Sunday, the 3rd of April, 1836, was a momentous day in the history of the Church. Since the day of its organization, the Church had increased and had prospered in all things. The first conference of the Church was held June 9th, 1830. It is estimated that the membership then was twenty-seven. On the twenty-sixth of September of the same year, the second conference of the Church was held. There were then sixty-two devotees of the restored Gospel. In January of the following year, 1831, the Prophet moved to Kirtland, Ohio. His followers then could not have numbered more than eighty, since he wrote in the previous month that the Church "from Colesville to Canandagua, New York, numbered about seventy members." In Kirtland the restored faith soon took root and grew rapidly. A conference was held there from the third to the sixth of June, 1831, and the "congregation at this conference numbered two thousand souls." Thus the Church increased in membership from year to year until it soon numbered ten thousand and more. But it was not in increased membership only that the Church showed prosperity. In temporal matters the blessings of the Lord soon became abundantly manifest. The Saints acquired lands, and built houses; and they began to take possession of the promised land of Zion. In spiritual matters, too, the Saints were made to feel that the Lord was near at hand. Many revelations were given to them through the Prophet Joseph Smith. And in the year 1836, a Temple was completed in Kirtland. It was eighty feet long, sixty feet wide, fifty feet high to the top of the walls, with a tower one hundred ten feet high. On Sunday, March twenty-seventh, this temple was dedicated to the Lord; and one week later, Sunday, April 3rd, there were given to Joseph Smith and Oliver Cowdery some of the most glorious manifestations recorded in the annals of history.
The day had been devoted to service in the Lord's House. Joseph Smith had taken part in the ceremonies of the day, and had listened to discourses delivered by the brethren. After the administration of the Lord's supper in the afternoon service, "I retired to the pulpit," writes the Prophet, "the veils being dropped, and bowed myself, with Oliver Cowdery, in solemn and silent prayer."[A] After rising from prayer, the visions of heaven burst open before these divinely appointed men. First appeared to them the Lord Jesus Himself. He stood upon the breast-work of the pulpit. Under His feet appeared a paved work of pure gold in color like amber. His eyes shone like a flame of fire. His hair was white, like pure snow. His countenance was more radiant than the sun. His voice was like the rushing of great waters.
[Footnote A: "History of the Church," Vol. II, p. 435.]
"I am the first and the last," he said, "I am he who liveth, I am he who was slain, I am your advocate with the Father. * * * 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, the hearts of thousands and tens of thousands shall greatly rejoice in consequence of the blessings which shall be poured out, and the endownent 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."[B]
[Footnote B: Doc. and Cov. 110:1-10.]
In this wise did the Lord Jesus accept the work of His servants. In this wise did He appear personally before them. And in this wise did He inaugurate marvelous manifestations fraught with blessings to the Saints. Twice before in this dispensation it is recorded that the Lord manifested Himself in vision to His chosen Prophet. Once He had appeared together with the Father in answer to the boy's earnest prayer. Again He had appeared to the Prophet and his associate, Sidney Rigdon, to declare the glories of the world to come. And now He comes again, to approve the labor accomplished by His servants, and to inaugurate the actual work of redemption for both the living and the dead.
Immediately after the vision of the Savior there opened to the seer another vision of heaven. Ages before, the Lord God had selected the children of Israel to become His chosen people. The divine plan of salvation for the human race anticipated a fall from grace and an atonement. Through the fall came death to all men; and through the atonement came eternal life. As the fall came through the sin of one, so the atonement came through the voluntary sacrifice of another. But that this Savior might become the living hope of the world, it became necessary to designate the people—even the family—from among whom He should spring. Hence the Chosen people—Israel—to whom the promise of Messiah was made. All might have been well with Israel had they not been a stiff-necked people. But through their perverseness of heart, they called down upon them the wrath of God. Along with promises of deliverance and salvation, came predictions of evil to follow disobedience. And Israel was disobedient. Finally, when the Savior had come as predicted to redeem the world, and the iniquity of Israel was full, the Chosen People was broken; the nation to whom the Savior had come became scattered, and was sifted like dust among the peoples of the earth. It was the punishment foretold. To consummate the plan of salvation, must come a gathering of the dispersed tribes of Israel.
Accordingly, the vision that followed upon that of the Savior on the memorable 3rd of April, 1836, revealed to Joseph and Oliver, Moses, the Prophet of the deliverance of old. "After this vision was closed," we read, "the heavens were again opened unto us, and Moses appeared before us, and committed unto us the keys of the gathering of Israel from the four parts of the earth, and the leading of the ten tribes from the land of the north."[C]
[Footnote C: Doc. and Cov. 110:11.]
The nature of this commission is plain. First, the great Prophet Moses, to whom had been committed the authority of restoring once before a captive Israel to their promised land and freedom, now commits those keys of gathering and restoration to the Prophet Joseph Smith and his associate Oliver Cowdery. Then, with the power of this authority conferred upon them, Joseph and Oliver may commission others; the story of the restoration of the Gospel may be carried to the scattered house of Jacob; the actual work of redeeming Israel may be begun. This, as the Lord had said in the vision before, was the beginning of the blessing which should be poured out upon the heads of His people.
But it was not the house of Israel alone that should profit by the restoration of the Gospel. Even before the twelve sons of Jacob had been chosen to become the fathers of the twelve tribes of Israel, the God of heaven had promised that the blessing of a Savior should attend all the children of the world.
"I will make of thee a great nation," the Lord had said to Abraham, "and I will bless thee, and make thy name great; and thou shalt be a blessing: and I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed."[D] Not only to the children of Abraham, then, should the Gospel be preached, but to all people, and through obedience to the Gospel they should become the children of Abraham. If the restored Gospel were, then, to become the power of God unto salvation to all the earth-children of God, there must needs be a restoration, not only of the authority to gather and to redeem Israel, but also of the authority to preach the Gospel to the world at large.
