinate, by teaching them that the Christians affected to speak of humanity and moderation from interest only, and not from a principle of religion as they pretended. At least it is certain, that thereby they lost the right to complain of the manner in which the pagans had treated them in times past, or to boast of the mildness of their religion, which they effectually disparaged by those persecutions. * * * Nor ought we to imagine that the penalties laid by Christians upon the pagans were light. If a sacrifice was offered in a private place, with the knowledge of the proprietor, the place was confiscated; if not, they were to pay a fine of twenty pounds of gold, as much as if it had been done in a temple; and in some cases the penalty of death was appointed. We may look into the oration of Libanius for the temples, where that orator sustains the same character before Theodosius as the Christians had formerly done before pagan emperors. I must acknowledge that this phenomenon, if I may so call it, gives me pain: for I could wish that they who defended the truth had preserved to themselves the honor of being the only persons that were persecuted for religion.[[126]]
Persecution of "Heretics."
Once started upon the policy of suppressing by force those of a different religion, Christianity did not stop with the persecution of the pagans; bad and un-Christian as that was, still more serious results occurred from the persecutions inflicted upon so-called heretics in the Church, by those who were considered orthodox. It is true that there were heretics in the Church before the days of Constantine; much progress had been made in the matter of paganizing Christianity, and more or less of intolerance was manifested by Christian sects towards one another; but it was the policy and example of this first Christian emperor that laid the real foundation for that monument of shame and disgrace to the Christian name which rises upon the plains of Christian discord and strife and war waged against heretics in the name and for the glory of Christ. It is this which constitutes the most melancholy page of ecclesiastical history.
In his office of supreme pontiff in the old pagan religion, which he held by virtue of being emperor of Rome, Constantine may naturally have supposed that the supreme headship of the religion he had protected and the Church he had elevated fell to him for the same reason; and with it the right to reconcile differences, compose factions, and determine what should be the orthodox faith. At any rate we find him acting somewhat in this capacity. When contending church parties appealed to him, he at first was indifferent to their disputes, and tried to shame them into harmony by referring to the conduct of the Greek philosophers, who never discussed difficult questions before ignorant multitudes; who could "maintain their arguments without losing their temper; and assert their freedom without violating any friendship."[[127]] His efforts at reconciling the differences that arose among Christians over what is known as the Arian controversy were of no avail; and after six years of bitter strife, the emperor summoned the bishops of the Church to Nicea in Bithynia. After long deliberation Arianism was condemned, and orthodox Christianity was established by decree of the council, ratified by the emperor, to which all Christians must conform. Those who resisted the divine judgment of the synod must prepare themselves for immediate exile.[[128]] How effectual the argument, "belief or banishment," even among the bishops at the council, was, may be determined from the fact that "the opposition to the decision of the council was almost instantly reduced from seventeen to two."[[129]] In his zeal to enforce orthodoxy the emperor forgot his former moderation, and in 326 A.D.the year following the council of Niceahe issued a general edict against heretics, in which, after condemning his own past forbearance as occasioning men's being seduced, he says to the various heretical parties:
Wherefore, since this your pernicious wickedness is no longer to be endured, we by this present law command you, that you no more presume to meet together. And we have given orders that all those places where you are wont to hold assemblies should be taken away. Yea, our concern for this matter is such, that we not only forbid you to assemble to any public place; but we likewise forbid all assemblies of your foolish superstition in private houses, and in all private places whatever. All of you, therefore, who have any sincere love of truth, come to the Catholic church. And that this remedy may have its full effect, we ordain that all your superstitious conventicles, I mean oratories of all heretics, if it be fit to call such houses oratories, be forthwith taken away, and without any opposition delivered to the Catholic church: and that the rest of your places be adjudged to the public.[[130]]
"Thus the dens of heretics were laid open by the imperial edict," exultantly exclaims Eusebius, the Christian bishop, "and the wild beasts, the ring leaders of their impiety, were scattered."[[131]] And thus was the paganized Christian church launched upon that career of persecution of heretics within the church, as well as upon the policy of persecuting those of a different religion; a policy that has filled the world with religious wars, and deeds of cruelty which would better become the reign of a Nero than Christian rulers of Christian nations. It is a terrible arraignment which Gibbon draws against apostate Christendom in the concluding paragraph of his review of the persecutions which had been endured by the followers of Christ in the Christian centuries preceding Constantine. He says:
We shall conclude this chapter by a melancholy truth, which obtrudes itself on the reluctant mind; that, even admitting, without hesitation or inquiry, all that history has recorded, or devotion has feigned, on the subject of martyrdoms, it must still be acknowledged that the Christians, in the course of their intestine dissensions, have inflicted far greater severities on each other than they have experienced from the zeal of infidels. During the ages of ignorance which followed the subversion of the Roman empire in the west,[[132]] the bishops of the imperial city extended their dominion over the laity as well as clergy of the Latin church. The fabric of superstition which they had erected, and which might long have defied the feeble efforts of reason, was at length assaulted by a crowd of daring fanatics, who, from the twelfth to the sixteenth century, assumed the popular character of reformers. The church of Rome defended by violence the empire which she had acquired by fraud; a system of peace and benevolence was soon disgraced by proscriptions, wars, massacres, and the institution of the holy office; and as the reformers were animated by the love of civil as well as religious freedom, the Catholic princes connected their own interest with that of the clergy, and enforced by fire and sword the terror of spiritual censures. In the Netherlands alone more than one hundred thousand of the subjects of Charles the Fifth are said to have suffered by the hand of the executioner; and this extraordinary number is attested by Grotius, a man of genius and learning, who preserved his moderation amidst the fury of contending sects, and who composed the annals of his own age and century, at the time when the invention of printing had facilitated the means of intelligence and increased the danger of detection. If we are obliged to submit our belief to the authority of Grotius, it must be allowed that the number of protestants who were executed in a single province and a single reign far exceeded that of the primitive martyrs in the space of three centuries, and of the Roman empire![[133]]
Both Guizot and Milman, eminent Christian scholars, annotated the work of Edward Gibbon, the former in French, the latter in an English edition; and at every point where they could modify a statement or soften a passage apparently unjust to Christianity, they did so; but in the presence of the important and terrible passages just quoted, they remained absolutely silent! Nor has any other Christian writer since their day, so far as I know, attempted to contradict the statement of Mr. Gibbon. It is proper to say, however, that in a note Mr. Gibbon himself cites the fact that Fra Paola, an Italian writer, places the number of Belgic martyrs at fifty thousand, but even that computation would still leave the conclusion of Mr. Gibbon's reflections unimpaired.
The circumstance of the Church elevated by Constantine becoming a persecuting Church is a strong evidence of its paganized state; for the true Christian religion is not a persecuting religion; the true Church of Christ is not a persecuting Church. When the Samaritans would not receive the Messiah, some of the Apostles would have them consumed by fire from heaven; but the Master turned and rebuked them, saying, "Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men's lives, but to save them."[[134]] It is true that Messiah said: "Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. And a man's foes shall be they of his own household."[[135]] This, however, is but a prediction of the effect of the proclamation of the Gospel, not an authorization to force the acceptance of Christianity by the sword; nor does it authorize the Church to invoke the arm of the civil authority to execute by force her doctrinal decrees. The Gospel of Jesus Christ, it is true, did not bring peace, but a sword; the sword, however, was found in the hands of those who rejected the Gospel, not in the hands of those who accepted and preached it. And when the Church departed so far from the spirit of Christ that she grasped the sword in her own hands, or dictated the civil authority to wield it in her behalf, and that became the policy of the Church, the adoption of that policy proclaimed her apostate condition to the world, in a manner to be known and read of all men.
Christianity Before and After Constantine.
I think sufficient has been said to justify the belief that the reign of Constantine marks the period when the paganization of Christianity had become complete. I do not mean by this that there is any particular date which one may set down to show that here true Christianity ceases, and there apostate Christianity begins; which is a point frequently insisted upon by those who contend for the unbroken perpetuity of Christianity from the days of Messiah. They demand to know on what night it was that the whole collection of Christians, of different nationalities and languages, went to bed sound in the Christian faith, to awake the next morning all pagans.[[136]] I claim no such sudden revolution brought about the apostasy which I am sure took place. We have seen by what has already been said, that even in the time of the Apostles there was a tendency on the part of the Christians to depart from the religion of Jesus Christ; that after the days of the Apostles there was a steady increase in the number and influence of false teachers; an insidious introduction of heresies; a multiplication of rites and ceremonies well known in the pagan celebration of religious mysteries, but entirely foreign to the Gospel; and an amalgamation of pagan doctrines with Christian principles. It remains to be shown that there was a steady increase of immorality among the professing Christians; a marked loss of spirituality; a rapid growth of pride and worldliness on the part of Christian bishops and other church leaders; and at last, an utter departure from the true and living God and Jesus Christ whom He had sent, and the establishment of a system in its place, as debasing to men as it was dishonorable to God.
Taking then the reign of Constantine as the period beyond which the true religion of Christ did not extend, nor the true Church of Christ exist, let us consider Christianity before his reign and after it. Here I shall ask the reader to take into account as part of the consideration of Christianity previous to Constantine what I have already set before him in this introduction concerning the tendency to division and heresies which existed in the Church in the days of the Apostles; and also those quotations I have made from eminent Christian authorities, which give evidence of the early corruption of Christianity, and which too plainly testify that it was in a state of steady decline through the second and third centuries, until it was fit only for such enthronement as a Constantine could give it, when he made it the state religion of a corrupt empire hastening to its decay. If the reader will do this, it will obviate the necessity of my referring to these matters again.
Decline in Moral and Spiritual Living Among Christians.
It will be conceded that the Gospel of Jesus Christ commands a very high order of moral and spiritual living, and that the Apostles enjoined this moral law upon the early saints as essential to the favor of God. Others also after the days of the Apostles, followed in the same admonition, and indeed the sharp contrast that existed between the lives of converts before and after their acceptance of Christianity was a matter of pride not only to St. Paul,[[137]] but to Justin Martyr of the second century, who, in reference to the change produced in the lives of Christian converts, said:
We who were once slaves of lust, now have delight only in purity of morals; we, who once practiced arts of magic, have consecrated ourselves to the Eternal and Good God; we, who once prized gain above all things, give even what we have to the common use, and share it with such as are in need; we, who once hated and murdered one another, who on account of differences of customs would have no common hearth with strangers, do now, since the appearance of Christ, live together with them; we pray for our enemies; we seek to convince those that hate us without cause, so that there may order their lives according to Christ's glorious doctrine and attain to the joyful hope of receiving like blessings with us from God, the Lord of all.[[138]]
It was not long, however, before there was a marked departure from this high moral level among the Christians. In tracing that decline I shall use chiefly the History of the Church by Joseph Milner, published in 1794. My reason for doing so is as follows: I have already stated in this writing, that Milner wrote what some regard as his "great history of the Church," to counteract the influence of Dr. Mosheim's splendid "Institutes of Ecclesiastical History," which is evidently by some regarded as too much a history of the perversions and abuses of religion. Milner plainly informs his readers that he intends to write the history of those only who have been real, not nominal, Christians, irrespective of the external Church to which they belonged, proceeding upon the theory that these good men constitute the Church of Christ. His history, in other words, is a history of piety, not of the Church. It will be his purpose therefore to exalt the morality of the Christians in all ages; and I quote his work respecting the moral deteriorations of the Christians that I may not be charged with quoting authorities who some think have made too much of Christian shortcomings. Milner says that a gloomy cloud, concerning moral conditions, hung over the close of the first century, and proceeds to argue that the first impressions made by the effusions of the spirit are the strongest; that human depravity overborne for a time arose afresh, particularly in the next generation, and hence the disorders of schisms and heresies in the Church. Neander does not agree with the philosophy of Milner. He says, "Christianity, since it first entered human nature, has operated, wherever it has struck root, with the same divine power for sanctification; and this divine power cannot be weakened by the lapse of ages. In this respect, therefore, the period of the first appearance of Christianity could have no advantage over any of the following ages of the Christian Church."[[139]] And he follows this declaration with a statement, that the change which Christianity produced in the lives of those who accepted it appeared so strongly marked by the contrast it presented with what they had previously been when pagans. The correctness of the philosophy I shall leave these two great Christian authorities to settle between themselves. I am concerned more particularly with the facts in the case.
In consequence of the prominence that has been given to the persecutions of the Christians during the first three centuries, the impression very extensively prevails that the early Christian Church was constantly under the hard pressure of continuous and relentless persecutions. This, however, is not the case. There were many periods of peace granted to the Christians. Indeed their periods of persecution were only occasional, and it is a question if these periods of peace were not more detrimental to Christianity than the seasons of persecution. Milner, under the authority of Origen, says that the long peace granted the Church in the third century, during the reign of the several emperors, from about 260 A. D., to the opening of the fourth century, produced a great degree of luke-warmness and religious indecorum. "Let the reader," he says, "only notice the indifference which Origen here describes and the conduct of Christians both in the first and second centuries, and he will be affected with the greatness of the declension." Then he quotes Origen: "Several come to church only on solemn festivals, and then not so much for instruction as diversion. Some go out again as soon as they have heard the lecture, without conferring or asking the pastors questions. Others stay not till the lecture is ended, and others hear not so much as a single word, but entertain themselves in a corner of the church."[[140]]
Coming to the middle of the third century, just previous to that severe persecution inaugurated by the emperor Decius, and speaking of Cyprian, Bishop of Carthage, Milner exclaims: "A star of the first magnitude, when we consider the time in which he lived! Let us recreate ourselves with the contemplation of it. We are fatigued with hunting for Christian goodness, and we have discovered but little and that little with much difficulty. We shall find Cyprian to be a character who partook indeed of the declensions which we have noticed and lamented, but who was still far superior, I apprehend, in real simplicity and piety, to the Christians of the East."[[141]] This same Cyprian, in which Milner delights, speaking of the effects of the long peace upon the Church which preceded the Decian persecution, says:
Each had been bent on improving his own patrimony, and had forgotten what believers had done under the Apostles, and what they ought always to do. They were brooding over the arts of amassing wealth; the pastors and the deacons each forgot his duty; works of mercy were neglected, and discipline was at the lowest ebb; luxury and effeminacy prevailed; meritricious arts in dress were cultivated; fraud and deception practiced among brethren. Christians would unite themselves in matrimony with unbelievers; could swear, not only without reverence but without veracity. With haughty asperity they despised their ecclesiastical superiors; they railed against one another with outrageous acrimony, and conducted quarrels with determined malice. Even many bishops, who ought to be guides and patterns to the rest, neglected the peculiar duties of their stations, gave themselves up to secular pursuits. They deserted their places of residence and their flocks; they traveled through distant provinces in quest of pleasure and gain; gave no assistance to their needy brethren, but were insatiable in their thirst of money. They possessed estates by fraud and multiplied usury. What have we not deserved to suffer for such conduct? Even the divine word hath foretold us what we might expect: "If his children forsake my law and walk not in my judgments, I will visit their offenses with the rod and their sins with scourges." These things had been denounced and foretold, but in vain. Our sins had brought our affairs to that pass, that because we had despised the Lord's directions, we were obliged to undergo a correction of our multiplied evils and a trial of our faith by severe remedies.[[142]]
Referring to the long reign of peace in the closing decade of the third century, Milner says:
This new scene [the toleration of Christianity by a pagan government] did not prove favorable to the growth of grace and holiness. In no period since the Apostles was there ever so great a general decay as in this. Not even in particular instances can we discover during this interval much of lively Christianity.[[143]]
Here I drop Milner to take up Eusebius, who was an eye witness of the moral declension among the Christians previous to the last great pagan persecution under the emperor Diocletian. Referring to the long period of peace which the Church had enjoyeda period of forty yearshe says:
But when, by reason of excessive liberty, we sunk into negligence and sloth, one envying and reviling another in different ways, and we were almost, as it were, upon the point of taking up arms against each other with words as with darts and spears, prelates inveighing against prelates, and people rising up against people, and hypocrisy and dissimulation had arisen to the greatest height of malignity, then the divine judgment, which usually proceeds with a lenient hand, whilst the multitudes were yet crowding into the Church, with gentle and mild visitations began to afflict the episcopacy; the persecution having begun with those brethren in the army. But as if destitute of all sensibility, we were not prompt in measures to appease and propitiate the Deity; some indeed like atheists, regarding our situation as unheeded and unobserved by a Providence, we added one wickedness and misery to another. But some that appeared to be our pastors deserting the law of piety, were inflamed against each other with mutual strifes, only accumulating quarrels and threats, rivalship, hostility and hatred to each other, only anxious to assert the government as a kind of sovereignty for themselves.[[144]]
Here I shall avail myself of some reflections upon this condition which I have elsewhere expressed;[[145]] Let it be remembered that what is said in the foregoing quotation is from a writer contemporary with the events, and who says, in the very chapter following the one from which I have just quoted, that it was not for him to record the dissensions and follies which the shepherds of the people exercised against each other before the persecution. He also adds: "We shall not make mention of those that were shaken by the persecution, nor of those that suffered shipwreck in their salvation, and of their own accord were sunk in the depths of the watery gulf."[[146]] Then in his Book of Martyrs, referring to events that occurred between the edicts ordering the persecution, he says: "But the events that occurred in the intermediate times, besides those already related, I have thought proper to pass by; I mean more particularly the circumstances of the different heads of the churches, who from being shepherds of the reasonable flocks of Christ, that did not govern in a lawful and becoming manner, were condemned by divine justice, as unworthy of such a charge, to be the keepers of the unreasonable camel, an animal deformed in the structure of his body; and condemned further to be the keepers of the imperial horses. * * * * Moreover, the ambitious aspirings of many to office, and the injudicious and unlawful ordinations that took place, the divisions among the confessors themselves, the great schisms and difficulties industriously fomented by the factions among the new members, against the relics of the Church, devising one innovation after another, and unmercifully thrusting them into the midst of all these calamities, heaping up affliction upon affliction. All this, I say, I have resolved to pass by, judging it foreign to my purpose, wishing, as I said in the beginning, to shun and avoid giving an account of them."[[147]] Hence, however bad the condition of the Church is represented to be by ecclesiastical writers, we must know that it was still worse than that; however numerous the schisms; however unholy the ambition of aspiring prelates; however frequent and serious the innovations upon the primitive ordinances of the Gospel; however great the confusion and apostasy in the Church is represented to be; we must know that it is still worse than that, since the Church historians contemporaneous with the events refused to record these things in their fulness, lest it should prove disastrous to the Church; just as some of our modern scholars professing to write Church history express their determination to close their eyes to the corruption and abuses which form the greater part of the melancholy story of ecclesiastical history, for fear that relating these things would make it appear that real religion scarcely had any existence.[[148]]
I shall say no more upon the matter of moral declensions among Christians, except this: If there was such moral declensions among Christians as is represented by the foregoing high authorities on Christian affairs in the centuries preceding Constantine, what moral declension must have prevailed when from a proscribed religion Christianity was exalted to the dignity of the state religion of the empire; and her prelates and clergy were recalled from exile and suffering, poverty and disgrace, and loaded with the wealth and honors that the lord of the Roman world could bestow? Consider, in this connection, the propositions of Constantine at the council of Nicea for the propaganda of Christianity, and pass a candid judgment upon the moral or rather immoral effect they would produce upon the Church. Neander thus states them:
"The heathen would be most easily led to salvation, if the condition of the Christians were made to appear to them in all respects enviable.
"They [the bishops] should consider, that the advantage to be derived from preaching could not belong to all.
"Some, he said, might be drawn to the faith by being seasonably supplied with the means of subsistence.
"Others were accustomed to repair to that quarter where they found protection and intercession (alluding to the intercessions of the bishops).
"Others would be won by an affable reception.
"Others by being honored with presents.
"There were but few who honestly loved the exhibitions of religious doctrine; but few were the friends of truth (therefore but few sincere converts).
"For this reason they should accommodate themselves to the characters of all, and like skillful physicians, give to each man that which might contribute to his cure, so that in every way the saving doctrine might be glorified in all."[[149]]
The effect of adopting such methods for the more rapid propagation of Christianity, as is here proposed by the emperor to the bishops assembled at the council of Nicea, must be apparent to all, and is quite universally lamented by Christian writers of later ages. "A course of proceeding upon such principles," remarks Neander himself, "must entirely have thrown open a wide door for all manner of hypocrisy. Even Eusebius, the panegyrist of Constantine, blinded as he was by the splendor which the latter had cast over the outward Churcheven he is obliged to reckon among the grievous evils of this period, of which he was an eye witness, the indescribable hypocrisy of those who gave themselves out as Christians merely for temporal advantage, and who, by their outward show of zeal for the faith, contrived to win the confidence of the emperor, which he suffered them to abuse."[[150]] "The piercing eye of ambition and avarice," says Gibbon, "soon discovered that the profession of Christianity might contribute to the interest of the present as well as of a future life. The hopes of wealth and honors, the example of an emperor, his exhortations, his irresistible smiles, diffused conviction among the venal and obsequious crowds which usually fill the apartments of a palace. The cities which signalized a forward zeal by the voluntary destruction of their temples, were distinguished by municipal privileges and rewarded with popular donatives. * * * As the lower ranks of society are governed by imitation, the conversion of those who possessed any eminence of birth, of power, or of riches, was soon followed by dependent multitudes. The salvation of the common people was purchased at an easy rate, if it be true that in one year twelve thousand men were baptized at Rome, besides a proportionable number of women and children; and that a white garment, with twenty pieces of gold, had been promised by the emperor to every convert."[[151]]
Under all these circumstances it is small wonder if men exclaimed as Augustine did somewhat later in his commentary on St. John"How many seek Jesus only that He may benefit them in earthly matters! One man has a law suit, so he seeks the intercession of the clergy: another is oppressed by his superior, so he takes refuge in the Church. Others are seeking, one in this way and another in that, to be interceded for in some quarter where they have but little influence themselves. The Church is daily full of such persons. Seldom is Jesus sought for Jesus' sake!"[[152]] After nicely balancing the possibility and probability of those who came into the Church for present worldly advantage being converted in time to a true faith in the Christian religion, Neander says: "Beyond all doubt the number was far greater of those who grew hardened in that worldly sense by which from the first they had profaned a holy profession, and who were thus the means of introducing into the Church a great mass of corruption."
"Unhappily," he adds, "there were bishops whose only wish was to make the conversion to Christianity a right easy thing for the pagans. * * * Hence they baptized even those who lived in open sin, and who plainly enough manifested that it was not their purpose to forsake it. They imagined that when these were only baptized and introduced into the fellowship of the Church, it was then time enough to admonish them against sin."[[153]] Surely it was not difficult among such a mass of unconverted members thus brought into the Church to find elements that would foster the errors, both in ethics and in doctrine, which about this time arose in the Church. It is small wonder that it was well nigh publicly adopted in this ageas we are informed by Mosheim"That to deceive and lie is a virtue when religion can be promoted by it, and that error in religion ought to be visited with penalties and punishments." The first of these evils resulted in the accumulation of that mass of myth and fable that burdens the annals of the dark ages; the second established the "holy inquisition," alike the shame of the Roman Catholic church and the so-called Christian civilization she has influenced. "It is almost incredible," continues Mosheim, speaking of the first evil referred to, "what a mass of the most insipid fables, and what a host of pious falsehoods have, through all the centuries, grown out of it, to the great detriment of true religion. If some inquisitive person were to examine the conduct and the writings of the great and most pious teachers of this century, I fear he would find about all of them infected with this leprosy." "Those idle fictions," he adds, "which a regard for the Platonic philosophy, and for the prevailing opinions of the day had induced most theologians to embrace, even before the time of Constantine, were now in various ways confirmed, extended and embellished. Hence it is that we see, on every side, evident traces of excessive veneration for departed saints; of a purifying fire for the soul when separated from the body; of the celibacy of the clergy; of the worship of images and relics; and of many other opinions, which in process of time almost banished the true religion, or"and here the Doctor perhaps remembered that he was a Protestant and that his position as such would not admit of conceding the utter subversion of the Christian religion, and hence added"or at least very much obscured and corrupted it." "Genuine piety" he continues, "was supplanted by a long train of superstitious observances which originated partly from opinions inconsiderately embraced, partly from a preposterous disposition to adopt profane rites and combine them with Christian worship, and partly from the natural predilections of mankind in general for a splendid and ostentatious religion."[[154]]
The Loss of Spiritual Gifts.
Not only did the moral declensions in the Church, which started soon after the demise of the Apostles, proceed with accelerated pace after Constantine became the patron of the Church, and with such resulting evils as I have pointed out, but there was a like declension in the enjoyment of spiritual gifts in the Church. It is well known that the Apostles promised the Holy Ghost to those who received the Gospel, and the enjoyment of those supernatural gifts which go with it. Indeed Jesus Himself said in His last commission to his disciples:
Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe: In my name they shall cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.[[155]]
Paul, in speaking of the spiritual gifts promised in the Gospel, says:
Now there are diversities of gifts, by the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits, to another diverse kinds of tongues; to another the interpretation of tongues: but all these worketh that one and the self-same Spirit, dividing to every man severally as He will.[[156]]
It is well known that the spiritual gifts here enumerated were enjoyed by the saints in the early Christian centuries; and especially in Apostolic times. The New Testament books are replete with reference to the enjoyment of these gifts of the Spirit among the saints. Nor is there any intimation of the discontinuance of them. On the contrary it is reasonable to conclude that so long as the saints shall continue in the enjoyment of the Holy Ghost, that long also will they enjoy the spiritual gifts which proceed from a possession of Him. Moreover, "the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. And they that are Christ's have crucified the flesh with the affections and lusts."[[157]] Such are the effects of the operations of the Holy Ghost upon the nature of man. These fruits of the Spirit indicate the change that the Spirit of God may effect in human nature; by which that which is corrupted through sin may be conformed to that which is pure and holy, according to the working whereby the Spirit is able to subdue all things unto Himself, in them that give place for His indwelling in their souls. This effectual working of the Spirit in the souls of men, by which they were transformed from vileness to holiness, was the boast of the early saints. And, upon reflection, all will concede that the victories of the Spirit in reforming the lives of men and making them in their very nature conform to the likeness of Christ in righteousness, are more to be desired and more to be celebrated than those victories which are physical or intellectual merely in their nature. Indeed these latter fruits of the Spirit derive their chief value from the extent to which they contribute to the production of the formerthat is, to the extent that they establish men in the faith, enable them to crucify the flesh with the lusts thereof, and help them to live in harmony with the sweet influence of the Spirit of God. When men live in harmony with that Spirit there will righteousness obtain; there will love abound; there will the Gospel of Christ appear triumphant. Where these fruits do not appear, there the Gospel of Christ is not; there the powers of darkness for the time being, are triumphant. Yet notwithstanding this promise concerning the enjoyment of the spiritual gifts of the Gospel, the evidence is abundant and conclusive that when all the Apostles were deceased, then there was a marked declension in the manifestation of the spiritual powers of the Gospel. "With the close of the New Testament records," says Dr. Phillip Smith, author of The Student's Ecclesiastical History, "and the death of the last surviving Apostle, the history of the Church passes from its sacred to its purely human phase. The miraculous gifts which attested the divine mission of the Apostles ceased; not indeed by any formal record of their withdrawal, but by the clear evidence that they were possessed no longer."[[158]]
Dr. Jortin bears witness to the same fact. He says:
The words Eusebius intimated that he thought those extraordinary powers to be, at least, not very common afterwards[i. e., the beginning of the second century]. "They went about," says he, "with God's co-operative grace, for even then the divine Spirit performed many miracles by them." * * * This brings the probability of miracles down to the beginning of the second century, in the middle of which Justin Martyr says: "There are prophetic gifts among us even until now:" and amongst these gifts he reckons up miraculous powers, as healing the sick, casting out evil spirits, etc. His words imply an opinion that such gifts were not only exercised in his time, but had been continued down to his time, and he may be justly supposed to speak the sense of his contemporary Christians; and that is all that I cite him for. It seems probable that if we bad a full and authentic history of the propagation of the Gospel, from the time of the Apostles to the middle of the second century, composed by eye witnesses and by the preachers of Christianity, we should find miracles wrought for the conversion of the pagans. But from A. D. 70 to 150 is a dark interval, and we have very short accounts of the transactions of those days, unless we should accept of groundless rumors and frivolous tales.[[159]]
So, also, Dr. Mosheim, speaking of the second century, and after commenting on the extent to which the extraordinary divine gifts contributed to the extension of the limits of the Church, says: "The gift of foreign tongues appears to have gradually ceased, as soon as many nations became enlightened with the truth; * * * but the other gifts with which God favored the rising Church of Christ, were, as we learn from numerous testimonies of the ancients, still conferred upon particular persons here and there." And when writing of the fourth and succeeding centuries, he, too, bears witness of the declension, and final cessation of these spiritual powers among the Christians; and, indeed, the most of our ecclesiastical writers form the same conclusion.
Thus the Christians lost the enjoyment of the spiritual gifts of the Gospel, such as inspired dreams, prophecies, healings, speaking in new tongues, ministering of angels, and, most to be lamented of all, direct revelation from God, by which the will of God might be made known to His people and His Church preserved from error, from decadence, and from destruction: and by the absence of these spiritual gifts and powers among the Christians of the third and fourth centuries, we may know that a mere man-made religion, having indeed a form of godliness but denying the power thereof, had succeeded to the spiritually gifted religion, of Jesus Christ, wherein the power of God is ever present and outwardly as well as inwardly manifested.
Departure of "Christendom" from the True Doctrine of Deity.
In nothing perhaps was there a wider departure from the real truth of Christianity than in the doctrine concerning God defined by the general council of the Church held within the lifetime of Constantine, and which, in fact, he assembled upon his own authority. This was the celebrated Council of Nicea in Bithynia, Asia Minor, held in 325 A.D. The main purpose for which the first general Council of the Church was assembled was to settle a dispute between one Arius, a presbyter of Alexandria, and his bishop, Alexander, of the same city, respecting the doctrine of the Godhead. The dispute proved to be far-reaching in its effects, and for three hundred years the rivalry of the contending factions disturbed the peace of Christendom. We shall have clearer conceptions of the subject, however, and be better able to judge of the extent to which there was a departure from the true doctrine respecting the Godhead, by the definitions formulated and enforced upon the Church by the council of Nicea, if we first consider the doctrine of the Godhead as found in the Testament.
