THE CALLING OF CHRIST'S APOSTLES IN THE LAST DISPENSATION OF THE FULLNESS OF TIMES—DUTIES AND POWERS OF THE TWELVE—THEIR LABORS IN THE WORLD—ORGANIZATION OF THE SEVENTIES.

And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.

St. Matthew.

But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name's sake.

And it shall turn to you for a testimony.

* * * * *

And ye shall be betrayed both by parents, and brethren, and kinsfolks and friends; and some of you shall they cause to be put to death,

And ye shall be hated of all men for my name's sake.

* * * * *

And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.

St. Luke.

Our Lord and Master had His twelve special witnesses to the world when His gospel was offered to all mankind eighteen centuries ago. And so, in the re-establishment of the Church in this dispensation, Twelve Apostles were called and ordained to be witnesses of Christ, crucified and risen, and of Christ's gospel brought forth through the darkness of ages and now restored to stand forever.

The power, authority and scope of this Apostleship are shown in the revelation given to the Prophet in Kirtland in the early part of the year 1835:

The Twelve traveling counselors are called to be the Twelve Apostles, or special witnesses of the name of Christ in all the world.

* * * * *

And they form a quorum, equal in authority and power to the three Presidents [the first presidency].

The Twelve are a traveling presiding High Council to officiate in the name of the Lord, under the direction of the Presidency of the Church, agreeable to the institution of heaven; to build up the Church, and regulate all the affairs of the same in all nations;

* * * * *

The Twelve being sent out, holding the keys, to open the door by the proclamation of the gospel of Jesus Christ—and first unto the Gentiles and then unto the Jews.

* * * * *

It is the duty of the Twelve, also, to ordain and set in order all the other officers of the Church, agreeable to the revelation.

On the Sabbath day, February 8th, 1835, Joseph invited Brigham and Joseph Young to his home and listened to some of their sweetest hymns. They were always noted for the excellence of their singing; but on this occasion with such wondrous power did their voices swell that the Prophet was lifted up in his soul and felt the Holy Spirit descending upon them. Joseph had seen in vision the brethren who had died of cholera in Missouri; and he related the vision to his visitors, saying: "If I get a mansion as bright as theirs, I shall ask no more." He wept at the recital, and could not speak again for some moments. When his composure returned, he told Brigham that he should be one of the twelve special witnesses, and said to Joseph Young: "The Lord has made you president of the Seventies." Neither of the Brothers Young fully understood the Prophet's meaning at that time, but later they learned.

On the 14th day of February, 1835, the Prophet called an assemblage at Kirtland of all the men who had formed the Camp of Zion. He said to call this meeting he had been directed by the Almighty. The Elders who had passed through the trials and sufferings of the journey to Zion were to be ordained to the ministry to go forth and prune the vineyard for the last time before the coming of the Lord. Twelve men were to be chosen as Apostles to bear testimony of the name of the Lord Jesus and to send it abroad among all nations, kindreds, tongues and people.

Under the hands of the Prophet the three witnesses of the Book of Mormon, Oliver Cowdery, David Whitmer and Martin Harris were blessed by the direction of the Holy Spirit to choose the Twelve Apostles of the Church. The men thus selected were all equal in authority, but in a later time the Prophet designated the order in which they should sit in council—that is, according to age the eldest first. And under this rule the first quorum of the Twelve Apostles of the Church of Jesus Christ in these last days were: Thomas B. Marsh, David W. Patten, Brigham Young, Heber C. Kimball, Orson Hyde, William E. McLellin, Parley P. Pratt, Luke Johnson, William Smith, Orson Pratt, John F. Boynton, and Lyman E. Johnson.

The Apostles had their mission of salvation divinely dictated unto them. How they have fulfilled its requirements, let answer the thousands from every continent and every isle of the sea who have heard the message in their native tongues!

It was the work which was great and which conferred greatness upon those who engaged in it. The world has never understood this. To man has been attributed the success which has attended the system of religion which Joseph Smith was the chosen earthly instrument to found. Joseph himself had a wonderful personality; and it was the custom to give him credit for the early growth of the Church numerically; and to ascribe its spread and the devotion of its adherents to his individual power of attraction. But he did not so esteem himself; and the work which the apostles have performed is proof that it is the Holy Spirit which animates and the Holy Spirit which convinces.

To the Twelve it was not only a call to the ministry; for some of them it was also a call to martyrdom.

Of the disciples chosen then and of those since selected to keep the quorum complete, not one has escaped the afflictions of time.

With some the pains were too intense to be endured, the burdens too heavy to be borne; and they dropped aside from the on-marching ranks to find, as they hoped, repose and safety amidst the cooling shadows of that world from which they had been chosen to be special witnesses of the Son of God. Such are no longer His Apostles.

But the others, with unshaken resoluteness, have gone forward in fulfillment of their high mission, under the scorching heat of fiery persecution. Joseph is their captain and their fellow soldier in the cause of Christ. With him and after him many of them have, with continuous and unyielding zeal, toiled steadily on until worn out in the performance of the duty assigned them by their Master Jesus; they have passed to the enjoyment of His promised rest. With Him they and the other faithful Apostles will stand triumphant when human time shall be no more, and when the voice of the Eternal shall fill the universe with the thunder of His judgments. They shall not then be only twelve; for they who have been called of God to this holy calling and who endure faithful, though they may lay down their mortality, yet shall they not lose their Apostleship; for it abideth with them in this world and in the worlds to come.

To proclaim the truth in all the earth for a witness, requires not only willingness but also numerical strength. And so the Seventies were called by divine revelation. They are to preach the gospel and to be special witnesses unto the Gentiles, and in all the world; they are to act in the name of the Lord, under the direction of the Twelve, in building up the Church and regulating all the affairs of the same in all nations—first unto the Gentiles and then unto the Jews.

And they form a quorum equal in authority to that of the Twelve * * * Apostles.

On the 28th day of February, 1835, the Church in council assembled began the calling of the quorum of Seventies from the members of Zion's Camp, and this devoted organization of the Seventies speedily engaged in its appointed labors.

Thus was the Prophet blessed with efficient aids selected by the Spirit of God.

One day when Joseph had assembled the Elders in Kirtland, soon after the establishment of the quorums of Twelve and Seventy, he said to them that the test had been made, the purpose of the journey to Missouri was now clear, and God had chosen his Twelve and Seventy from a body of men who had offered their lives, and who had made as great a sacrifice as did Abraham.

JOSEPH AS A RESTORER AS WELL AS A PROPHET—THE BOOK OF ABRAHAM—JOSEPH'S GROWTH INTO SCHOLARSHIP AND STATESMANSHIP—DIFFICULTIES WITH WILLIAM SMITH.

Joseph Smith was not only a prophet but a reformer—as able as Luther, as bold as Zwingli. And he was more than a reformer. He was a restorer—the greatest in his personality and in the character of his work since the day of the divine atonement.

Through him even the buried past reaches up to the listening present, and the distant future bends down to this gazing age. His work in revealing hidden truths spans the circle of all earthly time—stretching from the decree by which the world was rolled into space unto the moment when it shall become a purified and exalted sphere. This comprehension was the divine gift to the predestined martyr.

