In the preceding chapter it was said that order is a fundamental law of heaven. Without order there is no system. Without order there is no method. Without order, in short, chaos is come again.
Having then, organized the Church—and organization, it was said, means order—the God of heaven would certainly require that all things pertaining to Church membership and to Church ritual should be done in an orderly way. He would certainly restore the ancient rules and ordinances for the accomplishment of certain ends—not that obedience to the rules, nor the performance of the ordinances, would alone bring salvation; but that the required observance of the prescribed word would establish order.
There is a right way and a wrong way to do all things. It is the following of the right way that brings reward. For example, a company of soldiers is ordered by their captain to charge up the steep side of a hill and engage with the enemy at the top. Any other side of the hill is more easy of ascent than the one designated by the captain. In fact, that particular one seems almost inaccessible. The soldiers, therefore, act upon their own judgments and desires. They scatter, and charge up the hill from all sides. Of course, they may all come finally to the top of the hill; but they come in broken line and are easily repelled. The day is lost to them. But why? Is not one ascent as good as another? Surely, when one is climbing for pleasure. But when one is acting under organization, there can be but one ascent. The soldiers who chose the other way, reached the summit of the hill, but in disorder, broken, and disunited. Moreover, by choosing their own road, they missed the very point and purpose for which the captain ordered them to charge together up the steepest way. And what was even worse, by breaking to follow their own desires, they brought confusion, chaos even, into their ranks.
It may be that the appointed way will not appear to be our way. But it is for the Master of the organization, for Him who has established order, to say how we shall proceed, that order, peace and harmony may persist. With a Church organization restored we should expect to find restored also the ordinances and ceremonies divinely prescribed for the continuance of the organization.
First, then, to belong to the Church of Christ, it becomes necessary to make covenant with Him in His chosen way. That way is baptism. It is the outward ordinance in covenant of the new condition existing between the Savior and the saved. This it was that Paul had in mind when he wrote to the Romans: "Know ye not, that so many of us as were baptized unto Jesus Christ were baptized unto His death? Therefore we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection."[A] And again he wrote to the Galatians: "For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ."[B] It is evident, then, that baptism is the ordinance of initiation into the Church of Christ; and further, that that ordinance must be by immersion since it is in the likeness of the burial of Christ.
[Footnote A: Rom. 6:3-5.]
[Footnote B: Gal. 3:26, 27.]
When John the Baptist, in the glorious appearance to Joseph Smith and Oliver Cowdery, restored to them the Priesthood of Aaron, he explained that it held the keys "of baptism by immersion for the remission of sins."[C] With this priesthood conferred upon them, Joseph and Oliver became endued with authority to baptize in the name of the Father. John the Baptist instructed them to baptize each other. Afterwards, as we have already learned, they were instructed that they should baptize all who wished to join with them in the Church of Christ. Before the day the Church was organized, further specific instructions were given concerning the sacred ordinance of baptism.
[Footnote C: Doc. and Cov. sec. 13.]
"And again, by way of commandment to the Church concerning the manner of baptism," we read in an early revelation, "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."[D]
[Footnote D: Doc. and Cov. 20:37.]
"Baptism," says the Lord further, "is to be administered in the following manner unto all those who repent:—The person who is called of God, and has authority from Jesus to baptize, shall go down into the water with the person who has presented him or herself for baptism, and shall say, calling him or her by name—Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen. Then shall he immerse him or her in the water, and come forth again out of the water."[E]
[Footnote E: Doc. and Cov. 20:72-74.]
After being baptized, the new convert received anciently the gift of the Holy Ghost. "Men and brethren," cried the assembled Jews on the day of Pentecost, "what shall we do?" Peter answered, "Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost."[F] And this gift of the Holy Ghost was conferred by the laying on of hands of those having authority so to do. At one time, when the apostles at Jerusalem heard that the people of Samaria had received the Gospel they sent to Samaria Peter and John. These two apostles prayed with the new converts that they might receive the Holy Ghost. "Then they laid their hands on them, and they received the Holy Ghost." There was present one Simon, a magician. "And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, saying. Give me also this power, that on whomsoever I lay my hands, he may receive the Holy Ghost. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money."[G]
[Footnote F: Acts 2:37-39.]
[Footnote G: Acts 8:14-20.]
It was to be expected, then, that, having restored the proper form of baptism, the Lord would restore also the proper way of conferring the gift of the Holy Ghost. Accordingly, the word of God declares, in the revelation given during the organization meeting of the Chuch, that—"An apostle is an elder, and it is his calling to baptize. * * * 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."[H] And again, the Lord says to His elders: "Ye shall remember the church articles and covenants to keep them; and whoso having faith you shall confirm in my church by the laying on of the hands, and I will bestow the gift of the Holy Ghost upon them."[I]
[Footnote H: Doc. and Cov. 20:38-41.]
[Footnote I: Doc. and Cov. 33:14, 15.]
Thus were the essential ordinances of baptism by immersion for the remission of sins and the laying on of hands for the gift of the Holy Ghost restored in this dispensation. Baptism, however, is applicable only to those who have reached years of accountability. It may be administered only to those who are capable of understanding, of believing, of repenting, and of confessing. This, little children cannot do; nor have they need so to do, for little children are without sin.
Once, the devoted parents of Israel brought their children to the Master, that He might touch them. The disciples, careful of their beloved Master, rebuked the parents; but He said in His divine way: "Suffer the little children to come unto me, and forbid them not for of such is the kingdom of God. Verily I say unto you. Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And he took them up in his arms, put his hands upon them, and blessed them."[J]
[Footnote J: Mark 10:13-16.]
These, then, who were young and without sin—like whom are those in the kingdom of God—the Master did not lead into the waters of baptism. He took them in His arms and blessed them. And in accordance with this pattern, the following instructions were given to the Prophet, respecting the manner of receiving little children: "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."[K]
[Footnote K: Doc. and Cov. 20:70.]
Again, in the same comprehensive revelation given at the organization of the Church, the Lord gave specific directions for the administration of the sacrament. As He Himself did when He met with His disciples at the Last Supper, so He would have His people continue to do. The Lord says in the modern revelation: "It is expedient that the church meet together often, to partake of bread and wine in remembrance of the Lord Jesus; and the elder or priest shall administer it—he shall kneel with the church and call upon the Father in solemn prayer, saying—'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.'"
Afterwards the wine should be administered in the following way: "He shall take the cup also, and say—'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.'"[L]
[Footnote L: Doc. and Cov. 20:75-79.]