The Christian Doctrine of God.
The existence of God both Jesus and the Apostles accepted as a fact. In all the teachings of the former He nowhere seeks to prove God's existence. He assumes that, and proceeds from that basis with His doctrine. He declares the fact that God was His Father, and frequently calls Himself the Son of God.[[160]] After His resurrection and departure into heaven, the Apostle taught that He, the Son of God, was with God the Father in the beginning; that He, as well as the Father, was God; that under the direction of the Father He was the Creator of worlds; that without Him was not anything made that was made.[[161]] That in him dwelt all the fulness of the Godhead bodily;[[162]] and that He was the express image of the Father's person.[[163]] Jesus Himself taught that He and the Father were one[[164]] that whosoever had seen Him had seen the Father also;[[165]] that it was part of His mission to reveal God, the Father, through His own personality; for as was the Son, so too was the Father.[[166]] Hence Jesus was God manifested in flesha revelation of God to the world.[[167]] That is, a revelation, not only of the being of God, but of the kind of being God is.
Jesus also taught (and in doing so showed in what the "oneness" of Himself and His Father consisted) that the disciples might be one with Him, and also one with each other, as He and the Father were one.[[168]] Not one in personnot all merged into one individual, and all distinctions of personality lost; but one in mind, in knowledge, in love, in willone by reason of the indwelling in all of the one spirit, even as the mind and will of God the Father was also in Jesus Christ.[[169]]
The Holy Ghost, too, was upheld by the Christian religion to be God.[[170]] Jesus ascribed to Him a distinct personality; as proceeding from the Father; as sent forth in the name of the Son, as feeling love; experiencing grief; as forbidding; as abiding; as teaching; as bearing witness; as appointing to work; and as interceding for men. All of which clearly establishes for Him a personality.
The distinct personality of these three individual Gods (united however into one Godhead, or Divine Council), was made apparent at the baptism of Jesus; for as He, God the Son, came up out of the water from His baptism at the hands of John, a manifestation of the presence of the Holy Ghost was given in the sign of the dove which rested upon Jesus, while out of the glory of heaven the voice of God the Father was heard saying, "This," referring to Jesus, "is my beloved Son, in whom I am well pleased." The distinctness of the personality of each member of the Godhead is also shown by the commandment to baptize those who believe the Gospel equally in the name of each person of the Holy Trinity. That is, in the name of the Father, and of the Son, and of the Holy Ghost.[[171]] And again, also, in the Apostolic benediction, viz., "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all."[[172]]
These three personages constitute the Christian Godhead, the Holy Trinity. In early Christian theology they were regarded as the Supreme Governing and Creating Power in heaven and in earth. Of which Trinity the Father was worshiped in the name of the Son, while the Holy Ghost bore record of both the Father and the Son. And though the Holy Trinity was made all of three distinct persons, yet did they constitute but one Godhead, or Supreme Governing Power.
This outline of the doctrine of God derived from the New Testament represents Him as anthropomorphic; that is, like man in form; or, rather, it re-affirms the old doctrine found in the book of Genesis, viz., that man is created in the image of God, and after His likeness. The outline of New Testament doctrine of God also ascribes to Him what are called human attributes and feelings; but as in the foregoing we first say that God is represented as being in human form, and then to get the exact truth say: "Or, rather, man was created in the image and likeness of God," so in this latter case, when we have said that the doctrine of the New Testament ascribes human attributes and feelings to God, to get the exact truth we should say: "Or, rather, man possesses the attributes of God"the attributes of knowing, willing, judging, loving, etc.though it should be stated, of course, that man does not possess these attributes in their perfection, as God does. The same may also be said of the physical perfections. While man has been created in the image and likeness of God, yet our bodies in their present state of imperfectionsometimes stunted in growth, diseased, subject to sickness, wasting, decay, and deathcannot be said to be like God's glorious, perfect physical body, yet we have the Divine word that our bodies shall be like His:
"For our conversation is in heaven: from whence also we look for the Savior, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself."[[173]]
So also the attributes of the spirit of manthe attributes of the mindnow imperfect, impure, unholy, and limited in the range of vision and apprehension of things, owing largely to the conditions in which man finds himself placed in this earth-life (and all for a wise purpose in God's economy); yet the time will come that it will be with the spirit as with the body; for God shall change our vile spirit that it may be fashioned like unto His own glorious spirit, "according to the working whereby He is able even to subdue all things unto Himself." That whereas now we see only as through a glass, darkly, then we shall see as we are seen; that whereas now we know but in part, then we shall know even as we are known.[[174]]
The foregoing doctrine of God, taught to the Christians in Apostolic times, awakened their pious reverence without exciting their curiosity. They dealt with no metaphysical abstractions, but were contented to accept the teachings of the Apostles in humble faith, and believed that Jesus Christ was the complete manifestation of Deity, and the express image of God His Father; and hence a revelation to them of God; while the Holy Ghost they accepted as God's witness and messenger to them.
Paganization of the Christian Doctrine of God.
But Christianity, as is well known, came in contact with other doctrines concerning Deity. It was almost immediately brought in touch with the mysticism of the Orient and also with the philosophy of the Greeks, who took so much delight in intellectual subtleties. In the Oriental philosophies, and in the Greek, there was conceived the idea of a trinity in Deity; an idea which possibly may have come down from the doctrines revealed to the patriarchs concerning the Godhead, but which had been corrupted and rendered unintelligible by the vain philosophizings of men. In some of the Oriental systems the trinity or Trimurti consisted of Brahma, the Creator; Vishnu, the Preserver; and Siva, the Destroyer. It will be seen, however, that this trinity is not necessarily one of persons, or individuals, but may be one of attributes, qualities, or even a trinity of functions in one being; and in this way it is usually understood.[[175]]
Plato's trinity is sometimes stated in the terms, "First Cause; Reason, or Logos; and Soul of the Universe;" but more commonly in these: "Goodness, Intellect, and Will." The nature of the Greek trinity has long been a matter of contention among the learned, and one indeed that is not settled to this day. Is there indicated in his system "a true and proper tri-personality, or merely a personification of three impersonalities," a trinity of attributes or functions? The answers to these questions are varied, and would require too much space for consideration here. Christians having been taught to accept the New Testament doctrine of the Father, Son and Holy Spirit as constituting one Godhead, Christianity no sooner came in contact with the philosophies of the Greeks and Egyptians than there was an effort made to identify the Christian trinity with that of the Greek and other philosophies. The temptation to do this was very great. Christianity was a proscribed religion and its followers detested. Whenever it could be shown, therefore, that under new symbols the Church really taught the same doctrines that the old philosophers, which were held in esteem, did, it was regarded as a distinct gain to Christianity. The mere fact of Christianity teaching a trinity of any kind was a sufficient basis of comparison, under the temptation offered, and hence in a short time we have the alleged followers of Christ involved in all the metaphysical disputations of the age. The chief difficulty in those speculations was to define the nature of the Logos, or Word of God; a title that is given to our Savior by the Apostle St. John,[[176]] be it remembered. Adopting absolute "being" as the postulate of their conception of God, absolute oneness, and therefore absolute singleness, their difficulties arose in trying to reconcile the existence of three persons in the Godhead to the postulate of unity. The disputations were carried on chiefly concerning Christ, the "Word," in His relationship to the Godhead; and the disputants concerned themselves with such questions as these: "Is Jesus the Word?" "If He be the Word, did He emanate from God in time or before time?" "If He emanated from God, is He co-eternal and of the same, that is identical, substance with Him, or merely of a similar substance?" "Is He distinct from the Father, that is, separate from Him, or is He not?" "Is He made or begotten?" "Can He beget in return?" "Has He paternity, or productive virtue without paternity?" Similar questions were asked as to the other Person of the Godhead, the Holy Spirit. These questions were violently agitated at Alexandria by the bishop of that city, Alexander, and one of the presbyters, Arius, 318-321 A. D.; thence spread throughout Christendom, and culminated finally in the Council at Nicea, 325 A. D. Arius held the doctrine that Logos or Word was a dependent or spontaneous production created out of nothing by the will of the Father, hence the Son of God, by whom all things were made, begotten before all worlds; but there had been a time when the Logos was not; and also He was of a substance, however similar it might be, different from the Father. This doctrine, in the minds of the opponents of Arius, detracted from the divine nature of Christ, in fact, denied Him true Deity and relegated Him to the position of a creature, against which the piety of a large number of Christians rebelled. After six years of hot disputation and frequent appeals by the contestants to the emperor, the council of Nicea was assembled and the mysteries of the Christian faith submitted to public debate, a portion of the time, at least, in the presence of the emperor, who, to some extent, seemed to exercise the functions of president over the assembly. The doctrine of Arius was condemned, and after "long deliberations, among struggles, and scrupulous examinations," the following creed was adopted:
We believe in one God, the Father Almighty, creator of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, only begotten of the Father, that is, of the substance of the Father, God of God, Light of Light, very God of very God, begotten, not made, being of the same substance with the Father, by whom all things were made in heaven and in earth, who for us men and for our salvation came down from heaven, was incarnate, was made man, suffered, rose again the third day, ascended into the heavens, and He will come to judge the living and the dead; and in the Holy Ghost. Those who say there was a time when He was not, and He was not before He was begotten, and He was made of nothing (he was created), or who says that He is of another hypostatis, or of another substance (than the Father), or that the Son of God is created, that he is mutable, or subject to change, the Catholic church anathematizes.[[177]]
Arius himself was condemned as a heretic and banished into one of the remote provinces, Ilyricum, his friends and disciples branded by law, with the odius name of "Porphyrians," because it is supposed that Arius, like Porphyry, had sought to injure Christianity. His writings were condemned to the flames and a capital punishment was pronounced against those in whose possession they should be found. Three years later, however, through the influence of the women at the imperial court, Constantine softened in his demeanor towards Arius and his followers. The exiles were recalled and Arius himself was received at court and his faith approved by a synod of prelates and presbyters at Jerusalem; but on the day that he was to be publicly received in the cathedral church at Constantinople, by the order of the emperor, who, by the way, received the sacrament at the hands of Arius, he expired under circumstances which have led many to believe that other means than the prayers of the orthodox against him were the cause of his death. The leaders of the orthodox party, Athanasius of Alexandria, Eustathius of Antioch, and Paul of Constantinople, were now to feel the wrath of the first Christian emperor. They were deposed on various occasions and by the sentence of numerous councils, and banished into distant provinces. In fact, so far from the adoption of the Nicene creed ending the conflict which had arisen, it was more like the opening of that controversy which agitated Christendom for so long, and resulted in so many shameful conflicts. Councils were arrayed against councils, and though they never could convince one another of error, they never failed, in the spirit of such Christian charity as was then extant, to close their decrees with curses. Votes were bartered for and purchased in those councils, and facts justify the latent sarcasm in Gibbon's remark, that "the cause of truth and justice was promoted by the influence of gold." There were persecutions and counter-persecutions, as now one party and then the other prevailed; there were assassinations and bloody battles over this doctrine of Deity, the accounts of which fill, as they also disgrace, our Christian annals. The creed which was adopted at Nicea, however, became the settled doctrine of orthodox Christendom, and remains so to this day.
It is difficult to determine which is really the worst, the creed itself or the explanations of it. At any rate, we do not clearly see the impiety of its doctrines until we listen to the explanations that have been made of it. Athanasius himself has left on record a creed explanatory of the one adopted at Nicea. True, among the learned, many doubt Athanasius being the author of the creed which bears his name; but, however much doubt may be thrown upon that question, no one hesitates to accept it as the orthodox explanation of the doctrine of Deity, and, in fact, it is accepted as one of the important symbols of the Christian faith, and is as follows:
We worship one God in Trinity, and Trinity in Unity, neither confounding the persons nor dividing the substance. For there is one person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, Son and Holy Ghost is all one; the glory equal, the majesty co-eternal. Such as the Father is, such is the Son, and such is the Holy Ghost. The Father uncreate, the Son uncreate, and the Holy Ghost uncreate. The Father incomprehensible, the Son incomprehensible, and the Holy Ghost incomprehensible. The Father eternal, the Son eternal, and the Holy Ghost eternal. And yet there are not three eternals, but one eternal. As also there are not three incomprehensibles, nor three uncreate, but one uncreate and one incomprehensible. So likewise the Father is almighty, the Son almighty, and the Holy Ghost almighty; and yet they are not three almighties, but one almighty. So the Father is God, the Son is God, and the Holy Ghost is God; and yet there are not three Gods, but one God.
As already stated, this creed of St. Athanasius is accepted as one of the symbols of the orthodox Christian faith. It is understood that these two creeds teach that God is incorporeal, that is to say, an immaterial being. The Catholic church says: "There is but one God, the creator of heaven and earth, the supreme incorporeal, uncreated being who exists of Himself and is infinite in all his attributes."[[178]] While the Church of England teaches in her articles of faith "that there is but one living and true God everlasting, without body,[[179]] parts, or passions, of infinite power, wisdom and goodness." This view of God as an incorporeal, immaterial, bodiless, partless, passionless, being is now and has been from the days of the great apostasy from God and Christ, in the second and third centuries, the doctrine of Deity generally accepted by apostate Christendom. The simple doctrine of the Christian Godhead, set forth in the New Testament is corrupted by the meaningless jargon of these creeds, and their explanations; and the learned who profess a belief in them are wandering in the darkness of the mysticisms of the old pagan philosophies. No wonder that Athanasius himself, whom Gibbon with a quiet sarcasm calls the most sagacious of the Christian theologians, candidly confessed that whenever he forced his understanding to mediate on the divinity of the Logos (and which, of course, involved the whole doctrine of the Godhead), his "toilsome and unavailing efforts recoiled on themselves; and the more he thought, the less he comprehended: and the more he wrote, the less capable was he of expressing his thoughts!" It is a fine passage with which Gibbon closes his reflections upon this subject, and hence I shall give it place here:
In every step of the inquiry, we are compelled to feel and acknowledge the immeasurable disproportion between the size of the object and the capacity of the human mind. We may try to abstract the notions of time, of space, and of matter, which so closely adhere to all the perceptions of our experimental knowledge; but as soon as we presume to reason of infinite substance, or spiritual generation; as often as we deduce any positive conclusions from a negative idea, we are involved in darkness, perplexity, and inevitable contradiction.[[180]]
Recurrence to the New Testament doctrine of God, and a comparison of it with the doctrine of Deity set forth in the Nicean and Athanasian creeds, will exhibit the wide departurethe absolute apostasythat has taken place in respect of this most fundamental of all doctrines of religionthe doctrine of God. Truly "Christians" have denied the Lord that bought them,[[181]] and turned literally to fables. They have enthroned a conception of a negative idea of "being," which can stand in no possible relationship to man, nor man to it; and to this they ascribe divine attributes and give it title, knee and adoration which belong to God alone. Small wonder that the angel whom John saw flying in the midst of heaven having the everlasting Gospel to commit to the earth in the hour of God's judgment, in the last days, should cry aloud to the inhabitants of the earth, saying, "Fear God and give glory to Him; * * * * and worship Him that made heaven, and earth, and the sea, and the fountains of waters"[[182]]small wonder, I repeat, that such should be part of this great message, for truly the whole world had departed from the worship of the true and living God.
The Church of Christ Displaced by the Churches of Men.
The departure from the form and spirit of church government was no less marked than the moral and spiritual declension among the Christians of the early centuries of the era, or the departure from the true doctrine of Deity. Beyond filling the vacancy in the council of the Twelve Apostles, occasioned by the fall of Judas, there is no clear and satisfactory evidence that other successors of the Apostles were ever chosen, though the fair implication is that the organization of the Church with Apostles, Prophets, Evangelists, Seventies, Bishops, Teachers, etc., was to be perpetuated as at first established. At least this organization was given for the perfecting of the saints, for the work of the ministry, until the saints should come to a unity of the faith and the knowledge of the Son of God;[[183]] so that the plain inference is that as long as there are saints to be perfected, or edified, or united, or brought to the knowledge of God; so long as there is work for a ministry, or the necessity of a Church through the agency of which the truth is to be taught to the world, so long as it will be necessary to perpetuate the organization given of God for the achievement of those high purposes. To say that man could devise a better organization for the accomplishment of these several objects would be to challenge the wisdom of God. To say that any of these means provided in the Church organization could be dispensed with, would be to contradict the plain teaching of scripture, which, in this very connection forbids the eye to say to the hand, I have no need of thee; or the head to the feet, I have no need of you; that is, one officer of the Church may not say to another officer, I have no need of thee.[[184]] The doctrine of scripture is that all the officers of the Church together with their several gifts are essential to the Church of Christ; essential to its perfection; essential to the performance of the sacred functions assigned to it. Yet it must be conceded that the organization described in the New Testament did not survive the last of the Apostles; or preserve much beyond that time, the spirit which the Master had impressed upon it.[[185]]
The Apostles, while they lived, exercised a general jurisdiction over the Church, to which all submitted without question. In the exercise of their general authority they organized branches of the Church, appointed Elders or Bishops to take the oversight of them, and instructed them in Church government, and discipline, and doctrine. After the demise of the Apostles, there seems to have been left no central authority to exercise the functions of general supervision or presidency over the entire Church, such as the Twelve had exercised. That center of unity, together with the power thereof, seems to have vanished from the Church with the Apostles. The bishops and some subordinate officers remained, it is true, but these were local, not general authorities. The Church in each city or district of country after the Apostolic age, seems to have been regarded as a sort of independent republic of itself, without any bond of consociation with any other church beyond that which was the result of possessing a common faith in Christianity, which bond was one of sympathy merely, not of hierarchal association. The rise of the hierarchy with the centralization of its powers in the bishop of Rome, and which ultimately dominated the whole Church, and not only the Church but, directly or indirectly, the western civilized world, came later, and was of gradual development; and when it was finally established, it was not the organization described in the New Testament, the Church with an inspired priesthood of Apostles, and Prophets, Evangelists, Seventies, and Pastors, etc., but a hierarchy fashioned by man out of such remnants of Church organization as survived Apostolic times. As the number of Christians increased, the bishops of large cities organized new branches of the Church in the suburbs of their cities, and in the towns and villages adjacent, and ordained for them a ministry. It was but natural perhaps that the officers of these new branches of the Church, both the bishops and the subordinate clergy, should look to the one who had brought them into existence as a sort of general presiding authority over them. And hence, in time arose what were called metropolitan bishops, bishops who had under their direction the bishops of neighboring towns and villagesbishops of the "suburbs and the fields," they were sometimes calledand perhaps of the entire province of which the metropolitan city was recognized as the center. As the bishops of the metropolis of a province, in the manner described, became the center of ecclesiastical unity for that province, so, too, in time, the bishops of cities which were the capitals of the three great divisions of the empireAntioch, Alexandria and Romeasserted a superior dignity over metropolitan bishops. It was in these cities that the exarchs of the empire resided, and if we may trust the authority of Neander, the bishops of these cities also, at first, took that title, but later made choice of the more ecclesiastical name of Patriarch.[[186]] In addition to the importance attached to these cities as the capitals of the great divisions of the empire, a superior dignity in the minds of Christians attached to the Churches founded by the Apostles as the surest depositories of the Apostolic teaching and doctrine; and as Apostolic origin could be claimed for the churches in the three cities named, it is not surprising, when their political importance is added, that the bishops of those cities claimed superior dignity for their office, and united under their jurisdiction the metropolitan bishops of the respective three great divisions of the empire. Subsequently the same title was granted to the bishop of Jerusalem, and to the bishop of Constantinople; to the former it was granted in virtue of the peculiar sanctity which attaches to Jerusalem, and the fact that the first Christian Church was planted there; to the latter, because it was made the capital of the empire, "New Rome;" and because also it was peculiarly the city of the first imperial patron of Christianity. Thus five patriarchates were established.
Through circumstances too numerous and intricate to detail here, the bishops of Rome changed the primacy of mere precedence which had been accorded them among associated brethren, to a primacy of power and jurisdiction, which resulted in the bishops of Rome becoming recognized as the supreme head of the Christian Church; and the papacy entered upon that marvelous career which by the impartial can but be regarded as the shame of the Christian name.
Attention has already been called to the corruptions which prevailed in that period of peace in the closing decades of the third century, where bishops are represented as being full of pride and ostentation; as deserting the law of piety and being inflamed against each other with mutual strifes, only accumulating quarrels, threats, rivalships, hostilities, hatred towards each other, and only anxious to assert the Church government as a kind of sovereignty for themselves.[[187]] And all this when Christianity was a proscribed religion; and when the Church, and especially its leaders, the bishops, were liable to severest persecution. Reason and a due consideration of human nature both combined to fix upon us the conviction that the bitterness of rivalry, of hatred, of ambition, must have greatly increased when metropolitan and patriarchal bishops, formerly proscribed and hunted like wild beasts, rose to the dignity of civil princes, and took upon them more and ever more of the spirit of worldliness as wealth and honor and popular applause were made the accompaniments of their ecclesiastical offices. History confirms what reason and a knowledge of human nature suggests; for the history of the Church after the elevation of proscribed Christianity to the dignity of the state religion of the Roman empire, is but the melancholy history of unholy ambitions, jealousies, strifes, contentions, murders, and wars between rival bishops and their adherents on the one hand; and equally unholy struggles for worldly advantages with kings and rulers of this world, on the other. The spirit that actuated the bishops of the Church after their elevation through the policy of Constantine is admirably illustrated by a remark of Gregory of Nazianzus, made in Constantinople, 380 A. D., when deploring the evils of the Church. He says:
Would to heaven there were no primacy, no eminence of place, and no tyrannical precedence of rank; that we might be known by eminence of virtue alone! But, as the case now stands, the distinction of a seat at the right hand or the left, or in the middle; at a higher or a lower place; of going before or aside of each other, has given rise to many disorders among us, to no salutary purpose whatsoever and plunged multitudes in ruin.[[188]]
Matters in Church government did not mend with time, but grew worse and worse. Pride increased; rivalship between contending prelates grew more embittered; ambition mounted higher and ever higher in the breasts of the shepherds of the flock of Christ. In his association with his Apostlesto whom he committed the keys of His kingdomthe Master had discouraged ambition and had said that he who would be great among his followers must be their minister; and whosoever would be chief among them, was to be their servant; and the government of His Church was to be distinct in these particulars from the governments of this world.[[189]] But all in vain were the instructions of Messiah to the worldly, ambitious prelates of an apostate Christianity which had gradually supplanted the religion of Jesus Christ; and henceforth we may see in that hierarchy which usurped the place of the Church of Christ from the time of Constantine, all the spirit of pride, envy, jealousy, contention, strife, selfishness, bitterness, and unholy ambition which characterized the princes and rulers of this world; attended, too, with all the evils that wait upon these passions of rulers when once let loose, viz., secret plottings, usurpations of authority, corrupt elections, cruel imprisonments, banishments, secret and public murders, and wars; all undertaken, of course, in the interest of the gentle religion of Jesus Christ, and the maintenance of that authority which is based on love, and whose control over men is through the means of persuasion and the teaching of true knowledge. Is it not evident that the kingdom of peace, wherein was to dwell righteousness and truth, had become merely one of the kingdoms of this world? And were not the Fratriceli of the thirteenth century, though denounced as heretics, right when they loudly proclaimed their conviction that "the fatal gift of a Christian emperor had been the doom of the true Christian religion?"
The Testimony of Prophecy to the Universal Apostasy.
Clear as the fact is made in this historical view that there was a complete and universal apostasy from the religion established in the Dispensation of the Meridian of Time; and clear as is the proof from the same review that the Church of Christ then established was destroyed, there is yet another line of evidence pointing to the same solemn fact that I can not altogether omit, though often used in our literature, viz., the testimony of prophecy to the apostasy from the Christian religion, and the destruction of the Church of Christ.
The Apostles themselves through the inspiration of the Holy Ghost were fully aware that such an apostasy would take place, as the following several predictions bear witness: Paul passing through Ephesus admonished the Elders of that Church to take heed to the flock "over which the Holy Ghost hath made you overseers; * * * * * for I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them."[[190]]
To Timothy Paul said: "the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry and commanding to abstain from meats."[[191]] And again: "I charge thee to preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long suffering and doctrine. For the time will come when they will not endure sound doctrine, but after their own lusts they shall heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables."[[192]]
And still again he said to Timothy: "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, 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 pleasure more than lovers of God; having a form of Godliness, but denying the power thereof: from such turn away."[[193]]
Peter's prophecy concerning the rise of false teachers among the saints, who privately would bring in damnable heresies, even denying the Lord who bought them, and by reason of whom the way of truth would be evil spoken of, we have already quoted.[[194]]
Paul in his second epistle to the Thessalonians gives utterance to a prophecy which covers the whole ground of the absolute and universal apostasy of Christendom. A prophecy which, if the apostasy of so-called Christendom has not been complete and universal, proves beyond all question that the great Apostle of the Gentiles is a false prophet; or if fulfilled, then it proves that the Church of Christ, so far as it existed in the earth was to be destroyed; that another and different religion was to be substituted for the Christian religion: that another church, one founded by men, was to take the place of the Church of Christ, a worldly church dominated by the very spirit of Lucifer, who, under its rule, would oppose and exalt himself above all that is called God; and sit in the temple of God showing himself, so far as this world is concerned, that he is God. Moreover Paul declared in this very prophecy I am about to quote that the forces which would ultimately bring to pass this universal apostasy from the Christian religion"the mystery of iniquity" was already at work even in his day. With this introduction, which is also to be considered as my comment upon and interpretation of the passage, I quote Paul's great prediction on the universal Apostasy.
Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day 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. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth [hindereth] will let [hinder], until he be taken out of the way. And then shall that wicked be revealed, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming: even him whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they receive not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believe not the truth, but had pleasure in unrighteousness.[[195]]
A more ancient prophet than Paul also predicted a like condition of the world in the last days. "Behold," says Isaiah, "the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof. And it shall be, as with the people, so with the priest. * * * * * The land shall be utterly emptied and utterly spoiled: for the Lord hath spoken this word. The earth mourneth and fadeth away, the world languisheth and fadeth away, the haughty people of the earth do languish. The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left."[[196]]
Clearly all this prophecy of Isaiah's has not yet been fulfilled; for the earth, however much it may have been defiled under the inhabitants thereof, has not yet been burned, and but few men left. That is a judgment that still hangs over the world; and will come upon it as sure as the Lord has spoken the word; and that, too, because men have transgressed the laws; because they have changed the ordinances, because they have brokennot the covenant made with Moses, or with Abrahambut because they have broken the everlasting covenant; of which covenant the blood of Christ is the sign and seal.[[197]] In other words, they have broken the Gospel covenantdeparted from the Gospel faithhence the predicted judgment.
If I did not think these two great prophecies foretold completely the universal apostasy of Christendom, I should be tempted to enter into the consideration of the great prophecies to be found in the book of Daniel and the book of Revelation, and show how to both of these prophets, as well as unto Paul and other New Testament writers, the Lord revealed the rise of an earth power that would not only open his mouth in blasphemy against God, to blaspheme His name and them who dwell in heaven;[[198]] who would speak great words against the Most High, and so magnify himself as to stand up against the Prince of princes[[199]]but who would also make war with the saints and "prevail against them;"[[200]] who would "wear out the saints of the Most High;"[[201]] "destroy the mighty and the holy people;"[[202]] "make war with the saints and overcome them."[[203]] But believing that the two passages quoted at length entirely cover the subject prophetically, I shall not here enter into further prophetic proofs either as to the corruptions of the Christian religion or the destruction of the Christian Church, deeming that what has already been set forth sufficient on that head.
Conclusion.
The sum of the whole matter is:The purpose of man's creation, and the plan of his redemption, were known to God and the immense host of the spirits of men before the creation of the earth. Adam came to the new creation, the earth, under the divine commandment to people it with his offspring. From Adam to Messiah numerous dispensations of the Gospel were given to men; but these dispensations were limited in their effectiveness, owing to the proneness of men to reject the truth, and to walk in darkness rather than light because their deeds were evil. Yet God left not Himself without witnesses in the earth; for there were a few in all dispensations that honored Him and His righteous laws. Finally, when the appointed time was come, Jesus of Nazareth, the Son of God, came and made the appointed Atonement for the sins of the world and brought men under the dominion of His mercy. He taught the Gospel; He brought life and immortality to light; He brought into existence His Church, and then ascended on high to His Father. For a time the Gospel in its purity was preached in the world by the chosen Apostles, though even in their day men began to mar it with their vain philosophies, their doctrines of science, falsely so called; and when the Apostles were all fallen asleep, then corruptions ran riot in the Church, doctrines of men were taught for the commandments of God; a church made by men was substituted for the Church of Christ; a church full of pride and worldliness; a church which while it clung to forms of godliness ran riot in excesses and abominationsuntil spiritual darkness fell like a pall over the nations; and thus they lay for ages. In vain men sought to establish reforms, and through them bring back the religion of Jesus Christ, and the Church of Christ. To do that, however, was beyond the power of these men, however good their intentions. The Gospel taken from the earth, divine authority lost, the Church of Christ destroyed, there was but one way in which all these could be restored, viz.: By re-opening the heavens and dispensing again a knowledge of the Gospel; by once more conferring divine authority upon men, together with a commission to teach all the world, and re-establish the Church of Christ on earth. In a word, it would require the incoming of the Dispensation of the Fulness of Times to restore all things, and gather together in one all things in Christ, both in heaven and in earth. Such Dispensation is promised of God, as we have seen; and now it only remains to add that the History of the Church of Jesus Christ of Latter-day Saints, as set forth in these volumes, is the history of that series of events which has resulted in the restoration of the Gospel in its fullness, and the re-establishment of the Church of Jesus Christ on earth.
Footnotes
[1]. Eph. 1:8-10.
[2]. I Peter 1:18-25.
[3]. Rev. 13:8.
[4]. Rev. 17:8.
[5]. Job 38:4-6.
[6]. Paul to Titus 1:2.