Through him had been revealed the hidden truths concerning prehistoric America. From the hour when Joseph gave to the world the Book of Mormon, all ignorance concerning the ancient inhabitants of this land became wilful. Then his labor of restoration reached another hemisphere and a remoter time.

Abraham, the friend of God, Abraham who died thirty-six centuries ago, Abraham who was buried in the cave of Machpelah, spoke through the modern prophet, his descendant; and the manner of that communication so manifestly shows the overruling hand of Providence that no one can doubt the divine direction.

While Joseph had been laboring in Kirtland, journeying to and from Missouri, teaching his brethren and being taught of God, there were moving to him from one of the catacombs of Egypt the writings of Father Abraham and of Joseph who was governor in Egypt.

On the 7th day of June, 1831, a French traveler and explorer penetrated the depths of a catacomb near the site of ancient Thebes. It had cost him time and treasure and influence to make the entrance. After securing the license to make his researches, he employed more than four hundred men for a period of some months to make the necessary excavation. When he was able at last to stand within this multiplied tomb he found several hundred mummies; but only eleven of them were in such a state that they could be removed. He carried them away, but died on his voyage to Paris. By his will the mummies were bequeathed to Michael H. Chandler, his nephew, and in search of this gentleman they were sent through Ireland and finally across the sea. After two years of wanderings they found their owner. Hoping to discover some treasure of precious stones or metals, Mr. Chandler opened the coffins or embalming cases. Attached to two of the bodies were rolls of linen preserved with the same care and apparently by the same method as the bodies. Within the linen coverings were rolls of papyrus bearing a perfectly preserved record in black and red characters carefully formed. With other of the bodies were papyrus strips bearing epitaphs and astronomical calculations. The learned men of Philadelphia and other places flocked to see these representatives of an ancient time, and Mr. Chandler solicited their translation of some of the characters. Even the wisest among them were only able to interpret the meaning of a few of the signs. From the very moment when he discovered the rolls, Mr. Chandler had heard that a Prophet lived in the west who could decipher strange languages and reveal things hidden; and after failing with all the learned, and having parted with seven of the mummies and some few strips of papyrus, bearing astronomical figures, he finally reached Kirtland and presented himself to Joseph with the four remaining bodies, and with the rolls of manuscript. The Prophet, under inspiration of the Almighty, interpreted some of the ancient writings to Mr. Chandler's satisfaction. So far as the learned men of Philadelphia had been able to translate, Joseph's work coincided with theirs; but he went much further, and in his delight Mr. Chandler wrote a letter to the Prophet certifying to this effect.

Later some of the friends of the Prophet purchased the four mummies, with the writings. Joseph engaged assiduously to interpret from the rolls and strips of papyrus. The result of his labor was to give the world a translation of the Book of Abraham. This book was written by the hand of Abraham while he was in Egypt, and was preserved by the marvelous dispensation of Providence, through all the mutations of time and dangers of distance, to reach the hand of God's Prophet in this last dispensation. By this record the Father of the Faithful makes known what the Lord Almighty had shown to him concerning the things that were before the world was; and he declares that he did penetrate the mysteries of the heavens even unto Kolob, the star which is nearest the throne of God the Eternal One.

In the record of Joseph who was sold into Egypt is given a prophetic representation of the judgment, the Savior is shown seated upon His throne, crowned and holding the sceptres of righteousness and power; before Him are assembled the Twelve Tribes of Israel and all the kingdoms of the world; while Michael the Archangel holds the key to the bottomless pit in which Satan has been chained.

At the time when Joseph, aided by the inspiration of the Almighty, was enabled to make these translations, he was studying ancient languages and the grandest sciences, while he was also imparting instruction in the school of the brethren in Kirtland, that others than himself might have their minds fitted to grasp the sublimities of truth in theology and history and the laws governing the universe. Joseph was now in his thirtieth year and was no longer an unlearned farmer lad. He was the leader of the people by the command of heaven, and he was the leader of the people by his growing intellectual greatness. The Prophet had already become a scholar. He loved learning. He loved knowledge for its righteous power. Through the tribulations which had surrounded him from the day when first he made known to a skeptical world his communion with the heavens, he had been ever advancing in the acquisition of intelligence. The Lord had commanded him to study, and he was obeying. Such branches of learning as he knew not, teachers were employed to communicate. His mind, quickened by the Holy Spirit, grasped with readiness all true principles, and one by one he mastered these branches and became in them a teacher.

Joseph Smith was the head of a committee which had been appointed in September, 1834, to compile the doctrines of the Church for publication. And in Kirtland, at a general assembly held on the 17th day of August, 1835, that committee reported by presenting the book of Doctrine and Covenants to the Church for the approval of the congregation. Solemn testimonies were given of the truth of the work and of the inspiration by which Joseph Smith had uttered the revelations from on high. The testimony of the Twelve on this subject closed as follows:

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

At the same time there was presented and accepted the tenet of the Church concerning government and laws in which the following passages occur, showing that thus early in his career the Prophet's mind was trained in true statesmanship and social philosophy:

We believe that governments are instituted of God for the benefit of man, and that he holds men accountable for their acts in relation to them, both in making laws or administering them, for the good and safety of society.

* * * * * * *

We believe that no government can exist in peace, except such laws are framed and held inviolate as will secure to each individual the free exercise of conscience, the right and control of property, and the protection of life.

* * * * * * *

We believe that religion is instituted of God, and that men are answerable to Him, and Him only, for the exercise of it, unless their religious opinions prompt them to infringe upon the rights and liberties of others; but we do not believe that human law has a right to interfere in prescribing rules of worship to bind the consciences of men, nor dictate forms for public or private devotion; that the civil magistrate should restrain crime, but never control conscience; should punish guilt, but never suppress the freedom of the soul.

* * * * * * *

We believe that rulers, states, and governments have a right, and are bound to enact laws for the protection of all citizens in the free exercise of their religious belief; but we do not believe that they have a right in justice, to deprive citizens of this privilege, or proscribe them in their opinions, so long as a regard and reverence is shown to the laws, and such religious opinions do not justify sedition nor conspiracy.

* * * * * * *

We do not believe it is just to mingle religious influence with civil government, whereby one religious society is fostered, and another proscribed in its spiritual privileges, and the individual rights of its members as citizens denied.

The Prophet was not present at the assembly, as he was visiting Saints in Michigan; but his hand was manifest in its proceedings, for he had all the time led in preparing the book for presentation to the Church.

With his staunch advocacy of truth, and his unyielding adherence to the commandments of God, Joseph was ever merciful to the weak and the erring. During the summer of 1835, he was laboring in councils and meetings in Kirtland and vicinity, and was chosen to take part in the proceedings against several members who were to be tried for utterances made against the Presidency of the Church. Whether it fell to his lot to plead the cause of the accused or to prosecute, though he himself might have been the one who was wronged, he acted with so much tenderness and justice that he won the love of all.