Not only, however, was the manner of performing the ordinance thus explained, but important instructions were given also to the saints that they should not partake of this Holy Sacrament unworthily. For, as said the Apostle Paul, "whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and the blood of the Lord."[M] Moreover, the Lord gave directions also as to what should be used in the ordinance. The Prophet Joseph was on his way, one evening, to purchase wine for the sacrament. Suddenly, he was met by a heavenly messenger, and received the following instructions:
[Footnote M: I Cor. 11:27.]
"Listen to the voice of Jesus Christ, your Lord, your God, and your Redeemer, whose word is quick and powerful. For, behold, I say unto you, that it mattereth not what ye shall eat, or what ye shall drink, when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory; remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins: wherefore a commandment I give unto you, that you shall not purchase wine neither strong drink of your enemies, wherefore you shall partake of none, except it is made new among you; yea, in this my Father's kingdom, which shall be built up on the earth."[N] For this reason, water came to be used by the saints in the ordinance of the sacrament, and has been in general use ever since.
[Footnote N: Doc. and Cov. 27:1-4.]
Finally, we may notice one other important ordinance restored through the ministry of Joseph Smith. Anciently, the Apostle James wrote to the saints "Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him."[O]
[Footnote O: Jas. 5:14, 15.]
In like manner, the Lord directed the latter-day Prophet, on the ninth of February, 1831, in the presence of twelve elders of the Church. Said the Lord in revelation: "Whosoever among you are sick and have not faith to be healed, but believe, shall be nourished with all tenderness, with herbs and mild food, and that not by the hand of an enemy. And the elders of the church, two or more, shall be called, and shall pray for and lay their hands upon them in my name; and if they die they shall die unto me, and if they live they shall live unto me."[P] Hence, it is the custom in the Church to pray for the sick, and to administer to them, anointing them with oil, and laying hands upon them in faith; and many thousands bear witness that the promises of the Lord have been bountifully fulfilled in this modern age.
[Footnote P: Doc. and Cov. 42:43.]
Thus, through the organization of the Church of Jesus Christ of Latter-day Saints, the essential outward ordinances of the Gospel, lost long ago through the great apostasy, were restored for the blessing and the salvation of the children of men.
At the organization of the Church of Jesus Christ of Latter-day Saints, on April 6th, 1830, the Prophet Joseph Smith and Oliver Cowdery were accepted and unanimously sustained as the spiritual teachers and leaders of the Church. It appears that there was no further attempt at that time to perfect the organization. Indeed, while the Church numbered but few members it was unnecessary to have more officers than those indicated. The few members were banded together for mutual benefit; and for the time being, a leader was all they needed. In the revelation given during the organization meeting, a recorder is also named, and the official position of the young Prophet is pointed out. The Lord declares:
"Behold, there shall be a record kept among you, and in it thou [i. e., Joseph Smith] shalt 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, being inspired of the Holy Ghost to lay the foundation thereof, and to build it up unto the most holy faith."[A]
[Footnote A: Doc. and Cov. 22:1, 2.]
It was not long, however, before the Church grew to such proportions that more working officers were needed than those two or three first appointed. As it was in the days of the Savior, when He called the twelve, and the seventy, and other workers, so it was in latter days. The phenomenal growth of the Church demanded the completing of the organization. And "completing" of the organization is all that was needed. The nature and extent of the organization were themselves already made plain. In the invaluable revelation on Church government,[B] the officers of the priesthood are named in order. There the Lord speaks of apostles, high priests, elders, bishops, priests, teachers, deacons, high councilors, and so forth. At an earlier date even than that of the revelation on Church government, the Lord made known to the Prophet Joseph Smith, Oliver Cowdery and David Whitmer, that there should be in due time twelve apostles.[C] But the plan of Church organization and government was perfected gradually as the growth of the Church demanded.
[Footnote B: Doc. and Cov. sec. 20.]
[Footnote C: Doc. and Cov. sec. 18.]
At a conference of the Church held at Amherst, Ohio, January 25, 1832, and again at a general council held at Independence, Missouri, April 26, 1832, the Prophet Joseph was acknowledged and sustained as the President of the High Priesthood. The Presidency of the Church of Jesus Christ of Latter-day Saints, consisting of three members, was not effected, however, until March 18, 1833. Ten days before, on March 8th, the Prophet had received a revelation in which it was commanded that he should continue in the ministry and the presidency. Moreover, the Lord said:
"Verily, I say unto thy brethren, Sidney Rigdon and Frederick G. Williams, their sins are forgiven them also, and they are accounted as equal with thee in holding the keys of this last kingdom. * * * that through your [the Prophet's] administration they may receive the word, and through their administration, the word may go forth unto the ends of the earth, unto the Gentiles first, and then, behold, and lo, they shall turn unto the Jews."[D]
[Footnote D: Doc. and Cov. 90:6-9.]
Accordingly, on the eighteenth of the month, Sidney Rigdon and Frederick G. Williams were ordained to be first and second counselors to President Joseph Smith. Thus was the earthly presidency of the Church established in the dispensation of the fulness of times.
Other quorums and positions of presidency were likewise organized as need demanded. On December 18, 1833, Joseph Smith, Sr., father of the Prophet, was ordained patriarch of the Church, by the Prophet Joseph, Oliver Cowdery, Sidney Rigdon and Frederick G. Williams. And less than two years later it was decreed in a special revelation on Priesthood that—"It is the duty of the Twelve, in all large branches of the church, to ordain evangelical ministers (patriarchs) as they shall be designated unto them by revelation. The order of this Priesthood was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed, to whom the promises were made."[E]
[Footnote E: Doc. and Cov. 107:39, 40.]