[7]. Pearl of Great Price, Book of Moses, ch. 5:6-8, Edition of 1902, quoted throughout.
[8]. Pearl of Great Price, Book of Moses, ch. 5:56-59.
[9]. Pearl of Great Price, Book of Moses, ch 6:48-52.
[10]. Gen. 5:24.
[11]. Heb. 11:5.
[12]. Pearl of Great Price, Book of Moses, ch. 7:69.
[13]. Heb. 7:1.
[14]. 1 Cor. 10:1-4.
[15]. Heb. 3:14-19 and 4:1-2. This cites the close of one chapter and the opening verses of another, but it should be remembered that Paul did not divide his epistle into chapters and verses; and this awkward division is but one of the many divisions that exist in the Scriptures.
[16]. Gal. 3.
[17]. Doctrine and Covenants, sec. 84:19-28.
[18]. Mark 1:15.
[19]. Gal. 4:4.
[20]. Heb 1:1, 2.
[21]. I John 2:18.
[22]. Acts 2:15-21.
[23]. Joel 2:28-32.
[24]. Isaiah 11:6-9.
[25]. Matt. 24:29-31.
[26]. Eph. 1:10.
[27]. Dan. 2:37-45.
[28]. Edition of 1878, page 622.
[29]. Rev. 5:10.
[30]. Rev. 11:15.
[31]. Ibid. 11:17, 18.
[32]. Ibid. 20:6.
[33]. Matt. 21:43.
[34]. Acts 13:46, 47.
[35]. History of the Church, vol. 1, p. 6.
[36]. Matt. 20:20-24.
[37]. Matt. 26:69-75.
[38]. Acts 15
[39]. Galatians 2:1-14.
[40]. Acts 16:1-4.
[41]. Gal. 1:6, 7.
[42]. Acts 13:13.
[43]. I Cor. 1:12-13.
[44]. I Cor. 3:3, 4.
[45]. I Cor. 5:1-3.
[46]. I Cor. 6:1-20, and Matt. 18:15, 17.
[47]. I Cor. 11:2-22 and 29, 30.
[48]. I Cor. 11:19.
[49]. I Cor. 15:12-34.
[50]. 2 Cor. 11:21
[51]. 2 Cor. 2:17.
[52]. 2 Cor. 11:12-14.
[53]. Gal. 1:6, 7.
[54]. Phil. 1:15, 16.
[55]. Phil. 3:2.
[56]. Phil. 3:17, 19.
[57]. Col. 2:8, 18.
[58]. I Tim. 1:4-7.
[59]. I Tim. 1:19, 20.
[60]. I Tim. 6:20, 21.
[61]. 2 Tim. 1:15.
[62]. 2 Tim. 2:16, 18.
[63]. 2 Tim. 4:10.
[64]. 2 Tim. 4:16.
[65]. Titus 1:9-14.
[66]. 2 Peter 2.
[67]. Ibid. 3:16.
[68]. I John 2:18, 19.
[69]. I John 4:1.
[70]. 2 John 1:7.
[71]. Jude 3, 4.
[72]. 2 Tim. 3:13.
[73]. Vol. 1, pp. 656, 657.
[74]. Lardner's Works, vol. 8, p. 330.
[75]. Eus. Ec. Hist., bk. 3, ch. 32.
[76]. Institutes, bk. 1 cent. 1, part 2, ch. 2.
[77]. Jortin's Remarks on Ecclesiastical History, vol. 1, p. 248.
[78]. Eusebius, bk. 3, ch. 39.
[79]. Lardner Works, vol. 8, p. 418.
[80]. Lardner Works, vol. 8, 449:470; also I Peter 3:18-21; Ibid, 4:6; I Cor. 15:29.
[81]. Lardner, vol. 8, p. 460.
[82]. Ibid. p. 581-2.
[83]. Lardner, vol. 8, p. 345.
[84]. Held in 325 A. D.
[85]. Jortin, vol. 1, p. 166, note.
[86]. Lardner, vol. 8, p. 344.
[87]. Lardner, vol. 8, p. 345.
[88]. Neander's History of the Christian Religion and Church, vol. 1, p. 191.
[89]. Student's Eccles. Hist., vol. 1, p. 49.
[90]. Gibbon's Roman Empire, Preface by Dean Milman, p. 15.
[91]. Institutes, vol. 1, cent. 2, ch. 4.
[92]. Ibid. cent. 3, part 2. ch. 4.
[93]. Neander Ch. Hist., vol. 1, p. 253. Decline and Fall, vol. 2, chap. 20.
[94]. Eusebius' Life of Constantine, bk. 1, 27.
[95]. Hist. Eccles., vol. I, bk. 1, ch. 17.
[96]. Zosimus, bk. 2, p. 104.
[97]. Neander's Ch. Hist., vol. 2, p. 8.
[98]. Gibbon, Decline and Fall, vol. 3, ch. 20.
[99]. Neander Ch. Hist., vol. 2, p. 23.
[100]. Neander Ch. Hist., vol. 2, p. 21.
[101]. Intellectual Development of Europe, vol. 1, p. 280.
[102]. Gibbon, Decline and Fall, ch. 20.
[103]. Neander Ch. Hist., vol. 2, p. 24.
[104]. Mosheim's Institutes, vol. 1, p. 214.
[105]. Lardner, vol. 4, p. 39.
[106]. Lardner, vol. 4, p. 39.
[107]. Lardner, vol. 4, p. 44.
[108]. Neander, Ch. Hist., vol. 2, p. 25.
[109]. Neander, Ch. Hist., vol. 2, p. 25.
[110]. Draper, Intellectual Development, vol. 1, p. 283.
[111]. Decline and Fall. ch. 20.
[112]. Life of Constantine (Eusebius) I, ch. 2:44.
[113]. Ibid, ch. 45.
[114]. Life of Constantine, (Eusebius) I, ch. 4:23, 25.
[115]. Lardner, vol. 8, p. 169.
[116]. Neander, Ch. Hist., vol. 2, p. 26, 27.
[117]. Lardner, Works, vol. 4, p. 49.
[118]. Lardner, Works, vol. 4, p. 50.
[119]. Lardner, Works, vol. 8, p. 169.
[120]. In 353 A. D., according to Gothford.
[121]. The law is extant in the Theodocian Code
[122]. Neander, vol. 2, p. 34.
[123]. Neander, Ch. Hist., vol. 2, pp. 88-110.
[124]. Neander, Ch. Hist., vol. 2, p. 67.
[125]. Lardner, Works, vol. 8, p. 164.
[126]. Lardner, Works, vol. 8, p. 276.
[127]. Decline and Fall, ch. 21.
[128]. Decline and Fall, ch. 21.
[129]. Decline and Fall, ch. 21.
[130]. Lardner, Works, vol. 4, p. 36.
[131]. Life of Constantine, Eusebius, p. 66.
[132]. This event occured about 476 A. D.
[133]. Decline and Fall, ch. 16.
[134]. Luke 9:54-56.
[135]. Matt. 10:34-36.
[136]. End of Religious Controversy, Milner, Letter 26.
[137]. I Cor. 6:9-11.
[138]. Neander, Ch. Hist., vol. 1, p. 250.
[139]. Neander, Ch. Hist., vol. 1, p. 259.
[140]. Milner's Ch. Hist., vol. 1, cent. 3, ch. 6.
[141]. Milner's Ch. Hist., vol. 1, cent. 3, ch. 6.
[142]. Milner's Ch. Hist., vol. 1, cent. 3, ch. 8.
[143]. Milner's Ch. Hist., vol. 1, cent. 3, ch. 17.
[144]. Eusebius' Eccl. Hist., bk. 8, ch. 1.
[145]. New Witnesses for God, pp. 75, 76.
[146]. Eusebius' Eccl. Hist., bk. 8, ch. 2.
[147]. Book of Martyrs, ch. 12.
[148]. See Milner's Introduction to his Church Hist., vol. 1.
[149]. Neander's Church Hist., vol 2, pp. 29-30.
[150]. Neander's Church Hist., vol 2, p. 30.
[151]. Decline and Fall, ch. 20.
[152]. Augustine on St. John, tract 25, ch. 10.
[153]. Neander's Ch. Hist., vol. 2, p. 120.
[154]. Mosheim, book 2, cent, 4, part 2, chap. 3.
[155]. Mark, 16:15-18.
[156]. I Cor., 12:4-11.
[157]. Gal. 5:22-24.
[158]. Student's Ecclesiastical History, vol. 1, p. 62.
[159]. Jortin's Eccl. Hist., vol. 1, pp. 134-6.
[160]. John 10; Matt. 27; Mark 14:61, 62.
[161]. For all of which see John 1:1-4, 14; Heb. 1:1-3; Matt. 28:18.
[162]. Col. 1:15-19, and 2:9.
[163]. Heb. 1:2, 3.
[164]. John 10:30; 17:11-22.
[165]. John 14:9.
[166]. John 14:1-9; John 1:18.
[167]. I Tim. 3:16.
[168]. John 14:10, 11, 19, 20; also John 17.
[169]. Eph. 3:14-19.
[170]. Acts 5:1-14. To lie to the Holy Ghost is to lie to God, because the Holy Ghost is God.
[171]. Matt. 28:19, 20.
[172]. 2 Cor. 13:14.
[173]. Phil. 3:20, 21.
[174]. I Cor. 14.
[175]. See Shedd's History of Christian Doctrine, vol. 1, p. 342, et seq. and note.
[176]. John 1:1-5, 14.
[177]. Hist. Christian Councils (Hefele), p. 294.
[178]. Catholic Belief (Bruno), p. 1.
[179]. I.e. without materiality.
[180]. Decline and Fall, 21.
[181]. 2 Peter, 2:1.
[182]. Rev. 14:6, 7.
[183]. I Cor. 12; Eph. 4.
[184]. I Cor. 12.
[185]. Matt. 20.
[186]. Neander, Ch. Hist., vol. 2, p. 196.
[187]. See pp. 73-75.
[188]. This remark is quoted by Neander, Ch. Hist., vol. 2, p. 198.
[189]. Matt. 20:26, 27.
[190]. Acts 20:28-30.
[191]. I Tim. 4:1, 2, 3.
[192]. 2 Tim. 4:1, 2, 3, 4.
[193]. 2 Tim. 3:1-5.
[194]. See page 48, and 2 Peter 1:3.
[195]. 2 Thes. 2:1-12.
[196]. Isaiah 24:1-6.
[197]. Heb. 13:10.
[198]. Rev. 13:6.
[199]. Dan. 7:25; 8:25.
[200]. Dan. 7:21.
[201]. Dan. 7:25.
[202]. Dan. 8:24.
[203]. Rev. 13:7.
Chapter I.
Joseph Smith's Birth and Lineagethe Prophet's First Vision"This Is My Beloved Son."
The Prophet's Introduction.
Owing to the many reports which have been put in circulation by evil-disposed and designing persons, in relation to the rise and progress of the Church of Jesus Christ of Latter-day Saints, all of which have been designed by the authors thereof to militate against its character as a Church and its progress in the worldI have been induced to write this history, to disabuse the public mind, and put all inquirers after truth into possession of the facts, as they have transpired, in relation both to myself and the Church, so far as I have such facts in my possession. In this history I shall present the various events in relation to this Church, in truth and righteousness, as they have transpired, or as they at present exist, being now the eighth[[1]] year since the organization of said Church.
Birth and Ancestry.
I was born in the year of our Lord one thousand eight hundred and five, on the twenty-third day of December, in the town of Sharon, Windsor county, state of Vermont. My father, Joseph Smith, was born July 12th, 1771, in Topsfield, Essex county, Massachusetts; his father, Asael Smith, was born March 7th, 1744, in Topsfield, Massachusetts; his father, Samuel Smith, was born January 26th, 1714, in Topsfield, Massachusetts; his father, Samuel Smith, was born January 26th, 1666, in Topsfield, Massachusetts; his father, Robert Smith, came from England. My father, Joseph Smith, Senior, left the state of Vermont, and moved to Palmyra, Ontario (now Wayne) county, in the state of New York, when I was in my tenth year, or thereabouts. In about four years after my father's arrival in Palmyra he moved with his family into Manchester, in the same county of Ontario, his family consisting of eleven souls, namelymy father, Joseph Smith, my mother, Lucy Smith, (whose name, previous to her marriage, was Mack, daughter of Solomon Mack,)[[2]] my brothers Alvin, (who died November 19th, 1824, in the 27th year of his age,) Hyrum, myself, Samuel Harrison, William, Don Carlos, and my sisters Sophronia, Catherine, and Lucy.
Religious Excitement in Western New York.
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 pleasedyet 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.
Reflections on Divided Christendom.
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, namelymy mother Lucy; my brothers Hyrum and Samuel Harrison; and my sister Sophronia. 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 both reason and 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.
Perplexity of the Prophet.
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.
The Promise of James Tested.
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 passage 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 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.
Effort of Satan to Destroy the Prophet.
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 destructionnot 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 beingjust 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.
The First Vision.
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."
State of Christian World.
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 rightand 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 inquired what the matter was. I replied, "Never mind, all is wellI 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 sectsall united to persecute me.
Reflections upon Sectarian Opposition.
It caused me serious reflection then, and often has since, how very strange it was that an obscure boy, of 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 the last 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.
All Doubts Settled.
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.
Footnotes
[1]. That is, 1838, since the Church was organized April 6th, 1830. The date at which the Prophet began the writing of this History is also indicated on a subsequent page, where reference is made to the final return of the plates to the angel, in whose charge they remained "until this day, the second day of May, 1838."
[2]. The Mack family, at least back to Ebenezer Mack, grandfather of Lucy, was from the state of Connecticut (Joseph Smith and his Progenitors, by Lucy Smith, ch. 9.)
Chapter II.
The Visitation of MoroniExistence of the Book of Mormon Made Known.
Interval of Three Years 1820-23.
I continued to pursue my common vocation 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.
Confession of Errors.
During the space of time which intervened between the time I had the vision and the year eighteen hundred and twenty-threehaving 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.[[1]]
Appearing of Moroni.
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 done. 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 noonday, when immediately a personage appeared at my bed side, 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 wrist, 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.
Moroni's Message.
When first I looked upon him, I was afraid; but the fear soon left me. 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;[[2]] 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 sources from whence they sprang. He also said that the fullness 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 bowsand these stones, fastened to a breastplate, constituted what is called the Urim and Thummimdeposited 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.
Ancient Prophecies Quoted.
After telling me these things, he commenced quoting the prophecies of the Old Testament. He first quoted part of the third chapter of Malachi,[[3]] 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 his 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 fullness of the Gentiles was soon to come in. He quoted many other passages of Scripture, and offered many explanations which cannot be mentioned here.
Plates not to be Shown.
Again, he told me, that when I got those plates of which he had spokenfor the time that they should be obtained was not yet fulfilledI should not show them to any person; neither the breast plate 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.
Second Appearing of Moroni.
After this communication, I saw the light in the room began 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 me, when instantly I saw, as it were, a conduit open right up into heaven, and he ascended until he entirely disappeared, and the room was left as it had been before this heavenly light had made its appearance. 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 the 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 Appearing 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.
Fourth Appearing 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.[[4]] 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.
The Nephite Record.
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 crosswise of the box, and on these stones lay the plates and the other things with them.
Four Annual Visits to Cumorah.
I made an attempt to take them out, but was for bidden 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. 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.
Story of Being a Money Digger.
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. In the year 1824[[5]] my father's family met with a great affliction by the death of my eldest brother, Alvin. In the month of October, 1825, I hired with an old gentleman by the name of Josiah Stowel, who lived in Chenango county, state of New York. He had heard something of a silver mine having been opened by the Spaniards in Harmony, Susquehanna county, state of Pennsylvania; and had, previous to my hiring to him, been digging, in order, if possible, to discover the mine. After I went to live with him, he took me, with the rest of his hands, to dig for the silver mine, at which I continued to work for nearly a month, without success in our undertaking, and finally I prevailed with the old gentleman to cease digging after it. Hence arose the very prevalent story of my having been a money digger.
The Prophet's Marriage.
During the time that I was thus employed, I was put to board with a Mr. Isaac Hale, of that place; it was there I first saw my wife (his daughter), Emma Hale.[[6]] On the 18th of January, 1827, we were married, while I was yet employed in the service of Mr. Stowel. Owing to my continuing to assert that I had seen a vision, persecution still followed me, and my wife's father's family were very much opposed to our being married. I was, therefore, under the necessity of taking her elsewhere; so we went and were married at the house of Squire Tarbill, in South Bainbridge, Chenango county, New York. Immediately after my marriage, I left Mr. Stoal's and went to my father's, and farmed with him that season.
Footnotes
[1]. With this agrees a letter which the Prophet addressed to Oliver Cowdery upon hearing that it was the intention of the latter to publish a series of articles in the Saints' Messenger and Advocate, on "Early Scenes and Incidents in the Church." The letter referred to appeared in vol. 1, no. 3, of the Messenger and Advocate, 1834. Letter of Joseph Smith to Oliver Cowdery:Dear Brother: Having learned from the first number of the Messenger and Advocate, that you were not only about to "give a history of the rise and progress of the Church of the Latter-day Saints;" but that said history would necessarily embrace my life and character, I have been induced to give you the time and place of my birth; as I have learned that many of the opposers of those principles which I have held forth to the world, profess a personal acquaintance with me, though when in my presence, represent me to be another person, in age, education, and stature, from what I am. I was born (according to the record of the same kept by my parents) in the town of Sharon, Windsor county, Vermont, on the 23rd of December, 1805. At the age of ten my father's family removed to Palmyra, New York, where, in the vicinity of which, I lived, or, made it my place of residence, until I was twenty-one; the latter part in the town of Manchester. During this time, as is common to most, or all youths, I fell into many vices and follies; but as my accusers are, and have been forward to accuse me of being guilty of gross and outrageous violations of the peace and good order of the community, I take the occasion to remark that, though as I have said above, "as is common to most, or all youths, I fell into many vices and follies," I have not, neither can it be sustained, in truth, been guilty of wronging or injuring any man or society of men; and those imperfections to which I allude, and for which I have often had occasion to lament, were a light, and too often, vain mind, exhibiting a foolish and trifling conversation. This being all, and the worst, that my accusers can substantiate against my moral character, I wish to add that it is not without a deep feeling of regret that I am thus called upon in answer to my own conscience, to fulfil a duty I owe to myself, as well as to the cause of truth, in making this public confession of my former uncircumspect walk, and trifling conversation and more particularly, as I often acted in violation of those holy precepts which I knew came from God. But as the "Articles and Covenants," of this Church are plain upon this particular point, I do not deem it important to proceed further. I only add, that I do not, nor never have, pretended to be any other than a man "subject to passion," and liable, without the assisting grace of the Savior, to deviate from that perfect path in which all men are commanded to walk. By giving the above a place in your valuable paper, you will confer a lasting favor upon myself as an individual, and, as I humbly hope, subserve the cause of righteousness. I am, with feelings of esteem, your fellow-laborer in the Gospel of our Lord,[Signed] Joseph Smith.
[2]. In the original publication of the history in the Times and Seasons at Nauvoo, this name appears as "Nephi," and the Millennial Star perpetuated the error in its republication of the History. That it is an error is evident, and it is so noted in the manuscripts to which access has been had in the preparation of this work. See also Book of Doctrine and Covenants, section 27, par. 5, and section 128, par. 20.
[3]. Most likely the first part of the chapter; as that deals with the coming of a messenger to prepare the way for the glorious coming of Messiah.
[4]. The following description of Cumorah is from the pen of Oliver Cowdery:
You are acquainted with the mail road from Palmyra, Wayne county, to Canandaigua, Ontario county, New York, and also, as you pass from the former to the latter place, before arriving at the little village of Manchester, say from three to four, or about four miles from Palmyra, you pass a large hill on the east side of the road. Why I say large, is because it is as large perhaps, as any in that country. To a person acquainted with this road a description would be unnecessary, as it is the largest and rises the highest of any on that route. The north end rises quite sudden until it assumes a level with the more southerly extremity, and I think I may say an elevation higher than at the south a short distance, say half or three-fourths of a mile. As you pass toward Canandaigua it lessens gradually until the surface assumes its common level, or is broken by other smaller hills or ridges, water-courses and ravines. I think I am justified in saying that this is the highest hill for some distance round, and I am certain that its appearance, as it rises so suddenly from the plain on the north, must attract the notice of the traveler as he passes by.Messenger and Advocate, 1834.
[5]. A genealogy of the Prophet's family in the Church records gives the date of Alvin's death, November 19, 1825. Lucy Smith's History of the Prophet agrees with the text above.1824, November 19.
[6]. Emma Hale was born in the town of Harmony, Susquehanna county, Pennsylvania, July 10, 1804. It will therefore be observed that Emma Hale was in her twenty-third year at the time of her marriage with the Prophet; hence of age; hence, under the law, mistress of her own actions. This is remarked because the Prophet, in works written against him, is charged with having abducted his wife.
Chapter III.
The Nephite Record Delivered to Josephthe Angel's Warningthe Work of Translation.
The Prophet Receives the Plates.
At length the time arrived for obtaining the plates, the Urim and Thummim, and the Breastplate. On the twenty-second day of September, one thousand eight hundred and twenty-seven, having gone as usual at the end of another year to the place where they were deposited, the same heavenly messenger delivered them up to me with this charge: that I should be responsible for them; that if I should let them go carelessly, or through any neglect of mine, I should be cut off; but that if I would use all my endeavors to preserve them, until he, the messenger, should call for them, they should be protected.
Efforts of Enemies to Get the Plates.
I soon found out the reason why I had received such strict charges to keep them safe, and why it was that the messenger had said that when I had done what was required at my hand, he would call for them. For no sooner was it known that I had them, than the most strenuous exertions were used to get them from me. Every stratagem that could be invented was resorted to for that purpose. The persecution became more bitter and severe than before, and multitudes were on the alert continually to get them from me if possible. But by the wisdom of God, they remained safe in my hands, until I had accomplished by them what was required at my hand. When, according to arrangements, the messenger called for them, I delivered them up to him; and he has them in his charge until this day, being the second day of May, one thousand eight hundred and thirty-eight.[[1]]
Misrepresentations.
The excitement, however, still continued, and rumor with her thousand tongues was all the time employed in circulating falsehoods about my father's family, and about myself. If I were to relate a thousandth part of them, it would fill up volumes. The persecution, however, became so intolerable that I was under the necessity of leaving Manchester, and going with my wife to Susquehanna county, in the state of Pennsylvania.
Removal to Pennsylvania.
While preparing to start,being very poor, and the persecution so heavy upon us that there was no probability that we would ever be otherwise,in the midst of our afflictions we found a friend in a gentleman by the name of Martin Harris,[[2]] who came to us and gave me fifty dollars to assist us on our journey. Mr. Harris was a resident of Palmyra township, Wayne county, in the state of New York, and a farmer of respectability. By this timely aid was I enabled to reach the place of my destination in Pennsylvania; and immediately after my arrival there I commenced copying the characters off the plates. I copied a considerable number of them, and by means of the Urim and Thummim I translated some of them, which I did between the time I arrived at the house of my wife's father, in the month of December, and the February following.
Words of the Book Given to the Learned.
Some time in this month of February, the aforementioned Mr. Martin Harris came to our place, got the characters which I had drawn off the plates, and started with them to the city of New York. For what took place relative to him and the characters, I refer to his own account of the circumstances, as he related them to me after his return, which was as follows:
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, Assyriac, 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 Dr. Mitchell, who sanctioned what Professor Anthon had said respecting both the characters and the translation.[[3]]
The Loss of 116 Pages of Manuscript.
Mr. Harris, having returned from his tour, left me and went home to Palmyra, arranged his affairs, and returned again to my house about the 12th of April, 1828, and commenced writing for me while I translated from the plates, which we continued until the 14th of June following, by which time he had written one hundred and sixteen pages of manuscript on foolscap paper. Some time after Mr. Harris had begun to write for me, he began to importune me to give him liberty to carry the writings home and show them; and desired of me that I would inquire of the Lord, through the Urim and Thummim, if he might not do so. I did inquire, and the answer was that he must not. However, he was not satisfied with this answer, and desired that I should inquire again. I did so, and the answer was as before. Still he could not be contented, but insisted that I should inquire once more. After much solicitation I again inquired of the Lord, and permission was granted him to have the writings on certain conditions; which were, that he show them only to his brother, Preserved Harris, his own wife, his father and his mother, and a Mrs. Cobb, a sister to his wife. In accordance with this last answer, I required of him that he should bind himself in a covenant to me in a most solemn manner that he would not do otherwise than had been directed. He did so. He bound himself as I required of him, took the writings, and went his way. Notwithstanding, however, the great restrictions which he had been laid under, and the solemnity of the covenant which he had made with me, he did show them to others, and by stratagem they got them away from him, and they never have been recovered unto this day.
Prophet's Journey to Manchester and Return to Pennsylvania.
In the meantime, while Martin Harris was gone with the writings, I went to visit my father's family at Manchester. I continued there for a short season, and then returned to my place in Pennsylvania. Immediately after my return home, I was walking out a little distance, when, behold, the former heavenly messenger appeared and handed to me the Urim and Thummim againfor it had been taken from me in consequence of my having wearied the Lord in asking for the privilege of letting Martin Harris take the writings, which he lost by transgressionand I inquired of the Lord through it, and obtained the following:
Revelation to Joseph Smith, Jun., given July, 1828, concerning certain manuscripts of the first part of the Book of Mormon, which had been taken from the possession of Martin Harris.[[4]]
1. The works, and the designs, and the purposes of God cannot be frustrated, neither can they come to naught.
2. For God doth not walk in crooked paths, neither doth he turn to the right hand nor to the left, neither doth He vary from that which He hath said, therefore his paths are straight, and His course is one eternal round.
3. Remember, remember that it is not the work of God that is frustrated, but the work of men;
4. For although a man may have many revelations, and have power to do many mighty works, yet if he boasts in his own strength, and sets at naught the counsels of God, and follows after the dictates of his own will and carnal desires, he must fall and incur the vengeance of a just God upon him.
5. Behold, you have been entrusted with these things, but how strict were your commandments; and remember, also, the promises which were made to you, if you did not transgress them.
6. And behold, how oft you have transgressed the commandments and the laws of God, and have gone on in the persuasions of men;
7. For, behold, you should not have feared man more than God, although men set at naught the counsels of God, and despise His works;
8. Yet you should have been faithful and He would have extended His arm and supported you against all the fiery darts of the adversary; and He would have been with you in every time of trouble.
9. Behold, thou art Joseph, and thou wast chosen to do the work of the Lord, but because of transgression, if thou art not aware thou wilt fall.
10. But remember God is merciful; therefore, repent of that which thou hast done which is contrary to the commandment which I gave you, and thou art still chosen, and art again called to the work;
11. Except thou do this, thou shalt be delivered up and become as other men and have no more gift.
12. And when thou deliveredst up that which God had given thee sight and power to translate, thou deliveredst up that which was sacred into the hands of a wicked man,
13. Who has set at naught the counsels of God, and has broken the most sacred promises which were made before God, and has depended upon his own judgment and boasted in his own wisdom;
14. And this is the reason that thou hast lost thy privileges for a season;
15. For thou hast suffered the counsel of thy director to be trampled upon from the beginning.
16. Nevertheless, my work shall go forth, for inasmuch as the knowledge of a Savior has come into the world, through the testimony of the Jews, even so shall the knowledge of a Savior come unto my people,
17. And to the Nephites, and the Jacobites, and the Josephites, and the Zoramites, through the testimony of their fathers
18. And this testimony shall come to the knowledge of the Lamanites, and the Lemuelites, and the Ishmaelites, who dwindled in unbelief because of the iniquity of their fathers, whom the Lord has suffered to destroy their brethren the Nephites, because of their iniquities and their abominations;
19. And for this very purpose are these plates preserved which contain these records, that the promises of the Lord might be fulfilled, which He made to His people;
20. And that the Lamanites might come to the knowledge of their fathers, and that they might know the promises of the Lord, and that they may believe the Gospel and rely upon the merits of Jesus Christ, and be glorified through faith in his name, and that through their repentance they might be saved. Amen.
Interpreters and Plates Returned to the Prophet.
After I had obtained the above revelation, both the plates and the Urim and Thummim were taken from me again; but in a few days they were returned to me, when I inquired of the Lord, and the Lord said thus unto me:[[5]]
Revelation, given to Joseph Smith, Jun., informing him of the alteration of the manuscript of the fore part of the Book of Mormon.[[6]]
1. Now, behold, I say unto you, that because you delivered up those writings which you had power given unto you to translate by the means of the Urim and Thummim, into the hands of a wicked man, you have lost them.
2. And you also lost your gift at the same time, and your mind became darkened.
3. Nevertheless, it is now restored unto you again; therefore see that you are faithful and continue on unto the finishing of the remainder of the work of translation as you have begun;
4. Do not run faster, or labor more than you have strength and means provided to enable you to translate; but be diligent unto the end:
5. Pray always that you may come off conqueror: yea, that you may conquer Satan, and that you may escape the hands of the servants of Satan that do uphold his work.
6. Behold, they have sought to destroy you; yea, even the man in whom you have trusted has sought to destroy you.
7. And for this cause I said that he is a wicked man, for he has sought to take away the things wherewith you have been entrusted; and he has also sought to destroy your gift;
8. And because you have delivered the writings into his hands, behold wicked men have taken them from you:
9. Therefore, you have delivered them up, yea, that which was sacred, unto wickedness.
10. And, behold, Satan hath put it into their hearts to alter the words which you have caused to be written, or which you have translated, which have gone out of your hands.
11. And behold, I say unto you, that because they have altered the words, they read contrary from that which you translated and caused to be written;
12. And, on this wise, the devil has sought to lay a cunning plan, that he may destroy this work;
13. For he hath put it into their hearts to do this, that by lying they may say they have caught you in the words which you have pretended to translate.