[Footnote D: Gen. 12:2, 3.]
Accordingly, after the vision of Moses was closed, there appeared another glorious vision to the two young chosen prophets. "After this," we read, "Elias appeared, and committed the dispensation of the Gospel of Abraham, saying, that in us, and our seed, all generations after us should be blessed."[E]
[Footnote E: Doc. and Cov. 110:12.]
The nature of this commission, too, is plain. It becomes the sacred mission of the Saints to do all in their power, not to save Israel alone, but to become a blessing to all generations of all men—to cry the Gospel of repentance to the world, that all men, whether Jew or Gentile, may hear it and obey it. Elias—a prophet of whom we know but little[F]—apparently held last the keys of the dispensation of the Gospel of Abraham. In proper time he comes, in harmony with the divine plan, and commits those keys to the men who are to carry off the labors of the dispensation of the fulness of times. This, again—as the Lord had said in the vision before—was the beginning of the blessing which should be poured out upon the heads of His people. And thus was consummated another act in the great drama of the Restoration. The authority for accomplishing the salvation of the living was restored in full. The story of the restoration of the authority for the salvation of the dead we must leave for another chapter.
[Footnote F: Doc. and Cov. 27:6, 7.]
The glorious visions in which had appeared Moses and Elias were closed. Joseph and Oliver stood before the pulpit of the temple waiting. But why should they wait for further manifestations? What more could they now expect? Or, what more, indeed, could now be given them? All the living children of the world were provided for. Authority to preach and to baptize Joseph and Oliver had held before the appearance of Moses and Elias. But Israel was a special people. Upon Israel had been passed a special sentence. Moses was the great lawgiver and deliver of ancient Israel. Therefore, that everything might be done in order, Moses came to restore the special authority of redeeming and gathering the chosen people. In like manner, Elias was he who held particularly the authority of the dispensation of the gospel of Abraham. Accordingly, in the last days, that everything might be done in order, the authority of the dispensation of the gospel of Abraham was restored by him who held it to the great American prophet, though he held already the full authority of the Priesthood of the Son of God. Thus, the redemption and the salvation, not of living Israel alone, but of all the living human family were provided for. What more could the Prophet and his companion await?
It is said in the Jewish Scripture that every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father.[A] But the very fact that the keys of authority are restored to preach the gospel to the living presupposes a loss of that authority, and a departure from the true doctrine of the Christ. There have died many hundreds of thousands who have not confessed Jesus. Indeed, even at the present time, there die daily in the best Christian lands thousands of persons who have never heard the joyful sound of the Gospel of the Lord. Yet, only through obedience to the Gospel, may mortals be saved. The living may by good chance hear it; but what provision has been made for the dead?
[Footnote A: Phil. 2:11.]
During the visions of the night of September 21st, 1823, the Angel Moroni read to the Prophet Joseph these words of Malachi: "Behold I will reveal unto you the Priesthood, by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord; and he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole earth would be utterly wasted at its coming."[B]
[Footnote B: Doc. and Cov. sec 2.]
The words of the prophet predict undoubtedly a plan for the salvation of the dead. And that the unconverted dead shall have the opportunity of being saved becomes absolutely necessary to the accomplishment of the great scheme of redemption. The Gospel was not designed to save only a few. The whole human family, both the living and the dead—and those yet to be, as well—may gain eternal life through obedience to the Gospel. The world hereafter will be a kingdom of glories, and a glory of kingdoms. Each one who has lived upon the earth will be awarded the degree of exaltation he merits. The children of the great Father of all will be assigned in His kingdom of glories to places they have earned; and each in his place will inherit, to the glory of the Father, a position equal to his earthly achievement. All this seems simple enough. But the kingdoms of the Father will include all His earth-children; and the more that have proved themselves worthy of exaltation and blessing, the greater will be His eternal joy. So also with each of the children, in turn. In the celestial glory each one's kingdom will comprise those of one's own family; and thus the glory of kingdoms will increase from generation to generation, each bound to the other—and all to the great Father—by the ties of kindred. The perfecting of the ties of kindred through a work done by the living for the dead, is undoubtedly what Paul had in mind when he said, speaking of the fathers of Israel, that "they without us should not be made perfect;"[C] and again, "for to this end Christ both died, and rose and revived, that he might be Lord both of the dead and living."[D] Hence, it becomes a matter of first importance to provide for the salvation of the dead. Hence, too, Joseph and Oliver might well wait, after they had been commissioned with authority to save the living, to learn if the Lord had further keys of authority to confer upon them.
[Footnote C: Heb. 11:49.]
[Footnote D: Rom. 14:9.]
And the Lord had further authority to confer upon them. After the vision of Elias was closed, the promise given nearly thirteen years before was fulfilled. Another glorious vision opened before the seers. "For Elijah, the prophet," we read, "who was taken to heaven without tasting death, stood before us and said: Behold the time has fully come, which was spoken of by the mouth of Malachi, testifying that he (Elijah) should be sent before the great and dreadful day of the Lord came, to turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse. Therefore the keys of this dispensation are committed into your hands, and by this ye may know the great and dreadful day of the Lord is near, even at the doors."[E] Thus, the necessary authority for performing saving ordinances for the dead was restored in this dispensation by him who held it. Another important act in the drama of the Restoration was accomplished.
[Footnote E: Doc. and Cov. 110:13-16.]
During the years following immediately upon the vision of Elijah, not a great deal was accomplished in the great work of salvation for the dead. In after years, however, the subject grew on the Prophet's mind. It was ever present with him. He wrote about it, and he spoke about it. In 1841, in a general conference of the Church held at Nauvoo, he said, "There is never a time, when the spirit is too old to approach God. All are within reach of pardoning mercy, who have not committed the unpardonable sin, which hath no forgiveness, neither in this world, nor in the world to come. There is a way to release the spirits of the dead! that is by the power and authority of the Priesthood—by binding and loosing on earth. This doctrine appears glorious, inasmuch as it exhibits the greatness of divine compassion and benevolence in the extent of the plan of human salvation.