Little less than two years after the organization of the Presidency of the Church, the promise that there would be appointed a quorum of twelve apostles was fulfilled. It was Sunday, February 8, 1835. Brigham and Joseph Young had come to visit the Prophet. They sang to him, and worshiped together. The Spirit of God was poured out upon them, and the Prophet declared that he wanted to see together the brethren who had gone to Missouri the summer before in Zion's Camp.[F] He had a blessing for them, he said. Accordingly, a meeting was appointed for Saturday, February 14, 1835. When the men of Zion's Camp were assembled, the Prophet addressed them at length. He declared that there was a divine purpose in the trials and hardships endured in the march to Zion and return. In the afternoon session of the meeting, the Prophet directed that the three witnesses to the Book of Mormon should proceed to select twelve men to be ordained apostles of the Lord Jesus. Accordingly, Oliver Cowdery, David Whitmer, and Martin Harris were blessed by the presidency of the Church. Then they proceeded to select from among the men of Zion's Camp twelve men to be ordained apostles of the Lord Jesus. The twelve men were named in the following order: Lyman E. Johnson, Brigham Young, Heber C. Kimball, Orson Hyde, David W. Patten, Luke S. Johnson, William E. M'Lellin, John F. Boynton, Orson Pratt, William Smith, Thomas B. Marsh, and Parley P. Pratt. The first three named were then ordained to the apostleship that same day, February 14, 1835. The next six were ordained the following day, Sunday, February 15. Parley P. Pratt was ordained on February 21. And Orson Pratt and Thomas B. Marsh, who were absent on missions, were ordained in April, 1835. Thus was the quorum of Twelve apostles—like that appointed by the Savior during His personal ministry—again organized in this dispensation.[G]
[Footnote F: Zion's Camp was the name given to a company of volunteers who set out from the Eastern States to carry assistance to the Saints in Missouri. In the fall of the year 1833, the Saints who lived in Jackson county, Missouri, were driven from that county by a lawless mob, and all their lands were confiscated. The exiles found refuge in Clay county. From there, Parley P. Pratt and Lyman Wight were sent to Kirtland to report to the Prophet the condition of the Saints in the West. The Prophet was distracted by the news. He enquired of the Lord to learn how Zion might be redeemed, and received a revelation in which he was instructed to call for volunteers from the strength of the Church—young men and middle-aged—to march to Zion to redeem it. This band of volunteers was not to exceed five hundred, nor was it to consist of fewer than one hundred (Doc. and Cov. 103). Immediately the brethren in Kirtland began to prepare for the work of redemption. Recruiting officers and solicitors were sent to all the branches of the Church. By the latter part of April, 1834, volunteers began to assemble in Kirtland. On May first, the first advance was made in the eventful thousand-miles march. A little more than twenty men, with four baggage wagons, proceeded from Kirtland to New Portage. Not many days later, the Prophet with the rest of the recruits at Kirtland, joined the camp at New Portage. There the now famous Zion's Camp was organized into companies of twelve, with a suitable division of responsibility for a long march. From there the march proceeded through the states of Indiana and Illinois, picking up recruits on the way, until there were in the company two hundred five strong and faithful men, with twenty-five baggage wagons. Naturally, such a march of a thousand miles was full of trial and hardship. It was a march well designed to test the faith and the characters of those who made it. Some were found wanting in the sterling qualities necessary for the leaders of a Chosen People. Others never lost sight of the noble purpose of their mission, and therefore retained their spirits unruffled till the last. It was fitting that such men as theses should be chosen later to lead Zion. Zion's Camp was disbanded June twenty-fifth, 1834, at Rush Creek, Clay county, Missouri.]
[Footnote G: At a grand council held May second, 1835, the newly chosen apostles were arranged according to seniority. The official organization of the first quorum of apostles was then as follows: 1 Thomas B. Marsh 7 Parley P. Pratt 2 David w. Patten 8 Luke S. Johnson 3 Brigham Young 9 William Smith 4 Heber C. Kimball 10 Orson Pratt 5 Orson Hyde 11 John F. Boynton 6 William E. McLellin 12 Lyman E. Johnson]
At some time before the calling of the Twelve, the Prophet had seen in vision, not only the organization of the quorum of apostles, but also the organization of the quorums of seventies.[H] The Church had made such phenomenal progress, and the missionary labor was so extensive, that more busy workers were needed even after the calling of the Twelve. Therefore, on the 28th of February, 1835, the Church assembled in council, began to select from the faithful ones left from the Zion's Camp expedition, certain men to become Seventies. Seven men were ordained presidents of the quorum, and sixty-three others, members. These Seventies, said the Prophet, "are to constitute traveling quorums, to go into all the earth whithersoever the Twelve Apostles shall send them."[I]
[Footnote H: "History of the Church," Vol. II, pp. 202, 182.]
[Footnote I: "History of the Church," Vol. II, p. 202.]
The quorums of authority thus far re-established may be considered, in a way, as dealing primarily with the spiritual affairs of the Church. Even the First Presidency, while they may advise in temporal matters, and take active part in them, seem to have it as their first duty to stand between God and the Church, administering in spiritual things. It was not the intention of the Lord, however, to provide only for the spiritual welfare of His people. The temporal welfare of the people was also necessary to the satisfactory fulfillment of their missions upon the earth. Therefore, the Lord restored also the authorities whose principal duty it is to take care of temporal affairs. In a revelation given February 4, 1831, while the Prophet was visiting in Kirtland, Ohio, the Lord said:
"I have called my servant Edward Partridge, and give a commandment, that he should be appointed by the voice of the church, and ordained a bishop unto the church, to leave his merchandise and to spend all his time in the labors of the church: to see to all things as it shall be appointed unto him, in my laws in the day that I shall give them."[J]
[Footnote J: Doc. and Cov. 41:9, 10.]
Edward Partridge was a prosperous merchant of Kirtland. The Prophet said of him, "He was a pattern of piety, and one of the Lord's great men, known by his steadfastness and patient endurance to the end."[K] Elder Partridge accepted the call of the Lord, forsook his merchandise, and was ordained on the very day of the revelation, the first bishop of the Church. And in the following November, several elders came to the Prophet seeking to know the will of the Lord concerning them. The Prophet received for them a revelation, containing not only instructions to them, but also "certain items * * in addition to the covenants and commandments." There, among other things, the Lord says: "There remaineth hereafter, in the due time of the Lord, other bishops to be set apart unto the church, to minister even according to the first."[L]
[Footnote K: Quoted by Roberts in "Outlines of Ecclesiastical History," p. 316.]
[Footnote L: Doc. and Cov. 68:14.]
The following month, Newel K. Whitney was called by revelation to be bishop over the Church in Kirtland.[M] Since that day, other bishops have been called as need has arisen, until there are in the Church at the present writing more than seven hundred acting bishops.
[Footnote M: Doc. and Cov. 72:8.]
Thus the quorums of authority and presidency in the Church were restored as the growth of the Church demanded. Each one in turn was appointed by special revelation, until the organization was completed. Besides the important revelations on Church government already noted, two other revelations were given dealing particularly with the history and duties of priesthood.[N] From these we learn that twelve deacons constitute a quorum of deacons; twenty-four teachers a quorum of teachers; and forty-eight priests a quorum of priests; that the bishop, besides presiding in a general way over the district where he is appointed, presides particularly over the Lesser or Aaronic Priesthood. From these, also, we learn that ninety-six elders constitute a quorum of elders; seventy seventies, a quorum of seventies; and all the high-priests of a district the quorum of high-priests in that district. Thus, from the First Presidency to the deacon, the organization of the Priesthood is complete and perfect in its operation.