14. Verily, I say unto you, that I will not suffer that Satan shall accomplish his evil design in this thing.
15. For, behold, he has put it into their hearts to get thee to tempt the Lord thy God in asking to translate it over again;
16. And then, behold, they say and think in their hearts, We will see if God has given him power to translate; if so, he will also give him power again;
17. And if God giveth him power again, or if he translates again, or, in other words, if he bringeth forth the same words, behold, we have the same with us, and we have altered them:
18. Therefore, they will not agree, and we will say that he has lied in his words, and that he has no gift, and that he has no power:
19. Therefore we will destroy him, and also the work, and we will do this that we may not be ashamed in the end, and that we may get glory of the world.
20. Verily, verily, I say unto you, that Satan has great hold upon their hearts; he stirreth them up to iniquity against that which is good,
21. And their hearts are corrupt, and full of wickedness and abominations, and they love darkness rather than light, because their deeds are evil: therefore they will not ask of me.
22. Satan stirreth them up, that he may lead their souls to destruction.
23. And thus he has laid a cunning plan, thinking to destroy the work of God; but I will require this at their hands, and it shall turn to their shame and condemnation in the day of judgment.
24. Yea, he stirreth up their hearts to anger against this work;
25. Yea, he saith unto them, Deceive and lie in wait to catch, that ye may destroybehold, this is no harm; And thus he flattereth them, and telleth them that it is no sin to lie, that they may catch a man in a lie, that they may destroy him;
26. And thus he flattereth them, and leadeth them along until he draggeth their souls down to hell; and thus he causeth them to catch themselves in their own snare;
27. And thus he goeth up and down, to and fro in the earth, seeking to destroy the souls of men.
28. Verily, verily, I say unto you, woe be unto him that lieth to deceive, because he supposeth that another lieth to deceive, for such are not exempt from the justice of God.
29. Now, behold, they have altered these words, because Satan saith unto them, He hath deceived you, and thus he flattereth them away to do iniquity, to get thee to tempt the Lord thy God.
30. Behold, I say unto you, that you shall not translate again those words which have gone forth out of your hands;
31. For, behold, they shall not accomplish their evil designs in lying against those words. For, behold, if you should bring forth the same words, they will say that you have lied, and that you have pretended to translate, but that you have contradicted yourself:
32. And, behold they will publish this, and Satan will harden the hearts of the people to stir them up to anger against you, that they will not believe my words.
33. Thus Satan thinketh to overpower your testimony in this generation, that the work may not come forth in this generation;
34. But behold, here is wisdom, and because I show unto you wisdom, and give you commandments concerning these things, what you shall do, show it not unto the world until you have accomplished the work of translation.
35. Marvel not that I said unto you, Here is wisdom, show it not unto the world, for I said, show it not unto the world, that you may be preserved.
36. Behold, I do not say that you shall not show it unto the righteous;
37. But as you cannot always judge the righteous, or as you cannot always tell the wicked from the righteous, therefore I say unto you, hold your peace until I shall see fit to make all things known unto the world concerning the matter.
38. And now, verily, I say unto you, that an account of those things that you have written, which have gone out of your hands, is engraven upon the plates of Nephi;
39. Yea, and you remember it was said in those writings that a more particular account was given of these things upon the plates of Nephi.
40. And now, because the account which is engraven upon the plates of Nephi is more particular concerning the things which, in my wisdom, I would bring to the knowledge of the people in this account;
41. Therefore, you shall translate the engravings which are on the plates of Nephi, down even till you come to the reign of King Benjamin, or until you come to that which you have translated, which you have retained.
42. And behold, you shall publish it as the record of Nephi, and thus I will confound those who have altered my words.
43. I will not suffer that they shall destroy my work; yea, I will show unto them that my wisdom is greater than the cunning of the devil.
44. Behold, they have only got a part or an abridgment of the account of Nephi.
45. Behold, there are many things engraven upon the plates of Nephi which do throw greater views upon my Gospel; therefore, it is wisdom in me that you should translate this first part of the engravings of Nephi, and send forth in this work.
46. And behold, all the remainder of this work does contain all those parts of my Gospel which my holy prophets, yea, and also my disciples, desired in their prayers should come forth unto this people.
47. And I said unto them, that it should be granted unto them according to their faith in their prayers;
48. Yea, and this was their faith, that my gospel, which I gave unto them, that they might preach in their days, might come unto their brethren the Lamanites, and also all that had become Lamanites, because of their dissensions.
49. Now, this is not alltheir faith in their prayers was, that this gospel should be made known also, if it were possible, that other nations should possess this land;
50. And thus they did leave a blessing upon this land in their prayers, that whosoever should believe in this Gospel in this land, might have eternal life;
51. Yea, that it might be free unto all of whatsoever nation, kindred, tongue, or people they may be.
52. And now, behold, according to their faith in their prayers will I bring this part of my Gospel to the knowledge of my people. Behold, I do not bring it to destroy that which they have received, but to build it up.
53. And for this cause have I said, If this generation harden not their hearts, I will establish my Church among them.
54. Now I do not say this to destroy my Church, but I say this to build up my Church;
55. Therefore, whosoever belongeth to my Church need not fear, for such shall inherit the kingdom of heaven;
56. But it is they who do not fear me, neither keep my commandments, but build up churches unto themselves to get gain, yea, and all those that do wickedly and build up the kingdom of the devil; yea, verily, verily, I say unto you, that it is they that I will disturb, and cause to tremble and shake to the center.
57. Behold, I am Jesus Christ, the Son of God. I came unto my own, and my own received me not.
58. I am the light which shineth in darkness, and the darkness comprehendeth it not.
59. I am He who said, Other sheep have I which are not of this fold, unto my disciples, and many there were that understood me not.
60. And I will show unto this people that I had other sheep, and that they were a branch of the house of Jacob;
61. And I will bring to light their marvelous works, which they did in my name;
62. Yea, and I will also bring to light my Gospel which was ministered unto them, and, behold, they shall not deny that which you have received, but they shall build it up, and shall bring to light the true points of my doctrine, yea, and the only doctrine which is in me;
63. And this I do that I may establish my Gospel, that there may not be so much contention; yea, Satan doth stir up the hearts of the people to contention concerning the points of my doctrine; and in these things they do err, for they do wrest the Scriptures and do not understand them;
64. Therefore, I will unfold unto them this great mystery;
65. For, behold, I will gather them as a hen gathereth her chickens under her wings, if they will not harden their hearts.
66. Yea, if they will come, they may, and partake of the waters of life freely.
67. Behold, this is my doctrine: whosoever repenteth and cometh unto me, the same is my Church.
68. Whosoever declareth more or less than this, the same is not of me, but is against me; therefore he is not of my Church.
69. And now, behold, whosoever is of my Church, and endureth of my Church to the end, him will I establish upon my rock, and the gates of hell shall not prevail against him.
70. And now, remember the words of him who is the life and light of the world, your Redeemer, your Lord and your God. Amen.
Interval in the Work of Translation.
I did not, however, go immediately to translating, but went to laboring with my hands upon a small farm which I had purchased of my wife's father, in order to provide for my family. In the month of February, 1829, my father came to visit us, at which time I received the following revelation for him:
Revelation to Joseph Smith, Sen., given February, 1829.[[7]]
1. Now behold, a marvelous work is about to come forth among the children of men;
2. Therefore, O ye that embark in the service of God, see that ye serve him with all your heart, might, mind and strength, that ye may stand blameless before God at the last day;
3. Therefore, if ye have desires to serve God, ye are called to the work,
4. For behold the field is white already to harvest, and lo, he that thrusteth in his sickle with his might, the same layeth up in store that he perisheth not, but bringeth salvation to his soul;
5. And faith, hope, charity and love, with an eye single to the glory of God, qualify him for the work.
6. Remember faith, virtue, knowledge, temperance, patience, brotherly kindness, godliness, charity, humility, diligence.
7. Ask, and ye shall receive, knock and it shall be opened unto you. Amen.
Three Witnesses Promised.
The following I applied for and obtained, at the request of the aforementioned Martin Harris:
Revelation, given March, 1829.[[8]]
1. Behold, I say unto you, that as my servant Martin Harris has desired a witness at my hand, that you, my servant Joseph Smith, Jun., have got the plates of which you have testified and borne record that you have received of me;
2. And now, behold, this shall you say unto him, He who spake unto you, said unto you, I, the Lord, am God, and have given these things unto you, my servant Joseph Smith, Jun., and have commanded you that you should stand as a witness of these things,
3. And I have caused you that you should enter into a covenant with me, that you should not show them except to those persons to whom I commanded you; and you have no power over them except I grant it unto you.
4. And you have a gift to translate the plates; and this is the first gift that I bestowed upon you, and I have commanded that you should pretend to no other gift, until my purpose is fulfilled in this; for I will grant unto you no other gift until it is finished.
5. Verily, I say unto you, that woe shall come unto the inhabitants of the earth if they will not hearken unto my words;
6. For hereafter you shall be ordained and go forth and deliver my words unto the children of men.
7. Behold, if they will not believe my words, they would not believe you, my servant Joseph, if it were possible that you should show them all these things which I have committed unto you.
8. Oh, this unbelieving and stiffnecked generation, mine anger is kindled against them!
9. Behold, verily I say unto you, I have reserved those things which I have entrusted unto you, my servant Joseph, for a wise purpose in me, and it shall be made known unto future generations;
10. But this generation shall have my word through you;
11. And in addition to your testimony, the testimony of three of my servants, whom I shall call and ordain, unto whom I will show these things, and they shall go forth with my words that are given through you:
12. Yea, they shall know of a surety that these things are true, for from heaven will I declare it unto them.
13. I will give them power that they may behold and view these things as they are;
14. And to none else will I grant this power, to receive this same testimony among this generation, in this the beginning of the rising up and the coming forth of my Church out of the wilderness; clear as the moon, and fair as the sun, and terrible as an army with banners.
15. And the testimony of three witnesses will I send forth of my word;
16. And behold, whosoever believeth on my words, them will I visit with the manifestation of my Spirit, and they shall be born of me, even of water and of the Spirit.
17. And you must wait yet a little while, for ye are not yet ordained;
18. And their testimony shall also go forth unto the condemnation of this generation if they harden their hearts against them;
19. For a desolating scourge shall go forth among the inhabitants of the earth, and shall continue to be poured out from time to time, if they repent not until the earth is empty, and the inhabitants thereof are consumed away and utterly destroyed by the brightness of my coming.
20. Behold, I tell you these things, even as I also told the people of the destruction of Jerusalem, and my word shall be verified at this time as it hath hitherto been verified.
21. And now I command you, my servant Joseph, to repent and walk more uprightly before me, and to yield to the persuasions of men no more;
22. And that you be firm in keeping the commandments wherewith I have commanded you, and if you do this, behold I grant unto you eternal life, even if you should be slain.
23. And now, again, I speak unto you, my servant Joseph concerning the man that desires the witness.
24. Behold, I say unto him, he exalts himself and does not humble himself sufficiently before me; but if he will bow down before me, and humble himself in mighty prayer and faith, in the sincerity of his heart, then will I grant unto him a view of the things which he desires to see.
25. And then he shall say unto the people of this generation, Behold, I have seen the things which the Lord hath shown unto Joseph Smith, Jun., and I know of a surety that they are true for I have seen them, for they have been shown unto me by the power of God and not of man.
26. And I, the Lord, commanded him, my servant Martin Harris, that he shall say no more unto them concerning these things, except he shall say, I have seen them, and they have been shown unto me by the power of God, and these are the words which he shall say;
27. But if he deny this, he will break the covenant which he has before covenanted with me, and behold he is condemned.
28. And now, except he humble himself and acknowledge unto me the things that he has done which are wrong, and covenant with me that he will keep my commandments, and exercise faith in me, behold, I say unto him, he shall have no such views, for I will grant unto him no views of the things of which I have spoken.
29. And if this be the case, I command you, my servant Joseph that you shall say unto him, that he shall do no more, nor trouble me any more concerning this matter.
30. And if this be the case, behold, I say unto thee Joseph, when thou hast translated a few more pages, thou shalt stop for a season, even until I command thee again; then thou mayest translate again.
31. And except thou do this, behold, thou shalt have no more gift, and I will take away the things which I have entrusted with thee.
32. And now, because I forsee the lying in wait to destroy thee, yea, I forsee that if my servant Martin Harris humbleth not himself, and receive a witness from my hand, that he will fall into transgression;
33. And there are many that lie in wait to destroy thee from off the face of the earth, and for this cause, that thy days may be prolonged, I have given unto thee these commandments;
34. Yea, for this cause I have said, Stop and stand still until I command thee, and I will provide means whereby thou mayest accomplish the thing which I have commanded thee.
35. And if thou art faithful in keeping my commandments, thou shalt be lifted up at the last day. Amen.
Footnotes
[1]. See footnote page 2.
[2]. Martin Harris, who subsequently became one of the Three Witnesses to the Book of Mormon, was born in East-town, Saratoga county, New York, on the 18th of May, 1783. When in his ninth year his father moved with his family into Palmyra, Wayne county, so that man and boy Martin Harris had lived in Palmyra some thirty-six years. He had amassed a considerable property in lands, and had established a reputation for business reliability.
[3]. In a letter to E. D. Howe, of Painesville, Ohio, who published a book against the Church in 1834, Professor Anthon acknowledged the visit of Martin Harris to him and the presentation of the characters in question. He states, however, that Harris, whom he describes as "a plain, apparently simple-hearted farmer," presented him with a note from Dr. Samuel L. Mitchell, of New York, requesting him (Anthon) to decipher, if possible, a paper which the "farmer" would hand to him. The call on Dr. Mitchell, alluded to in Martin Harris' statement above, must, therefore, have referred to a second visit to Dr. Mitchell, after his adventure with Professor Anthon. The latter's communication to Howe bears the date of February 17th, 1834, and is published in extenso in Smucker's History of the Mormons, pp. 37-39.
[4]. Doctrine and Covenants, sec. 3.
[5]. 5. This revelation, which appears as section 10 in the Doctrine and Covenants is there dated May, 1829. This is clearly an error. The Prophet's words in the text above can lead to but one conclusion, namely, that this was the first revelation he received after the plates and the Urim and Thummim were finally restored to him and this, he says, was only "a few days" after he had received the previous revelation, which, indeed, refers to the same subject as this one. The latter was, therefore, in all probability, received in August or September, 1828.
[6]. Doctrine and Covenants, sec. 10.
[7]. Doctrine and Covenants, sec. 4.
[8]. Doctrine and Covenants, sec. 5.
Chapter IV.
Oliver Cowdery Becomes the Prophet's Scribethe Translation of the Plates Continued.
Oliver Cowdery.
On the 5th day of April, 1829, Oliver Cowdery[[1]] came to my house, until which time I had never seen him. He stated to me that having been teaching school in the neighborhood where my father resided, and my father being one of those who sent to the school, he went to board for a season at his house, and while there the family related to him the circumstance of my having received the plates, and accordingly he had come to make inquiries of me.[[2]] Two days after the arrival of Mr. Cowdery (being the 7th of April)[[3]] I commenced to translate the Book of Mormon, and he began to write for me, which having continued for some time, I inquired of the Lord through the Urim and Thummim, and obtained the following:
Revelation given April, 1829, to Oliver Cowdery and Joseph Smith, Jun.[[4]]
1. A great and marvelous work is about to come forth unto the children of men.
2. Behold, I am God, and give heed unto my word, which is quick and powerful, sharper than a two-edged sword, to the dividing asunder of both joints and marrow; therefore give heed unto my words.
3. Behold, the field is white already to harvest, therefore, whoso desireth to reap, let him thrust in his sickle with his might, and reap while the day lasts, that he may treasure up for his soul everlasting salvation in the kingdom of God;
4. Yea, whosoever will thrust in his sickle and reap, the same is called of God;
5. Therefore, if you will ask of me you shall receive; if you will knock it shall be opened unto you.
6. Now, as you have asked, behold, I say unto you, keep my commandments, and seek to bring forth and establish the cause of Zion;
7. Seek not for riches but for wisdom, and behold, the mysteries of God shall be unfolded unto you, and then shall you be made rich. Behold, he that hath eternal life is rich.
8. Verily, verily, I say unto you, even as you desire of me, so it shall be unto you; and if you desire, you shall be the means of doing much good in this generation.
9. Say nothing but repentance unto this generation: keep my commandments, and assist to bring forth my work, according to my commandments, and you shall be blessed.
10. Behold thou hast a gift, and blessed art thou because of thy gift. Remember it is sacred and cometh from above:
11. And if thou wilt inquire, thou shalt know mysteries which are great and marvelous: therefore thou shalt exercise thy gift, that thou mayest find out mysteries, that thou mayest bring many to the knowledge of the truth; yea, convince them of the error of their ways.
12. Make not thy gift known unto any, save it be those who are of thy faith. Trifle not with sacred things.
13. If thou wilt do good, yea, and hold out faithful to the end, thou shalt be saved in the kingdom of God, which is the greatest of all the gifts of God; for there is no gift greater than the gift of salvation.
14. Verily, verily, I say unto thee, blessed art thou for what thou hast done, for thou hast inquired of me, and behold, as often as thou hast inquired, thou hast received instruction of my Spirit. If it had not been so, thou wouldst not have come to the place where thou art at this time.
15. Behold, thou knowest that thou hast inquired of me, and I did enlighten thy mind; and now I tell thee these things, that thou mayest know that thou hast been enlightened by the spirit of truth;
16. Yea, I tell thee, that thou mayest know that there is none else save God that knowest thy thoughts and the intents of thy heart.
17. I tell thee these things as a witness unto thee that the words of the work which thou hast been writing are true.
18. Therefore be diligent, stand by my servant Joseph faithfully, in whatsoever difficult circumstances he may be for the word's sake.
19. Admonish him in his faults and also receive admonition from him. Be patient; be sober; be temperate; have patience, faith, hope and charity.
20. Behold, thou art Oliver, and I have spoken unto thee because of thy desire; therefore, treasure up these words in thy heart. Be faithful and diligent in keeping the commandments of God, and I will encircle thee in the arms of my love.
21. Behold, I am Jesus Christ, the Son of God. I am the same that came unto my own, and my own received me not. I am the light which shineth in darkness, and the darkness comprehendeth it not.
22. Verily, verily, I say unto you, if you desire a further witness, cast your mind upon the night that you cried unto me in your heart, that you might know concerning the truth of these things.
23. Did I not speak peace to your mind concerning the matter? What greater witness can you have than from God?
24. And now, behold, you have received a witness, for if I have told you things which no man knoweth, have you not received a witness?
25. And, behold, I grant unto you a gift, if you desire of me, to translate even as my servant Joseph.
26. Verily, verily, I say unto you, that there are records which contain much of my Gospel, which have been kept back because of the wickedness of the people;
27. And now I command you, that if you have good desiresa desire to lay up treasures for yourself in heaventhen shall you assist in bringing to light, with your gift, those parts of my Scriptures which have been hidden because of iniquity.
28. And now, behold, I give unto you, and also unto my servant Joseph, the keys of this gift, which shall bring to light this ministry; and in the mouth of two or three witnesses shall every word be established.
29. Verily, verily, I say unto you, if they reject my words, and this part of my Gospel and ministry, blessed are ye, for they can do no more unto you than unto me;
30. And even if they do unto you, even as they have done unto me, blessed are ye, for you shall dwell with me in glory;
31. But if they reject not my words, which shall be established by the testimony which shall be given, blessed are they, and then shall ye have joy in the fruit of your labors.
32. Verily, verily, I say unto you, as I said unto my disciples, where two or three are gathered together in my name, as touching one thing, behold, there will I be in the midst of them: even so am I in the midst of you.
33. Fear not to do good, my sons, for whatsoever ye sow, that shall ye also reap; therefore, if ye sow good ye shall also reap good for your reward.
34. Therefore, fear not, little flock, do good; let earth and hell combine against you, for if ye are built upon my rock, they cannot prevail.
35. Behold, I do not condemn you; go your ways and sin no more; perform with soberness the work which I have commanded you.
36. Look unto me in every thought; doubt not; fear not;
37. Behold the wounds which pierced my side, and also the prints of the nails in my hands and feet; be faithful, keep my commandments, and ye shall inherit the kingdom of heaven. Amen.
Witness of the Spirit to Cowdery.
After we had received this revelation, Oliver Cowdery stated to me that after he had gone to my father's to board, and after the family had communicated to him concerning my having obtained the plates, that one night after he had retired to bed he called upon the Lord to know if these things were so, and the Lord manifested to him that they were true, but he had kept the circumstance entirely secret, and had mentioned it to no one; so that after this revelation was given, he knew that the work was true, because no being living knew of the thing alluded to in the revelation, but God and himself.
The Mission of John the Apostle.
During the month of April I continued to translate, and he to write, with little cessation, during which time we received several revelations. A difference of opinion arising between us about the account of John the Apostle, mentioned in the New Testament, [[5]] as to whether he died or continued to live, we mutually agreed to settle it by the Urim and Thummim and the following is the word which we received:
Revelation, given to Joseph Smith, Jun., and Oliver Cowdery, in Harmony, Pennsylvania, April, 1829, when they desired to know whether John, the beloved disciple, tarried on earth or died. Translated from parchment, written and hid up by himself.[[6]]
1. And the Lord said unto me: John, my beloved, what desirest thou? For if you shall ask what you will, it shall be granted unto you.
2. And I said unto him, Lord, give unto me power over death, that I may live and bring souls unto Thee.
3. And the Lord said unto me, Verily, verily, I say unto thee, because thou desirest this, thou shalt tarry until I come in my glory, and shall prophesy before nations, kindreds, tongues and people.
4. And for this cause the Lord said unto Peter: If I will that he tarry till I come, what is that to thee? For he desired of me that he might bring souls unto me, but thou desiredst that thou mightest speedily come unto me in my kingdom.
5. I say unto thee, Peter, this was a good desire, but my beloved has desired that he might do more, or a greater work yet among men than what he has before done;
6. Yea, he has undertaken a greater work, therefore I will make him as flaming fire and a ministering angel; he shall minister for those who shall be heirs of salvation who dwell on the earth.
7. And I will make thee to minister for him and for thy brother James; and unto you three I will give this power and the keys of this ministry until I come.
8. Verily, I say unto you, ye shall both have according to your desires, for ye both joy in that which ye have desired.
Oliver Desires to Translate.
Whilst continuing the work of translation, during the month of April, Oliver Cowdery became exceedingly anxious to have the power to translate bestowed upon him, and in relation to this desire the following revelations were obtained:
Revelation, given April, 1829.[[7]]
1. Oliver Cowdery, verily, verily, I say unto you, that assuredly as the Lord liveth, who is your God and your Redeemer, even so surely shall you receive a knowledge of whatsoever things you shall ask in faith, with an honest heart, believing that you shall receive a knowledge concerning the engravings of old records, which are ancient, which contain those parts of my Scripture of which have been spoken by the manifestation of my Spirit;
2. Yea, behold, I will tell you in your mind and in your heart, by the Holy Ghost which shall come upon you, and which shall dwell in your heart.
3. Now, behold, this is the Spirit of revelation; behold, this is the spirit by which Moses brought the children of Israel through the Red Sea on dry ground;
4. Therefore this is thy gift, apply unto it, and blessed art thou, for it shall deliver you out of the hands of your enemies, when, if it were not so they would slay you and bring your soul to destruction.
5. Oh, remember these words and keep my commandments. Remember, this is your gift.
6. Now this is not all thy gift; for you have another gift, which is the gift of Aaron: behold, it has told you many things;
7. Behold, there is no other power, save the power of God, that can cause this gift of Aaron to be with you;
8. Therefore doubt not, for it is the gift of God, and you shall hold it in your hands, and do marvelous works; and no power shall be able to take it away out of your hands, for it is the work of God.
9. And, therefore, whatsoever you shall ask me to tell you, by that means, that will I grant unto you, and you shall have knowledge concerning it:
10. Remember that without faith you can do nothing, therefore ask in faith. Trifle not with these things; do not ask for that which you ought not:
11. Ask that you may know the mysteries of God, and that you may translate and receive knowledge from all those ancient records which have been hid up, that are sacred; and according to your faith shall it be done unto you.
12. Behold, it is I that have spoken it; and I am the same that spake unto you from the beginning. Amen.
Revelation, given to Oliver Cowdery, April, 1829.[[8]]
1. Behold, I say unto you, my son, that because you did not translate according to that which you desired of me, and did commence again to write for my servant, Joseph Smith, Jun., even so I would that ye should continue until you have finished this record, which I have entrusted unto him:
2. And then, behold, other records have I, that I will give unto you power that you may assist to translate.
3. Be patient, my son, for it is wisdom in me, and it is not expedient that you should translate at this present time.
4. Behold, the work which you are called to do, is to write for my servant Joseph;
5. And, behold, it is because that you did not continue as you commenced, when you began to translate, that I have taken away this privilege from you.
6. Do not murmur, my son, for it is wisdom in me that I have dealt with you after this manner.
7. Behold, you have not understood; you have supposed that I would give it unto you, when you took no thought, save it was to ask me.
8. But, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right;
9. But if it be not right, you shall have no such feelings, but you shall have a stupor of thought that shall cause you to forget the thing which is wrong: therefore, you cannot write that which is sacred, save it be given you from me.
10. Now if you had known this, you could have translated; nevertheless, it is not expedient that you should translate now.
11. Behold, it was expedient when you commenced; but you feared, and the time is past, and it is not expedient now;
12. For, do you not behold that I have given unto my servant Joseph sufficient strength, whereby it is made up? and neither of you have I condemned.
13. Do this thing which I have commanded you, and you shall prosper. Be faithful, and yield to no temptation.
14. Stand fast in the work wherewith I have called you, and a hair of your head shall not be lost, and you shall be lifted up at the last day. Amen.
Footnotes
[1]. Oliver Cowdery was born in the town of Wells, Rutland county, Vermont, Oct. 3, 1806. He married Elizabeth Ann Whitmer, in Kaw township, Jackson county, Missouri, Dec. 18, 1832. She was born in Fayette, Seneca county, New York, January 22, 1815.
[2]. Previous to joining the Prophet Joseph Smith, Oliver Cowdery had met David Whitmer at Palmyra, and conversed with him concerning the rumors rife in that vicinity about the finding of the Book of Mormon plates. This chance meeting resulted in a friendship between the young men, and finally when Cowdery determined to visit the Prophet in Harmony, he went via the Whitmer residence, at Fayette, which was near the town of Waterloo, at the head of Seneca lake, Seneca county, New York; and promised his friend David Whitmer that after visiting the Prophet he would write him his impressions as to the truth or untruth of Joseph Smith's having an ancient record. (See statement of David Whitmer in Kansas City Journal, June 5th, 1886; also statement of the same to Orson Pratt and Joseph F. Smith, in 1878. Millennial Star, vol. 11, pp. 769-774.)
[3]. This date, 7th of April, and the one above, 5th of April, 1829, in the History of Joseph Smith, published in the Millennial Star, are given as the 15th and 17th of April, respectively. The dates in the Star, however, are typographical errors, as in the original MS of the History the dates are as given in the text. See also Cowdery's letters to W. W. Phelps, published in Messenger and Advocate, 1834, where the dates are also given as in the text above5th and 7th of April.
[4]. Doctrine and Covenants, section 6.
[5]. St. John, chap. 21, verse 22.
[6]. Doctrine and Covenants, sec. 7.
[7]. Doctrine and Covenants, sec. 8.
[8]. Doctrine and Covenants, sec. 9.
Chapter V.
Restoration of the Aaronic PriesthoodFirst Baptisms.
The Aaronic Priesthood Restored.
We still continued the work of translation, when, in the ensuing month (May, 1829), we on a certain day went into the woods to pray and inquire of the Lord respecting baptism for the remission of sins, that we found mentioned in the translation of the plates. While we were thus employed, praying and calling upon the Lord, a messenger from heaven descended in a cloud of light, and having laid his hands upon us, he ordained us, saying:
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.[[1]]
Limitations of the Aaronic Priesthood.
He said this Aaronic Priesthood had not the power of laying on hands for the gift of the Holy Ghost, but that this should be conferred on us hereafter; and he commanded us to go and be baptized, and gave us directions that I should baptize Oliver Cowdery, and afterwards that he should baptize me. Accordingly we went and were baptized. I baptized him first, and afterwards he baptized me, after which I laid my hands upon his head and ordained him to the Aaronic Priesthood, and afterwards he laid his hands on me and ordained me to the same Priesthoodfor so we were commanded.
John the Baptist, May 15, 1829.
The messenger who visited us on this occasion, and conferred this Priesthood upon us, said that his name was John, the same that is called John the Baptist in the New Testament, and that he acted under the direction of Peter, James and John who held the keys of the Priesthood of Melchizedek, which Priesthood he said would in due time be conferred on us,[[2]] and that I should be called the first Elder of the Church, and he (Oliver Cowdery) the second. It was on the 15th day of May, 1829, that we were ordained under the hand of this messenger and baptized.
Immediately on our coming up out of the water after we had been baptized, we experienced great and glorious blessings from our Heavenly Father. No sooner had I baptized Oliver Cowdery, than the Holy Ghost fell upon him, and he stood up and prophesied many things which should shortly come to pass. And again, so soon as I had been baptized by him, I also had the spirit of prophecy, when, standing up, I prophesied concerning the rise of this Church, and many other things connected with the Church, and this generation of the children of men. We were filled with the Holy Ghost, and rejoiced in the God of our salvation.[[3]]
Ordination and Baptism Kept Secret.
Our minds being now enlightened, we began to have the Scriptures laid open to our understandings, and the true meaning and intention of their more mysterious passages revealed unto us in a manner which we never could attain to previously, nor ever before had thought of. In the meantime we were forced to keep secret the circumstances of having received the Priesthood and our having been baptized, owing to a spirit of persecution which had already manifested itself in the neighborhood. We had been threatened with being mobbed from time to time, and this, too, by professors of religion. And their intentions of mobbing us were only counteracted by the influence of my wife's father's family (under Divine providence), who had become very friendly to me, and who were opposed to mobs, and were willing that I should be allowed to continue the work of translation without interruption; and therefore offered and promised us protection from all unlawful proceedings as far as in them lay.
Conversion of Samuel H. Smith.