"This glorious truth is well calculated to enlarge the understanding and to sustain the soul under troubles, difficulties, and distresses. For illustration, suppose the case of two men, brothers, equally intelligent, learned, virtuous, and lovely, walking in uprightness and in all good conscience, so far as they have been able to discern from the muddy stream of tradition, or from the blotted page of the book of nature.
"One dies and is buried, having never heard the gospel of reconciliation; to the other the message of salvation is sent, he hears and embraces it, and is made the heir of eternal life. Shall the one become the partaker of glory and the other be consigned to hopeless perdition? Is there no chance for his es cape? Sectarianism answers 'none.' Such an idea is worse than atheism. The truth shall break down and dash in pieces all such bigoted Pharisaism; the sects shall be sifted, the honest in heart brought out, and their priests left in the midst of the corruption.
"This doctrine presents in a clear light the wisdom and mercy of God in preparing an ordinance for the salvation of the dead, being baptized by proxy, their names recorded in heaven and they judged according to the deeds done in the body. This doctrine was the burden of the scriptures. Those Saints who neglect it in behalf of their deceased relatives, do it at the peril of their own salvation."[F]
[Footnote F: "History of the Church," Vol. IV, pp. 425-6.]
Again, in September of the year following, while he was in hiding from his enemies who pursued him without cause, the Prophet wrote two epistles to the Church.[G] In these he confesses that the subject of salvation for the dead is uppermost in his mind. He gives detailed instructions for the proper recording of the vicarious work of those who have gone before. He shows by scriptural evidence why it is necessary to preserve an accurate record of all that is done upon the earth. He reviews with spirit the whole of the sublime doctrine of the salvation of the dead. And, finally, he bursts into a beautiful modern psalm[H] praising the King Immanuel, who ordained before the world was a means whereby the uninitiated dead might be redeemed.
[Footnote G: Doc. and Cov. secs. 127, 128.]
[Footnote H: Doc. and Cov. 128:22-24.]
"It is sufficient to know," he says, discussing the prediction that Elijah should come, "that the earth will be smitten with a curse, unless there is a welding link of some kind or other, between the fathers and the children, upon some subject or other, and behold what is that subject? It is the baptism for the dead. For we without them cannot be made perfect; neither can they without us be made perfect. Neither can they or we, be made perfect without those who have died in the gospel also; for it is necessary in the ushering in of the dispensation of the fulness of times; which dispensation is now beginning to usher in, that a whole and complete, and perfect union and welding together of dispensations, and keys, and powers, and glories should take place, and be revealed from the days of Adam even to the present time."[I]
[Footnote I: Doc. and Cov. 128:18.]
The restoration of the special authority to perform vicarious work for the dead occurred, it will be remembered, in the Kirtland Temple, April 3rd, 1836. In the Kirtland Temple there were no provisions made, however, for performing ordinances for the dead. It was not erected for that purpose. During the years, then, before suitable accommodations were provided in the Temple, the saving ordinance of baptism for the dead was performed, in compliance with instructions received by the Prophet, in the Mississippi river.
But in a revelation given January 19th, 1841, the Prophet Joseph was commanded to build the temple at Nauvoo.[J] For this temple the Lord made known by revelation what was necessary for performing the great work of redeeming the dead. Moreover, the Lord declared that the ordinance of baptism for the dead belongs to His Holy House, and cannot be acceptable to Him when performed elsewhere, except during the days of poverty of the Church. An appointed time was named; "and if you do not these things at the end of the appointment, [i. e., perform the work for the dead], ye shall be rejected as a Church, with your dead, saith the Lord your God."[K] The period of the appointment expired, it would seem, the same year; for at the conference held October 2nd, 1841, the Prophet announced, "There shall be no more baptism for the dead, until the ordinance can be attended to in the Lord's House; and the Church shall not hold another General Conference until they can meet in said house. For thus saith the Lord."[L]
[Footnote L: "History of the Church," Vol. IV, p. 426.]
[Footnote J: Doc. and Cov. sec. 124.]
[Footnote K: Doc. and Cov. 124:32.]
Since that day, the great work of salvation of the dead has been performed in specially built temples, or houses of the Lord.
There is a very interesting kind of community life mentioned in the book of the Acts of the Apostles. On Pentecost, after the resurrection of the Lord, Peter preached a powerful sermon to the Jews assembled in Jerusalem from all parts of the world. The hearts of the multitude were touched. "Men and brethren," they cried, "what shall we do?" Peter instructed them. There were added to the Church in that day about three thousand souls. "And all that believed were together," we read, "and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need."[A] Again, not very long thereafter, Peter and John were imprisoned for preaching of Jesus in Jerusalem. Since, however, there was no charge against them on which they might be punished, the apostles were released. Then they returned to their own company and united with them in prayer. And this company of believers had all things common. "Neither was there any among them that lacked, for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the apostles' feet, and distribution was made to every man according as he had need."[B]
[Footnote A: Acts 2:41-45.]
[Footnote B: Acts 4:31-35.]
This custom of having all things common was by no means original with the Apostolic Church. Thousands of years before a similar principle had been observed in a select patriarchal community. Enoch, also, organized those who followed him into a kind of "united order." They had all things in common, and finally were translated as a community because of their righteousness.[C] "Thus Enoch (the seventh from Adam) instituted an order of things among his people, in their business and financial relations, which so revolutionized their temporalities that they had no poor among them, and all rejoiced together in equal hope of the life and exaltation offered to them in the Gospel of Jesus Christ, the Only Begotten of the Father."[D]
[Footnote C: Pearl of Great Price.]