At this time he labored under serious financial distress. The performance of the work laid upon him demanded many expenditures, and often it seemed that he would be involved in inextricable embarrassment. But the way was constantly opened to him. His brethren were kind and charitable, many of them presenting him or loaning him sums sufficient for the performance of his labors and to meet all his engagements; and all of these he blessed with the gratitude of his soul, and was especially scrupulous to pay at the time agreed upon.

Joseph was a dutiful son; his strong affection for his parents was ever a marked feature in his character. In the early part of October, 1835, his father was ill; and, though the Prophet was performing wearisome toil in traveling, preaching and other duties—exposed to chilling storms—he watched and waited on his parent with the utmost humility and tenderness. On the 10th day of October, the elder Joseph was failing very fast, so much that his life was despaired of. The Prophet prayed in secret most earnestly that his father's life might be spared, and on the morning of Sunday, the 11th of October, while he was still upon his knees, the Lord said to him:

"MY SERVANT, THY FATHER SHALL LIVE."

That night Father Smith arose and dressed himself and shouted and praised the Lord for his recovery.

One of the most sorrowful passages in the Prophet's life opens with the 29th day of October, 1835. Joseph's brother William was a man of violent temper which he had not then nor ever afterwards subdued. Though not destitute of qualities, which, if properly used, would have made him a useful and noble man, he was willful and headstrong, and so impatient of contradiction and rebuke that he often forgot his own high station as an Apostle of the Lord Jesus Christ, and forgot the kindness of his brother Joseph and the deference due him as a prophet of God. On the day mentioned, at a high council meeting, William abused Joseph in violent terms because of a just ruling made by the Prophet. The noble and faithful Hyrum, their elder brother, admonished William, but without avail. He left the building and soon after engaged in circulating evil reports against the Prophet. Every effort was made by his friends to correct the wrong and to bring him to a sense of his position. He made an outward show of humility; but took an early occasion when the Prophet was a guest at his house to assault him with such violence that the effects were carried by Joseph to his grave.

Satan was indeed trying the Lord's chosen one. At home or abroad he was fated to have afflictions showered upon his devoted head. But of all the woes of his persecuted life, not one could have been more saddening to him than these attacks by his own brother in the flesh.

The Prophet harbored no malice; but with the humility and the godliness which permeated all his intercourse with his fellow-men he freely forgave William. Such effect did the Prophet's kindness have upon William that he repented and expressed his contrition with great sincerity and earnestness. A reconciliation took place at which Father Smith and his brother John, with Hyrum, Joseph and William were present. The elder Joseph addressed them all in a pathetic manner, so much so that they wept. They all covenanted at that time to endeavor to build each other up in righteousness. Happy would it have been for William if he had then taken the advice of the Prophet and his father; but he violated his word, despised their counsel, and fell from his high estate.

Not only did Joseph show tenderness in his dealings with his brother, but also with others of the Twelve. When Thomas B. Marsh, the president of the Twelve Apostles, complained that the Prophet in chastening them for the wrong-doing of some of their number had used harsh language, the Prophet readily begged their forgiveness if he had pained their feelings. And by his noble conduct he brought about a restoration of harmony and fellowship. If his brethren of the Twelve had all been as mindful of the rule of righteousness as Joseph himself, the dissensions in that quorum which cost some of its brightest members their standing would not have occurred.

COMPLETION AND DEDICATION OF THE KIRTLAND TEMPLE—SUBLIME VISIONS TO THE SAINTS—THE WORDS OF THE DIVINE REDEEMER—JOSEPH'S GRANDMOTHER VISITS HIM, THEN DIES IN PEACE—HIS MISSION TO THE EAST.

The building of the Kirtland temple was accomplished by the utmost self-sacrifice. Nearly three years had been occupied in its construction; and during this time the Saints had given of their substance and had toiled without ceasing to make a habitation fit for the ministration of angelic visitants and of the Holy One, Himself. The consummation of this work had been very near to the Prophet's heart, especially since the tribulations in Missouri had shown that no house of the Lord could be erected speedily in the center stake of Zion.

Wondrous were the visions bestowed in that sacred edifice. Previous to its completion the glories of the heavens had been unfolded to the Prophet and his brethren while administering in the ordinances there. On the 21st of January, 1836, Joseph met with Sidney Rigdon and Frederick G. Williams, and his father, Patriarch Joseph Smith, Sen., at one of the finished school-rooms in the building to anoint their heads with holy oil. They united in anointing and blessing the Prophet's father as the Patriarch and to anoint their heads; and each of the First Presidency was then anointed and blessed under the hands of Father Smith. While they were engaged in this labor marvelous visions and revelations were bestowed.

The Prophet says:

The heavens were opened upon us, and I beheld the celestial kingdom of God, and the glory thereof, whether in the body or out I cannot tell. I saw the transcendent beauty of the gate through which the heirs of that kingdom will enter, which was like unto circling flames of fire; also the blazing throne of God, whereon was seated the Father and the Son. I saw the beautiful streets of that kingdom, which had the appearance of being paved with gold. I saw fathers Adam and Abraham, and my father and mother, my brother Alvin, who has long since slept, and wondered how it was that he had obtained an inheritance in that kingdom, seeing that he had departed this life before the Lord had set his hand to gather Israel the second time, and had not been baptized for the remission of sins.

Thus came the voice of the Lord unto me, saying:

All who have died without a knowledge of this gospel, who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of our God; also all that shall die henceforth without a knowledge of it, who would have received it with all their hearts, shall be heirs of that kingdom, for I, the Lord, will judge all men according to their works, according to the desires of their hearts.

Many other things did the Prophet see and hear. He beheld that all children who died before reaching years of accountability are saved in the celestial kingdom of our God. A holy comfort this, which takes the place of all the black threats concerning infantile damnation. He saw the Twelve Apostles of the Lamb in foreign lands, standing in a circle, with their clothes tattered and their feet swollen, with their eyes cast downward, and Jesus was standing in their midst, but they did not behold Him, and the Savior looked upon them and wept. Those of the brethren who received the ordinances at this time saw most glorious visions. Some of them beheld the face of their Redeemer; others were ministered unto by holy angels; the spirit of prophecy and revelation was poured out in mighty power; and loud hosannas saluted the heavens from those who were communing with the sanctified hosts of the celestial kingdom.

On other occasions, before the entire structure was completed and dedicated, similar visitations came to manifest the power of God and His gracious acceptance of this devoted labor.

On the morning of Sunday, March 27th, 1836, the first temple ever built in this dispensation by the command of God, was dedicated to His service. A large assemblage of the Saints had congregated in the building. Joseph presided, and he was supported by the Priesthood. The Prophet himself made the dedicatory prayer, which he closed in the following words:

Hear us, O Lord, And answer these petitions, and accept the dedication of this house unto Thee, the work of our hands, which we have built unto Thy name!

And also this Church, to put upon it Thy name; and help us, by the power of Thy Spirit, that we may mingle our voices with those bright shining seraphs around Thy throne, with acclamations of praise, singing, Hosanna to God and the Lamb.

And let these Thine anointed ones be clothed with salvation, and Thy Saints shout aloud for joy. Amen, and Amen.