[Footnote N: Doc. and Cov. secs. 84, 107.]
Besides this perfect organization of the Priesthood, there are other helpful divisions and organizations that have been called forth by the growth of the Church. The most we can do with them here, however, is merely to mention them in closing. First is the territorial division of the Church. For convenience in government, the Church is divided territorially into stakes, wards, branches, missions, and conferences. Kirtland was undoubtedly the first stake of Zion to be appointed in the history of the Church. Concerning Kirtland, the Lord said in 1832:
"For I have consecrated the land of Shinehah (Kirtland) in mine own due time for the benefit of the saints of the Most High, and for a stake of Zion."[O]
[Footnote O: Doc. and Cov. 82:13.]
In the dedicatory prayer offered in the Kirtland Temple, 1836, the Prophet Joseph Smith said:
"We ask thee to appoint unto Zion other Stakes, besides this one which thou hast appointed, that the gathering of thy people may roll on in great power and majesty, that thy work may be cut short in righteousness."[P]
[Footnote P: Doc. and Cov. 109:59.]
Other stakes were appointed. Today, the Church numbers more than sixty stakes, each presided over by a presidency of three high priests, and a high council of twelve high priests, with several alternate high councilmen.
As the Church is divided into stakes, so the stakes are divided into wards, each presided over by a bishop and two counselors. And the world at large, not included in the boundaries of the organized stakes, is divided into missions, each presided over by a president. The missions in turn are divided into conferences, presided over by conference presidents, and the conferences are divided into branches, likewise presided over by branch presidents.
The Church grew rapidly to such dimensions, however, that it needed even more assistance than these organizations and divisions could render. There has grown up in the Church, therefore, a number of auxiliary associations. The Relief Society, an organization of women, was organized under the direction of the Prophet Joseph Smith in 1842. The Sunday School was organized under the patronage of Brigham Young in 1849. The Young Ladies' Mutual Improvement Association was organized as a retrenchment society, under the supervision of President Brigham Young in 1869. A similar organization of the young men was effected in 1875, though there had been such an organization in Nauvoo. The Primary Association for children was organized in 1878. The Religion Class was organized in 1890. All these auxiliary organizations serve to lighten the labors of the priesthood, and of the home, in instructing the children of the saints.
Gradually, then, another act in the great drama of the Restoration was accomplished—an act of many scenes. But the achievements of the act have aroused, and continue to arouse, the wonder and the admiration of the civilized world. In the Church organization every point is carefully wrought out, from the highest and most important office to the lowest and least. Indeed, the perfection of the institution precludes the thought that it was devised by man alone. Not another so nearly perfect organization is to be found in the history of the world.
Less than a month after the organization of the Church in 1830, there happened at Colesville, New York, one of the most remarkable manifestations in the history of the modern world. Joseph Smith had gone to Colesville to visit at the home of Joseph Knight. The Knights were Universalists. They were interested, however, in the message of the young prophet. One of them, particularly—a son named Newel Knight—seemed to be much affected by the Prophet's teachings. Says the Prophet in his simple narrative:
"He and I had many serious conversations on the important subject of man's eternal salvation. We 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. * * * He replied that * * * 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.
"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 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."[A]
[Footnote A: "History of the Church," Vol. I, pp. 82, 83.]
Concerning the truth of this ungarnished account there can be no doubt. It has appeared in print for many years, and has never been called in question. Moreover, the miracle was witnessed by several adult persons, and was strongly attested by Newel Knight himself. Without question, then, with the very beginning of the Church, the gifts of healing, so common with Jesus and His disciples, were restored to those holding the Holy Priesthood.
Not more than a year and a half after the performance of this remarkable miracle, there was performed another which the Prophet passed over in his narrative with scarcely a notice. He says, "About this time" (September 12, 1831), "Ezra Booth came out as an apostate. He came into the Church upon seeing a person healed of an infirmity of many years' standing."[B] That is all. Fortunately, however, there is preserved for us an account of this case of healing; and it is the more valuable because it is written by a Campbellite historian, who did not accept the message of the Prophet Joseph Smith. The historian says:
[Footnote B: "History of the Church," Vol. I, p. 215.]
"Ezra Booth, of Mantua, a Methodist preacher of much more than ordinary culture, and with strong natural abilities, in company with his wife, Mr. and Mrs. Johnson, and some other citizens of this place [Hiram, Ohio] visited Smith at his home in Kirtland, in 1831. Mrs. Johnson had been afflicted for some time with a lame arm, and was not at the time of the visit able to lift her hand to her head. The party visited Smith partly out of curiosity, and partly to see for themselves what there might be in the new doctrine. During the interview the conversation turned on the subject of supernatural gifts, such as were conferred in the days of the apostles. Some one said, 'Here is Mrs. Johnson with a lame arm; has God given any power to men now on earth to cure her?' A few moments later, when the conversation had turned in another direction. Smith rose, and walking across the room, taking Mrs. Johnson by the hand, said in the most solemn and impressive manner: 'Woman, in the name of the Lord Jesus Christ, I command thee to be whole,' and immediately left the room. The company were awe-stricken at the infinite presumption of the man, and the calm assurance with which he spoke. The sudden mental and moral shock—I know not how better to explain the well-attested fact—electrified the rheumatic arm—Mrs. Johnson at once lifted it up with ease, and on her return home the next day she was able to do her washing without difficulty or pain."[C]
[Footnote C: Hayden's "History of the Disciples," pp. 250, 251; quoted in "History of the Church," Vol. I, pp. 215, 216, footnote.]
We can easily believe that the company was amazed at the manifestation of such power. It was not the will of God, however, that the great Prophet alone should possess the gift to heal the sick. On the contrary, it was bestowed through faith upon many others. From the first the elders had practiced the order of anointing the sick and praying for them. But in 1832, a little more than two years after the organization of the Church, the Lord gave a revelation in which He declared to the elders that certain signs should follow the operation of faith. The words of the Lord are these:
"As I said unto mine apostles I say unto you again that every soul who believeth on your words, and is baptized by water for the remission of sins, shall receive the Holy Ghost; and these signs shall follow them that believe:
"In my name they shall do many wonderful works:
"In my name they shall cast out devils;
"In my name they shall heal the sick;
"In my name they shall open the eyes of the blind, and unstop the ears of the deaf;
"And the tongue of the dumb shall speak;
"And if any man shall administer poison unto them it shall not hurt them;
"And the poison of a serpent shall not have power to hurt them."[D]
[Footnote D: Doc. and Cov. 84:63-72.]