After a few days, however, feeling it to be our duty, we commenced to reason out of the Scriptures with our acquaintances and friends, as we happened to meet with them. About this time my brother Samuel H. Smith[[4]] came to visit us. We informed him of what the Lord was about to do for the children of men, and began to reason with him out of the Bible. We also showed him that part of the work which we had translated, and labored to persuade him concerning the Gospel of Jesus Christ, which was now about to be revealed in its fulness. He was not, however, very easily persuaded of these things, but after much inquiry and explanation he retired to the woods, in order that by secret and fervent prayer he might obtain of a merciful God wisdom to enable him to judge for himself. The result was that he obtained revelation for himself sufficient to convince him of the truth of our assertions to him; and on the twenty-fifth day of that same month in which we had been baptized and ordained, Oliver Cowdery baptized him; and he returned to his father's house, greatly glorifying and praising God, being filled with the Holy Spirit.
Hyrum Smith's Inquiry.
Not many days afterwards, my brother Hyrum Smith[[5]] came to us to inquire concerning these things, when at his earnest request, I inquired of the Lord through the Urim and Thummim, and received for him the following:
Revelation, given to Hyrum Smith, Harmony, Susquehanna County, Pennsylvania, May, 1829.[[6]]
1. A great and marvelous work is about to come forth among the children of men.
2. Behold, I am God; give heed to my word, which is quick and powerful, sharper than a two-edged sword, to the dividing asunder of both joints and marrow; therefore give heed unto my word.
3. Behold the field is white already to harvest, therefore, who desireth to reap let him thrust in his sickle with his might, and reap while the day lasts, that he may treasure up for his soul everlasting salvation in the kingdom of God;
4. Yea, whosoever will thrust in his sickle and reap, the same is called of God;
5. Therefore, if you will ask me, you shall receive; if you will knock, it shall be opened unto you.
6. Now, as you have asked, behold, I say unto you, keep my commandments, and seek to bring forth and establish the cause of Zion.
7. Seek not for riches but for wisdom; and, behold, the mysteries of God shall be unfolded unto you, and then shall you be made rich: Behold, he that hath eternal life is rich.
8. Verily, verily, I say unto you, even as you desire of me, so it shall be done unto you; and, if you desire, you shall be the means of doing much good in this generation.
9. Say nothing but repentance unto this generation. Keep my commandments, and assist to bring forth my work, according to my commandments, and you shall be blessed.
10. Behold, thou hast a gift, or thou shalt have a gift if thou wilt desire of me in faith, with an honest heart, believing in the power of Jesus Christ, or in my power which speaketh unto thee.
11. For, behold, it is I that speak; behold I am the light which shineth in darkness, and by my power I give these words unto thee.
12. And now, verily, verily, I say unto thee, put your trust in that Spirit which leadeth to do good: yea, to do justly, to walk humbly, to judge righteously, and this is my Spirit.
13. Verily, verily, I say unto you, I will impart unto you my Spirit, which shall enlighten your mind, which shall fill your soul with joy,
14. And then shall ye know, or by this shall you know, all things whatsoever you desire of me, which are pertaining unto things of righteousness, in faith believing in me that you shall receive.
15. Behold, I command you that you need not suppose that you are called to preach until you are called:
16. Wait a little longer, until you shall have my word, my rock, my Church, and my Gospel, that you may know of a surety my doctrine.
17. And then, behold, according to your desires, yea, even according to your faith, shall it be done unto you.
18. Keep my commandments, hold your peace, appeal unto my Spirit;
19. Yea, cleave unto me with all your heart, that you may assist in bringing to light those things of which have been spokenyea, the translation of my work; be patient until you shall accomplish it.
20. Behold, this is your work, to keep my commandments, yea, with all your might, mind and strength;
21. Seek not to declare my word, but first seek to obtain my word, and then shall your tongue be loosed; then, if you desire, you shall have my Spirit and my word, yea, the power of God unto the convincing of men.
22. But now hold your peace, study my word which hath gone forth among the children of men, and also study my word which shall come forth among the children of men, or that which is now translating, yea, until you have obtained all which I shall grant unto the children of men in this generation, and then shall all things be added thereto.
23. Behold, thou art Hyrum, my son; seek the kingdom of God, and all things shall be added according to that which is just.
24. Build upon my rock, which is my Gospel;
25. Deny not the spirit of revelation, nor the spirit of prophecy, for woe unto him that denieth these things;
26. Therefore, treasure up in your heart until the time which is in my wisdom that you shall go forth.
27. Behold, I speak unto all who have good desires, and have thrust in their sickle to reap.
28. Behold, I am Jesus Christ, the Son of God. I am the life and the light of the world.
29. I am the same who came unto my own and my own received me not;
30. But verily, verily, I say unto you, that as many as receive me, to them will I give power to become the sons of God, even to them that believe on my name. Amen.
Assistance from Joseph Knight, Sen.
About the same time an old gentleman came to visit us of whose name I wish to make honorable mentionMr. Joseph Knight, Sen.,[[7]] of Colesville, Broome county, New York, who, having heard of the manner in which we were occupying our time, very kindly and considerately brought us a quantity of provisions, in order that we might not be interrupted in the work of translation by the want of such necessaries of life; and I would just mention here, as in duty bound, that he several times brought us supplies, a distance of at least thirty miles, which enabled us to continue the work when otherwise we must have relinquished it for a season. Being very anxious to know his duty as to this work, I inquired of the Lord for him, and obtained the following:
Revelation, given to Joseph Smith, Sen., at Harmony, Susquehanna County, Pennsylvania, May, 1829.[[8]]
1. A great and marvelous work is about to come forth among the children of men.
2. Behold, I am God; give heed to my word, which is quick and powerful, sharper than a two-edged sword, to the dividing asunder of both joints and marrow; therefore, give heed unto my word.
3. Behold, the field is white already to harvest, therefore, whoso desireth to reap, let him thrust in his sickle with his might, and reap while the day lasts, that he may treasure up for his soul everlasting salvation in the kingdom of God.
4. Yea, whosoever will thrust in his sickle and reap, the same is called of God.
5. Therefore if you will ask of me, you shall receive; if you will knock it shall be opened unto you.
6. Now, as you have asked, behold, I say unto you, keep my commandments, and seek to bring forth and establish the cause of Zion.
7. Behold, I speak unto you, and also to all those who have desires to bring forth and establish this work;
8. And no one can assist in this work, except he shall be humble and full of love, having faith, hope, and charity, being temperate in all things, whatsoever shall be entrusted to his care.
9. Behold, I am the light and the life of the world, that speak these words, therefore give heed with your might, and then you are called. Amen.
The Prophet's Removal to Fayette.
Shortly after commencing to translate, I became acquainted with Mr. Peter Whitmer,[[9]] of Fayette, Seneca county, New York, and also with some of his family. In the beginning of the month of June, his son, David Whitmer,[[10]] came to the place where we were residing, and brought with him a two-horse wagon, for the purpose of having us accompany him to his father's place, and there remain until we should finish the work. It was arranged that we should have our board free of charge, and the assistance of one of his brothers to write for me, and also his own assistance when convenient. Having much need of such timely aid in an undertaking so arduous, and being informed that the people in the neighborhood of the Whitmers were anxiously awaiting the opportunity to inquire into these things, we accepted the invitation, and accompanied Mr. Whitmer to his father's house, and there resided until the translation was finished and the copyright secured. Upon our arrival, we found Mr. Whitmer's family very anxious concerning the work, and very friendly toward ourselves. They continued so, boarded and lodged us according to arrangements; and John Whitmer,[[11]] in particular, assisted us very much in writing during the remainder of the work.
David, John and Peter Whitmer, Jun., as Assistants.
In the meantime, David, John and Peter Whitmer, Jun.,[[12]] became our zealous friends and assistants in the work; and being anxious to know their respective duties, and having desired with much earnestness that I should inquire of the Lord concerning them, I did so, through the means of the Urim and Thummim, and obtained for them in succession the following revelations:
Revelation, given to David Whitmer, at Fayette, Seneca County, New York, June, 1829.[[13]]
1. A great and marvelous work is about to come forth unto the children of men.
2. Behold, I am God; give heed to my word, which is quick and powerful, sharper than a two-edged sword, to the dividing asunder of both joints and marrow; therefore give heed unto my word.
3. Behold, the field is white already to harvest, therefore whoso desireth to reap, let him thrust in his sickle with his might, and reap while the day lasts, that he may treasure up for his soul everlasting salvation in the kingdom of God;
4. Yea, whosoever will thrust in his sickle and reap, the same is called of God;
5. Therefore, if you will ask of me you shall receive; if you will knock, it shall be opened unto you.
6. Seek to bring forth and establish my Zion. Keep my commandments in all things;
7. And if you keep my commandments and endure to the end, you shall have eternal life, which gift is the greatest of all the gifts of God.
8. And it shall come to pass, that if you shall ask the Father in my name, in faith believing, you shall receive the Holy Ghost, which giveth utterance, that you may stand as a witness of the things of which you shall both hear and see, and also that you may declare repentance unto this generation.
9. Behold, I am Jesus Christ, the Son of the living God, who created the heavens and the earth; a light which cannot be hid in darkness.
10. Wherefore I must bring forth the fulness of my Gospel from the Gentiles unto the house of Israel.
11. And behold, thou art David, and thou art called to assist; which thing if ye do, and are faithful, ye shall be blessed both spiritually and temporally, and great shall be your reward. Amen.
Revelation given to John Whitmer, June, 1829.[[14]]
1. Hearken, my servant John, and listen to the words of Jesus Christ, your Lord and your Redeemer,
2. For behold, I speak unto you with sharpness and with power, for mine arm is over all the earth,
3. And I will tell you that which no man knoweth save me and thee alone;
4. For many times you have desired of me to know that which would be of the most worth unto you.
5. Behold, blessed are you for this thing, and for speaking my words which I have given you according to my commandments.
6. And now, behold, I say unto you, that the thing which will be of the most worth unto you, will be to declare repentance unto this people, that you may bring souls unto me, that you may rest them in the kingdom of my Father. Amen.
Revelation given to Peter Whitmer, Jun., June, 1829.[[15]]
1. Harken, my servant Peter, and listen to the words of Jesus Christ, your Lord and your Redeemer,
2. For behold, I speak unto you with sharpness and with power, for mine arm is over all the earth,
3. And I will tell you that which no man knoweth save me and thee alone;
4. For many times you have desired of me to know that which would be of the most worth unto you.
5. Behold, blessed are you for this thing, and for speaking my words which I have given unto you according to my commandments.
6. And now, behold, I say unto you, that the thing which will be of the most worth unto you, will be to declare repentance unto this people, that you may bring souls unto me, that you may rest with them in the kingdom of my Father. Amen.
Early Baptisms.
We found the people of Seneca county in general friendly, and disposed to enquire into the truth of these strange matters which now began to be noised abroad. Many opened their houses to us, in order that we might have an opportunity of meeting with our friends for the purpose of instruction and explanation. We met with many from time to time who were willing to hear us, and who desired to find out the truth as it is in Christ Jesus, and apparently willing to obey the Gospel, when once fairly convinced and satisfied in their own minds; and in this same month of June, my brother Hyrum Smith, David Whitmer, and Peter Whitmer, Jun., were baptized in Seneca lake, the two former by myself, the latter by Oliver Cowdery. From this time forth many became believers, and some were baptized whilst we continued to instruct and persuade as many as applied for information.
Footnotes
[1]. Doctrine and Covenants, sec. 13.
[2]. Restoration of the Melchizedek Priesthood.The promise to confer upon Joseph and Oliver the Melchizedek Priesthood was fulfilled; but as there is no definite account of the event in the history of the Prophet Joseph, or, for matter of that, in any of our annals, the evidences of the fact of their ordination to the higher or Melchizedek Priesthood promised them by John the Baptist are presented now, together with a consideration of the place where, and the time when the great event occurred. The Prophet Joseph, in a communication to the Church, under date of September 6, 1842, makes undoubted allusion to the restoration of the Melchizedek Priesthood in the course of an ecstatic review of the great things God had revealed to him. He said: "And again, what do we hear? Glad tidings from Cumorah. Moroni, an angel from heaven, declaring the fulfilment of the prophetsthe book to be revealed. A voice of the Lord in the wilderness of Fayette, Seneca county, declaring the three witnesses to bear record of the book. The voice of Michael on the banks of the Susquehanna, detecting the devil when he appeared as an angel of light. The voice of Peter, James and John in the wilderness between Harmony, Susquehanna county, and Colesville, Broome county, on the Susquehanna river, declaring themselves as possessing the keys of the kingdom, and of the Dispensation of the Fulness of Times." (Doctrine and Covenants, sec. 128:20.) In one of the early revelations given to the Prophet Joseph, the Lord makes most direct reference to the restoration of the higher Priesthood through the ministration of Peter, James and John. The subject matter of the revelation is the Sacrament of the Lord's Supper; and in the course of it the Lord promises to "drink of the fruit of the vine" with His servants on earth to whom the revelation is addressed; "and with Moroni, * * * and also Michael, or Adam, the father of all, * * * and also with Peter, and 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, and bear the keys of your ministry, and of the same things which I revealed unto them; unto whom I have committed the keys of my kingdom, and a dispensation of the gospel for the last times; and for the fulness of times." (Doctrine and Covenants, sec. 27). This revelation was given some time early in August, 1830, but only the first four verses were written at that time. The rest of it was written in September of that year. (See chapter 11 of this volume). These two allusionsthe one by the Prophet and the other by the Lordto the restoration of the Melchizedek Priesthood not only make clear the fact that the Melchizedek Priesthood was restored in accordance with the promise of John the Baptist when conferring the Aaronic Priesthood, but they make it possible to fix upon the place where, and approximately the time when, the event occurred. Undoubtedly the place where the ordination was performed was on the banks of the Susquehanna river, in the wilderness between Colesville, in Broome county, New York, and Harmony, in Susquehanna county, Pennsylvania; for it is there the Prophet says the voice of Peter, James and John was heard declaring themselves as "possessing the keys of the kingdom, and of the Dispensation of the Fulness of Times;" for which appearing and declaration there could be no other occasion than the ordination of Oliver and Joseph to the Melchizedek Priesthood in fulfilment of the promises made by John the Baptist. The time at which the ordination took place was evidently between the 15th of May, 1829, and August, 1830. The last named date is the one under which the Lord so definitely referred to the circumstance of having sent Peter, James and John to ordain Joseph and others to be Apostles, even special witnesses of His name, and unto whom He had committed the keys of the kingdom. Hence the time of the ordination must have been between those two dates. From information contained in other revelations, however, this period within which the Melchizedek Priesthood was restored may be considerably reduced. In April, 1830, a revelation was given concerning the organization and government of the Church, and in that revelation the Lord said: "Which commandments [i. e. to organize the Church] were given to Joseph Smith, Jr., who was called of God and ordained an apostle of Jesus Christ to be the first Elder of this Church; and to Oliver Cowdery, who was also called of God, an Apostle of Jesus Christ, to be the second Elder of this Church, and ordained under his hand." (Doctrine and Covenants, sec. 20:2, 3.) This allusion to the ordination of these men to the apostleship reduces the time of their ordination to the period between the 15th of May, 1829, and April 6, 1830. But the time within which the ordination took place may be still further reduced. In a revelation bearing the date of June, 1829, making known the calling of the Twelve Apostles in these last days, and addressed to Oliver Cowdery and David Whitmer, the Lord said: "I speak unto you, even as unto Paul mine Apostle, for you are called even with that same calling with which he was called." As this could scarcely be said of men who had not been ordained to the same holy apostleship as that held by Paul, and consequently to the Melchizedek Priesthood, the conclusion is reasonable that the ordination promised by John the Baptist, doubtless occurred some time between May 15, 1829, and the expiration of the month of June of that same year. That there was a distinct administration of angels in the restoration of the Melchizedek Priesthood is sustained by the testimony of Oliver Cowdery. On the occasion of his returning to the Church at Kanesville, Iowa, in the fall of 1848, after an absence of eleven years from the body of the Saints, in the course of the public address which he then delivered, he said: "I was present with Joseph when an holy angel from God came down from heaven and conferred on us, or restored, the lesser or Aaronic Priesthood, and said to us, at the same time, that it should remain upon the earth while the earth stands. I was also present with Joseph when the higher or Melchizedek Priesthood was conferred by the holy angel from on high. This Priesthood, we then conferred on each other by the will and commandment of God." The authority for the foregoing statement is the report of Bishop Reuben Miller, who was present on the occasion of Oliver Cowdery's delivering the address from which the above is quoted. Bishop Miller's notes of Cowdery's remarks were published in the Deseret News of the 13th of April, 1859. It is to be observed that Oliver Cowdery, in this quotation, is represented as saying with reference to the restoration of the Melchizedek Priesthood, that it was by the "holy angel," whereas, according to the statement of the Prophet, that Priesthood was restored by three angelsPeter, James and John. The discrepancy may arise from imperfect recording of Oliver's language. In a signed statement which Oliver Cowdery gave to Samuel W. Richards, under date of January 13, 1849the statement has been published a number of times in our Church periodicalsbeing about two months and a half after delivering the address reported by Bishop Miller, he said: "John the Baptist, holding the keys of the Aaronic Priesthood; Peter, James and John, holding the keys of the Melchizedek Priesthood, have also ministered for those who shall be heirs of salvation, and with these administrations ordained men to the same Priesthood. These Priesthoods, with their authority, are now, and must continue to be in the body of the Church of Jesus Christ of Latter-day Saints. * * * Accept assurances, dear brother, of the unfeigned prayer of him who, in connection with Joseph, the Seer, was blessed with the above administrations."
[Signed] Oliver Cowdery.
[3]. It may be well at this point to call attention to the singular and important fact that the Prophet, neither in his narrative of the above really great and dramatic event, nor in any of those great visions and revelations which precede or follow it, stops to comment or grow eloquent over the importance of an administration or the grandeur of an occasion. He may never have heard the maxim, "A true tale speeds best being plainly told," but had he heard of it and adopted it as his motto, he could not have followed it more closely than unconsciously he has done in his narrative. He seems to have but one object in view, and that is to get on record the plain truth pertaining to the coming forth of the work of God. Oliver Cowdery, however, who shared in this ministration of the angel, John the Baptist, has left upon record a description of the scene and the impressions it left upon his mind, and which, withal is of such singular beauty and power that I think the history of the event should not go to the world without it. After speaking of his own and the Prophet's desire to hear the commandment given, "Arise and be baptized," he says: "This was not long desired before it was realized. The Lord, who is rich in mercy, and ever willing to answer the consistent prayer of the humble, after we had called upon him in a fervent manner, aside from the abodes of men, condescended to manifest to us His will." On a sudden, as from the midst of eternity, the voice of the Redeemer spake peace to us, while the veil was parted and the angel of God came down clothed with glory and delivered the anxiously looked for message, and the keys of the Gospel of repentance. "What joy! what wonder! what amazement! While the world was racked and distractedwhile millions were groping as the blind for the wall, and while all men were resting upon uncertainty, as a general mass, our eyes beheldour ears heard. As in the 'blaze of day;' yes, moreabove the glitter of the May sunbeam, which then shed its brilliancy over the face of nature! Then his voice, though mild, pierced to the center, and his words, 'I am thy fellow-servant,' dispelled every fear. We listened, we gazed, we admired! 'Twas the voice of an angel from glory'twas a message from the Most High, and as we heard we rejoiced, while His love enkindled upon our souls, and we were rapt in the vision of the Almighty! Where was room for doubt? Nowhere; uncertainty had fled, doubt had sunk, no more to rise, while fiction and deception had fled forever. But, dear brother, think further, think for a moment what joy filled our hearts and with what surprise we must have bowed, (for who would not have bowed the knee for such a blessing?) when we received under his hands the Holy Priesthood, as he said, 'Upon you my fellow servants, in the name of Messiah, I confer this Priesthood and this authority, which remain upon earth, that the sons of Levi may yet offer an offering unto the Lord in righteousness!'
"I shall not attempt to paint to you the feelings of this heart, nor the majestic beauty and glory which surrounded us on this occasion; but you will believe me when I say, that earth, nor men, with the eloquence of time, cannot begin to clothe language in as interesting and sublime a manner as this holy personage. No; nor has this earth power to give the joy, to bestow the peace, or comprehend the wisdom which was contained in each sentence as it was delivered by the power of the Holy Spirit! Man may deceive his fellow man; deception may follow deception, and the children of the wicked one may have power to seduce the foolish and untaught, till naught but fiction feeds the many, and the fruit of falsehood carries in its current the giddy to the grave, but one touch with the finger of his love, yes, one ray of glory from the upper world, or one word from the mouth of the Savior, from the bosom of eternity, strikes it all into insignificance, and blots it forever from the mind! The assurance that we were in the presence of an angel; the certainty that we heard the voice of Jesus, and the truth unsullied as it flowed from a pure personage, dictated by the will of God, is to me, past description, and I shall ever look upon this expression of the Savior's goodness with wonder and thanksgiving while I am permitted to tarry, and in those mansions where perfection dwells and sin never comes, I hope to adore in that day which shall never cease."(Messenger and Advocate, 1834.)
[4]. Samuel H. Smith was born in Tunbridge, Vt., March 13, 1808. He was the fourth son of Joseph and Lucy Smith.
[5]. Hyrum Smith was born in Tunbridge, Vt., February 9, 1800. He was the second son of Joseph and Lucy Smith, and at this time the oldest son living.
[6]. Doctrine and Covenants, sec. 11.
[7]. There is no record in the Church annals of the time and place of the birth of Joseph Knight, Sen. He was well advanced in life, however, when the work of God in these last days began to come forth. From the journal of his son, Newel Knight, it is learned that Joseph Knight, Sen., married Polly Peck; that he moved into the state of New York and settled on the Susquehanna river, near the great bend, in Chenango county, in 1809. Two years later he removed to Colesville, Broome county, New York, where he remained nineteen years. "My father," says Newel Knight in his journal, "owned a farm, a grist mill and carding machine. He was not rich, yet he possessed enough of this world's goods to secure to himself and family, not only the necessaries, but also the comforts of life. His family, consisting of my mother, three sons and four daughters, he reared in a genteel and respectable manner, and gave his children a good, common school education. My father was a sober, honest man, generally respected and beloved by his neighbors and acquaintances. He did not belong to any religious sect, but was a believer in the Universalian doctrine." The business in which Joseph Knight, Sen., engaged, made it necessary at times for him to hire men, and the Prophet Joseph was occasionally employed by him. To the Knight family, who were greatly attached to him, the young Prophet related many of the things God had revealed respecting the Book of Mormon, then as yet, to come forth. So far at least was the elder Knight taken into the Prophet's confidence that he purposely so arranged his affairs as to be at the Smith family residence, near Manchester, at the time the plates of the Book of Mormon were given into Joseph's possession. Mr. Knight had driven to the Smith residence with a horse and carriage, and in this conveyance, according to the statement of both Lucy Smith, mother of the Prophet, (See Lucy Smith's History of the Prophet, ch. 23), and Joseph Knight, Sen., Joseph, in company with his wife Emma, drove away very earlybefore daylighton the morning of September the 22nd. It is presumed, of course, the Prophet drove to Cumorah, and there received from Moroni the plates of the Book of Mormon, the Urim and Thummim and Breastplate, which were, for some timeexcepting the Urim and Thummimconcealed in the woods. Mr. Knight remained at the Smith residence several days, and was there the day Joseph brought home the plates; and in company with Joseph Smith, Sen., and Mr. Stoalwho was also present at the Smith residence in company with Mr. Knightwent in search of those men who had assailed the Prophet while on his way home with the plates, but they did not find them. From Joseph's narrative in the text it will be seen that the senior Joseph Knight's interest in the work continued.
[8]. Doctrine and Covenants, sec. 12.
[9]. Peter Whitmer, Sen., was born April 14, 1773. Of the place of his birth there is no record in the Church annals, but it was doubtless in the state of Pennsylvania. He married Mary Musselman, who was born 27th of August, 1778; and to them were born eight children. The Elder Whitmer was a strict Presbyterian, and trained his children in that faith. In the early years of the 19th century he moved from the state of Pennsylvania to New York, and settled in Fayette township, about three miles south of Waterloo, where the Prophet made his acquaintance.
[10]. David Whitmer was born near Harrisburg, Pennsylvania, January 7th, 1805, and was the fourth son of Peter Whitmer, Sen., and Mary Musselman Whitmer.
[11]. John Whitmer was born August 27th, 1802. He was the third son of Peter Whitmer, Sen., and Mary Musselman Whitmer.
[12]. Peter Whitmer, Jun., was born September 27th, 1809, and was the fifth son, but sixth child of Mary Musselman and Peter Whitmer, Sen.
[13]. Doctrine and Covenants, sec. 14.
[14]. Doctrine and Covenants, sec. 15.
[15]. Doctrine and Covenants, sec. 16.
Chapter VI.
The Testimony of the Especial Witnesses to the Book of Mormon.
Provision Made for Special Witnesses.
In the course of the work of translation, we ascertained that three special witnesses[[1]] were to be provided by the Lord, to whom He would grant that they should see the plates from which this work (the Book of Mormon) should be translated; and that these witnesses should bear record of the same, as will be found recorded, Book of Mormon, page 581 [Book of Ether, chapter 5, verses 2, 3 and 4], and also page 86 [II Nephi, chapter 11, verse 3].[[2]] Almost immediately after we had made this discovery, it occurred to Oliver Cowdery, David Whitmer, and the aforementioned Martin Harris (who had come to inquire after our progress in the work) that they would have me inquire of the Lord to know if they might not obtain of Him the privilege to be these three special witnesses; and finally they became so very solicitous, and urged me so much to inquire that at length I complied; and through the Urim and Thummim, I obtained of the Lord for them the following:
Revelation to Oliver Cowdery, David Whitmer, and Martin Harris, at Fayette, Seneca County, New York, June, 1829, given previous to their viewing the plates containing the Book of Mormon.[[3]]
1. 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 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;
2. 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.
3. And after that you have obtained faith, and have seen them with your eyes, you shall testify of them, by the power of God;
4. 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.
5. 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;
6. 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.
7. Wherefore you have received the same power, and the same faith, and the same gift like unto him;
8. 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.
9. 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.
Seeking the Fulfilment of the Promise.
Not many days after the above commandment was given, we four, viz., Martin Harris, David Whitmer, Oliver Cowdery and myself, agreed to retire into the woods, and try to obtain, by fervent and humble prayer, the fulfilment of the promises given in the above revelationthat they should have a view of the plates. We accordingly made choice of a piece of woods convenient to Mr. Whitmer's house, to which we retired, and having knelt down, we began to pray in much faith to Almighty God to bestow upon us a realization of these promises.
The Order of Prayer.
According to previous arrangement, I commenced prayer to our Heavenly Father, and was followed by each of the others in succession. We did not at the first trial, however, obtain any answer or manifestation of divine favor in our behalf. We again observed the same order of prayer, each calling on and praying fervently to God in rotation, but with the same result as before.
The Visitation of the AngelViewing the Plates.
Upon this, our second failure, Martin Harris proposed that he should withdraw himself from us, believing, as he expressed himself, that his presence was the cause of our not obtaining what we wished for. He accordingly withdrew from us, and we knelt down again, and had not been many minutes engaged in prayer, when presently we beheld a light above us in the air, of exceeding brightness; and behold, an angel stood before us. In his hands he held the plates which we had been praying for these to have a view of. He turned over the leaves one by one, so that we could see them, and discern the engravings thereon distinctly. He then addressed himself to David Whitmer, and said, "David, blessed is the Lord, and he that keeps His commandments;" when, immediately afterwards, we heard a voice from out of the bright light above us, 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."
Martin Harris also Views the Plates.
I now left David and Oliver, and went in pursuit of Martin Harris, whom I found at a considerable distance, fervently engaged in prayer. He soon told me, however, that he had not yet prevailed with the Lord, and earnestly requested me to join him in prayer, that he also might realize the same blessings which we had just received. We accordingly joined in prayer, and ultimately obtained our desires, for before we had yet finished, the same vision was opened to our view, at least it was again opened to me, and I once more beheld and heard the same things; whilst at the same moment, Martin Harris cried out, apparently in an ecstasy of joy, "'Tis enough; 'tis enough; mine eyes have beheld; mine eyes have beheld;" and jumping up, he shouted, "Hosanna," blessing God, and otherwise rejoiced exceedingly.[[4]]
Statement of the Witnesses.
Having thus, through the mercy of God, obtained these glorious manifestations, it now remained for these three individuals to fulfil the commandment which they had received, viz., to bear record of these things; in order to accomplish which, they drew up and subscribed[[5]] the following document:[[6]]
The Testimony of Three Witnesses.
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 recordwhich is a 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.
Soon after these things had transpired, the following additional testimony was obtained:[[7]]
The Testimony of Eight Witnesses.
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,[[8]] 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.
Meantime we continued to translate, at intervals, when not under the necessity of attending to the numerous inquirers who now began to visit ussome for the sake of finding the truth others for the purpose of putting hard questions, and trying to confound us. Among the latter class were several learned priests, who generally came for the purpose of disputation. However, the Lord continued to pour out upon us His Holy Spirit, and as often as we had need, He gave us in that moment what to say; so that although unlearned and inexperienced in religious controversies, yet we were able to confound those learned priests of the day; whilst at the same time we were enabled to convince the honest in heart that we had obtained, through the mercy of God, the true and everlasting Gospel of Jesus Christ; and occasionally we administered the ordinance of baptism for the remission of sins to such as believed.
Footnotes
[1]. See also revelation given March, 1829, page 29.
[2]. In the original manuscript copy of the History, the reference here made are to the first edition of the Book of Mormon, but to avoid confusion, the pages, chapters and verses of the later and prevailing editions are given. In the first edition [now very rare] the reference from the Book of Ether is on page 548, toward the middle of chapter 2; and that from Nephi is on page 86, toward the beginning of chapter 8. The quotations are as follows:
"And behold, ye may be privileged that ye may show the plates unto those who shall assist to bring forth this work; and unto three shall they be shown by the power of God; wherefore they shall know of a surety that these things are true. And 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."Book of Ether, 5:2-4.