Joseph was acknowledged by the several quorums, standing upon their feet, as the Prophet and Seer of the Church, and they gave a solemn pledge to uphold him as such by their faith and prayers. This action was also ratified by the entire congregation of the Saints in the same manner. The Prophet then called upon the quorums and the congregation to acknowledge the other members of the First Presidency and the several quorums in their offices and callings, and the vote was unanimous in every instance.

After the administration of the Lord's Supper and the expression of many solemn testimonies, the dedication was sealed by shouting Hosanna, Hosanna, Hosanna to God and the Lamb, three times sealing it, each time with Amen, Amen, and Amen.

Brigham Young had the gift of tongues powerfully upon him and made an address, which David W. Patten interpreted. Then the Prophet made a short exhortation also in tongues, and afterward blessed the congregation in the name of the Lord, and the assembly dispersed.

The same evening the Prophet met the quorums in the temple. Brother George A. Smith stood up and began to prophesy, when a noise was heard like the sound of a mighty rushing wind which filled the building. All the congregation rose in an instant, being moved upon by an invisible power. Many began to speak in tongues and prophesy, others saw glorious visions. The temple was filled with angels. People from the neighborhood came running toward the temple, having heard an unusual sound and seen a brilliant light like a pillar of fire rising above the structure. These spectators were amazed at what they saw and heard.

On the 29th of March the Prophet met with many of the brethren in the most holy place in the Lord's house and fasted and prayed and performed sacred ordinances. In obedience to the commandment, they remained together throughout that whole day and the succeeding night. While they were there the Holy Spirit rested upon them; and they continued, until the morning light broke, to prophesy and give glory to God. The same services were repeated the day following.

Joseph said to the quorums that he had now completed the organization of the Church, having passed through all the necessary ceremonies, and that they were at liberty to go forth and build up the kingdom of God. At nine o'clock in the evening he retired from the temple and left the meeting in charge of the Twelve Apostles, who remained to prophesy and speak in tongues until again the morning dawned. During the night the Savior appeared with a host of ministering angels. The Prophet said that it was a Pentecost long to be remembered, for the sound should go forth from that place unto all the world.

The next day, Thursday, March 31st, the ceremonies in the temple were repeated for the benefit of those Saints who could not find room in the house on the preceding Sabbath.

On Sunday, the 3rd day of April, 1836, after the regular service of the day, the Prophet and Oliver Cowdery retired to the pulpit and dropped the veils by which it was separated from the body of the house, and bowed in solemn and silent prayer. After rising, a vision of supernal sublimity and beauty was opened to the eyes of their understanding. They saw the Lord standing upon the breastwork of the pulpit, and under his feet they saw a paved work of pure gold in color like amber. His eyes were as a flame of fire, the hair of His head was white like the pure snow, His countenance shone above the brightness of the sun, and His voice was as the sound of the rushing of great waters, even the voice of Jehovah, saying:

I am the first and the last; I am he who liveth, I am he who was slain, I am your advocate with the Father;

Behold, your sins are forgiven you, you are clean before me, therefore lift up your heads and rejoice.

Let the hearts of your brethren rejoice, and let the hearts of all my people rejoice, who have with their might built this house to my name.

For behold, I have accepted this house, and my name shall be here, and I will manifest myself to my people in mercy in this house;

Yea, I will appear unto my servants, and speak unto them with mine own voice, if my people will keep my commandments, and do not pollute this holy house.

Yea, the hearts of thousands and tens of thousands shall greatly rejoice in consequence of the blessings which shall be poured out, and the endowment with which my servants have been endowed in this house;

And the fame of this house shall spread to foreign lands, and this is the beginning of the blessing which shall be poured out upon the heads of my people. Even so. Amen.

This vision closed, and then the heavens were again opened. Moses appeared and committed unto them the keys of the gathering of Israel. After this came Elias, who gave to them the dispensation of the gospel of Abraham. When this vision had closed, Elijah, the prophet who was taken to heaven without tasting death, appeared unto them, testifying that the time had fully come which was spoken of by the mouth of Malachi concerning the coming of Elijah—before the great and dreadful day of the Lord—to turn the hearts of the fathers to the children and the children to the fathers, lest the earth should be smitten with a curse.

During several weeks following the dedication of the temple the Prophet and his associates were constantly engaged in measures for the spiritual advancement of the people and with the building up of Kirtland. A comforting thing came to Joseph at that time. It was in the month of May, 1836, when his uncles Asael and Silas Smith arrived in Kirtland with their families, bringing with them the Prophet's grandmother, Mary Smith. This noble woman was ninety-three years of age; she was the widow of Asael Smith, who had prophesied concerning the coming forth of Joseph and who had lived to accept the Book of Mormon. The aged Mary had traveled five hundred miles to see her grandson, the Prophet. For ten days all her relatives in Kirtland enjoyed the pleasure of her presence, and then she gently fell asleep in death.

On the 25th day of July, 1836, the Prophet departed with his brother Hyrum, Sidney Rigdon and Oliver Cowdery, on a mission to the Eastern states. He labored diligently in the vicinity of Salem in Massachusetts, and while there received a revelation in which the Lord declared that many people from that part would in His due time be gathered out to journey to Zion.

Joseph returned to Kirtland in the month of September.

CLAY COUNTY SORROWFULLY BIDS THE SAINTS TO MIGRATE INTO THE WILDERNESS—JOSEPH SENDS A DIGNIFIED LETTER TO THE CITIZENS— CONTINUANCE OF MOB AUTOCRACY IN JACKSON—DUNKLIN'S HELPLESSNESS—THE SAINTS FORM THE NEW COUNTY OF CALDWELL AND LAY OUT FAR WEST.

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

This was the complaint raised against the Saints in Clay County on the 29th day of June, 1836, by a mass meeting of leading citizens who assembled at Liberty.

It will be remembered that when the mob had accomplished its awful work in Jackson County, the persecuted Saints had sought and found a temporary refuge in Clay. During all the intervening time of nearly three years, constant efforts had been made to secure a restoration of the Saints to their lawful possessions at Independence and vicinity; but all in vain, for the mob power triumphed over law, and murderous rapine still trampled upon law and justice.

Clay County had been the only one to show any available hospitality toward the plundered ones. But now the time had come when a feeling of self-preservation, as they called it, prompted the citizens of even this charitable region to send the Saints forth to renewed wandering.

The measures adopted were not intentionally cruel; it is pitiable even at this hour to read the resolutions of the mass meeting which decreed this exile; they show that the men who forced them were sinning against their own sense of justice, but for the sake of their own families and property.

At the meeting at Liberty, John Bird was chosen chairman, and John F. Doherty secretary. The recorded minutes of that assemblage state that the reasons given in the opening of this chapter, with other similar causes, "have raised a feeling of hostility" against the Saints "that the first spark might ignite into all the horrors and desolations of a civil war, the worst evil that could befall any country."

Continuing, the document says:

We therefore feel it our duty to come forward, as mediators, and use every means in our power to prevent the occurrence of so great an evil. As the most efficacious means to arrest the evil, we urge on the Mormons to use every means to put an immediate stop to the emigration of their people to this country. We earnestly urge them to seek some other abiding place, where the manners, the habits and customs of the people will be more consonant with their own.