Thus wonderfully did the Lord repeat the promise made to the apostles of old;[E] and the promise has been fulfilled in an equally wonderful manner. The number of miraculous healings since 1832 is far too large to bear detailing here. But from that day to the present, there have been wonderful healings, wherever the Church has been established. And hundreds of thousands testify that the gift of healing is indeed operative among the Latter-day Saints.
[Footnote E: See Mark 16:16-18.]
The gift of healing is not the only divine gift, however, that has been restored in latter days: "About the 8th of November," writes Joseph Smith, "I received a visit from Elders Joseph Young, Brigham Young, and Heber C. Kimball of Mendon, Monroe county, New York. They spent four or five days in Kirtland, during which we had many interesting moments. At one of our interviews, Brother Brigham Young and John P. Greene spoke in tongues, which was the first time I had heard this gift among the brethren: others also spoke, and I received the gift myself."[F]
[Footnote F: "History of the Church," Vol. I, pp. 296, 97.]
So briefly does the Prophet mention the reappearance of the strange gift of tongues. Fortunately, however, we have again another and fuller account. Writing of the same incident, President Brigham Young says, "A few weeks after my baptism I was at Brother Kimball's house one morning, and while family prayer was being offered up, Brother Alpheus Gifford commenced speaking in tongues. Soon the Spirit came on me, and I spoke in tongues, and we thought only of the day of Pentecost, when the apostles were clothed upon with cloven tongues of fire.
"In September, 1832, Brother Heber C. Kimball took his horse and wagon. Brother Joseph Young and myself accompanying him, and started for Kirtland to see the Prophet Joseph. We visited many friends on the way, and some branches of the Church. We exhorted them and prayed with them, and I spoke in tongues. Some pronounced it genuine and from the Lord, and others pronounced it from the devil.
"We proceeded to Kirtland and stopped at John P. Greene's, who had just arrived there with his family. We rested a few minutes, took some refreshment, and started to see the prophet. * * *
"In the evening a few of the brethren came in, and we conversed together upon the things of the kingdom. He called upon me to pray; in my prayer I spoke in tongues. As soon as we arose from our knees the brethren flocked around him, and asked his opinion concerning the gift of tongues that was upon me. He told them that it was the pure Adamic language. Some said to him they expected he would condemn the gift Brother Brigham had, but he said, 'No, it is of God.'"[G]
[Footnote G: "Millennial Star," Vol. 25, p. 439; also quoted in part in "History of the Church," Vol. I, p. 297, footnote.]
Since the incident here related, many hundreds of the Saints of God have been blessed with this divine gift. Some are given to speak in tongues and others to interpret. The miracle comes to those who have faith, to strengthen their faith. Again, however, the number of these miraculous manifestations is far too large to be considered here. Hundreds of thousands bear witness to the restoration of the marvelous gift. And it is the fact of restoration about which we are most concerned.
Besides the gift of performing miracles and of healing, and the gift of speaking in tongues and of interpreting tongues, there are yet other divine gifts restored in this dispensation. To Joseph Smith was given very early the gift of prophecy. In the book of Doctrine and Covenants may be found many remarkable predictions made by him. All these predictions have been literally fulfilled, in so far as the time has come for their fulfillment; and the fulfillment happened in many cases long after the martyrdom of the great Prophet. Not only Joseph Smith, however, but many others in the Church have been blessed with the same gift of prophecy. All the presidents of the Church have displayed the divine gift. Many men in exalted position, and many men of low degree, have likewise manifested the prophetic inspiration of the Holy Ghost. The gift of prophecy is common among the restored gifts of the Church. So also is the gift of discernment, and the gift of wisdom, and the gift of knowledge, and the gift of faith. Indeed, through the ministry of the Prophet Joseph Smith have been restored to man all the spiritual gifts known to the saints of old. To the great modern Church of Christ have been given the things enumerated by the Apostle Paul.
"Now concerning spiritual gifts, brethren, I would not have you ignorant," wrote Paul to the Corinthians. "Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. Now there are diversities of gifts, but the same Spirit. And there are diversities 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 gift of healing, by the same Spirit; to another the working of miracles; to another prophecy; to another discernment of spirits; to another divers kinds of tongues; to another the interpretation of tongues: but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will."[H]
[Footnote H: I Cor. 12:1-11.]
The Inspired Version.
In December, 1830, the Prophet Joseph Smith received a revelation in which was contained an important promise pertaining to the sacred records of the Church. The Church had been in existence little more than six months. During those months it had grown phenomenally in numbers. And during those months, too, many discussions had been inevitably provoked concerning the infallibility of the scriptures. The Prophet who lived and moved among them, the saints accepted as the living oracle of God; and when they thirsted for the Water of Life, he was abundantly able to give it them. But the sacred writings of the Jews—the Bible—had not the power so to satisfy them as had the quick word of the Prophet. Some of the words of the ancients were not clear. It seemed that there were mistranslations, omissions, and even interpolations in the Holy Book. Moreover, some valuable scriptures seemed to have been lost. They appeared in the Book in name only; their invaluable contents were unknown. In view of these conditions, it is not surprising that the young Church should desire to know how much of the Sacred Word of God, as it had been preserved to them, might be accepted with authority. And what they longed to know was divinely given to them. In a revelation received by the young Prophet in December, 1830, the Lord said to Sidney Rigdon, "A commandment I give unto thee, that thou shalt write for him [i. e., Joseph Smith]; and the Scriptures shall be given, even as they are in mine own bosom, to the salvation of mine own elect."[A]
[Footnote A: Doc. and Cov. 35:20.]
This promise, with commandment, evidently signifies that the Lord purposed to make clear dark sayings of Scripture, which some of the saints were questioning. In support of this fact may be cited another revelation, given only two months later, in which the Lord renews the promise. "Thou shalt ask," He said to the Prophet Joseph, "and my scriptures shall be given as I have appointed, and they shall be preserved in safety."[B]
[Footnote B: Doc. and Cov. 42:56.]
Already, however, six months or so before the promise was made in revelation, the Lord had prepared for its fulfillment. In June, 1830, only two months after the organization of the Church, the Prophet had received the revelation known as the "Words of Moses."[C] It is a kind of introduction to the book of Genesis; it tells how Moses came to know the story of the creation, and the relation of man to God. No finer introductory chapter to the book of beginnings could possibly be conceived. Again, in the same month in which the revelation with promise was given, the Lord revealed certain "doings of olden times, from the prophecy of Enoch. "[D] "Much conjecture and conversation frequently occurred among the Saints," writes the Prophet, "concerning the books mentioned, and referred to, in various places in the Old and New Testaments, which were now nowhere to be found. The common remark was, 'They are lost books;' but it seems the Apostolic Church had some of these writings, as Jude mentions or quotes the prophecy of Enoch, the seventh from Adam."[E] To the joy of the congregation, extracts from this prophecy of Enoch were revealed to the Prophet Joseph, and added to the growing treasure-house of scripture. Already, too, the Prophet had begun to make a revision of the Bible. Before the close of the year 1830, this revision was well under way.