"And my brother, Jacob also has seen him as I have seen him; wherefore, I will send their words forth unto my children to prove unto them that my words are true. Wherefore, by the words of three, God hath said, I will establish my word. Nevertheless, God sendeth more witnesses, and he proveth all his words."2 Nephi 11:3.
[3]. Doctrine and Covenants, sec. 17.
[4]. There are some other details connected with the obtaining of the testimony of the Three Witnesses which ought not to be omitted at this point. The day on which the Three Witnesses received their manifestation the usual morning family service was held at the Whitmer residence, namely, scripture-reading, singing, and prayer. Besides the Whitmer family, the Prophet and his wife and Oliver Cowdery, there were present the Prophet's father and mother and Martin Harris. As soon as Joseph rose from his knees, he approached Martin Harris and said, "with a solemnity that thrills through my veins to this day," says the Prophet's mother, who relates this circumstance: "Martin Harris, you have got to humble yourself before your 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." (History of the Prophet Joseph, by Lucy Smith, ch. 31.) When the former transgression of Martin Harris in the matter of betraying the trust of the Prophet, by which part of the translation of the Book of Mormon had been lost (see p. 21)when this and the pride and self-will of the man's character are taken into account, there was certainly a necessity for the admonition which the Prophet gave Martin Harris that morning. The circumstance also affords an explanation of Martin's difficulty in obtaining a testimony which, after his withdrawal from them, appears to have been given so readily to Oliver Cowdery and David Whitmer.
Another circumstance is related by Lucy Smith which is here apropos, namely, the joy of the Prophet in having other witnesses than himself to the truth of the work the Lord was then bringing forth to the world. Speaking of the witnesses returning to the Whitmer home after seeing the plates, she says: "When they returned to the house, it was between three and four o'clock p. m. Mrs. Whitmer, Mr. Smith, and myself were sitting in the bedroom at the time. 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."("History of the Prophet Joseph," ch. xxxi.)
[5]. In an extended interview between Elders Orson Pratt, Joseph F. Smith (both of the council of the Twelve Apostles) and David Whitmer, at the home of Mr. Whitmer, in Richmond, Missouri, in September, 1878, the question was asked the then aged witness if he and the other witnesses did or did not sign the testimonies themselves. Whitmer replied that each signed his own name.Pratt and Smith Report, Millennial Star, vol. 11, nos. 49, 50. Report is dated Sept. 17, 1878.
[6]. In the first edition of the Book of Mormon the testimony of Three Witnesses, and also the Testimony of Eight Witnesses appear at the endor on the last two pages of the volume, instead of being, as in the later editions, on the page following the title-page. The first edition also had the following:
Preface.
To the Reader
As many false reports have been circulated respecting the following work, and also many unlawful measures taken by evil designing persons to destroy me, and also the work, I would inform you that I translated, by the gift and power of God, and caused to be written, one hundred and sixteen pages, the which I took from the book of Lehi, which was an account abridged from the plates of Lehi, by the hand of Mormon; which said account, some person or persons have stolen and kept from me, notwithstanding my utmost exertions to recover it againand being commanded of the Lord that I should not translate the same over again, for Satan had put it into their hearts to tempt the Lord their God, by altering the words, that they did read contrary from that which I translated and caused to be written; and if I should bring forth the same words again, or, in other words, if I should translate the same over again, they would publish that which they had stolen, and Satan would stir up the hearts of this generation, that they might not receive this work; but behold, the Lord said unto me, I will not suffer that Satan shall accomplish his evil design in this thing; therefore thou shalt translate from the plates of Nephi, until ye come to that which ye have translated, which ye have retained; and behold ye shall publish it as the record of Nephi; and thus I will confound those who have altered my words. I will not suffer that they shall destroy my work; yea, I will show unto them that my wisdom is greater than the cunning of the devil. Wherefore to be obedient unto the commandments of God, I have through His grace and mercy, accomplished that which He hath commanded me, respecting this thing. I would also inform you that the plates of which hath been spoken, were found in the township of Manchester, Ontario county, New York.
The Author.
[7]. According to Lucy Smith (see History of the Prophet Joseph, ch. 31) the eight witnesses obtained a view of the plates near the Smith residence at Manchester. It was on the occasion of the Prophet Joseph's coming over to Manchester from Fayette, accompanied by several of the Whitmers and Hiram Page, to make arrangements about getting the Book of Mormon printed. After arriving at the Smith residence, Joseph Smith, Sen., Hyrum Smith, and Samuel H. Smith, joined Joseph's company from Fayette, and together they repaired to a place in the woods where members of the Smith family were wont to hold secret prayer, and there the plates were shown to these eight witness by the Prophet himself. The difference between the testimony given the Three Witnesses and that given to the Eight, is that the former was attended by a splendid display of the glory and power of God and the ministration of an angel, while the latter was attended by no such display, but was a plain, matter-of-fact exhibition of the plates by the Prophet to his friends, and they not only saw the plates, but handled them and examined the engravings upon them.
[8]. In the first edition, the words "Author and Proprietor" appear instead of the word "translator." The reason for this is obvious. Under the laws then existing the copyright was secured to "authors and proprietors;" and hence on the title page of the first edition, "Joseph Smith, Junior, author and proprietor," takes the place of the line "Translated by Joseph Smith, Jun.," in the later editions. The Prophet merely adopted the phraseology of the law. Preceding the preface to the first edition appears the following certificate of copyright, which is interesting not only as explaining the foregoing point, but also as preserving an important date in Church history:
Northern District of New York, to wit:
Be it Remembered, That on the eleventh day of June, in the fifty-third year of the independence of the United States of America, A. D. 1829, JOSEPH SMITH JUN., of the said district, hath deposited in this office the title of a Book, the right whereof the claims as author, in the words following to wit: [Here follows the title page with the words, "By Joseph Smith, Junior, Author and Proprietor, Palmyra: Printed by E. B. Grandin for the Author. 1830.">[
In conformity to the act of the Congress of the United States, entitled "An act for the encouragement of learning by securing the copies of Maps, Charts and Books, to the authors and proprietors of such copies, during the times therein mentioned;" and also the act, entitled, "An act supplementary to an act, entitled, 'An act for the encouragement of learning, by securing the copies of Maps, Charts, and Books, to to the authors and proprietors of such copies, during the times therein mentioned,' and extending the benefits thereof to the arts of designing, engraving, and etching historical and other prints."
R. R. Lansing,
Clerk of the Northern District of New York.
Chapter VII.
The Day Appointed for Organizing the ChurchRevelation on Church Government.
Directions for the Organization of the Church.
We now became anxious to have that promise realized to us, which the angel that conferred upon us the Aaronic Priesthood had given us, viz., that provided we continued faithful, we should also have the Melchisedek Priesthood, which holds the authority of the laying on of hands for the gift of the Holy Ghost. We had for some time made this matter a subject of humble prayer, and at length we got together in the chamber of Mr. Whitmer's house, in order more particularly to seek of the Lord what we now so earnestly desired; and here, to our unspeakable satisfaction, did we realize the truth of the Savior's promise"Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you"for we had not long been engaged in solemn and fervent prayer, when the word of the Lord came unto us in the chamber,[[1]] commanding us 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 dictate, 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. The following commandment will further illustrate the nature of our calling to this Priesthood, as well as that of others who were yet to be sought after:
Revelation to Joseph Smith, Jun., Oliver Cowdery and David Whitmer, making known the calling of Twelve Apostles in these last days; and also instructions relative to building up the Church of Christ according to the fulness of the Gospel. Given in Fayette, New York, June, 1829.[[2]]
1. Now, behold, because of the thing which you, my servant Oliver Cowdery, have desired to know of me, I give unto you these words:
2. Behold, I have manifested unto you, by my Spirit in many instances, that the things which you have written are true; wherefore you know that they are true;
3. And if you know that they are true, behold, I give unto you a commandment, that you rely upon the things which are written;
4. For in them are all things written concerning the foundation of my Church, my Gospel and my rock.
5. Wherefore, if you shall build up my Church, upon the foundation of my Gospel and my rock, the gates of hell shall not prevail against you.
6. Behold, 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;
7. Wherefore, as thou hast been baptized by the hands of my servant Joseph Smith, Jun., according to that which I have commanded him, he hath fulfilled the thing which I commanded him.
8. And now marvel not that I have called him unto mine own purpose, which purpose is known in me; wherefore, if he shall be diligent in keeping my commandments, he shall be blessed unto eternal life, and his name is Joseph.
9. And now, Oliver Cowdery, I speak unto you, and also unto David Whitmer, by the way of commandment; for, behold, I command all men everywhere to repent, and I speak unto you, even as unto Paul mine Apostle, for you are called even with that same calling with which he was called.
10. Remember the worth of souls is great in the sight of God;
11. For, behold, the Lord your Redeemer suffered death in the flesh; wherefore He suffered the pain of all men, that all men might repent and come unto Him.
12. And He hath risen again from the dead, that He might bring all men unto Him, on conditions of repentance.
13. And how great is His joy in the soul that repenteth!
14. Wherefore, you are called to cry repentance unto this people;
15. And if it so be that you should labor all your days in crying repentance unto this people, and bring save it be one soul unto me, how great shall be your joy with him in the kingdom of my Father!
16. And now, if your joy will be great with one soul that you have brought unto me into the kingdom of my Father, how great will be your joy if you should bring many souls unto me!
17. Behold, you have my Gospel before you, and my rock, and my salvation.
18. Ask the Father in my name, in faith believing that you shall receive, and you shall have the Holy Ghost, which manifesteth all things which are expedient unto the children of men.
19. And if you have not faith, hope, and charity, you can do nothing.
20. Contend against no church save it be the church of the devil.
21. Take upon you the name of Christ, and speak the truth in soberness;
22. And as many as repent, and are baptized in my name, which is Jesus Christ, and endure to the end, the same shall be saved.
23. Behold, Jesus Christ is the name which is given of the Father, and there is none other name given whereby man can be saved;
24. Wherefore, all men must take upon them the name which is given of the Father for in that name shall they be called at the last day;
25. Wherefore, if they know not the name by which they are called, they cannot have place in the kingdom of my Father.
26. And now, behold, there are others who are called to declare my Gospel, both unto Gentile and unto Jew:
27. Yea, even Twelve, and the Twelve shall be my disciples, and they shall take upon them my name; and the Twelve are they who shall desire to take upon them my name with full purpose of heart;
28. And if they desire to take upon them my name with full purpose of heart, they are called to go into all the world to preach my Gospel unto every creature;
29. And they are they who are ordained of me to baptize in my name according to that which is written;
30. And you have that which is written before you; wherefore, you must perform it according to the words which are written.
31. And now I speak unto you the TwelveBehold, my grace is sufficient for you: you must walk uprightly before me and sin not.
32. And, behold, you are they who are ordained of me to ordain Priests and Teachers; to declare my Gospel; according to the power of the Holy Ghost which is in you, and according to the callings and gifts of God unto men;
33. And I, Jesus Christ, your Lord and your God, have spoken it.
34. These words are not of men, nor of man, but of me; wherefore, you shall testify they are of me, and not of man;
35. For it is my voice which speaketh them unto you, for they are given by my Spirit unto you, and by my power you can read them one to another, and save it were by my power, you could not have them;
36. Wherefore, you can testify that you have heard my voice, and know my words.
37. And now, behold, I give unto you, Oliver Cowdery, and also unto David Whitmer, that you shall search out the Twelve, who shall have the desires of which I have spoken;
38. And by their desires and their works you shall know them.
39. And when you have found them, you shall show these things unto them.
40. And you shall fall down and worship the Father in my name;
41. And you must preach unto the world, saying, You must repent and be baptized, in the name of Jesus Christ;
42. For all men must repent and be baptized, and not only men, but women, and children who have arrived to the years of accountability.
43. And now, after that you have received this, you must keep my commandments in all things;
44. And by your hands I will work a marvelous work among the children of men, unto the convincing of many of their sins, that they may come unto repentance, and that they may come unto the kingdom of my Father.
45. Wherefore, the blessings which I give unto you are above all things.
46. And after that you have received this, if you keep not my commandments you cannot be saved in the kingdom of my Father.
47. Behold, I, Jesus Christ, your Lord and your God, and your Redeemer, by the power of my Spirit have spoken it. Amen.
Instructions on Church Organization.
In this manner did the Lord continue to give us instructions from time to time, concerning the duties which now devolved upon us; and among many other things of the kind, we obtained of Him the following, by the spirit of prophecy and revelation; which not only gave us much information, but also pointed out to us the precise day upon which, according to His will and commandment, we should proceed to organize His Church once more here upon the earth:
A Revelation on Church Government.[[3]]
1. The rise of the Church of Christ in these last days, being one thousand eight hundred and thirty years since the coming of our Lord and Savior Jesus Christ in the flesh, it being regularly organized and established agreeable to the laws of our country, by the will and commandments of God, in the fourth month, and on the sixth day of the month which is called April;
2. Which commandments were given to Joseph Smith, Jun., who was called of God, and ordained an Apostle of Jesus Christ, to be the first Elder of this Church;
3. And to Oliver Cowdery, who was also called of God, an Apostle of Jesus Christ, to be the second Elder of this Church, and ordained under his hand;
4. And this according to the grace of our Lord and Savior Jesus Christ, to whom be all glory, both now and for ever. Amen.
5. After it was truly manifested unto this first Elder that he had received a remission of his sins, he was entangled again in the vanities of the world.
6. But after repenting, and humbling himself sincerely, through faith, God ministered to him by an holy angel, whose countenance was as lightning, and whose garments were pure and white above all other whiteness;
7. And gave unto him commandments which instilled him;
8. And gave him power from on high, by the means which were before prepared, to translate the Book of Mormon;
9. Which contains a record of a fallen people, and the fulness of the Gospel of Jesus Christ to the Gentiles and to the Jews also;
10. Which was given by inspiration, and is confirmed to others by the ministering of angels, and is declared unto the world by them;
11. Proving to the world that the Holy Scriptures are true, and that God does inspire men and call them to His holy work in this age and generation, as well as in generations of old,
12. Thereby showing that He is the same God yesterday, today, and for ever. Amen.
13. Therefore, having so great witnesses, by them shall the world be judged, even as many as shall hereafter come to a knowledge of this work;
14. And those who receive it in faith, and work righteousness, shall receive a crown of eternal life;
15. But those who harden their hearts in unbelief, and reject it, it shall turn to their own condemnation;
16. For the Lord God hath spoken it; and we, the Elders of the Church, have heard and bear witness to the words of the glorious Majesty on high, to whom be glory for ever and ever. Amen.
17. By these things we know that there is a God in heaven, who is infinite and eternal, from everlasting to everlasting the same unchangeable God, the framer of heaven and earth, and all things which are in them;
18. And that He created man, male, and female, after His own image and in His own likeness, created He them,
19. And gave unto them commandments that they should love and serve Him, the only living and true God, and that He should be the only being whom they should worship.
20. But by the transgression of these holy laws, man became sensual and devilish, and became fallen man.
21. Wherefore, the Almighty God gave His Only Begotten Son, as it is written in those scriptures which have been given of Him.
22. He suffered temptations but gave no heed unto them.
23. He was crucified, died, and rose again the third day;
24. And ascended into heaven, to sit down on the right hand of the Father, to reign with almighty power according to the will of the Father.
25. That as many as would believe and be baptized in His holy name, and endure in faith to the end, should be saved:
26. Not only those who believed after He came in the meridian of time, in the flesh, but all those from the beginning, even as many as were before He came, who believed in the words of the holy prophets, who spake as they were inspired by the gift of the Holy Ghost, who truly testified of Him in all things, should have eternal life,
27. As well as those who should come after, who should believe in the gifts and callings of God by the Holy Ghost which beareth record of the Father and of the Son;
28. Which Father, Son, and Holy Ghost are one God, infinite and eternal, without end. Amen.
29. And we know that all men must repent and believe on the name of Jesus Christ, and worship the Father in His name, and endure in faith on His name to the end, or they cannot be saved in the kingdom of God.
30. And we know that justification through the grace of our Lord and Savior Jesus Christ, is just and true;
31. And we know also, that sanctification through the grace of our Lord and Savior Jesus Christ, is just and true, to all those who love and serve God with all their mights, minds, and strength.
32. But there is a possibility that man may fall from grace and depart from the living God;
33. Therefore let the Church take heed and pray always, lest they fall into temptation;
34. Yea and even let those who are sanctified take heed also.
35. And we know that these things are true and according to the revelations of John, neither adding to, nor diminishing from the prophecy of his book, the Holy Scriptures, or the revelations of God which shall come hereafter by the gift and power of the Holy Ghost, the voice of God, or the ministering of angels.
36. And the Lord God has spoken it; and honor, power and glory be rendered to His holy name, both now and ever. Amen.
37. And again, by way of commandment to the Church concerning the manner of baptism.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 by baptism into His Church.
38. The duty of the Elders, Priests, Teachers, Deacons, and members of the Church of Christ.An Apostle is an Elder, and it is his calling to baptize;
39. And to ordain other Elders, Priests, Teachers, and Deacons;
40. And to administer bread and winethe emblems of the flesh and blood of Christ;
41. And to confirm those who are baptized into the Church, by the laying on of hands for the baptism of fire and the Holy Ghost, according to the Scriptures;
42. And to teach, expound, exhort, baptize, and watch over the Church;
43. And to confirm the Church by the laying on of the hands, and the giving of the Holy Ghost;
44. And to take the lead of all meetings.
45. The Elders are to conduct the meetings as they are led by the Holy Ghost, according to the commandments and revelations of God.
46. The Priest's duty is to preach, teach, expound, exhort, and baptize, and administer the sacrament;
47. And visit the house of each member, and exhort them to pray vocally and in secret, and attend to all family duties.
48. And he may also ordain other Priests, Teachers, and Deacons.
49. And he is to take the lead of meetings when there is no Elder present;
50. But when there is an Elder present, he is only to preach, teach, expound, exhort, and baptize,
51. And visit the house of each member, exhorting them to pray vocally and in secret, and attend to all family duties.
52. In all these duties the Priest is to assist the Elder if occasion requires.
53. The Teacher's duty is to watch over the church always, and be with and strengthen them;
54. And see that there is no iniquity in the Churchneither hardness with each otherneither lying, back biting, nor evil speaking;
55. And see that the Church meet together often, and also see that all the members do their duty;
56. And he is to take the lead of meetings in the absence of the Elder or Priest
57. And is to be assisted always, in all his duties in the Church, by the Deacons, if occasion requires.
58. But neither Teachers nor Deacons have authority to baptize, administer the sacrament, or lay on hands;
59. They are, however, to warn, expound, exhort, and teach and invite all to come unto Christ.
60. Every Elder, Priest, Teacher, or Deacon is to be ordained according to the gifts and callings of God unto him; and he is to be ordained by the power of the Holy Ghost, which is in the one who ordains him.
61. The several Elders composing this Church of Christ are to meet in conference once in three months, or from time to time as said conferences shall direct or appoint;
62. And said conferences are to do whatever Church business is necessary to be done at the time.
63. The Elders are to receive their licenses from other Elders, by vote of the church to which they belong, or from the conferences.
64. Each Priest, Teacher, or Deacon, who is ordained by a Priest, may take a certificate from him at the time, which certificate, when presented to an Elder, shall entitle him to a license, which shall authorize him to perform the duties of his calling, or he may receive it from a conference.
65. No person is to be ordained to any office in this Church, where there is a regularly organized branch of the same, without the vote of that Church;
66. But the presiding Elders, traveling Bishops, High Councilors, High Priests, and Elders, may have the privilege of ordaining, where there is no branch of the Church that a vote may be called.
67. Every president of the High Priesthood (or presiding Elder), Bishop, High Councilor and High Priest, is to be ordained by the direction of a High Council or general conference.[[4]]
68. The duty of the members after they are received by baptism.The Elders or Priests are to have a sufficient time to expound all things concerning the Church of Christ to their understanding, previous to their partaking of the Sacrament and being confirmed by the laying on of the hands of the Elders, so that all things may be done in order.
69. And the members shall manifest before the Church, and also before the Elders, by a godly walk and conversation, that they are worthy of it, that there may be works and faith agreeable to the Holy Scriptureswalking in holiness before the Lord.
70. Every member of the Church of Christ having children is to bring them unto the Elders before the Church, who are to lay their hands upon them in the name of Jesus Christ, and bless them in His name.
71. No one can be received into the Church of Christ, unless he has arrived unto the years of accountability before God, and is capable of repentance.
72. Baptism is to be administered in the following manner unto all those who repent:
73. 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 himself or herself for baptism, and shall say, calling him or her by nameHaving been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen.
74. Then shall he immerse him or her in the water, and come forth again out of the water.
75. It is expedient that the Church meet together often to partake of bread and wine in the remembrance of the Lord Jesus;
76. And the Elder or Priest shall administer it; and after this manner shall he administer it: he shall kneel with the Church and call upon the Father in solemn prayer, saying
77. O God, the Eternal Father, we ask Thee in the name of Thy Son, Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it, that they may eat in remembrance of the body of Thy Son, and witness unto Thee, O God, the Eternal Father, that they are willing to take upon them the name of Thy Son, and always remember Him and keep His commandments which He has given them, that they may always have His Spirit to be with them. Amen.
78. The manner of administering the wine: He shall take the cup also, and say
79. O God, the Eternal Father, we ask Thee in the name of Thy Son, Jesus Christ, to bless and sanctify this wine to the souls of all those who drink of it, that they may do it in remembrance of the blood of Thy Son, which was shed for them; that they may witness unto Thee, O God, the Eternal Father, that they do always remember Him, That they may have His Spirit to be with them. Amen.
80. Any member of the Church of Christ transgressing, or being overtaken in a fault, shall be dealt with as the Scriptures direct.
81. It shall be the duty of the several churches, composing the Church of Christ, to send one or more of their Teachers to attend the several conferences held by the Elders of the Church,
82. With a list of the names of the several members uniting themselves with the Church since the last conference, or send by the hand of some Priest, so that a regular list of all the names of the whole Church may be kept in a book by one of the Elders whomsoever the other Elders shall appoint from time to time;
83. And also, if any have been expelled from the Church, so that their names may be blotted out of the general Church record of names.
84. All members removing from the church where they reside, if going to a church where they are not known, may take a letter, certifying that they are regular members and in good standing, which certificate may be signed by any Elder or Priest if the member receiving the letter is personally acquainted with the Elder or Priest, or it may be signed by the Teachers or Deacons of the Church.
Footnotes
[1]. This occasion is unquestionably the one that the Prophet Joseph alludes to in his letter to the Saints in Nauvoo, under date or September 6th 1842, (Doctrine and Covenants sec. 128:21) where he says: "Again what do we hear * * * the voice of God in the chamber of old father Peter Whitmer, in Fayette, Seneca county, and at sundry times, and in divers places through all the travels and tribulations of this Church of Jesus Christ of Latter-day Saints." It must not be thought because of the reference in the text above to the desire of Joseph and Oliver to have the Melchizedek Priesthood conferred upon them, and the commandment given that they should ordain each other Elders of the Churchit must not be thought because of this, I repeat, that there is any conflict between what is here stated in the text and what has been said with reference to the restoration of the keys of the Melchizedek Priesthood by Peter, James and John. This "voice of God in the chamber of old Father Peter Whitmer, in Fayette," commanding Joseph and Oliver to ordain each other "Elders of the Church," but also commanding them to defer said ordinations until their brethren who had been and should be baptized could be assembled together to give their sanction to such procedurewas all previous to their ordination to the Apostleship under the hands of Peter, James and John and; to be regarded as instruction to them as to how they should proceed in the matter of ordaining each other, and calling and ordaining others to the same ministry, after they themselves should have received the keys of this Melchizedek Priesthood. The ordination of each other to be Elders of the Church was deferred until the meeting at which the Church was organized, the 6th of April, 1830. (see p. 75.) But this voice of God in Peter Whitmer's chamber, which told them how to proceed in the matter of ordaining each other, was given in or before June, 1829. The evidence of this is in the fact that the revelation in Whitmer's chamber, about ordaining each other "Elders of the Church," precedes the one immediately following the paragraph of narrative above: and that revelation, making known the calling to the Twelve Apostles, was given in June, 1829, ten months before the instructions relative to ordaining each other to be Elders in the Church was carried out. Meantime, as we have seen (see note pp. 40, 41, 42,) before the 6th of April, 1830, and probably before that very month of June, 1829, had expired Peter, James and John had come and conferred upon Joseph and Oliver the keys of the Melchizedek Priesthood, the holy apostleship, by which authority they were authorized to organize the Church, ordain each other Elders, and also call and ordain others to the same office.
[2]. Doctrine and Covenants, sec. 18.
[3]. Doctrine and Covenants, section 20.
[4]. Verses 65, 66 and 67 were added by the Prophet some time after the rest of the revelation was given.
Chapter VIII.
The Book of Mormon Publishedthe Church Organized.
Price for Publishing Book of Mormon.
Meantime, our translation drawing to a close, we went to Palmyra, Wayne county, New York, secured the copyright, and agreed with Mr. Egbert B. Grandin to print five thousand copies for the sum of three thousand dollars.
The Title Page.
I wish to mention here that the title-page of the Book of Mormon is a literal translation, taken from the very last leaf, on the left hand side of the collection or book of plates, which contained the record which has been translated, the language of the whole running the same as all Hebrew writing in general;[[1]] and that said title page is not by any means a modern composition, either of mine or of any other man who has lived or does live in this generation. Therefore, in order to correct an error which generally exists concerning it, I give below that part of the title-page of the English version of the Book of Mormon, which is a genuine and literal translation of the title-page of the original Book of Mormon as recorded on the plates:
The Book of Mormon.
An account written by the hand of Mormon, upon Plates, taken from the Plates of Nephi.
Wherefore it is an abridgment of the record of the people of Nephi, and also of the Lamanites; written to the Lamanites, who are a remnant of the house of Israel; and also to Jew and Gentile; written by way of commandment, and also by the spirit of prophecy and of revelation. Written and sealed up, and hid up unto the Lord, that they might not be destroyedTo come forth by the gift and power of God unto the interpretation thereofSealed by the hand of Moroni, and hid up unto the Lord, to come forth in due time by the way of GentileThe interpretation thereof by the gift of God.
An abridgment taken from the Book of Ether, also, which is a record of the people of Jared, who were scattered at the time the Lord confounded the language of the people when they were building a tower to get to heaven; which is to show unto the remnant of the house of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever; and also to the convincing of the Jew and Gentile that Jesus is the Christ, the Eternal God, manifesting Himself unto all nations. And now, if there are faults, they are the mistakes of men; wherefore, condemn not the things of God, that ye may be found spotless at the judgment-seat of Christ.
The remainder of the title-page is, of course, modern.
A Commandment of God and not of man, to Martin Harris, given (Manchester, New York, March, 1830) by Him who is Eternal.[[2]]
1. I am Alpha and Omega, Christ the Lord; yea even I am He, the beginning and the end, the Redeemer of the world.
2. I, having accomplished and finished the will of Him, whose I am, even the Father, concerning mehaving done this that I might subdue all things unto myself
3. 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 deeds which he hath done.
4. And surely every man must repent or suffer, for I, God, am endless;
5. 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;
6. Nevertheless it is not written that there shall be no end to this torment, but it is written endless torment.
7. Again, it is written eternal damnation; wherefore it is more express than other Scriptures, that it might work among the hearts of the children of men, altogether for my name's glory.
8. Wherefore I will explain unto you this mystery, for it is meet unto you to know even as mine Apostles.
9. I speak unto you that are chosen in this thing, even as one, that you may enter into my rest;
10. 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
11. Eternal punishment is God's punishment.
12. Endless punishment is God's punishment.
13. Wherefore I command you to repent, and keep the commandments which you have received by the hand of my servant Joseph Smith, Jun., in my name;
14. And it is by my almighty power that you have received them;
15. Therefore I command you to repentrepent, lest I smite you by the rod of my mouth, and by my wrath, and by my anger, and your sufferings be sorehow sore you know not, how exquisite you know not, yea, how hard to bear you know not!
16. For behold, I, God, have suffered these things for all, that they might not suffer if they would repent;
17. But if they would not repent, they must suffer even as I,
18. Which suffering caused myself, even God, 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 I might not drink the bitter cup, and shrink
19. Nevertheless glory be to the Father, and I partook and finished my preparations unto the children of men;
20. Wherefore, I command you again to repent, lest I humble you with my almighty power, and that you confess your sins, lest you suffer these punishments of which I have spoken, of which in the smallest, yea, even in the least degree you have tasted at the time I withdrew my Spirit.
21. And I command you, that you preach naught but repentance, and show not these things unto the world until it is wisdom in me.
22. For they cannot bear meat now, but milk they must receive; wherefore, they must not know these things, lest they perish.
23. Learn of me and listen to my words; walk in the meekness of my Spirit, and you shall have peace in me.
24. I am Jesus Christ; I came by the will of the Father, and I do His will,
25. And again, I command thee that thou shalt not covet thy neighbor's wife; nor seek thy neighbor's life.
26. And again, I command thee that thou shalt not covet thine own property, but impart it freely to the printing of the Book of Mormon, which contains the truth and the word of God.
27. Which is my word to the Gentiles, that soon it may go to the Jew, of whom the Lamanites are a remnant, that they may believe the Gospel, and look not for a Messiah to come who has already come.
28. And again, I command thee that thou shalt pray vocally as well as in thy heart; yea, before the world as well as in secret, in public as well as in private.
29. And thou shalt declare glad tidings, yea, publish it upon the mountains, and upon every high place, and among every people that thou shalt be permitted to see.
30. And thou shalt do it with all humility, trusting in me, reviling not against revilers.
31. And of tenets thou shalt not talk, but thou shalt declare repentance and faith on the Savior and remission of sins by baptism and by fire, yea, even the Holy Ghost.
32. Behold this is a great and the last commandment which I shall give unto you concerning this matter; for this shall suffice for thy daily walk, even unto the end of thy life.