For this purpose we would advise them to explore the territory of Wisconsin. This country is peculiarly suited to their condition and to their wants. It is almost entirely unsettled; they can procure large bodies of land together, where there are no settlements, and none to interfere with them. It is a territory in which slavery is prohibited, and it is settled entirely with emigrants from the north and east.

The religious tenets of this people are so different from the present churches of the age, that they always have, and always will excite deep prejudices against them in any populous country where they may locate. We, therefore, in a spirit of frank and friendly kindness, do advise them to seek a home where they may obtain large and separate bodies of land, and have a community of their own. We further say to them, if they regard their own safety and welfare, if they regard the welfare of their families, their wives and children, they will ponder with deep and solemn reflection on this friendly admonition.

If they have one spark of gratitude, they will not willingly plunge a people into civil war, who held out to them the friendly hand of assistance in that hour of dark distress, when there were few to say, God save them. We can only say to them, if they still persist in the blind course they have heretofore followed in flooding the country with their people, that we fear and firmly believe that an immediate civil war is the inevitable consequence. We know that there is not one among us who thirsts for the blood of that people.

We do not contend that we have the least right, under the Constitution and laws of the country, to expel them by force. But we would indeed be blind, if we did not foresee that the first blow that is struck, at this moment of deep excitement, must and will speedily involve every individual in a war, bearing ruin, woe and desolation in its course. It matters but little how, where, or by whom, the war may begin, when the work of destruction commences, we must all be borne onward by the storm, or crushed beneath its fury. In a civil war, when our home is the theatre on which it is fought, there can be no neutrals; let our opinions be what they may, we must fight in self-defense.

We want nothing, we ask nothing, we would have nothing from this people, we only ask them, for their own safety, and for ours, to take the least of two evils. Most of them are destitute of land, have but little property, are late emigrants to this country, without relations, friends, or endearing ties, to bind them to this land. At the risk of such imminent peril to them and to us, we request them to leave us, when their crops are gathered, their business settled, and they have made every suitable preparation to remove. Those who have forty acres of land, we are willing should remain until they can dispose of it without loss, if it should require years. But we urge, most strongly urge, that emigration cease, and cease immediately, as nothing else can or will allay for a moment, the deep excitement that is now unhappily agitating this community.

* * * * * * *

That if the Mormons agree to these propositions, we will use every means in our power to allay the excitement among our own citizens, and to get them to await the result of these things.

That it is the opinion of this meeting that the recent emigration among the Mormons should take measures to leave this county immediately, as they have no crops on hand, and nothing to lose by continuing their journey to some more friendly land.

This paper had the unanimous support of the meeting, and when this decree, mingling the sorrow of humane men with the cruel necessity of what seemed self-preservation, was entered, the meeting adjourned for three days. In the meantime a committee named in the resolution was to confer with the leaders of the Saints and obtain their reply.

When the Prophet heard of this new mandate of banishment he was on the eve of starting from Kirtland upon his journey to the east; but before going he forwarded a letter signed by himself, his counselors, his brother Hyrum, and Oliver Cowdery, to the committee of citizens at Liberty entrusted with the promulgation of the order of exile, in which letter the following passages occur:

Under existing circumstances, while rumor is afloat with her accustomed cunning, and while public opinion is fast setting, like a flood-tide against the members of said Church, we cannot but admire the candor with which your preamble and resolutions were clothed, as presented to the meeting of the citizens of Clay County, on the 29th of June last. Though, as you expressed in your report to said meeting—"We do not contend that we have the least right, under the constitution and laws of the country, to expel them by force,"—yet communities may be, at times, unexpectedly thrown into a situation, when wisdom, prudence, and that first item in nature's law, self-defense, would dictate that the responsible and influential part should step forward and guide the public mind in a course to save difficulty, preserve rights, and spare the innocent blood from staining that soil so dearly purchased with the fortunes and lives of our fathers. And as you have come forward as "mediators," to prevent the effusion of blood, and save disasters consequent upon civil war, we take this opportunity to present to you, though strangers, and through you, if you wish, to the people of Clay County, our heartfelt gratitude for every kindness rendered our friends in affliction, when driven from their peaceful homes, and to yourselves, also, for the prudent course in the present excited state of your community. But, in doing this, justice to ourselves, as communicants of that Church to which our friends belong, and duty towards them as acquaintances and former fellow citizens, require us to say something to exonerate them from the foul charges brought against them, to deprive them of their constitutional privileges, and drive them from the face of society:

They have been charged in consequence of the whims and vain notions of some few uninformed, with claiming that upper country, and that ere long they were to possess it, at all hazards, and in defiance of all consequences. This is unjust and far from a foundation in truth. A thing not expected, not looked for, not desired by this society, as a people, and where the idea could have originated is unknown to us. We do not, neither did we ever insinuate a thing of this kind, or hear it from the leading men of the society, now in your country. There is nothing in our religious faith to warrant it, but on the contrary, the most strict injunctions to live in obedience to the laws, and follow peace with all men. And we doubt not, but a recurrence to the Jackson County difficulties, with our friends, will fully satisfy you, that at least, heretofore, such has been the course followed by them. That instead of fighting for their own rights, they have sacrificed them for a season, to wait the redress guaranteed in the law, and so anxiously looked for at a time distant from this. We have been, and are still, clearly under the conviction, that had our friends been disposed, they might have maintained their possessions in Jackson County. They might have resorted to the same barbarous means with their neighbors, throwing down dwellings, threatening lives, driving innocent women and children from their homes, and thereby have annoyed their enemies equally, at least—but this to their credit, and which must ever remain upon the pages of time, to their honor—they did not. They had possessions, they had homes, they had sacred rights, and more still, they had helpless, harmless innocence, with an approving conscience that they had violated no law of their country or their God, to urge them forward—but, to show to all that they were willing to forego these for the peace of their country, they tamely submitted, and have since been wanderers among strangers (though hospitable) without homes. We think these sufficient reasons to show to your patriotic minds, that our friends, instead of having a wish to expel a community by force of arms, would suffer their rights to be taken from them before shedding blood.

* * * * * * *

Another charge of great magnitude is brought against our friends in the west—of "keeping up a constant communication with the Indian tribes on our frontier, with declaring, even from the pulpit, that the Indians are a part of God's chosen people, and are destined, by heaven, to inherit this land, in common with themselves." We know of nothing, under the present aspect of our Indian relations, calculated to rouse the fears of the people of the upper Missouri, more than a combination or influence of this nature; and we cannot look upon it other than one of the most subtle purposes of those whose feelings are embittered against our friends, to turn the eye of suspicion upon them from every man who is acquainted with the barbarous cruelty of rude savages. Since a rumor was afloat that the western Indians were showing signs of war, we have received frequent private letters from our friends, who have not only expressed fears for their own safety, in case the Indians should break out, but a decided determination to be among the first to repel any invasion, and defend the frontier from all hostilities. We mention the last fact, because it was wholly uncalled for on our part, and came previous to any excitement on the part of the people of Clay County, against our friends, and must definitely show, that this charge is also untrue.