[Footnote C: Pearl of Great Price.]
[Footnote D: "History of the Church," Vol. I, p. 133.]
[Footnote E: "History of the Church," Vol. I, p. 132.]
Before the close of the year, however, the Prophet was commanded to desist from further translating until he should go to Ohio.[F] Again, in December, 1831, the Prophet and Sidney Rigdon were commanded to go upon a mission preaching the gospel.[G] Of necessity, the work of "revision" must rest while the Seer and the scribe were about these other duties. Except for such interruptions as these, however, the "revision" of the Bible made fair progress. And in addition to the textual "translation," there were received by the Prophet other revelations bearing upon the Holy Word. Thus, in January, 1832, there was received an explanation of I Cor. 7:14.[H] In February, of the same year, there came to the translators, while they were engaged with the Gospel of St. John, a wonderful vision of the glories hereafter.[I] The following March, the Prophet received explanations of some parts of the revelation to St. John.[J] One year later, there came a revelation on the authenticity of the Apocrypha.[K] Thus, by the spirit of inspiration and revelation, the sacred records of old were made plain. The mistakes of men were corrected; and important words that had been lost, were supplied. The first "revision" of the New Testament was finished February 2, 1833, and that of the Old Testament, July 2 of the same year.
[Footnote F: Doc. and Cov. 37:1.]
[Footnote G: Doc. and Cov. 71:1-11.]
[Footnote H: Doc. and Cov. sec. 74.]
[Footnote I: Doc. and Cov. sec. 76.]
[Footnote J: Doc. and Cov. sec. 77.]
[Footnote K: Doc. and Cov. sec. 91.]
The inspired revision of the Hebrew Scriptures was not published during the lifetime of the Prophet Joseph Smith. He intended to continue the work of revision, by going over the entire work again, before it should be given to the world. In the year 1840, he expressed a desire to shift much of the arduous responsibility resting upon him to the shoulders of the Twelve and other officers, that he might resume the work of translation and revision. In a memorial presented June 18, 1840, the Prophet wrote, "The Church have erected an office where he [Joseph Smith, the memorialist] can attend to the affairs of the Church without distraction, he thinks, and verily believes, that the time has now come, when he should devote himself exclusively to those things which relate to the spiritualities of the Church, and commence the work of translating the Egyptian records, the Bible, and wait upon the Lord for such revelations as may be suited to the conditions and circumstances of the Church."[L] Up to the time of his martyrdom, however, the Prophet found no time in which fully to carry out his design. Therefore, the inspired version of the Holy Scriptures, a manuscript copy of which is preserved in the Historian's Office at Salt Lake City, has never been given to the world by proper authority. A volume purporting to be the inspired version has appeared on the public market; but it is not recognized by the Church of Jesus Christ of Latter-day Saints, because it has never received the careful revision intended by the Prophet. The authorized version of King James remains the standard Bible of the Church.
[Footnote L: "History of the Church," Vol. IV, p. 137.]
The Book of Abraham.
In July, 1835, there came into the hands of the Prophet, Joseph Smith, other invaluable records of the times of the patriarchs. It appears that in the year 1828, a French explorer named Antonio Sebolo, secured permission from Mehemet Ali, the viceroy of Egypt, to explore for antiquities. Three years later, in 1831, Sebolo entered some catacombs near the place where stood formerly the ancient city of Thebes. Eleven of the mummies, found in a perfect state of preservation, he carried away with him to Paris. On the way to the French capital, however, M. Sebolo put in at Trieste, where he died after an illness of several days. The mummies were then directed to a nephew named Chandler. Mr. Chandler lived in Philadelphia, Pa., though it was supposed that his home was in Ireland. After a devious course, the mummies came finally to New York, addressed to Michael H. Chandler. There the caskets were first opened, and the contents examined. "On opening the coffins," the Prophet tells us, "he (Mr. Chandler) discovered that in connection with two of the bodies, was something rolled up with the same kind of linen, saturated with the same bitumen, which when examined, proved to be two rolls of papyrus." These rolls of papyrus were beautifully written "with black, and a small part red, ink or paint, in perfect preservation."[M]
[Footnote M: "History of the Church," Vol. II, pp. 348-350.]
A stranger standing near at the time of the discovery recommended to Mr. Chandler that he seek out the Mormon Prophet, Joseph Smith, as probably the only man who could render a correct translation of the ancient manuscripts. Mr. Chandler, however, began to exhibit the mummies in the larger cities of the United States. They very soon became objects of peculiar interest. Mr. Chandler was assured by the learned men of the land that both mummies and papyrus were genuine. Indeed, from some he received certificates testifying to the genuineness of his display and to the characters of the papyrus. It was not until July 3, 1835, that Mr. Chandler reached Kirtland with the Egyptian mummies. Immediately, it appears, he sought out the Prophet Joseph Smith. "There were four human figures," the latter writes in his history, "together with hieroglyphic figures and devices. As Mr. Chandler had been told I could translate them, he brought me some of the characters, and I gave him the interpretation, and like a gentleman, he gave me the following certificate:
"'Kirtland, July 6, 1835. "'This is to make known to all who may be desirous, concerning the knowledge of Mr. Joseph Smith, Jun., in deciphering the ancient Egyptian hieroglyphic characters in my possession, which I have, in many eminent cities, showed to the most learned; and, from the information that I could ever learn, or meet with, I find that of Mr. Joseph Smith, Jun., to correspond in the most minute matters.
"'MICHAEL H. CHANDLER,
"'Traveling with, and proprietor of Egyptian mummies.'"[N]
[Footnote N: "History of the Church," Vol. II, P. 235.]
Soon after receiving this certificate from Mr. Chandler some of the Saints in Kirtland purchased from him the mummies and the papyrus. Thereupon, the Prophet, with William W. Phelps and Oliver Cowdery as scribes, began to translate the strange hieroglyphics. To their infinite joy, they found that one of the rolls contained writings of Abraham, whereas the other contained writings of Joseph, who was sold into Egypt. The first of these the Prophet translated, in part. It recounts the trials of Abraham in the idolatrous home of his fathers, and his miraculous deliverance. It tells also of the creation of the world, and of the spirits before, and reveals the system of astronomy understood by the ancient patriarch. The Book of Abraham, an invaluable and truly authentic record translated by divine inspiration, forms now an important part of the Pearl of Great Price.