33. And misery thou shalt receive if thou wilt slight these counsels: yea even the destruction of thyself and property.
34. Impart a portion of thy property; yea, even part of thy lands, and all save the support of thy family.
35. Pay the debt thou hast contracted with the printer. Release thyself from bondage.
36. Leave thy house and home, except when thou shalt desire to see thy family:
37. And speak freely to all: yea, preach, exhort, declare the truth, even with a loud voice, with a sound of rejoicing, cryingHosanna, hosanna! Blessed be the name of the Lord God!
38. Pray always, and I will pour out my Spirit upon you, and great shall be your blessing; yea, even more than if you should obtain treasures of earth and corruptibleness to the extent thereof.
39. Behold canst thou read this without rejoicing and lifting up thy heart for gladness?
40. Or canst thou run about longer as a blind guide?
41. Or canst thou be humble and meek, and conduct thyself wisely before me? yea, come unto me thy Savior. Amen.
Procedure in the Organization of the Church. Joseph Smith, Jun., Appointed a Prophet, Seer and Revelator to the Church.
Whilst the Book of Mormon was in the hands of the printer,[[3]] we still continued to bear testimony and give information, as far as we had opportunity; and also made known to our brethren that we had received a commandment to organize the Church; and accordingly we met together for that purpose, at the house of Mr. Peter Whitmer, Sen., (being six in number,)[[4]] on Tuesday, the sixth day of April, A. D., one thousand eight hundred and thirty. Having opened the meeting by solemn prayer to our Heavenly Father, we proceeded, according to previous commandment, to call on our brethren to know whether they accepted us as their teachers in the things of the Kingdom of God, and whether they were satisfied that we should proceed and be organized as a Church according to said commandment which we had received. To these several propositions they consented by a unanimous vote. I then laid my hands upon Oliver Cowdery, 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 an Elder of said Church. We then took bread, blessed it, and brake it with them; also wine, blessed it, 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 great degreesome prophesied, whilst we all praised the Lord, and rejoiced exceedingly. Whilst yet together, I received the following commandment:
Revelation to Joseph Smith, Jun., given at Fayette, Seneca County, New York, April 6th, 1830.[[5]]
1. Behold, there shall be a record kept among you, and in it thou shall be called a Seer, a Translator, a Prophet, an Apostle of Jesus Christ, an Elder of the Church through the will of God the Father and the grace of your Lord Jesus Christ,
2. Being inspired of the Holy Ghost to lay the foundation thereof, and to build it up unto the most holy faith,
3. Which Church was organized and established in the year of our Lord eighteen hundred and thirty, in the fourth month, and on the sixth day of the month, which is called April.
4. Wherefore, meaning the Church, thou shalt give heed unto all his words and commandments which he shall give unto you as he receiveth them, walking in all holiness before me;
5. For his word ye shall receive, as if from mine own mouth, in all patience and faith;
6. For by doing these things the gates of hell shall not prevail against you; yea, and the Lord God will disperse the powers of darkness from before you, and cause the heavens to shake for your good, and His name's glory.
7. For thus saith the Lord God, Him have I inspired to move the cause of Zion in mighty power for good, and his diligence I know, and his prayers I have heard.
8. Yea, his weeping for Zion I have seen, and I will cause that he shall mourn for her no longer; for his days of rejoicing are come unto the remission of his sins, and the manifestations of my blessings upon his works.
9. For, behold, I will bless all those who labor in my vineyard with a mighty blessing, and they shall believe on his words, which are given him through me by the Comforter, which manifesteth that Jesus was crucified by sinful men for the sins of the world, yea, for the remission of sins unto the contrite heart.
10. Wherefore it behoveth me that he should be ordained by you, Oliver Cowdery, mine Apostle;
11. This being an ordinance unto you, that you are an Elder under his hand, he being the first unto you, that you might be an Elder unto this Church of Christ, bearing my name,
12. And the first preacher of this Church unto the Church, and before the world, yea, before the Gentiles; yea, and thus saith the Lord God, lo, lo! to the Jews also. Amen.
The Church of Jesus Christ Begins its Career.
We now proceeded to call out and ordain some others of the brethren to different offices of the Priesthood, according as the Spirit manifested unto us: and after a happy time spent in witnessing and feeling for ourselves the powers and blessings of the Holy Ghost, through the grace of God bestowed upon us, we dismissed with the pleasing knowledge that we were now individually members of, and acknowledged of God, "The Church of Jesus Christ," organized in accordance with commandments and revelations given by Him to ourselves in these last days, as well as according to the order of the Church as recorded in the New Testament. Several persons who had attended the above meeting, became convinced of the truth and came forward shortly after, and were received into the Church; among the rest, my own father and mother were baptized, to my great joy and consolation; and about the same time, Martin Harris and Orrin Porter Rockwell.
Revelation to the Church of Christ which was established in these last days, in the year of our Lord, one thousand eight hundred and thirty. Given at Manchester, New York, April, 1830, in consequence of some desiring to unite with the Church without re-baptism, who had previously been baptized.[[6]]
1. 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.
2. 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;
3. 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.
4. Wherefore, enter ye in at the gate, as I have commanded, and seek not to counsel your God. Amen.
Word of the Lord to Several Persons.
The following persons being anxious to know of the Lord what might be their respective duties in relation to this work, I inquired of the Lord, and received for them the following:
Revelation to Oliver Cowdery, Hyrum Smith, Samuel H. Smith, Joseph Smith, Sen., and Joseph Knight, Sen. Given at Manchester, New York, April, 1830.[[7]]
1. Behold, I speak unto you, Oliver, a few words. Behold, thou art blessed, and art under no condemnation. But beware of pride, lest thou shouldst enter into temptation.
2. Make known thy calling unto the Church, and also before the world, and thy heart shall be opened to preach the truth from henceforth and forever. Amen.
3. Behold, I speak unto you, Hyrum, a few words: for thou also art under no condemnation, and thy heart is opened, and thy tongue loosed; and thy calling is to exhortation, and to strengthen the Church continually. Wherefore thy duty is unto the Church forever, and this because of thy family. Amen.
4. Behold, I speak a few words unto you, Samuel, for thou also art under no condemnation, and thy calling is to exhortation, and to strengthen the Church, and thou art not as yet called to preach before the world. Amen.
5. Behold I speak a few words unto you, Joseph, for thou also art under no condemnation, and thy calling also is to exhortation, and to strengthen the Church, and this is thy duty from henceforth and forever. Amen.
6. Behold, I manifest unto you, Joseph Knight, by these words, that you must take up your cross, in the which you must pray vocally before the world as well as in secret, and in your family, and among your friends, and in all places.
7. And, behold, it is your duty to unite with the true Church, and give your language to exhortation continually, that you may receive the reward of the laborer. Amen.
Footnotes
[1]. That is, from right to left.
[2]. Doctrine and Covenants, section 19. No words of the Prophet introduce this revelation in his History. Nothing is known of the circumstances which called it forth. And yet there are few revelations that have been given in the present dispensation of the Gospel more important than this one. The doctrine of the atonement of the Lord Jesus, as directly applying to the individual, and God's exposition of "Eternal Punishment," as here set forth, give it a place of first importance in the doctrinal development of the Church.
[3]. Nothing is said by the Prophet in his History of the difficulties that arose "whilst the Book of Mormon was in the hands of the printer;" nor of the care that was taken to prevent the manuscript falling into the hands of enemies of the work. It is proper, however, that these matters should be stated at this point. It appears that when the arrangements was completed with Mr. Grandin for printing the Book of Mormon, the Prophet went down to Harmony, in Pennsylvania. Before taking his departure, however, it was arranged:First: that Oliver Cowdery transcribe the whole manuscript; hence it came about that there were two manuscript copies of the Book of Mormon, the original, which was taken in charge by the Prophet after the publication of the book, and the copy made by Oliver Cowdery for the printer's use, and which finally was given by him into the custody of David Whitmer, with whose family it remains to this day (1901).Second: that the copy made by Oliver Cowdery from the original manuscript only should be taken to the printers, so that if that should be destroyed the original would remain in the hands of the Prophet and his associates from which it could be replaced; and even this copy was supplied the printer in small quantities at a time, usually enough only for a single day's work of the printer.
Third: that in going to and from the office whoever carried the manuscriptusually it was Oliver Cowderyshould always have a guard to attend him.
Fourth: that a guard should be kept constantly upon the watch, both night and day, about the house, to protect the manuscript from malicious persons, who might seek to destroy it. (The authorities for the above are: Lucy Smith's History of the Prophet Joseph, ch 31; the statements of Stephen S. Harding, who a number of times visited Grandin's establishment while the Book of Mormon was being printed; His statement is published in The Prophet of Palmyra, by Thomas Gregg, pg. 34-56this is that same Stephen S. Harding who was governor of Utah Territory from July, 1862 to July, 1863; also the statement of J. H. Gilbert, the principal compositor on the Book of Mormon. The extreme care in allowing the printer to have but a small amount of copy at a time is subject of ridicule in nearly all anti-"Mormon" books that treat of this period. In addition to all this is the evidence of the manuscript in the hands of the Whitmer family, nearly every page of which is in the handwriting of Oliver Cowdery, and by being divided into "takes" clearly bears evidence of having passed through the printers hands. The evidence also in the existence of portions of the original manuscript, now in the possession of President Joseph F. Smith, which was taken from its depository in one of the corner stones of the Nauvoo House, where it was placed by the hands of Joseph the Prophet, with other relics, on the occasion of laying the corner stone of that building on the 2nd of October, 1841. Unfortunately a great part of the manuscript was destroyed by dampness, but enough is preserved to establish the fact that it is the original).
Notwithstanding all the precautions taken by the little group of brethren engaged in publishing the book, the Nephite record, mutilated by interlineations of human invention, omissions, and added vulgarisms intended to destroy the work, came nearly being given to the world before the Book of Mormon itself was published. This was the work of one Esquire Cole, ex-justice of the peace, who undertook to publish the Book of Mormon, in instalments, in a weekly periodical called Dogberry Paper on Winter Hill. He obtained the use of Grandin's press nights and on Sundays, and surely must have obtained the advance sheets of the printed forms of the Book of Mormon, which he was using, with the knowledge of Mr. Grandin; at least it is difficult to conceive how he could obtain and use them without his knowledge. Hyrum Smith, feeling uneasy concerning the security of that part of the Book of Mormon in the hands of the printer, induced Oliver Cowdery one Sunday to go with him to the printer's to see if all was well, and there they found Squire Cole at work on his Dogberry Paper, and publishing mutilated extracts from the Book of Mormon. He refused to desist from his unlawful course; but Joseph was sent for and came up during the week from Harmony, and by firmly asserting his rights under the copyright law and by threatening to prosecute those who infringed them, Cole was induced to abandon his intention of publishing the Book of Mormon in his paper.
This difficulty past, another arose. The people of Palmyra and vicinity held a mass meeting and passed a resolution pledging themselves not to purchase the Book of Mormon when published, and to use their influence to prevent others from purchasing it. This had the effect of causing Mr. Grandin to suspend printing until he could obtain renewed assurance of receiving the amount agreed upon for printing the edition of five thousand. Again the Prophet was sent for, and again he made the journey from Harmony to Palmyra, quieted the fears of Mr. Grandin by renewed assurance on the part of himself and Martin Harris that the amount agreed upon would be paid. The work proceeded, and at last issued from the press, notwithstanding all the difficulties it had encountered (see Lucy Smith's History of the Prophet Joseph, ch. 33).
[4]. The following statement is interesting as furnishing the names of these six: Names of the six members of the Church as they were organized April 6, 1830Oliver Cowdery, Joseph Smith, Jun., Hyrum Smith, Peter Whitmer, Jun., Samuel H. Smith, David Whitmer. Some of these had been baptized previously; but were all baptized on the day of organization. These names were given to Joseph Knight by Oliver Cowdery.
(signed) Joseph Knight.
G. S. L. City
Aug. 11th, 1862.
Witnesses
G. A. Smith,
Robt. L. Campbell,
Thos. Bullock,
John V. Long.
(Copy)
There has been some question as to the number that had been baptized previous to the organization of the Church on the 6th day of April, 1830. David Whitmer in his "Address to All Believers in Christ," a pamphlet of seventy-five pages, published in 1887, says that there were six Elders and about seventy members before April 6th, 1830. Others have estimated the number at thirty, thirty-five, and forty. These estimates, however, are beyond all question too large. In the minutes of the second conference of the Church, held at Fayette, New York, on the 26th of September, 1830, this statement is made: "Number of the several members uniting to this Church, since the last conference, thirty-five: making in whole now belonging to this Church, sixty-two." "The last conference," referred to was one held on the 9th of June, 1830. If there were but sixty-two members in September, 1830, and thirty-five of them were added since the conference of the Church held on the 9th of June of that year, then there were but twenty-seven in the Church on the said 9th of June. In the last week of May, 1830, Newel Knight was baptizedone; on the 18th of April, 1830, Oliver Cowdery baptized seven, (the names are given on p. 81), on the 11th of April, Oliver baptized six persons (their names are also given on p. 81); on the 6th of April, 1830, the same day that the Church was organized, there were four persons baptized, two of whom were the father and mother of the Prophet (see p. 79). This makes a total of eighteen baptized between the 9th of June conference and the 6th of April meeting; and as there were but twenty-seven in the Church on the 9th of June, the number that had been baptized up to the 6th of April, 1830, must have been but nine. The Far West Record, containing the minutes of the conferences of the 9th of June, and the 26th of September, was kept by the clerks of the High Council in Missouri, and the minutes of the two conferences above referred to, and which give the information here set forth, occupy pages one and two of that record. The accuracy of the minutes of the conference of the 26th of September, 1830, which fix the membership of the Church at that time at sixty-two, is confirmed by the following remark of the Prophet, to be found in his history in December of that same year, which remark immediately precedes extracts from the prophecy of Enoch in this volume (ch. 12): "To the joy of the little flock, which in all, from Colesville to Canandaigua, New York, numbered about seventy members, did the Lord reveal the following," etc. When it is remembered that the Prophet is here speaking of conditions existing in December, 1830, and the figures given are exclusive of the additions which had been made in Kirtland, Ohio, it strongly sustains the correctness of the minutes of the conference of September 26th, which record the membership of the Church at that time to be but sixty-two. The correctness of this number is also still further confirmed by a brief historical sketch of "The Rise and Progress of the Church of Christ," published in the Evening and Morning Star under date of April, 1833, where it is said: "In October 1830, the number of disciples had increased to between seventy and eighty." (p.169.)
[5]. Doctrine and Covenants, sec. 21.
[6]. Doctrine and Covenants, sec. 22.
[7]. Doctrine and Covenants, sec. 23.
Chapter IX.
The Commencement of the Public Ministry of the Church.
The First Public Discourse.
On Sunday, April 11th, 1830, Oliver Cowdery preached the first public discourse that was delivered by any of our number. Our meeting was held, by previous appointment, at the house of Mr. Peter Whitmer, Sen., Fayette. Large numbers of people attended, and the same day the following were baptized, viz., Hiram Page, Katharine Page, Christian Whitmer, Anne Whitmer, Jacob Whitmer, Elizabeth Whitmer; and on the 18th day, Peter Whitmer, Sen., Mary Whitmer, William Jolly, Elizabeth Jolly, Vincent Jolly, Richard B. Peterson, and Elizabeth Anne Whitmerall by Oliver Cowdery, in Seneca Lake.
The Prophet's Ministry at Colesville.
During this month of April, I went on a visit to the residence of Mr. Joseph Knight, of Colesville, Broome county, New York, with whom and his family I had been for some time acquainted, and whose name I had previously mentioned as having been so kind and thoughtful towards us while translating the Book of Mormon. Mr. Knight and his family were Universalists, but were willing to reason with me upon my religious views, and were, as usual, friendly and hospitable. We held several meetings in the neighborhood; we had many friends, and some enemies. Our meetings were well attended, and many began to pray fervently to Almighty God, that He would give them wisdom to understand the truth.
Labors of the Prophet with Newel Knight.
Amongst those who attended our meetings regularly, was Newel Knight, son of Joseph Knight. He and I had many serious conversations on the important subject of man's eternal salvation. We had got into the habit of praying much at our meetings, and Newel had said that he would try and take up his cross, and pray vocally during meeting; but when we again met together, he rather excused himself. I tried to prevail upon him, making use of the figure, supposing that he should get into a mud-hole, would he not try to help himself out? And I further said that we were willing now to help him out of the mud-hole. He replied, that provided he had got into a mud-hole through carelessness, he would rather wait and get out himself, than to have others help him; and so he would wait until he could get into the woods by himself, and there he would pray. Accordingly, he deferred praying until next morning, when he retired into the woods; where, according to his own account afterwards, he made several attempts to pray, but could scarcely do so, feeling that he had not done his duty, in refusing to pray in the presence of others. He began to feel uneasy, and continued to feel worse both in mind and body, until, upon reaching his own house, his appearance was such as to alarm his wife very much. He requested her to go and bring me to him. I went and found him suffering very much in his mind, and his body acted upon in a very strange manner; his visage and limbs distorted and twisted in every shape and appearance possible to imagine; and finally he was caught up off the floor of the apartment, and tossed about most fearfully.
The First Miracle in the Church.
His situation was soon made known to his neighbors and relatives and in a short time as many as eight or nine grown persons had got together to witness the scene. After he had thus suffered for a time, I succeeded in getting hold of him by the hand, when almost immediately he spoke to me, and with great earnestness requested me to cast the devil out of him, saying that he knew he was in him, and that he also knew that I could cast him out.
I replied, "If you know that I can, it shall be done;" and then almost unconsciously I rebuked the devil, and commanded him in the name of Jesus Christ to depart from him; when immediately Newel spoke out and said that he saw the devil leave him and vanish from his sight. This was the first miracle which was done in the Church, or by any member of it; and it was done not by man, nor by the power of man, but it was done by God, and by the power of godliness; therefore, let the honor and the praise, the dominion and the glory, be ascribed to the Father, Son, and Holy Spirit, for ever and ever. Amen.
Remarkable Experience of Newel Knight.
The scene was now entirely changed, for as soon as the devil had departed from our friend, his countenance became natural, his distortions of body ceased, and almost immediately the Spirit of the Lord descended upon him, and the visions of eternity were opened to his view. So soon as consciousness returned, his bodily weakness was such that we were obliged to lay him upon his bed, and wait upon him for some time. He afterwards related his experience as follows:
I now began to feel a most pleasing sensation resting on me, and immediately the visions of heaven were opened to my view. I felt myself attracted upward, and remained for some time enwrapt in contemplation, insomuch that I knew not what was going on in the room. By and by, I felt some weight pressing upon my shoulder and the side of my head, which served to recall me to a sense of my situation, and I found that the Spirit of the Lord had actually caught me up off the floor, and that my shoulder and head were pressing against the beams.
All this was witnessed by many, to their great astonishment and satisfaction, when they saw the devil thus cast out, and the power of God, and His Holy Spirit thus made manifest. As may be expected, such a scene as this contributed much to make believers of those who witnessed it, and finally the greater part of them became members of the Church.
Effect of Publishing the Book of Mormon.
Soon after this occurrence I returned to Fayette, Seneca county. The Book of Mormon (the stick of Joseph in the hands of Ephraim,) had now been published for some time, and as the ancient prophet had predicted of it, "it was accounted as a strange thing." No small stir was created by its appearance. Great opposition and much persecution followed the believers of its authenticity. But it had now come to pass that truth had sprung out of the earth, and righteousness had looked down from heaven, so we feared not our opponents, knowing that we had both truth and righteousness on our side, that we had both the Father and the Son, because we had the doctrines of Christ, and abided in them; and therefore we continued to preach and to give information to all who were willing to hear.
During the last week in May, the above-mentioned Newel Knight came to visit us at Fayette, and was baptized by David Whitmer.
The first Conference of the Church.
On the ninth day of June,[[1]] 1830, we held our first conference as an organized Church. Our numbers were about thirty, besides whom many assembled with us, who were either believers or anxious to learn. Having opened by singing and prayer, we partook together of the emblems of the body and blood of our Lord Jesus Christ. We then proceeded to confirm several who had lately been baptized, after which we called out and ordained several to the various offices of the Priesthood. Much exhortation and instruction was given, and the Holy Ghost was poured out upon us in a miraculous mannermany of our number prophesied, whilst others had the heavens opened to their view, and were so overcome that we had to lay them on beds or other convenient places; among the rest was Brother Newel Knight, who had to be placed on a bed, being unable to help himself. By his own account of the transaction, he could not understand why we should lay him on the bed, as he felt no sense of weakness. He felt his heart filled with love, with glory, and pleasure unspeakable, and could discern all that was going on in the room; when all of a sudden a vision of the future burst upon him. He saw there represented the great work which through my instrumentality was yet to be accomplished. He saw heaven opened, and beheld the Lord Jesus Christ, seated at the right hand of the majesty on high, and had it made plain to his understanding that the time would come when he would be admitted into his presence to enjoy His society for ever and ever. When their bodily strength was restored to these brethren, they shouted hosannas to God and the Lamb, and rehearsed the glorious things which they had seen and felt, whilst they were yet in the spirit.
Effect of Spiritual Manifestations.
Such scenes as these were calculated to inspire our hearts with joy unspeakable, and fill us with awe and reverence for that Almighty Being, by whose grace we had been called to be instrumental in bringing about, for the children of men, the enjoyment of such glorious blessings as were now at this time poured out upon us. To find ourselves engaged in the very same order of things 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 gifts and blessings 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.
Baptisms.
Shortly after this conference, David Whitmer baptized the following persons in Seneca lake: viz., John Poorman, John Jolly, Julia Anne Jolly, Harriet Jolly, Jerusha Smith, Katherine Smith, William Smith, Don C. Smith, Peter Rockwell, Caroline Rockwell, and Electa Rockwell.
Labor of the Prophet at Colesville.
Immediately after conference I returned to my own house, and from thence, accompanied by my wife, Oliver Cowdery, John Whitmer and David Whitmer, went again on a visit to Mr. Knight, of Colesville, Broome county. We found a number in the neighborhood still believing, and now anxious to be baptized. We appointed a meeting for the Sabbath, and on the afternoon of Saturday we erected a dam across a stream of water, which was convenient, for the purpose of there attending to the ordinance of baptism; but during the night a mob collected and tore down our dam, which hindered us from attending to the baptism on the Sabbath. We afterward found out that this mob had been instigated to this act of molestation by certain sectarian priests of the neighborhood, who began to consider their craft in danger, and took this plan to stop the progress of the truth; and the sequel will show how determinedly they prosecuted their opposition, as well as to how little purpose in the end. The Sabbath arrived, and we held our meeting. Oliver Cowdery preached, and others of us bore testimony to the truth of the Book of Mormon, the doctrine of repentance, baptism for the remission of sins, and laying on of hands for the gift of the Holy Ghost, etc. Amongst our audience were those who had torn down our dam, and who seemed desirous to give us trouble, but did not until after the meeting was dismissed, when they immediately commenced talking to those whom they considered our friends, and tried to turn them against us and our doctrines.
Adventures of Emily Coburn.
Amongst the many present at this meeting, was one Emily Coburn, sister to the wife of Newel Knight. The Rev. Mr. Shearer, a divine of the Presbyterian faith, who had considered himself her pastor, came to understand that she was likely to believe our doctrine, and had, a short time previous to this meeting, come to labor with her. But having spent some time with her without being able to persuade her against us, he endeavored to have her leave her sister's house and go with him to her father's, who lived at a distance. For this purpose, he had recourse to stratagem; he told her that one of her brothers was waiting at a certain place desirous to have her go with him. He succeeded thus in getting her a little distance from the house, when seeing that her brother was not in waiting for her, she refused to go any further with him; upon which he took hold of her by the arm to force her along. But her sister was soon with them, and as the two women were too many for him to cope with, he was forced to sneak off without accomplishing his errand, after all his labor and ingenuity. Nothing daunted, however, he went to her father, representing to him some thing or other, which induced the old gentleman to give him a power of attorney, which, as soon as our meeting was over, on the above-named Sunday evening, he immediately served upon her, and carried her off to her father's residence by open violence against her will. All his labor was in vain, however, for the said Emily Coburn in a short time afterwards, was baptized and confirmed a member of the Church of Jesus Christ of Latter-day Saints.
Baptisms.
Early on Monday morning we were on the alert, and before our enemies were aware of our proceedings, we had repaired the dam, and the following thirteen persons baptized, by Oliver Cowdery, viz., Emma Smith, Hezekiah Peck and wife, Joseph Knight, Sen., and wife, William Stringham and wife, Joseph Knight, Jun., Aaron Culver and wife, Levi Hale, Polly Knight, and Julia Stringham.
Mobbings.
Before the baptizing was entirely finished, the mob began again to collect, and shortly after we had retired, they amounted to about fifty men. They surrounded the house of Mr. Knightwhither we had retiredraging with anger, and apparently determined to commit violence upon us. Some asked us questions, others threatened us, so that we thought it wisdom to leave and go to the house of Newel Knight. There also they followed us, and it was only by the exercise of great prudence on our part, and reliance in our heavenly Father, that they were kept from laying violent hands upon us; and so long as they chose to stay, we were obliged to answer them various unprofitable questions, and bear with insults and threatenings without number.
The Prophet Arrested.
We had appointed a meeting for this evening, for the purpose of attending to the confirmation of those who had been the same morning baptized. The time appointed had arrived and our friends had nearly all collected together, when to my surprise, I was visited by a constable, and arrested by him on a warrant, on the charge of being a disorderly person, of setting the country in an uproar by preaching the Book of Mormon, etc. The constable informed me, soon after I had been arrested, that the plan of those who had got out the warrant was to get me into the hands of the mob, who were now lying in ambush for me; but that he was determined to save me from them, as he had found me to be a different sort of person from what I had been represented to him. I soon found that he had told me the truth in this matter, for not far from Mr. Knight's house, the wagon in which we had set out was surrounded by a mob, who seemed only to await some signal from the constable; but to their great disappointment, he gave the horse the whip, and drove me out of their reach.
The Prophet Escapes the Mob.
Whilst driving in great haste one of the wagon wheels came off, which left us once more very nearly surrounded by them, as they had come on in close pursuit. However, we managed to replace the wheel and again left them behind us. He drove on to the town of South Bainbridge, Chenango county, where he lodged me for the time being in an upper room of a tavern; and in order that all might be right with himself and with me also, he slept during the night with his feet against the door, and a loaded musket by his side, whilst I occupied a bed which was in the room; he having declared that if we were interrupted unlawfully, he would fight for me, and defend me as far as it was in his power.
Excitement Over the Prophet's Case.
On the day following, a court was convened for the purpose of investigating those charges which had been preferred against me. A great excitement prevailed on account of the scandalous falsehoods which had been circulated, the nature of which will appear in the sequel. In the meantime, my friend, Joseph Knight, had repaired to two of his neighbors, viz., James Davidson and John Reid, Esqrs., respectable farmers, men renowned for their integrity, and well versed in the laws of their country; and retained them on my behalf during my trial.
The Trial.
At length the trial commenced amidst a multitude of spectators, who in general evinced a belief that I was guilty of all that had been reported concerning me, and of course were very zealous that I should be punished according to my crimes. Among many witnesses called up against me, was Mr. Josiah Stoalof whom I have made mention as having worked for him some timeand examined to the following effect:
"Did not the prisoner, Joseph Smith, have a horse of you?"
"Yes."
"Did not he go to you and tell you that an angel had appeared unto him and authorized him to get the horse from you?"
"No, he told me no such story."
"Well, how had he the horse of you?"
"He bought him of me as any other man would."
"Have you had your pay?"
"That is not your business."
The question being again put, the witness replied:
"I hold his note for the price of the horse, which I consider as good as the pay; for I am well acquainted with Joseph Smith, Jun., and know him to be an honest man; and if he wishes, I am ready to let him have another horse on the same terms."
Mr. Jonathan Thompson was next called up and examined:
"Has not the prisoner, Joseph Smith Jun., had a yoke of oxen of you?"
"Yes."
"Did he not obtain them of you by telling you that he had a revelation to the effect that he was to have them?"
"No, he did not mention a word of the kind concerning the oxen; he purchased them the same as any other man would."
Daughters of Mr. Stoal as Witnesses. The Acquittal.
After a few more such attempts, the court was detained for a time, in order that two young women, daughters of Mr. Stoal, with whom I had at times kept company, might be sent for, in order, if possible, to elicit something from them which might be made a pretext against me. The young ladies arrived, and were severally examined touching my character and conduct in general, but particularly as to my behavior towards them, both in public and private; when they both bore such testimony in my favor as left my enemies without a pretext on their account. Several other attempts were made to prove something against me, and even circumstances which were alleged to have taken place in Broome county, were brought forward, but these my lawyers would not admit of as testimony against me; in consequence of which my persecutors managed to detain the court until they had succeeded in obtaining a warrant from Broome county, which warrant they served upon me at the very moment that I was acquitted by this court.
The Prophet's Second Arrest.
The constable who served this second warrant upon me had no sooner arrested me than he began to abuse and insult me; and so unfeeling was he with me, that although I had been kept all the day in court without anything to eat since the morning, yet he hurried me off to Broome county, a distance of about fifteen miles, before he allowed me any kind of food whatever. He took me to a tavern, and gathered in a number of men, who used every means to abuse, ridicule and insult me. They spit up on me, pointed their fingers at me, saying, "Prophesy, prophesy!" and thus did they imitate those who crucified the Savior of mankind, not knowing what they did.
Unnecessary Severity.
We were at this time not far distant from my own house. I wished to be allowed the privilege of spending the night with my wife at home, offering any wished for security for my appearance; but this was denied me. I applied for something to eat. The constable ordered me some crusts of bread and water, which was the only food I that night received. At length we retired to bed. The constable made me lie next the wall. He then laid himself down by me and put his arm around me, and upon my moving in the least, would clench me fast, fearing that I intended to escape from him; and in this very disagreeable manner did we pass the night.
The Second Trial.
Next day I was brought before the magistrate's court at Colesville, Broome county, and put upon my trial. My former faithful friends and lawyers were again at my side; my former persecutors were arrayed against me. Many witnesses were again called forward and examined, some of whom swore to the most palpable falsehoods, and like the false witnesses which had appeared against me the day previous, they contradicted themselves so plainly that the court would not admit their testimony. Others were called, who showed by their zeal that they were willing enough to prove something against me, but all they could do was to tell something which somebody else had told them.