[Footnote D: Compendium, pp. 263, 264.]
This order of life did not persist, however, after apostolic times. It was wholly unknown to the Christian churches of the nineteenth century. Since, however, it was one of the governing principles of the Church of Christ, we should look to see it restored in the Dispensation of the Fulness of Times.
The Prophet Joseph Smith received, as early as January second, 1831, some instructions concerning the united order of community life. This was only about nine months after the organization of the Church. "Wherefore," says the Lord in a revelation given then, "for this cause I gave unto you the commandment that ye should go to the Ohio; and there I will give unto you my law."[E] By the "law" is meant undoubtedly the law of consecration, which is the basic principle of the United Order. Accordingly, only one month later, on February 9th, 1831, the Lord gave to Joseph Smith, at Kirtland, Ohio, another revelation, explaining this law of the Church. Twelve of the elders of the Church were present when this revelation was received. In it the members of the Church were instructed to consecrate of their properties for the support of the poor, and for the purchasing of lands, the building of temples and houses of worship, and the establishing of the New Jerusalem. The method of consecration is outlined in a general way.[F]
[Footnote E: Doc. and Cov. 38:32.]
[Footnote F: Doc. and Cov. 42:30-39; read the whole revelation.]
After this, the prophet received several revelations on the subject of the United Order, or the Order of Enoch, explaining the principle more fully. He was instructed to organize the Saints "by a bond or everlasting covenant that cannot be broken," "for the benefit of the Church of the living God, that every man may improve upon his talent, that every man may gain other talents, yea, even an hundred fold, to be cast into the Lord's storehouse, to become the common property of the whole Church."[G] He was given by revelation the rules governing the assigning of stewardships.[H] Twice he received specific commandments and directions for organizing the principal communities of the Church into suitable orders for the care of the poor; for establishing equality among the rich and the poor; and for securing the independence of the Church upon the earth.[I] He was told what provision should be made for widows and orphans.[J] He was directed to appoint clerks and treasurers, and have their duties specifically defined.[K] He received special revelations on the subject for the enlightenment of certain persons.[L] He was told what should be the punishment of those not enrolled in the book of remembrance.[M] And in frequent inspired communications he received instructions that the commandments which had been given concerning Zion and her law should be executed and fulfilled.[N]
[Footnote G: Doc. and Cov. secs. 78, 82.]
[Footnote H: Doc. and Cov. 51:1-20.]
[Footnote I: Doc. and Cov. secs. 78, 82.]
[Footnote J: Doc. and Cov. 83:1-6.]
[Footnote K: Doc. and Cov. 85:1-5; 104:1-86.]
[Footnote L: Doc. and Cov. 92:1-2; 96:9.]
[Footnote M: Doc. and Cov. 85:9-12.]
[Footnote N: Doc. and Cov. 105:34.]
In a measure, some of the Saints of the early days of the Church endeavored to carry out the commandments concerning the United Order of community life. As soon as the principles of the order were thoroughly understood, some of the members of the Church were organized according to them, and each person belonging to the organization consecrated his property to the Order. The law of consecration and stewardship requires that the person who wishes to comply with it shall transfer his possessions to the bishop of the Church. The transfer shall be by deed and covenant that cannot be broken. In order that the person so consecrating his properties shall have claim upon the bishop for a stewardship, the consecration must be full and complete. There must be no part of the property withheld.
Thereafter, the steward is held accountable for his stewardship. The surplus income—all over and above what he needs to support himself and his family—is consecrated to the general storehouse of the Lord, as was all his property at the first. Each steward has a common claim on the general storehouse for all that he may need; and as long as he proves a faithful steward, the treasurer of the storehouse must honor his demands.
The successful operation of such an order as this is predicated, of course, upon obedience to specific laws. Any violation of the basic principles of the law must necessarily bring disorganization to the order. The law of Consecration, or the United Order of God, was observed for a while in both Kirtland and Independence. Indeed, the acquiring successfully of the lands of Jackson county depended upon the righteous fulfillment of the principles of the United Order. "For I, the Lord," we read in one of the revelations, "have decreed in my heart, that inasmuch as any man belonging to the order, shall be found a transgressor, or, in other words, shall break the covenant with which ye are bound, he shall be cursed in his life, and shall be trodden down by whom I will."[O] But the people of Zion did not "hearken altogether unto the precepts and commandments which I [the Lord] gave unto them."[P] Their enemies came down upon them and drove them from the lands they had purchased, and the homes they had provided by tireless labor. Twelve thousand or more, in number, they were forced out of the country of their desire. Four years before their banishment the Lord had said in revelation:
[Footnote O: Doc. and Cov. 104:5.]
[Footnote P: Doc. and Cov. 103:4.]
"Behold, I say unto you, were it not for the transgressions of my people, speaking concerning the Church and not individuals, they might have been redeemed even now, but, behold, they have not learned to be obedient to the things which I required at their hands, but are full of all manner of evil, and do not impart of their substance, as becometh saints, to the poor and afflicted among them and are not united according to the union required by the law of the celestial kingdom; and Zion cannot be built up unless it is by the principles of the law of the celestial kingdom, otherwise I cannot receive her unto myself."[Q]
[Footnote Q: Doc. and Cov. 105:2-5.]
In this way was revealed another act in the drama of the Restoration. Since the time of the revelation quoted above, the United Order has never been successfully practiced in the Church. But the fault lies with the Church members, not with the revelation. To meet our lower possibilities, there must be given a lower law to train us to the higher.