It appears that the papyrus-roll containing the writings of Joseph was never translated. The Saints retained possession of the mummies, and carried them along in their wanderings, until they became settled in their new home—Nauvoo, the Beautiful. There, the mummies were displayed in the Nauvoo Mansion, built by the Prophet. After the death of the Prophet, however, the mummies and the papyrus-rolls fell into the hands of the Prophet's family, and were sold. For some time they were exhibited by a syndicate in St. Louis. Thence, they were sold to a museum in Chicago. When the great fire swept Chicago in 1870, the museum was destroyed; and with it, presumably, the historic mummies and the sacred records of old. All that we have preserved to us, then, of these interesting papyrus records is contained in the Pearl of Great Price.
Thus the knowledge of the Saints was extended, the hand-dealings of God with His ancient people were made known, and many sacred writings were added to the scripture already possessed by the Church. The King James version of the Bible was already accepted "as far as it was translated correctly." The Book of Moses deals with the beginnings—with the fundamentals. It reveals how man came first to know of God, of His Son, Jesus Christ, and of the divine plan of salvation. It supplies the living truth of man's relationship to God, which the Authorized Version—through the interference of the opinions of men—states but obscurely. It looks hopefully forward to the future, when the King of glory shall come in. Without that portion of inspired scripture contained in the Book of Moses, we should lack much in our knowledge of the history of God and of man.
In like manner, the Book of Abraham supplies valuable information concerning the wonderful works of God. Independent of the Book of Moses, it corroborates all that is taught there. And it goes further. From it we learn important truths concerning a pre-existent state; and from it we learn more fully, too, of the worlds, and the creation of worlds. The science of creation is perhaps nowhere else so fully explained as in the Book of Abraham. There, too, are outlined some of the important principles of the New Astronomy, principles fast coming to be recognized as true by scientific men. Without this record we should lack much in our knowledge of the history of God and of man.
Another act, then, in the great drama of the Restoration has been accomplished. To knowledge has been added knowledge. To the sacred record contained in the Bible was added that of the Book of Mormon. And now, to both of these, are added two others, briefer than either of the first, but wanting nothing in significance to the people of God.
When the Lord God called Miriam and Aaron to task for speaking against their brother Moses, He said to them, "Hear now my words: If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold; wherefore then were ye not afraid to speak against my servant Moses?"[A]
[Footnote A: Num. 12:1-8.]
So it was also with the Prophet Joseph Smith. From the day of the first splendid vision of the Father and the Son, the Lord spoke often to the young prophet, and clearly. Particularly close was the communion of the Prophet with his God after the re-establishment of the Church upon the earth. As often as he felt the need of direction or encouragement, so often did the young man seek God; and God always answered him, and spoke to him, and gave him what was needful for him in that hour. It happened, then, that in a very short time the Prophet had accumulated a fairly large number of revelations. For each time the Lord spoke to him, either he himself or one of his scribes recorded the revelation as it was given. Afterwards, copies were made and circulated among the Saints that were most nearly concerned.
If we had lived with the Saints in Kirtland, in the year 1832, we should have been thrilled with them when the Prophet received the momentous revelation now numbered eighty-eight in the Book of Doctrine and Covenants. This remarkable and important revelation was circulated among the Saints in manuscript form. It came to be called the "Olive Leaf." And the "Olive Leaf" is an example of how the revelations were first circulated among the Saints. Of course, the method was very unsatisfactory in a day of modern advancement. The people began soon to desire the word of God, as given to them directly, in printed form. Indeed, so early did this desire manifest itself that in July, 1830, only three months after the organization of the Church, the Prophet Joseph Smith was already engaged on the compilation of the revelations.[B] This was the beginning of the book of modern scripture.
[Footnote B: "History of the Church," Vol. I, p. 104.]
The work of compilation seems, however, to have progressed slowly. Somewhat over a year after the task was begun, a special conference was convened in Hiram, Ohio. This was November 1st, 1831.[C] The conference was called to consider the publication of the revelations received by the Prophet Joseph Smith. It was decided to issue an edition of 10,000 copies; and during the afternoon of the first day of the conference, the Prophet "received by inspiration," the preface to the proposed book. It appears now as section first in the Book of Doctrine and Covenants. It is a model of literary construction. The same afternoon, too, the brethren assembled bore testimony to the divine inspiration of the revelations. "Brother Joseph Smith, Jun.," we read, "said that inasmuch as the Lord had bestowed a great blessing upon us in giving commandments and revelations, he asked the conference what testimony they were willing to attach to these commandments which would shortly be sent to the world. A number of the brethren arose and said that they were willing to testify to the world that they knew that they were of the Lord."[D]
[Footnote C: "History of the Church," Vol. I, p. 221.]
[Footnote D: "History of the Church," Vol. I, p. 222, footnote.]
On the second day of the conference, "the revelation (of the evening before) was read by the moderator (this was Oliver Cowdery). The brethren then arose in turn and bore witness to the truth of the Book of Commandments." The elders present at this special conference were Joseph Smith, Jun., Oliver Cowdery, David Whitmer, John Whitmer, Peter Whitmer, Jun., Sidney Rigdon, William E. McLellin, Orson Hyde, Luke Johnson and Lyman E. Johnson.
With the confidence and the testimonies of the elders thus expressed, Joseph Smith proceeded further to prepare the revelations for publication. It was decided by the conference that Oliver Cowdery should carry the commandments and revelations to Independence, Mo., where the printing press of the Church was located. The Prophet should prepare and arrange the revelations by the time Elder Cowdery left—"which was to be by—or, if possible, before—the 15th of the month" (November).[E] In due time, the work of compilation was accomplished; the volume of modern scripture was dedicated by prayer to the service of the Almighty, the Prophet himself performing the ordinance;[F] John Whitmer was appointed to accompany Oliver Cowdery through the wild frontier to Independence; and the sacred record was sent on its way to Zion.
[Footnote E: "History of the Church," Vol. I, p. 290.]
[Footnote F: "History of the Church," Vol. I, p. 234.]
The printing of the sacred book did not progress rapidly. On the twenty-fifth of June, 1833, more than a year after the holding of the special conference, Sidney Rigdon wrote a long letter, in behalf of the Presidency of the Church, to W. W. Phelps and others in Zion. "We have received your last," he writes, "containing a number of questions which you desire us to answer. * * *
"First as respects getting the Book of Commandments bound we think it is not necessary. They will be sold well without binding, and there is no book-binder to be had that we know of, nor are there materials to be had for biding, without keeping the books too long from circulation."