Newel Knight vs. Lawyer Seymour.
In this frivolous and vexatious manner did they proceed for a considerable time, when, finally, Newel Knight was called up and examined by Lawyer Seymour, who had been especially sent for on this occasion. One Lawyer Burch, also, was on the side of the prosecution; but Mr. Seymour seemed to be a more zealous Presbyterian, and appeared very anxious and determined that the people should not be deluded by any one professing the power of godliness, and not "denying the power thereof."
Mr. Knight was sworn, and Mr. Seymour interrogated him as follows:
"Did the prisoner, Joseph Smith, Jun., cast the devil out of you?"
"No, sir."
"Why, have not you had the devil cast out of you?"
"Yes, sir."
"And had not Joe Smith some hand in its being done?"
"Yes, sir."
"And did not he cast him out of you?"
"No, sir; it was done by the power of God, and Joseph Smith was the instrument in the hands of God, on the occasion. He commanded him to come out of me in the name of Jesus Christ."
"And are you sure that it was the devil?"
"Yes, sir."
"Did you see him after he was cast out of you?"
"Yes, sir! I saw him."
"Pray, what did he look like?"
[Here one of my lawyers informed the witness that he need not answer the question.] The witness replied:
"I believe I need not answer your last question, but I will do it, provided I be allowed to ask you one question first, and you answer me, viz., Do you, Mr. Seymour, understand the things of the spirit?
"No," answered Mr. Seymour, "I do not pretend to such big things."
"Well, then," replied Knight, "it would be of no use to tell you what the devil looked like, for it was a spiritual sight, and spiritually discerned; and of course you would not understand it were I to tell you of it."
The lawyer dropped his head, whilst the loud laugh of the audience proclaimed his discomfiture.
Plea for the State.
Mr. Seymour now addressed the court, and in a long and violent harangue endeavored to blacken my character and bring me in guilty of the charges which had been brought against me. Among other things, he brought up the story of my having been a money-digger; and in this manner proceeded, hoping evidently to influence the court and the people against me.
Plea for the Defendant.
Mr. Davidson and Mr. Reid followed on my behalf. They held forth in true colors the nature of the prosecution, the malignancy of intention, and the apparent disposition to persecute their client, rather than to afford him justice. They took up the different arguments which had been brought by the lawyers for the prosecution, and having shown their utter futility and misapplication, then proceeded to scrutinize the evidence which had been adduced, and each, in his turn, thanked God that he had been engaged in so good a cause as that of defending a man whose character stood so well the test of such a strict investigation. In fact, these men, although not regular lawyers, were upon this occasion able to put to silence their opponents, and convince the court that I was innocent. They spoke like men inspired of God, whilst those who were arrayed against me trembled under the sound of their voices, and quailed before them like criminals before a bar of justice.[[2]]
The majority of the assembled multitude had now begun to find that nothing could be sustained against me. Even the constable who arrested me, and treated me so badly, now came and apologized to me and asked my forgiveness for his behavior towards me; and so far was he changed, that he informed me that the mob were determined, if the court acquitted me, that they would have me, and rail-ride me, and tar and feather me; and further, that he was willing to favor me and lead me out in safety by a private way.
The Prophet Acquitted.
The court found the charges against me not sustained; I was accordingly acquitted, to the great satisfaction of my friends and vexation of my enemies, who were still determined upon molesting me. But through the instrumentality of my new friend the constable, I was enabled to escape them and make my way in safety to my wife's sister's house, where I found my wife awaiting with much anxiety the issue of those ungodly proceedings, and in company with her I arrived next day in safety at my own house.
Footnotes
[1]. The date of this conference, in the History of the Prophet, published in the Times and Seasons and the Millennial Star, as also in the History in manuscript in the custody of the Church Historianfrom which the history published in those periodicals was takenis given as the "first day of June;" but the minutes of the conference, written, as the minutes themselves state, by Oliver Cowdery, and recorded in the Far West Record, are dated "June 9th," 1830. It is for this reason that the date is changed in the text. These minutes also state that this conference of June 9th, was adjourned to convene again at the same place on the "26th of September, 1830."
[2]. In a speech made at a public gathering in Nauvoo, on the 17th of May, 1844, the above-mentioned Mr. Reid who defended the Prophet in these early prosecutions before the courts of New York, very strongly corroborates the statements of the Prophet's History with reference to those court trials and the Prophet's vindication in them. Mr. Reid never became a member of the Church, but was always the Prophet's staunch and true friend. His remarks on the occasion referred to were as follows: The first acquaintance I had with Gen. Smith was about the year 1823. He came into my neighborhood, being then about eighteen years of age, and resided there two years; during which time I became intimately acquainted with him. I do know that his character was irreproachable; that he was well known for truth and uprightness; that he moved in the first circles of the community, and he was often spoken of as a young man of intelligence and good morals, and possessing a mind susceptible of the highest intellectual attainments. I early discovered that his mind was constantly in search of truth, expressing an anxious desire to know the will of God concerning His children here below, often speaking of those things which professed Christians believe in. I have often observed to my best informed friends (those that were free from superstition and bigotry) that I thought Joseph was predestinated by his God from all eternity to be an instrument in the hands of the great Dispenser of all good, to do a great work; what it was I knew not. After living in that neighborhood about three years, enjoying the good feelings of his acquaintances, as a worthy youth, he told his particular friends that he had had a revelation from God to go to the west about eighty miles, to his father's, in which neighborhood he would find hid in the earth an old history written on golden plates, which would give great light and knowledge concerning the will of God towards His people in this generation; unfolding the destiny of all nations, kindreds and tongues; he said that he distinctly heard the voice of Him that spake. Joseph Knight, one of the fathers of your Church, a worthy man and my intimate friend, went with him. When I reflect upon our former friendship, Mr. Chairman, and upon the scenes that he (i. e. Joseph Knight) has passed through in consequence of mal-administration, mobocracy and cruelty, I feel to lift up my voice to high heaven and pray God to bless the aged veteran, and that his silver locks may go down to the grave in peace, like a shock of corn fully ripe. In a few days his friends returned with the glad news that Joseph had found the plates and had gone down to his father-in-law's for the purpose of translating them. I believe he remained there until he finished the translation. After the book was published, he came to live in the neighborhood of Father Knight's about four miles from me, and began to preach the Gospel, and many were pricked in their hearts, believed and were baptized in the name of the Lord Jesus. He soon formed a church at Colesville, his meetings were numerously attended; the eyes of all people were upon him with astonishment. O, Mr. Chairman, the world was turned up side down at once, and the devil, always ready to assist and help along in all difficulties that arise among men, personified in some of the religionists, begun to prick up his ears and jump and kick and run about like Jim Crow, calling for rotten eggs to help in the wake; you would have thought, sir, that Gog and Magog were let loose on the young man. He called upon the world's people (as they are called) but got no help; he then flew about in the sectarian churches like lightning, and they immediately came to his aid, and uniting their efforts, roared against him like the thunders of Mount Sinai. When those fiery bigots were let loose, they united in pouring the red hot vials of their wrath upon his head. The cry of a "False prophet! false prophet!" was sounded from village to village, and every foul epithet that malice and wicked ingenuity could invent was heaped upon him. Yes, sir, the same spirit that influenced the Presbyterians of Massachusetts, about one hundred and fifty years ago, in their persecution of the Quakers, when they first began to preach their doctrines in that state, was fully manifested by those religious bigots who were afraid if they let them alone their doctrines would come to nought. * * * But, Mr. Chairman, I am wandering too far from the subject. I will return to the persecutions which followed General Smith, when his cheeks blossomed with the beauty of youth, and his eyes sparked with innocence. Those bigots soon made up a false accusation against him and had him arraigned before Joseph Chamberlain, a justice of the peace, a man that was always ready to deal justice to all, and a man of great discernment of mind. The case came on about 10 o'clock A.M. I was called upon to defend the prisoner. The prosecutors employed the best counsel they could get, and ransacked the town of Bainbridge and county of Chenango for witnesses that would swear hard enough to convict the prisoner; but they entirely failed. Yes, sir, let me say to you that not one blemish nor spot was found against his character, he come from that trial, not withstanding the mighty efforts that were made to convict him of crime by his vigilant persecutors, with his character unstained by even the appearance of guilt. The trial closed about 12 o'clock at night. After a few moments' deliberation, the court pronounced the words "not guilty" and the prisoner was discharged. But alas! the devil, not satisfied with his defeat, stirred up a man not unlike himself, who was more fit to dwell among the fields 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 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. * * * * * The next morning about 10 o'clock the court was organized. The prisoner was to be tried by three justices of the peace, that his departure out of the county might be made sure. Neither talents nor money were wanting to insure them success. They employed the ablest lawyer in that county, and introduced twenty or thirty witnesses before dark, but proved nothing. They then sent out runners and ransacked the hills and vales, grog shops and ditches, and gathered together a company that looked as if they had come from hell and had been whipped by the soot boy thereof; which they brought forward to testify one after the other, but with no better success than before, although they wrung and twisted into every shape, in trying to tell something that would criminate the prisoner. Nothing was proven against him whatever. Having got through with the examination of their witnesses about 2 o'clock in the morning, the case was argued about two hours. There was not one particle of testimony against the prisoner. No, sir, he came out like the three children from the fiery furnace, without the smell of fire upon his garments. The court deliberated upon the case for half an hour with closed doors, and then we were called in. The court arraigned the prisoner and said: "Mr. Smith, we have had your case under consideration, examined the testimony and find nothing to condemn you, and therefore you are discharged." They then proceeded to reprimand him severely, not because anything derogatory to his character in any shape had been proven against him by the host of witnesses that had testified during the trial, 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.
After they had got through, I arose and said: "This court puts me in mind of a certain trial held before Felix of old, when the enemies of Paul arraigned him before the venerable judge for some alleged crime, and nothing was found in him worthy of death or of bonds. Yet to please the Jews, who were his accusers, he was left bound contrary to law; and this court has served Mr. Smith in the same way, by their unlawful and uncalled for reprimand after his discharge, to please his accusers." 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, vol. v, pp. 549-552.
Chapter X.
Further Molestation at Colesville by MobsThe Revelation Embodying the Vision of Moses.
Second Flight from Colesville.
After a few days I returned to Colesville, in company with Oliver Cowdery, for the purpose of confirming those whom we had been forced to leave for a time. We had scarcely arrived at Mr. Knight's, when the mob was seen collecting together to oppose us, and we considered it wisdom to leave for home, which we did, without even waiting for any refreshments. Our enemies pursued us, and it was oftentimes as much as we could do to elude them. However, we managed to get home, after having traveled all night, except a short time, during which we were forced to rest ourselves under a large tree by the wayside, sleeping and watching alternately.
Reflections on Persecution.
Thus were we persecuted on account of our religious faithin a country the Constitution of which guarantees to every man the indefeasible right to worship God according to the dictates of his own conscienceand by men, too, who were professors of religion, and who were not backward to maintain the right of religious liberty for themselves, though they could thus wantonly deny it to us. For instance, Cyrus McMaster, a Presbyterian of high standing in his church, was one of the chief instigators of these persecutions; and he at one time told me personally that he considered me guilty without judge or jury. The celebrated Dr. Boyington, also a Presbyterian, was another instigator of these deeds of outrage; whilst a young man named Benton, of the same religious faith, swore out the first warrant against me. I could mention many others also, but for brevity's sake, will make these suffice for the present.
The Strength which God Gave.
I will say, however, that amid all the trials and tribulations we had to wade through, the Lord, who well knew our infantile and delicate situation, vouchsafed for us a supply of strength, and granted us "line upon line of knowledgehere a little and there a little," of which the following was a precious morsel:
Revelation to Joseph Smith, Jun., given June, 1830.[[1]]
1. The words of God which He spake unto Moses at a time when Moses was caught up into an exceedingly high mountain,
2. And he saw God face to face, and he talked with Him, and the glory of God was upon Moses; therefore Moses could endure His presence:
3. And God spake unto Moses, saying: Behold, I am the Lord God Almighty, and endless is my name; for I am without beginning of days or end of years; and is not this endless?
4. And, behold, thou art my son; wherefore look, and I will show thee the workmanship of mine hands; but not all, for my works are without end, and also my words, for they never cease.
5. Wherefore, no man can behold all my works, except he behold all my glory; and no man can behold all my glory, and afterwards remain in the flesh on the earth.
6. And I have a work for thee, Moses, my son; and thou art in the similitude of mine Only Begotten; and mine Only Begotten is and shall be the Savior, for He is full of grace and truth; but there is no God beside me, and all things are present with me, for I know them all.
7. And now, behold, this one thing I show unto thee, Moses, my son; for thou art in the world, and now I show it unto thee.
8. And it came to pass that Moses looked, and beheld the world upon which he was created; and Moses beheld the world and the ends thereof, and all the children of men which are, and which were created; of the same he greatly marveled and wondered.
9. And the presence of God withdrew from Moses, that His glory was not upon Moses; and Moses was left unto himself. And as he was left unto himself, he fell unto the earth.
10. And it came to pass that it was for the space of many hours before Moses did again receive his natural strength like unto man; and he said unto himself: Now, for this cause I know that man is nothing, which thing I never had supposed.
11. But now mine own eyes have beheld God; but not my natural, but my spiritual eyes, for my natural eyes could not have beheld; for I should have withered and died in His presence; but His glory was upon me; and I beheld His face, for I was transfigured before Him.
12. And it came to pass that when Moses had said these words, behold, Satan came tempting him, saying: Moses, son of man, worship me.
13. And it came to pass that Moses looked upon Satan and said: Who art thou? For behold, I am a son of God, in the similitude of His Only Begotten; and where is thy glory, that I should worship thee?
14. 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. Is it not so, surely?
15. Blessed be the name of my God, for His Spirit hath not altogether withdrawn from me, or else where is thy glory, for it is darkness unto me? And I can judge between thee and God; for God said unto me: Worship God, for Him only shalt thou serve.
16. Get thee hence, Satan; deceive me not; for God said unto me: Thou art after the similitude of mine Only Begotten.
17. And He also gave me commandments when He called unto me out of the burning bush, saying: Call upon God in the name of mine Only Begotten, and worship me.
18. And again 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.
19. And now, when Moses had said these words, Satan cried with a loud voice, and rent upon the earth, and commanded, saying: I am the Only Begotten, worship me.
20. And it came to pass that Moses began to fear exceedingly; and as he began to fear, he saw the bitterness of hell. Nevertheless, calling upon God, he received strength, and he commanded, saying: Depart from me, Satan, for this one God only will I worship, which is the God of glory.
21. And now Satan began to tremble, and the earth shook; and Moses received strength, and called upon God, saying: In the name of the Only Begotten, depart hence, Satan.
22. And it came to pass that Satan cried with a loud voice, with weeping and wailing and gnashing of teeth; and he departed hence, even from the presence of Moses, that he beheld him not.
23. And now of this thing Moses bore record; but because of wickedness it is not had among the children of men.
24. And it came to pass that when Satan had departed from the presence of Moses, that Moses lifted up his eyes unto heaven, being filled with the Holy Ghost, which beareth record of the Father and the Son;
25. And calling upon the name of God, he beheld His glory again, for it was upon him; and he heard a voice, saying: Blessed art thou, Moses, for I, the Almighty, have chosen thee, and thou shalt be made stronger than many waters; for they shall obey thy command as if thou wert God.
26. And lo, I am with thee, even unto the end of thy days; for thou shalt deliver my people from bondage, even Israel my chosen.
27. And it came to pass, as the voice was still speaking, Moses cast his eyes and beheld the earth, yea, even all of it; and there was not a particle of it which he did not behold, discerning it by the Spirit of God.
28. And he beheld also the inhabitants thereof, and there was not a soul which he beheld not; and he discerned them by the Spirit of God; and their numbers were great, even numberless as the sand upon the sea shore.
29. And he beheld many lands; and each land was called earth, and there were inhabitants on the face thereof.
30. And it came to pass that Moses called upon God, saying: Tell me, I pray thee, why these things are so, and by what thou madest them?
31. And behold, the glory of the Lord was upon Moses, so that Moses stood in the presence of God, and talked with Him face to face. And the Lord God said unto Moses: For mine own purpose have I made these things. Here is wisdom and it remaineth in me.
32. And by the word of my power, have I created them, which is mine Only Begotten Son, who is full of grace and truth.
33. And worlds without number have I created; and I also created them for mine own purpose; and by the Son I created them, which is mine Only Begotten.
34. And the first man of all men have I called Adam, which is many.
35. But only an account of this earth, and the inhabitants thereof, give I unto you. For behold, there are many worlds that have passed away by the word of my power. And there are many that now stand, and innumerable are they unto man; but all things are numbered unto me, for they are mine and I know them.
36. And it came to pass that Moses spake unto the Lord saying: Be merciful unto Thy servant, O God, and tell me concerning this earth and the inhabitants thereof, and also the heavens, and then Thy servant will be content.
37. And the Lord God spake unto Moses, saying: The heavens, they are many, and they cannot be numbered unto man, but they are numbered unto me, for they are mine.
38. And as one earth shall pass away, and the heavens thereof, even so shall another come; and there is no end to my works, neither to my words.
39. For behold, this is my work and my gloryto bring to pass the immortality and eternal life of man.
40. And now, Moses, my son, I will speak unto thee concerning this earth upon which thou standest; and thou shalt write the things which I shall speak.
41. And in a day when the children of men shall esteem my words as naught and take many of them from the book which thou shalt write, behold, I will raise up another like unto thee; and they shall be had again among the children of menamong as many as shall believe.
42. These words were spoken unto Moses in the mount, the name of which shall not be known among the children of men. And now they are spoken unto you. Show them not unto any except them that believe. Even so. Amen.
Meantime, and notwithstanding all the rage of our enemies, we had much consolation, and many things occurred to strengthen our faith and cheer our hearts.
Encouragement From Inspired Dreams.
After our departure from Colesville, after the trial, the Church there were very anxious, as might be expected, concerning our again visiting them, during which time Sister Knight, wife of Newel Knight, had a dream, which enabled her to say that we would visit them that day, which really came to pass, for a few hours afterwards we arrived; and thus was our faith much strengthened concerning dreams and visions in the last days, foretold by the ancient Prophet Joel; and although we this time were forced to seek safety from our enemies by flight, yet did we feel confident that eventually we should come off victorious, if we only continued faithful to Him who had called us forth from darkness into the marvelous light of the everlasting Gospel of our Lord Jesus Christ.
Shortly after our return home, we received the following commandments:
Revelation to Joseph Smith, Jun., and Oliver Cowdery, given at Harmony, Pennsylvania, July, 1830.[[2]]
1. Behold thou wast called and chosen to write the Book of Mormon, and to my ministry; and I have lifted thee up out of thy afflictions, and have counseled thee, that thou hast been delivered from all thine enemies, and thou hast been delivered from the powers of Satan and from darkness!
2. Nevertheless, thou art not excusable in thy transgressions; nevertheless, go thy way and sin no more.
3. Magnify thine office; and after thou hast sowed thy fields and secured them, go speedily unto the church which is in Colesville, Fayette, and Manchester, and they shall support thee; and I will bless them both spiritually and temporally;
4. But if they receive thee not, I will send upon them a cursing instead of a blessing.
5. And thou shalt continue in calling upon God in my name, and writing the things which shall be given thee by the Comforter, and expounding all Scriptures unto the Church;
6. And it shall be given thee in the very moment what thou shalt speak and write, and they shall hear it, or I will send unto them a cursing instead of a blessing.
7. For thou shalt devote all thy service in Zion; and in this thou shalt have strength.
8. Be patient in afflictions, for thou shalt have many; but endure them, for, lo, I am with thee, even unto the end of thy days.
9. And in temporal labors thou shalt not have strength, for this is not thy calling. Attend to thy calling and thou shalt have wherewith to magnify thine office, and to expound all Scriptures, and continue in laying on of the hands and confirming the Churches.
10. And thy brother Oliver shall continue in bearing my name before the world, and also to the Church. And he shall not suppose that he can say enough in my cause; and lo, I am with him to the end.
11. In me he shall have glory, and not of himself; whether in weakness or in strength, whether in bonds or free,
12. And at all times, and in all places, he shall open his mouth and declare my Gospel as with the voice of a trump, both day and night. And I will give unto him strength such as is not known among men.
13. Require not miracles, except I shall command you, except casting out devils, healing the sick, and against poisonous serpents, and against deadly poisons;
14. And these things ye shall not do, except it be required of you by them who desire it, that the scriptures might be fulfilled; for ye shall do according to that which is written.
15. And in whatsoever place ye shall enter, and they receive you not in my name, ye shall leave a cursing instead of a blessing, by casting off the dust of your feet against them as a testimony, and cleansing your feet by the wayside.
16. And it shall come to pass, that whosoever shall lay their hands upon you by violence, ye shall command to be smitten in my name; and, behold, I will smite them according to your words, in mine own due time.
17. And whosoever shall go to law with thee shall be cursed by the law.
18. And thou shalt take no purse nor scrip, neither staves, neither two coats, for the Church shall give unto thee in the very hour what thou needest for food and for raiment, and for shoes and for money, and for scrip;
19. For thou art called to prune my vineyard with a mighty pruning, yea, even for the last time. Yea, and also all those whom thou hast ordained, and they shall do even according to this pattern. Amen.
Revelation given at Harmony, Pennsylvania, July, 1830.[[3]]
1. Hearken unto the voice of the Lord your God, while I speak unto you, Emma Smith, my daughter, for verily I say unto you, all those who receive my gospel are sons and daughters in my kingdom.
2. A revelation I give unto you concerning my will, and if thou art faithful and walk in the paths of virtue before me, I will preserve thy life, and thou shalt receive an inheritance in Zion.
3. Behold, thy sins are forgiven thee, and thou art an elect lady, whom I have called.
4. Murmur not because of the things which thou hast not seen, for they are withheld from thee and from the world, which is wisdom in me in a time to come.
5. And the office of thy calling shall be for a comfort unto my servant, Joseph Smith, Jun., thy husband, in his afflictions with consoling words, in the spirit of meekness.
6. And thou shalt go with him at the time of his going, and be unto him for a scribe, while there is no one to be a scribe for him, that I may send my servant, Oliver Cowdery, whithersoever I will.
7. And thou shalt be ordained under his hand to expound scripture, and to exhort the Church, according as it shall be given thee by my Spirit;
8. For he shall lay his hands upon thee, and thou shalt receive the Holy Ghost, and thy time shall be given to writing, and to learning much.
9. And thou needest not fear, for thy husband shall support thee in the Church; for unto them is his calling, that all things might be revealed unto them, whatsoever I will, according to their faith.
10. And verily I say unto thee, that thou shalt lay aside the things of this world, and seek for the things of a better.
11. And it shall be given thee, also, to make a selection of sacred hymns, as it shall be given thee, which is pleasing unto me, to be had in my Church:
12. For 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.
13. Wherefore lift up thy heart and rejoice, and cleave unto the covenants which thou hast made.
14. Continue in the spirit of meekness, and beware of pride. Let thy soul delight in thy husband, and the glory which shall come upon him.
15. Keep my commandments continually, and a crown of righteousness thou shalt receive. And except thou do this, where I am you cannot come.
16. And verily, verily, I say unto you, that this is my voice unto all. Amen.
Revelation to Joseph Smith, Jun., Oliver Cowdery, and John Whitmer, given at Harmony, Pennsylvania, July, 1830.[[4]]
1. Behold, I say unto you, that you shall let your time be devoted to the studying of the Scriptures, and to preaching, and to confirming the Church at Colesville, and to performing your labors on the land, such as is required, until after you shall go to the west to hold the next conference; and then it shall be made known what you shall do.
2. And all things shall be done by common consent in the Church, by much prayer and faith, for all things you shall receive by faith. Amen.
Compilation of Revelations.
Shortly after we had received the above revelations, Oliver Cowdery returned to Mr. Peter Whitmer's, Sen., and I began to arrange and copy the revelations, which we had received from time to time; in which I was assisted by John Whitmer, who now resided with me.
Cowdery's Error.
Whilst thus employed in the work appointed me by my Heavenly Father, I received a letter from Oliver Cowdery, the contents of which gave me both sorrow and uneasiness. Not having that letter now in my possession, I cannot of course give it here in full, but merely an extract of the most prominent parts, which I can yet, and expect long to, remember. He wrote to inform me that he had discovered an error in one of the commandmentsBook of Doctrine and Covenants: "And truly manifest by their works that they have received of the Spirit of Christ unto a remission of their sins."[[5]]
The above quotation, he said, was erroneous, and added: "I command you in the name of God to erase those words, that no priestcraft be amongst us!"
I immediately wrote to him in reply, in which I asked him by what authority he took upon him to command me to alter or erase, to add to or diminish from, a revelation or commandment from Almighty God.
The Prophet's Correction of the Error.
A few days afterwards I visited him and Mr. Whitmer's family, when I found the family in general of his opinion concerning the words above quoted, and it was not without both labor and perseverance that I could prevail with any of them to reason calmly on the subject. However, Christian Whitmer at length became convinced that the sentence was reasonable, and according to Scripture; and finally, with his assistance, I succeeded in bringing, not only the Whitmer family, but also Oliver Cowdery to acknowledge that they had been in error, and that the sentence in dispute was in accordance with the rest of the commandment. And thus was this error rooted out, which having its rise in presumption and rash judgment, was the more particularly calculated (when once fairly understood) to teach each and all of us the necessity of humility and meekness before the Lord, that He might teach us of His ways, that we might walk in His paths, and live by every word that proceedeth forth from His mouth.
Footnotes
[1]. Pearl of Great Price.
[2]. Doctrine and Covenants, sec. 24.
[3]. Doctrine and Covenants, sec. 25.
[4]. Doctrine and Covenants, sec. 26.
[5]. Part of paragraph 37, sec. 20, Doctrine and Covenants.
Chapter XI.
Further Light Respecting the SacramentThe Prophet's Removal to Fayette.
Instructions on the Sacrament.
Early in the month of August Newel Knight and his wife paid us a visit at my place in Harmony, Pennsylvania; and as neither his wife nor mine had been as yet confirmed, it was proposed that we should confirm them, and partake together of the Sacrament, before he and his wife should leave us. In order to prepare for this I set out to procure some wine for the occasion, but had gone only a short distance when I was met by a heavenly messenger, and received the following revelation, the first four paragraphs of which were written at this time, and the remainder in the September following:
Revelation given at Harmony, Pennsylvania, August, 1830.[[1]]
1. Listen to the voice of Jesus Christ, your Lord, your God, and your Redeemer, whose word is quick and powerful.
2. 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:
3. Wherefore, a commandment I give unto you, that you shall not purchase wine, neither strong drink of your enemies:
4. 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.
5. Behold, this is wisdom in me: wherefore, marvel not, for the hour cometh that I will drink of the fruit of the vine with you on the earth, and with Moroni, whom I have sent unto you to reveal the Book of Mormon, containing the fulness of my everlasting Gospel, to whom I have committed the keys of the record of the stick of Ephraim:
6. And also with Elias, to whom I have committed the keys of bringing to pass the restoration of all things, spoken by the mouth of all the holy prophets since the world began, concerning the last days:
7. And also John the son of Zacharias, which Zacharias he (Elias) visited and gave promise that he should have a son, and his name should be John, and he should be filled with the spirit of Elias;
8. Which John I have sent unto you, my servant Joseph Smith, Jun., and Oliver Cowdery, to ordain you unto the first Priesthood which you have received, that you might be called and ordained even as Aaron:
9. And also Elijah, unto whom I have committed the keys of the power of turning the hearts of the fathers to the children, and the hearts of the children to the fathers, that the whole earth may not be smitten with a curse:
10. And also with Joseph, and Jacob, and Isaac, and Abraham, your fathers, by whom the promises remain;
11. And also with Michael, or Adam, the father of all, the prince of all, the ancient of days.
12. And also with Peter, and James, and John, whom I have sent unto you, by whom I have ordained you and confirmed you to be apostles, and especial witnesses of my name, and bear the keys of your ministry and of the same things which I revealed unto them:
13. Unto whom I have committed the keys of my kingdom, and a dispensation of the Gospel for the last times; and for the fulness of times, in the which I will gather together in one all things, both which are in heaven, and which are on earth:
14. And also with all those whom my Father hath given me out of the world:
15. Wherefore, lift up your heart and rejoice, and gird up your loins, and take upon you my whole armor, that ye may be able to withstand the evil day, having done all, that ye may be able to stand.
16. Stand, therefore, having your loins girt about with truth, having on the breastplate of righteousness, and your feet shod with the preparation of the Gospel of peace, which I have sent mine angels to commit unto you.
17. Taking the shield of faith wherewith ye shall be able to quench all the fiery darts of the wicked:
18. And take the helmet of salvation, and the sword of my Spirit, which I will pour out upon you, and my word which I reveal unto you and be agreed as touching all things whatsoever ye ask of me, and be faithful until I come, and ye shall be caught up, that where I am ye shall be also. Amen.
A Confirmation Meeting.
In obedience to the above commandment, we prepared some wine of our own making, and held our meeting, consisting only of five, viz., Newel Knight and his wife, myself and my wife, and John Whitmer. We partook together of the Sacrament, after which we confirmed these two sisters into the Church, and spent the evening in a glorious manner. The Spirit of the Lord was poured out upon us, we praised the Lord God, and rejoiced exceedingly.
The Prophet's Father-in-law Embittered.
About this time a spirit of persecution began again to manifest itself against us in the neighborhood where I now resided, which was commenced by a man of the Methodist persuasion, who professed to be a minister of God. This man had learned that my father-in-law and his family had promised us protection, and were friendly, and inquiring into the work; and knowing that if he could get him turned against me, my friends in that place would be but few, he visited my father-in-law, and told him falsehoods concerning me of the most shameful nature, which turned the old gentleman and his family so much against us, that they would no longer promise us protection nor believe our doctrines.[[2]]
The Eyes of Enemies Blinded Through Faith.