Another charge against our friends, and one that is urged as a reason why they must immediately leave the county of Clay, is, that they are making or are likely to make, the same "their permanent home, the center and general rendezvous of their people." We have never understood such to be the purpose, wish or design of this society; but on the contrary, have ever supposed, that those who ever resided in Clay County, only designed it as a temporary residence, until the law and authority of our country should put them in the quiet possession of their homes in Jackson County; and such as had not possessions there, could purchase to the entire satisfaction and interest of the people of Jackson County.

Having partially mentioned the leading objections urged against our friends, we would here add, that it has not been done with a view on our part, to dissuade you from acting in strict conformity with your preamble and resolutions, offered to the people of Clay County, on the 29th ult., but from a sense of duty to a people embarrassed, persecuted and afflicted. For you are aware, gentlemen, that in times of excitement, virtues are transformed into vices, acts, which in other cases and under other circumstances, would be considered upright and honorable, interpreted contrary from their real intent, are made objectionable and criminal; and from whom could we look for forbearance and compassion with confidence and assurance, more than from those whose bosoms are warmed with those pure principles of patriotism with which you have been guided in the present instance, to secure the peace of your county, and save a persecuted people from further violence and destruction?

It is said that our friends are poor; that they have but little or nothing to bind their feelings or wishes to Clay County, and that in consequence, have a less claim upon that county. We do not deny the fact, that our friends are poor; but their persecutions have helped to render them so. While other men were peacefully following their avocations, and extending their interest, they have been deprived of the right of citizenship, prevented from enjoying their own, charged with violating the sacred principles of our constitution and laws; made to feel the keenest aspersions of the tongue of slander, waded through all but death, and are now suffering under calumnies calculated to excite the indignation and hatred of every people among whom they may dwell, thereby exposing them to destruction and inevitable ruin!

If a people, a community, or a society can accumulate wealth, increase in worldly fortune, improve in science and arts, rise to eminence in the eyes of the public, surmount these difficulties, so much as to bid defiance to poverty and wretchedness, it must be a new creation, a race of beings superhuman. But in all their poverty and want, we have yet to learn, for the first time, that our friends are not industrious and temperate, and wherein they have not always been the last to retaliate or resent an injury, and the first to overlook and forgive. We do not urge that there are not exceptions to be found: all communities, all societies and associations, are cumbered with disorderly and less virtuous members—members who violate in a greater or less degree the principles of the same. But this can be no just criterion by which to judge a whole society. And further still, where a people are laboring under constant fear of being dispossessed very little inducement is held out to excite them to be industrious.

We think, gentlemen, that we have pursued this subject far enough, and we here express to you, as we have in a letter accompanying this, to our friends, our decided disapprobation to the idea of shedding blood, if any other course can be followed to avoid it; in which case, and which alone, we have urged upon our friends to resist only in extreme cases of self-defense; and in this case not to give the offense or provoke their fellow-men to acts of violence,—which we have no doubt they will observe, as they ever have. For you may rest assured, gentlemen, that we would be the last to advise our friends to shed the blood of men, or commit one act to endanger the public peace.

We have no doubt but our friends will leave your county, sooner or later,—they have not only signified the same to us, but we have advised them so to do, as fast as they can without incurring too much loss. It may be said that they have but little to lose if they lose the whole. But if they have but little, that little is their all, and the imperious demands of the helpless, urge them to make a prudent disposal of the same. And we are highly pleased with a proposition in your preamble, suffering them to remain peaceably till a disposition can be made of their land, etc., which if suffered, our fears are at once hushed, and we have every reason to believe, that during the remaining part of the residence of our friends in your county, the same feelings of friendship and kindness will continue to exist, that have heretofore, and that when they leave you, you will have no reflection of sorrow to cast, that they have been sojourners among you.

To what distance or place they will remove, we are unable to say: in this they must be dictated with judgment and prudence. They may explore the territory of Wisconsin—they may remove there, or they may stop on the other side—of this we are unable to say; but be they where they will, we have this gratifying reflection, that they have never been the first, in an unjust manner, to violate the laws, injure their fellow-men, or disturb the tranquility and peace under which any part of our country has heretofore reposed. And we cannot but believe, that ere long the public mind must undergo a change, when it will appear to the satisfaction of all that this people have been illy treated and abused without cause, and when, as justice would demand, those who have been the instigators of their sufferings will be regarded as their true characters demand.

Though our religious principles are before the world, ready for the investigation of all men, yet we are aware that the sole foundation of all the persecution against our friends, has arisen in consequence of the calumnies and misconstructions, without foundation in truth, or righteousness, in common with all other religious societies, at their first commencement; and should Providence order that we rise not as others before us, to respectability and esteem, but be trodden down by the ruthless hand of extermination, posterity will do us the justice, when our persecutors are equally low in the dust, with ourselves, to hand down to succeeding generations, the virtuous acts and forbearance of a people, who sacrificed their reputation for their religion, and their earthly fortunes and happiness to preserve peace, and save this land from being further drenched in blood.

We have no doubt but your very seasonable mediation, in the time of so great an excitement, will accomplish your most sanguine desire, in preventing further disorder; and we hope, gentlemen, that while you reflect upon the fact, that the citizens of Clay County are urgent for our friends to leave you, that you will also bear in mind, that by their complying with your request to leave, they surrender some of their dearest rights and among the first of those inherent principles guaranteed in the constitution of our country; and that human nature can be driven to a certain extent, when it will yield no farther. Therefore while our friends suffer so much, and forego so many sacred rights, we sincerely hope, and we have every reason to expect, that a suitable forbearance may be shown by the people of Clay, which if done, the cloud that has been obscuring your horizon, will disperse, and you will be left to enjoy peace, harmony and prosperity.

Nothing could be more admirable than the candor and gentleness of this letter. While Joseph's heart was bleeding for his injured brethren in the west, his sense of justice was so exalted that he could recognize every honest purpose among the men who felt forced to make the edict of expatriation. The Prophet also sent a letter of comfort to the Elders in Clay, counseling peace and yet advising the protection at any cost of wives and little children.