Later in the same letter, the writer says, "We have received some revelations within a short time back, which you will obtain in due season." And a little later, still, in the same letter, the writer calls attention to some typographical errors in the fortieth and forty-fourth chapters of the forthcoming book.[G] Evidently, then, the work of printing the sacred book had progressed so far that preparations had to be made for binding the book; yet, there was still time apparently to add new revelations and to make corrections.
[Footnote G: "History of the Church," Vol. I, pp. 362-364.]
A little less than a month after writing the letter mentioned above, Sidney Rigdon wrote another in behalf of the Presidency. In the latter letter he writes, "Consign the box of the Book of Commandments to N. K. Whitney & Co., Kirtland, Geauga County, Ohio, care of Kelly and Walworth, Cleveland, Cuyahoga County, Ohio."[H] Evidently, the first edition of the Book of Commandments was nearing completion. The Sacred Book of today was soon to be sent out into the world.
[Footnote H: "History of the Church," Vol. I, p. 369.]
Unfortunately, however, the shipment was never made. On July 20th, 1833, a mob collected near the Church printing office in Independence, and demanded that the printing office and the store be closed, and that all mechanical labors cease.[I] The Church leaders in Zion refused to comply with these unreasonable demands. Thereupon, the mob rushed upon the building, destroyed papers and publications, seized materials of value, turned the family of Wm. W. Phelps out of doors, and razed the building to the ground. Only a few copies of that edition of the Book of Commandments as far as printed were saved from destruction.[J]
[Footnote I: "History of the Church," Vol. I, p. 390.]
[Footnote J: "History of the Church," Vol. I, pp. 411, 412.]
Somewhat over a year later, the Church prepared again to publish the revelations. A printing house had been established in Kirtland, Ohio. The conditions seemed favorable for the putting forth of the Book of Commandments. On September 24, 1834, at a meeting of the High Council, at Kirtland, a committee was appointed "to arrange the items of the doctrine of Jesus Christ, for the government of the Church of Latter-day Saints, which Church was organized and commenced its rise on the 6th of April, 1830. These items are to be taken from the Bible, Book of Mormon, and the revelations which have been given to the Church up to this date, or that shall be given until such arrangements are made." President Joseph Smith, Jun., Oliver Cowdery, Sidney Rigdon, and Frederick G. Williams were appointed the committee.[K]
[Footnote K: "History of the Church," Vol. II, p. 165.]
This committee, it seems, worked with energy at the task of compiling and printing. On August 17, 1835, a little less than a year after their appointment, the committee finished their appointed labor, and a general assembly of the priesthood was called to accept the volume of sacred scripture. In the afternoon session of the assembly Oliver Cowdery introduced to the priesthood the "Book of Doctrine and Covenants of the Church of the Latter-day Saints." William W. Phelps and John Whitmer voluntarily testified to the divine authenticity of the new volume of Scripture. Thereafter, the presidents of the High Councils of Kirtland and Missouri, and the presidents of the several quorums of the priesthood bore testimony that the revelations in the book were true and that the book should become "a law and a rule of faith and a practice to the Church." Finally, the general authorities and the whole assembly accepted the book by unanimous vote as the doctrine and covenants of their faith. William W. Phelps read also the following testimony of the twelve apostles to the truth of the Book of Doctrine and Covenants:
"The testimony of the Witnesses to the Book of the Lord's commandments, which commandments He gave to His Church through Joseph Smith Jun., who was appointed, by the voice of the Church, for this purpose.
"We therefore feel willing to bear testimony to all the world of mankind, to every creature upon the face of all the earth, that the Lord has borne record to our souls, through the Holy Ghost shed 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.[L] (Signed)
"THOMAS B. MARSH, DAVID W. PATTEN, BRIGHAM YOUNG, HEBER C. KIMBALL, ORSON HYDE, WM. E. MCLELLIN, PARLEY P. PRATT, LUKE S. JOHNSON, WILLIAM SMITH, ORSON PRATT, JOHN F. BOYNTON, LYMAN E. JOHNSON."[M]
[Footnote L: "History of the Church," Vol. II, pp. 243-45.]
[Footnote M: In this testimony of the Twelve to the Book of Doctrine and Covenants, as published in the History of Joseph Smith in the "Millennial Star," the names of the Apostles were not appended, but it is thought proper that they should be inserted here in the order in which they stood in the quorum. The document was undoubtedly prepared before the departure of the Twelve for the East, as it was well known that the work of the committee on selection and compilation would present the Doctrine and Covenants to a general assembly before the Twelve would return.—"History of the Church," Vol. II, p. 245, footnote.]
Thus was the "Book of Doctrine and Covenants" accepted by the Church as a divinely inspired work. And what is the "Book of Doctrine and Covenants"? First, there appears in the book a series of seven "Lectures on Faith," prepared during the year 1835. "They are not to be regarded," we are told, "as of equal authority in matters of doctrine with the revelations of God in the Doctrine and Covenants," but as judiciously written and compiled, and as profitable doctrine.[N] There follow one hundred thirty-six sections, or chapters, of the book proper. One of these, section 136, is a revelation to Brigham Young. Nine others, sections 102, 121, 123, 127, 128, 130, 131, 134, and 135—are not direct revelations in the usually accepted sense, but are minutes of important meetings, prayers and prophecies, addresses to the Saints, letters, instructions, and so forth, containing important doctrines. The rest—one hundred twenty-six sections in all—are revelations from the Lord through the Prophet Joseph Smith to the Church, or to individuals in the Church. In these one hundred thirty-six sections may be found instructions that pertain to the organization of the Church and to the doctrines of the Church. While there have been many revelations received since the first Book of Doctrine and Covenants was published—while, indeed, the Church leaders today are prophets, seers, and revelators—yet the early revelations are so replete with doctrinal instruction, that we may find there sufficient directions for the establishment and the building up of the Church of Christ.
[Footnote N: "History of the Church," Vol. II, p. 176. footnote.]
The Doctrine and Covenants meets conditions, not of two thousand years or more before Christ, but of the present day. It gives specific directions for the establishing and the maintaining of the Church of Christ, not among an oriental people in a primitive age, but among an active people in a progressive age. The living oracle of God is of far more value than the breathless letter. The living prophet is the oracle of God; and the Book of Doctrine and Covenants—the Sacred Book of today—is the record of the revelations received today for the people of today.