The lower law revealed to succeed the law of consecration is the law of tithing. It cannot take the place of the higher law. That law is eternal; and will supersede the lower law when we shall become prepared for it. Like the law of Moses, the law of tithing is a schoolmaster to lead us to Christ. This law was revealed to the Prophet Joseph Smith July 8, 1838, and requires that every Church member shall pay into the storehouse of the Church one-tenth of all his interest annually. The revelation on tithing reads as follows:
"Revelation given through Joseph, the Prophet, at Far West, Missouri, July 8, 1838, in answer to the question, Lord, show unto thy servants how much thou requirest of the properties of the people for a tithing?
"Verily, thus saith the Lord, I require all their surplus property to be put into the hands of the bishop of my Church of Zion, for the building of mine house, and for the laying of the foundation of Zion and for the Priesthood, and for the debts of the Presidency of my Church; and this shall be the beginning of the tithing of my people; and after that, those who have thus been tithed, shall pay one-tenth of all their interest annually; and this shall be a standing law unto them for ever, for my holy Priesthood, saith the Lord.
"Verily I say unto you, it shall come to pass, that all those who gather unto the land of Zion shall be tithed of their surplus properties, and shall observe this law, or they shall not be found worthy to abide among you.
"And I say unto you, if my people observe not this law, to keep it holy, and by this law sanctify the land of Zion unto me, that my statutes and my judgments may be kept thereon, that it may be most holy, behold, verily I say unto you, it shall not be a land of Zion unto you; and this shall be an ensample unto all the Stakes of Zion. Even so. Amen."[R]
[Footnote R: Doc. and Cov. sec. 119.]
It will be observed that this remarkable revelation provides two things: First, "all those who gather unto the land of Zion shall be tithed of their surplus properties;" secondly, "those who have thus been tithed, shall pay one-tenth of all their interest annually." The fund so established is the revenue of the Church. With it the expenses of Church organization are met; Church schools are maintained; lands are purchased for the public good; public buildings are erected; temples and meetinghouses are built; the borders of Zion are extended; the wants of the poor are supplied; and the Gospel is published abroad among the nations of the earth.
But the law of tithing, like the law of the United Order, is not original with the Church of Jesus Christ of Latter-day Saints. It was practiced by holy men of God in very ancient times. For example, we read in the Hebrew Scriptures that Abram paid Melchizedek tithes of all that he had;[S] that Jacob covenanted with his God to pay Him a tenth of all his increase;[T] and that even the Scribes and the Pharisees in the days of Jesus knew and practiced the law of tithing.[U] Moreover, it is quite evident that the law of tithing was considered a sacred commandment with a promise. Said the Lord, through the prophet Malachi, "Bring ye all the tithes unto the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts."[V] On the other hand, disobedience to the law of tithing was known to arouse the righteous indignation of the Lord. Said the Lord again, through the prophet Malachi, rebuking the disobedient children of Israel, "Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation."[W]
[Footnote S: Genesis 14.]
[Footnote T: Genesis 28:22.]
[Footnote U: Matt. 23:23.]
[Footnote V: Malachi 3:10, 11.]
[Footnote W: Malachi 3:8, 9.]
So, also, in the Dispensation of the Fulness of Times, the law of tithing is a sacred commandment with a promise and a penalty. "Behold, now it is called today (until the coming of the Son of man), and verily it is a day of sacrifice, and a day for the tithing of my people! for he that is tithed shall not be burned" [at His coming].[X] Moreover, in the revelation on tithing itself, the Lord declares that if His people "observe not this law to keep it holy, and by this law sanctify the land of Zion. * * * it shall not be a land of Zion" unto them. Obedience to the law of tithing is therefore required of every member of the Church. A man cannot be in full fellowship with his God and with his fellow-worshipers if he neglects to observe the law. "While the living of any one law of the gospel adds to one's power to live and enjoy every other law, the living of no one law will secure salvation. Faithful tithe-paying makes the humble wage earner and the drawer of large dividends, equal on the Lord's ledger. Each has fulfilled the law; neither has done more. While tithe paying alone is not sufficient to keep a man in the Church, yet he cannot retain his standing to the end without it."[Y]
[Footnote X: Doc. and Cov. 64:23.]
[Footnote Y: George H. Brimhall, "Tithing," p. 3.]
The paying honestly, then, into the storehouse of the Lord of one-tenth of one's interest annually, is a sacred duty not to be considered lightly. Until we shall have reached a stage sufficiently near perfection to enable us to live the higher law of the United Order, we are under divine command to observe the lesser law of tithing. It, too, is a means of establishing the eternal brotherhood of man.
It is a remarkable feature of the message of the Prophet Joseph Smith, that, it is broad and comprehensive in its purpose of saving the human race, yet it is applicable to the struggling life of the poorest of God's children. Indeed, therein lies in part at least the superiority of the restored Gospel over every other creed or system of philosophy known to man. It does not center its efforts toward reform in the community at large, though its principles of reform comprehend the community; but it strikes at the individual and sets him right, knowing that with the individual right the community cannot be wrong. This, I take it, is the basic principle of the Gospel Brotherhood of the United Order of God. To collect a number of unrepentant sinners and convicts; to organize them into an ideal brotherhood; to hope that they will learn as a community to know the ways of God—is indeed Utopian. The hope cannot be realized. But to convert the individual; to gather the converted individuals, to organize them in a United Order; to hope then that there will develop an ideal community—is anything but Utopian. When the individual is right, the community must be right. If the community fails, the fault lies with the individual.
It becomes of first importance, then, in the Church of Christ, to inspire every member of it with ideals of purity, honor, and integrity. For that reason, the new revelation taught faith in God and in His Son Jesus Christ; a sincere repentance, or turning away from evil; baptism by immersion for the remission of sins, in token of one's humility and integrity of purpose; the imposition of hands by those holding divine authority, to confirm the candidate a member of the Church and to entitle him to the presence and the inspiration of the Holy Ghost; and, ever afterwards, a careful observance of the great commandments, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. * * * Thou shalt love thy neighbor as thyself."[A] Thus the proper spiritual condition of the individual was well provided for. It is only because the love of self remains stronger than the love of God and the love of neighbor, that the perfect law of the Order of Enoch fails in its operation.