No delay had been granted in which to receive such communication from Kirtland, and the leading brethren in Clay assembled on July 1, 1835, the second day following the mass meeting, and considered the proposition. William W. Phelps was chairman, and John Corrill was secretary. A committee consisting of twelve—E. Partridge, I. Morley, L. Wight, T. B. Marsh, E. Higbee, C. Beebee, I. Hitchcock, I. Higbee, S. Bent, T. Billings, J. Emmett and R. Evans—was appointed to report a preamble with resolutions. These were presented and unanimously adopted as follows:

That we (the "Mormons" so called) are grateful for the kindness which has been shown to us by the citizens of Clay, since we have resided with them, and being desirous for peace and wishing the good rather than the ill will of mankind, will use all honorable means to allay the excitement, and, so far as we can, remove any foundations for jealousies against us as a people. We are aware that many rumors prejudicial to us as a society are afloat, and time only can prove their falsity to the world at large. We deny having claim to this or any other county or country further than we purchase with money, or more than the constitution and laws allow us as free American citizens. We have taken no part for or against slavery, but are opposed to the abolitionists, and consider that men have a right to hold slaves or not according to law. We believe it just to preach the gospel to the nations of the earth, and warn the righteous to save themselves from the corruptions of the world; but we do not believe it right to interfere with bondservants, nor preach the gospel to, nor meddle with, or influence them in the least to cause them to be dissatisfied with their situation in life, thereby jeopardizing the lives of men. Such interference we believe to be unlawful and unjust, and dangerous to the peace of every government allowing human beings to be held in servitude. We deny holding any communications with the Indians, and mean to hold ourselves as ready to defend our country against their barbarous ravages as any other people. We believe that all men are bound to sustain and uphold the respective governments in which they reside, while protected in their inherent and inalienable rights by the laws of such governments; and that sedition and rebellion are unbecoming every citizen thus protected, and should be punished accordingly. It is needless to enter into a further detail of our faith or mention our sufferings:—

Therefore Resolved, For the sake of friendship, and to be in a covenant of peace with the citizens of Clay County, and the citizens of Clay County to be in a covenant of peace with us, notwithstanding the necessary loss of property and expense we incur in moving, we comply with the requisitions of their resolutions in leaving the county of Clay, as explained by the preamble accompanying the same; and that we will use our exertions to have the Church do the same; and that we will also exert ourselves to stop the tide of emigration of our people to this county.

Resolved, That we accept of the friendly offer verbally tendered to us by the committee yesterday, to assist us in selecting a location and removing to it.

The dread decree was met and accepted. The Saints were fully alive to the kindness of the people of Clay and were willing to sacrifice what little comforts they had been able to accumulate since their banishment from Jackson and to take up their sick and their helpless ones and journey—but whither? Nobly did they repay the charity which had been extended to them. If their presence was a menace to the well-being of men who had in the hour of affliction offered the hand of help, they would brave death in the wilderness rather than have it so any longer. It was an awful hour, but the alternative was exile or dishonor to their pledge. Let their choice speak for them throughout all the ages.

A home in civilization was denied to these afflicted Saints. The old mob organization in Jackson was still maintained. Only a few weeks previous to this time a committee of officials in Jackson had formulated recommendations to their fellow-ruffians in case the Saints should attempt to come back to form a new settlement or to repossess their own property. The chief executive of the state, Daniel Dunklin, under date of July 18th, made a miserable confession of his utter inability to help or protect them. And the settled counties adjoining Clay had already refused to permit them to live and labor within their borders.

But when the citizens of Clay witnessed the nobility of the long-suffering Saints, they adopted a resolution urging the keeping of "the peace towards the Mormons as good faith, justice, morality and religion require." Committees were appointed by these citizens to aid the people in their removal. And before adjourning, the meeting adopted the following resolution:

That this meeting recommend the Mormons to the good treatment of the citizens of the adjoining counties. We also recommend the inhabitants of the neighboring counties to assist the Mormons in selecting some abiding place for their people, where they will be in a measure the only occupants and where none will be anxious to molest them.

In less than three months the Saints began their work of removal from Clay County into the wilderness. They had few of the facilities for extensive travel or for the establishment of comfortable settlements. To the north and east of Clay was Ray County, the upper part of which was almost entirely unoccupied. But seven men lived there, and these were bee-hunters who, having exhausted the honey of that region, were about to desert the place. The timber was poor and the land unattractive to ordinary settlers. Into this place, known as the Shoal Creek region, the Saints journeyed. They bought out the few possessions of the bee-hunters and began to make homes. The natural poverty of the county rendered it for a time a place of safe refuge. But it was then, as it has been since, the case, that the Latter-day Saints are left in undisputed possession of a desert or a wilderness, until they have redeemed it from physical chaos and made it a delightful habitation for man—then their expulsion or oppression begins. Their industry and thrift are a temptation to the idle and dissolute.

With the simple hope of enjoying the life, liberty, and religious freedom guaranteed by the constitution, the Saints immigrated into northern Ray in considerable numbers. In December, 1836, they petitioned the legislature of the state of Missouri to incorporate the Shoal Creek region and surrounding lands, which were almost entirely unoccupied except by them, as a new county. The prayer was granted in that month, and the county was organized under the name of Caldwell. The city of Far West was laid out during the winter, and in the spring of 1837 preparations were made for the erection of a house of the Lord in that place.

THE FIRST SERIOUS APOSTASY AND THE FIRST GREAT MISSIONARY MOVEMENT— DISSENSIONS AT KIRTLAND, AND SUCCESSFUL LABORS IN ENGLAND—JOSEPH MEETS JOHN TAYLOR IN CANADA—TRIALS AND MURDEROUS MOBS AT PAINESVILLE—THE PROPHET WADES THROUGH SWAMPS IN THE NIGHT, CARRYING SIDNEY UPON HIS BACK.

I say unto all the Twelve, Arise and gird up your loins, take up your cross, follow me, and feed my sheep.

Exalt not yourselves; rebel not against my servant Joseph, for verily I say unto you, I am with him, and my hand shall be over him; and the keys which I have given unto him, and also to youward, shall not be taken from him till I come.

* * * * *

Wherefore, whithersoever they (the First Presidency) shall send you, go ye, and I will be with you.

This was a commandment given through Joseph Smith unto Thomas B. Marsh, at Kirtland, on the 23rd day of July, 1837, concerning the Twelve Apostles of the Lamb. It was necessary; for pride and disunion and the ambitions of the world were doing their work among some of their number, and they would heed neither the counsels of Joseph nor the direct behest of the Almighty.

Not for many generations had men been favored of the Lord as they had been. They had received heavenly manifestations sufficient, one would think, to keep them from ever turning away from the truth. But after receiving these glorious evidences of divine favor, like their master, Jesus, they were "tempted of the devil;" yet not like their Lord, some of these men yielded to temptation and fell from their high estate. They did not resist the allurements of Satan. The desire for the glory of the world, the wealth of the world, the vain things of the world, overcame them. A mania to speculate, to make money, became almost universally prevalent. It was a general tendency in the United States, and especially in the west, at the time of which we write. Forgetting the visions of eternity they had beheld; forgetting the holy anointing they had received; forgetting their high callings and their dedication to the ministry of the Son of God, leading men became real estate dealers, merchants, organizers of "wildcat" schemes, and eventually deadly enemies of the work of God and of him whom He had chosen as His Prophet. Simultaneously with this spirit of speculation, came the spirit of apostasy and rebellion against the authority of heaven. So rife did this spirit become that those who rebelled were applauded, and even men were glad to find excuse in the example of the Twelve and other leading men for their own wrong-doing. The few of the Apostles who were willing to fulfill the requirements of the gospel in all things were ridiculed and every effort was made to dissuade them from the course they were pursuing. Jealousy and hatred of the Prophet cropped out on every hand. Those who disobeyed were called wise by all the disaffected spirits; and those who made every required sacrifice in humility were called foolish. But the generation had not passed away before the Lord repaid according to His promise. The men who had exalted themselves were abased into nothingness; while those who had bowed their heads in humility were exalted. Today the names of the proud and the vain of that time are almost forgotten; while the names of the Apostles who endured all things faithfully are held in most solemn and sacred remembrance by the congregation of Israel.