[Footnote A: Matt. 22:37-39.]
But the individual seldom, if ever, lives alone. While it is true that the individual must be right if the community is to be right, yet the individual is after all not the center of influence in community life. That center is to be found rather in the home. There, two are bound together by sacred ties of love and worship; and others, by endearing bands of kinship. In the home, the spiritual conditions of the father and the mother—the directing individuals of a community in miniature—determine in large measure the lives of the children. As these children are trained in the home—nay, as the father and mother hold sacred the marriage relation—so will the family wield an influence for good or evil in the whole community life. This truth was recognized by the prophets of old. And when the Gospel came to be restored, we should expect to find revealed wonderful, sublime truths concerning the sanctity of the family relationship.
It is not to be wondered at if Joseph Smith began early to consider the question of family life and marriage. In the years 1830 and 1831, very soon after the Church was organized, he began the inspired "translation" of the Scriptures. He met there the histories of the ancient patriarchs and prophets. He observed in these histories—as in that of Jacob and his twelve sons, for example—how the family life was held sacred, and the family relationship in honor. Naturally, in this case as in so many others in the story of the Restoration, questions were aroused in the mind of the Prophet. What is the nature of the marriage relationship in the sight of God? What will be the condition of men and women in the future life? Of what importance is the family relationship either here or hereafter?
There is abundant evidence that the Prophet Joseph Smith received probably as early as 1831 revelations on these important questions. Because, however, the people were not yet prepared to receive the great truths that had been revealed to him, the revelations were withheld for many years. In a revelation of the year 1831, the Prophet said only, concerning marriage, "that whoso forbiddeth to marry is not ordained of God, for marriage is ordained of God unto man; wherefore it is lawful that he should have one wife, and they twain shall be one flesh, and all this that the earth might answer the end of its creation."[B]
[Footnote B: Doc. and Cov. 49:15-17.]
It was not until July 12, 1843,[C] that the glorious truths concerning the sanctity and eternity of the marriage covenant—long before revealed to the Prophet Joseph Smith—were committed to writing and read by his friends. Even then, not all that had been given to him was revealed to his followers. But in the publication of as much as he gave, another step in the great drama of the Restoration was enacted. Owing to the persecutions to which the early Saints were subjected, the revelation was not officially published until 1852, five years after the wearisome tramp across the plains to the Rocky Mountains.
[Footnote C: At the conference held August 17, 1835, in which the Book of Doctrine and Covenants was adopted, an article on marriage was read by William W. Phelps. This article was accepted by the vote of the conference and was printed in the Book of Doctrine and Covenants. The article was not a revelation, however, nor indeed was it so received by the general assembly of the Priesthood. The Prophet Joseph Smith knew nothing of the article. He was absent, in Canada, when it was accepted by the conference.]
And what is this famous Section 132 of the Book of Modern Scripture? On analysis the revelation falls into twelve distinct parts, as follows:
(a.) The introduction. The revelation is given in response to inquiry. The Lord is about to reveal a new and everlasting covenant. Verses 1 to 6.
(b.) The New and Everlasting Covenant is defined. Marriage is not only for time but for all eternity. Verses 7 to 14.
(c.) An illustration. The condition of those married by civil authority only, is explained. Verses 15 to 18.
(d.) An illustration. The condition of those married by the authority of the Holy Priesthood, is explained. Verses 19 to 20.
(e.) A warning. Those who do not observe this law of the Priesthood cannot attain a fulness of God's glory. The unpardonable sin is defined. Verses 21 to 27.
(f.) The acts of Abraham and other patriarchs of old are justified. Verses 28 to 39.
(g.) The sin of adultery is defined. Verses 40 to 45.
(h.) The sealing power of the Priesthood is explained. Verses 46 to 50.
(i.) Special instructions are given to Emma Smith, the wife of the Prophet. Verses 51 to 57.
(j.) The law of the Priesthood respecting plurality of wives is stated. Verses 58 to 64.
(k.) The duty of the husband to the wife, and the wife to the husband in this law of the Priesthood is explained. Verses 64 to 65.
(l.) Conclusion. More will be revealed hereafter. Verse 66.
It will be observed that the basic thought in this revelation is that marriage shall be, not only for a time, but for all eternity. This is the principle of the New and Everlasting Covenant. "All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made, and entered into, and sealed, by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity—are of no efficacy, virtue or force in and after the resurrection from the dead; for all contracts that are not made unto this end, have an end when men are dead."[D] Applied to the doctrine of marriage, this statement means that when two are united in marriage outside of the authority of the Church, their union can last only till death parts them. They are then not bound by any law when they are out of the world. And in that other world which is to come, they will be appointed angels, or ministering servants, to those who are worthy of a greater glory. The marriage ceremony belongs to this earth and must be accomplished here.
[Footnote D: Doc. and Cov. 132:7.]
If, however, a man marry a wife by the new and everlasting covenant—and is sealed to her and she to him by the authority of the holy priesthood—the covenant and contract between them will be of force worlds without end. Death may part them for a passing time, but it cannot separate them. In the resurrection they will meet again. In the life to come they will resume their happy, sacred relations as husband and wife. They will inherit the thrones and kingdoms, principalities and powers, promised to the faithful. And they will "pass by the angels, and the Gods, who are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fulness and a continuation of the seeds for ever and ever."[E]
[Footnote E: Doc. and Cov. 132:19.]
It must be remembered, however, that these promises can be claimed only on the evidence of unimpeachable faithfulness. "The blasphemy against the Holy Ghost," says the Lord in one part of the revelation on marriage, "which shall not be forgiven in the world, nor out of the world, is in that ye commit murder, wherein ye shed innocent blood, and assent unto my death, after ye have received my new and everlasting covenant, saith the Lord God; and he that abideth not this law, can in no wise enter into my glory, but shall be damned, saith the Lord."[F]
[Footnote F: Doc. and Cov. 132:27.]
By the word of the Lord Himself, then, murder is placed as the most awful crime that a man who has entered into this covenant can commit. And coming close after it is the sin of infidelity to the marriage covenant. The new and everlasting covenant prescribes a perfectly moral and faithful relationship in marriage. The Lord defines the sin of adultery, and condemns it. Nor does He allow in the least a double standard of morality. The new and everlasting order of marriage prescribes purity of the home, and sacred fidelity to the marriage covenant. The great promises of future glory can be realized only through a faithful observance of the new and everlasting covenant.
No more sublime principle has ever been given to man than this of the sanctity and eternity of the marriage contract. Through it, the home becomes more than ever the center of community life. The father and the mother, if they continue faithful, are bound together by everlasting ties. And their children, too, become theirs throughout eternity. Death can have no fears for them. The grave has lost its victory. For they know they shall rise again from death and the grave; and then they shall mingle again as father and mother and children, and the relations so happily begun here will be continued forever there. In such a home may be found true happiness. But to gain such happiness, both parties to the marriage contract must have faith in the divine ordinance; it must be performed by the authority of the priesthood of God. If the ordinance be not so performed, neither the man nor the woman can attain the fulness of the glory of God. "In the celestial glory there are three heavens or degrees," we read in the revelation numbered section 131; "and in order to obtain the highest, a man must enter into this order of the Priesthood (meaning the New and Everlasting Covenant of marriage)."[G]
[Footnote G: Doc. and Cov. 131:1, 2.]
It will be observed, further, that the revelation on marriage contemplates a plurality of wives. The practice of plural marriage brought bitter persecution upon the Church, however. The Congress of the United States took action against the practice and demanded that it cease. Accordingly every effort has been put forth, and that strenuously, to suppress plural marriages. The solemnization of plural marriage in the Church has been entirely discontinued. The Lord has said that when we strive to do His will and our enemies prevent us, He will accept our endeavor.
Meanwhile, the basic principle of the sanctity and eternity of the marriage covenant remains unimpugned. It is still fundamental in the social organization of the Church. While the world goes on marrying and divorcing, and committing a thousand violations of the laws of both God and man, the children of the Latter-day Saints are born in purity, reared in holiness, and trained in the fear of God. They are taught that marriage is a sacred relationship; that the ordinance of uniting two in marriage should be performed in a sacred place with the sanction and by the authority of Almighty God; that then the marriage relationship does not end with this life, but continues through the countless ages yet unborn. How can children so reared look with the least degree of favor upon the social evil—divorce? How can they wink at even the mildest forms of immorality and vice so common in the world today? Their watchword is evermore:
"For I the Lord cannot look upon sin with the least degree of allowance."[H]
[Footnote H: Doc. and Cov. 1:31.]
It is related by the Venerable Bede that, when King Edwin became persuaded by the Christian missionary, Paulinus, to adopt the new faith of the Christ, he called a council of his wise men and asked of every one what he thought of the new doctrine. One of the king's chief men, approving the king's actions, as also his words, said:
"The present life of man, O king, seems to me, in comparison of that time which is unknown to us, like to the swift flight of a sparrow through the room wherein you sit at supper in winter, with your commanders and ministers, and a good fire in the midst, whilst the storms of rain and snow prevail abroad; the sparrow, I say, flying in at one door, and immediately out at another, whilst he is within, is safe from the wintry storm; but after a short space of fair weather, he immediately vanishes out of your sight, into the dark winter from which he had emerged. So this life of man appears for a short space, but of what went before, or what is to follow, we are utterly ignorant. If, therefore, this new doctrine contains something more certain, it seems justly to deserve to be followed."[A]
[Footnote A: Bede's Ecclesiastical History, bk. II, ch. 3.]
Certainly, Christianity had something more satisfying concerning both the herebefore and the hereafter than had the pagan worship of the barbarous tribes of England. Those tribes became Christian, therefore; and as they became Christian, so the whole civilized world has become Christian.
But the question raised by the king's chief man of old is little better answered now than it was then. To a multitude of Christian men, life is still as the flight of a sparrow from the outer storm and darkness, through a lighted hall, and out into the unknowable darkness again. True, Christianity explained originally both what was before and what was to come. But much of what was first taught has been lost. The word of the Lord to Jeremiah, "Before I formed thee in the belly I knew thee, and before thou earnest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations,"[B]—is a dark saying to the world. So also is the word of Jesus, "In my Father's house are many mansions: if it were not so, I would have told you; for I go to prepare a place for you."[C]
[Footnote B: Jeremiah 1:5.]
[Footnote C: John 14:2.]
These questions are now again clearly answered in the story of the Restoration. As early as June, 1830, only two months after the Church was organized, the question of the previous state of man was clearly answered by the Prophet Joseph Smith. It was then that he received the revelation known as the "Visions of Moses." The Prophet was told that God created all things spiritually before they were formed naturally upon the earth; that the spirits of all men were present with God from the beginning, and convened in council with Him to consider the creation of the earth; and that the children of God shouted for joy when the earth was formed, and given shape, and appointed to become the home of man.[D] In like manner, the Book of Abraham, translated by the power of God, teaches the same divine truths. There, too, God is represented as standing in the midst of the spirits of heaven. Some of them are great and noble. These, the Father selects to become prophets, kings, and leaders to him, in the earth-life.[E] Thus, are the dark sayings of the Jewish scriptures, referring to a pre-existent state made plain.
[Footnote D: Pearl of Great Price, Book of Moses, chs. 1-5.]
[Footnote E: Pearl of Great Price, Book of Abraham, chs. 3, 4, 5.]