It was a time of great trial. In the winter of 1836-7 preparations had been made to establish a bank to be known as the Kirtland Safety Society—an institution wisely designed to ameliorate the financial condition of the community. The society was established; but the Prophet's plan for its usefulness and the general prosperity failed through the envy and covetousness of some of the leading men. The sorrow which this brought to Joseph cannot be described. He had labored and advised with no other object than the general benefit, carrying upon his own shoulders a greater burden than was imposed upon anyone else. He had not sought self-aggrandizement, nor would he willingly permit the avarice of other men to gain advantage over the community's welfare.

He took part in every labor; and had assumed personally a large share of the work and care of the printing office, which was at that time a great responsibility and expense.

So many evil surmisings, so much disunion and apostasy followed in quick succession the spirit of speculation to which reference has been made, that the Prophet was led to exclaim:

It seemed as though all the powers of earth and hell were combining their influence to overthrow the Church.

The integrity of all was tested. Instances of fidelity to the Prophet were not wanting, especially among the meek and humble, and when the Prophet met with these their presence and words brought solace and encouragement to his wounded spirit. Among the prominent men defection was too general. Several of them yielded to a spirit of murmuring and fault-finding who afterwards bitterly repented of their unstable and weak conduct and lack of integrity and courage. The feeling which Joseph had during these sorrowful days is illustrated by remarks which he made to Elder Wilford Woodruff, when the latter called upon him in the spring of 1837, on the eve of his departure on a mission to Fox Islands. At that time Elder Woodruff was one of the first seventy. The Prophet scrutinized him very closely, as though he would read his inmost thoughts, and remarked: "Brother Woodruff, I am glad to see you; I hardly know, when I meet those who have been my brethren in the Lord, who of them are my friends, they have become so scarce."

When Elder Woodruff reported to Sidney Rigdon, who was then the Prophet's first counselor, how strongly he was impressed to carry the gospel to Fox Islands, to a people who, he felt, were ready to receive it, Sidney said: "That is right; I wish you would go; for if you do, some of the devils who are now here in Kirtland will follow you, as they will every faithful man who goes out into the vineyard."

The enemies of the cause abroad were united with the spirits of dissension at Kirtland, to produce disaffection against the Prophet himself and to attribute to him those evils which were solely caused by disobedience to his counsel and the command of God expressed through him. As we have seen, some of the Twelve were so far blinded that they joined secretly with the enemy; but there was not a quorum in the Church that was entirely exempt from the evil influence.

Joseph was stricken with illness in June, 1837. And while he was wrestling with the adversary to overcome the physical affliction, the doubting members of the Church were taught by apostates that his woes had been sent upon him because of his transgressions. When the Prophet was once more restored through prayer and the blessing of the Almighty to his condition of health and power, he humbly said of his enemies:

The Lord judge betwixt me and them, while I pray my Father to forgive them the wrong.

While Satan was spreading this spirit of dissension through Kirtland, the Lord was directing to Joseph the magnificent missionary movement to the old world. About the first day of June, 1837, that devoted and ever-constant Apostle Heber C. Kimball was set apart by the spirit of prophecy and revelation to preside over a mission to England—the first in that dispensation. With him were associated Apostle Orson Hyde and Elders Willard Richards and Joseph Fielding; and when they reached New York they were joined by three brethren from Canada, John Goodson, Isaac Russell and John Snyder. They sailed from the United States on the 1st day of July, 1837, on the ship Garrick, and landed in Liverpool on the 20th day of that same month.

This was the commencement of a glorious work, which has brought the honest-in-heart by tens of thousands from foreign lands, and which yet continues and must continue until the elect shall be gathered and the judgments of God are poured out upon the nations. Though this was the first missionary work of the Church performed in another hemisphere, self-denying brethren had up to this time been diligent in laboring in Canada, in the states and among the Indians on the border, that the people of this continent might have an opportunity to hear and obey.

It was a glorious overcoming of the evil which menaced the Church at that hour. Drawing strength and means from abroad to the cause, the missionary movement also opened a glorious opportunity for Elders in Zion to forsake speculations, vanities, dissensions, and to prove their faith by their devoted efforts for the salvation of their fellow-men.

Apostles Kimball and Hyde, and Elder Richards and companions landed on this foreign shore absolutely moneyless. They did not have so much as a cent or a farthing, but they were not dismayed. The Prophet of God had pronounced upon their heads blessings which they knew could not fail. Immediately after landing at Liverpool they advanced to Preston, thirty miles distant. When they alighted from the coach they found unfurled above their heads a large flag bearing this inscription in letters of gold:

"TRUTH WILL PREVAIL."

The banner was floating in compliment to Queen Victoria who had but recently ascended the throne after the death of King William IV; but it was accepted as a promise and a good omen by the Elders, and they were not disappointed.

Elder Joseph Fielding had a brother who resided at Preston, and with whom he and his sisters, one of whom afterwards became the wife of President Hyrum Smith, and the mother of his son, Joseph F. Smith, had corresponded. He was a minister of religion, and was styled Rev. James Fielding. Three days after the Elders landed in England they preached in Mr. Fielding's church, at Preston, and seven days later they baptized nine persons in the River Ribble near that place. The continuation of their work was marked by a noble zeal on their own part and a prosperity under the divine assistance almost without parallel.

The hatred against the Prophet took violent form at this time. Every possible effort was made by apostates and mobocrats to harass and injure him. On the 27th day of July, 1837, he departed from Kirtland with Elders Brigham Young, Albert P. Rockwood, Sidney Rigdon and Thomas B. Marsh for the purpose of performing a mission among the Saints in Canada. A considerable work was being done there, and the Prophet desired to give personal counsel and assistance to the Saints. But when they reached Painesville, a few miles from Kirtland, writs in civil action and warrants of arrest were served upon Joseph for the purpose of detaining him. These suits were vexatious and without any foundation in law or justice. Their purpose was stated by Sheriff Kimball, the man who served the papers upon the Prophet, to Elder Anson Call as follows:

We don't want your Prophet to leave Kirtland, and he shan't leave.

Two or three times during that day the civil suits against him were dismissed, and he was discharged from the criminal warrants, their trumped-up character being evident. But this was only to make a show of justice; for the sheriff went after the Prophet as he was leaving Painesville, sprang into his carriage and served another writ upon him. Though this case was manifestly unjust as the others, he was held to bail in the sum of $700—quite a large amount in those days, considering the poverty of the people and the petty nature of the suit. It was decided by the court that no one who lived in Kirtland should be accepted as sureties upon the bonds. This order was made for no other purpose than to prevent the giving of bail, as it was hoped that Joseph could not secure it elsewhere and that his person would remain in the hands of his enemies. It was Anson Call, then living at Madison, who gave the necessary security for the Prophet's liberation, thereby permitting him to return to Kirtland. Some weeks subsequently, at the time appointed for the trial, the Prophet appeared in the court at Painesville; but as no one was there to maintain the charge against him, the falsifiers having in the meantime become frightened at their own perjury, he was acquitted.