The earth-life, then, is no longer like the flight of a sparrow from an unknown outer darkness into a lighted hall. We know whence we came. Our advent here is but the process of graduation, or promotion, from a lower life to a higher. There, we had progressed in the experience of the spirit. To advance further, we must pass from the spiritual state to the temporal state, and gain experiences unattainable there. The present life is in continuation of the life before. And there is yet to come in continuation a life hereafter.
As the Prophet Joseph Smith revealed the condition of man in the life before this, so he revealed also the condition of man when this life shall be ended. Early in the year 1832, the Prophet had attended a conference of the Church held at Amherst. On his return home from that conference, he resumed the translation of the Scriptures, which had occupied him for nearly two years. Undoubtedly, many questions arose in his mind as the work progressed. Among others came to him also the question of man's future state.
"From sundry revelations which had been received," he writes, "it was apparent that many important points touching the salvation of man, had been taken from the Bible, or lost before it was compiled. It appeared self-evident from what truths were left that if God rewarded every one according to the deeds done in the body the term 'Heaven' as intended for the Saints' eternal home, must include more kingdoms than one."[F]
[Footnote F: "History of the Church," Vol. I, p. 245.]
On February 16, 1832, the word of the Lord came with power. Joseph was accompanied this time by Sidney Rigdon. Suddenly the visions of heaven opened before them, and they were permitted to see both the damnation and the exaltation of men hereafter. They were commanded to write the vision as they saw it. It forms now Section 76 of the Doctrine and Covenants. As a revelation, it is one of the noblest sections in the sacred Book of Today. Analyzed, the section falls naturally into eleven parts.
1. The introduction. The Lord will reveal His mysteries to the faithful. Verses 1 to 10.
2. Explanation. The circumstances under which the vision was given are stated. Verses 11 to 18.
3. The beginning of the vision. Joseph and Sidney behold the glory of the Son on the right hand of God. Verses 19 to 24.
4. Lucifer, a Son of the Morning, is cast out of heaven. The Elders are commanded to write the vision. Verses 25 to 30.
5. The vision of the sons of perdition. They are they who crucify Christ unto themselves. The special mission of the Christ is explained. Verses 31 to 49.
6. The resurrection of the just. The condition of those who come forth in this resurrection is explained. The celestial glory. Verses 50 to 70.
7. Terrestrial world. The condition of those who attain the second glory is described. Verses 71 to 80.
8. The glory of the telestial. The condition of those who attain the telestial is described. Verses 81 to 89.
9. A summary. The degrees of glory are compared. Verses 90 to 98.
10. The glory of the telestial. The condition of those who attain the third glory is further described. Verses 99 to 113.
11. Conclusion. Many things revealed which cannot be written. Verses 114 to 119.
It appears from the doctrine of this revelation that all God's children will ultimately be saved, except the sons of perdition. Fortunately it is not easy to become a son of perdition. To become a son of perdition, one must deny the fulness of the light of the everlasting Gospel after having experienced it; one must defy the power of God after having known it and partaken of it; one must deny the Holy Spirit after having received it; one must consent to the crucifixion of the only Begotten Son of the Father, and to the putting of Him to open shame. On such a one only shall the second death have power. "For all the rest shall be brought forth by the resurrection of the dead, through the triumph and the glory of the Lamb, who was slain, who was in the bosom of the Father, before the worlds were made."[G]
[Footnote G: Doc. and Cov. 76:39.]
However, "all the rest" shall not come forth to equal glory. As there are three degrees of brilliancy in the heavens, represented figuratively by the sun, the moon, and the stars, so there are three degrees of glory in the future life; and as the stars in heaven differ in magnitude, so do the degrees of exaltation within the glories differ the one from the other. "In my Father's house," said Jesus, "are many mansions." Each of the children of God will be assigned in the future life to the mansion for which he has qualified. In other words, men will be judged by the deeds done while in the body, and will be rewarded according to their works.
Thus, those only will attain the celestial glory who have been faithful in all things. They have kept the commandments of God, and have been sealed by the Holy Spirit of promise. They are the Church of the First Born; they are priests and kings who receive of the fulness of His glory. "They are Gods, even the sons of God" and "shall dwell in the presence of God and His Christ for ever and ever."
The terrestrial world, however, consists of those who have not been valiant in the testimony of Jesus, as have those of the celestial. They are those who died without law, "who received not the testimony of Jesus in the flesh, but afterwards received it." They are honorable men of the earth, who could not see the light for the craftiness of men. They are men who were not valiant in the testimony of Jesus; therefore, they could not obtain the crown over the kingdom of God. These receive the presence of the Son, but do not receive the fulness of the Father.
Finally, even those who have violated the commandments of God will be saved in the telestial glory, so only they have not committed the unpardonable sin. These are men who did not receive the everlasting Gospel when the opportunity was at hand, but who did not deny the Holy Spirit. They are sinners and breakers of the law, and are cast in punishment to the depths of hell. Thence they can be redeemed only at the last resurrection. But in the end they will be saved, and exalted according to their merits, in the telestial kingdom. There they do not receive the administration of the Father or the Son, "but of the Holy Spirit through the ministration of the terrestrial." Theirs is the lowest order of salvation.
Every man, then, will receive the reward for which he qualifies. Either we shall be lost, with the sons of perdition, or we shall be saved in one of the kingdoms of glory. And if we are saved we may continue further to grow. As in this life we must go either forward or backward, so in the future life, we must either advance or retrograde. There is no such thing as standing still. There is no level plain, the summit of all things, above which ascend no heights. There is no end to advancement. Eternal progression is the principle upon which the gospel is based. Eternal progression was an active principle when the words began; it is active still; it will continue to be active worlds without end. When we shall be graduated, then, from this life into the future one, we shall not pass merely from a field of endeavor and profitable activity into one of lethargic idleness. There will be work for us still to do. We shall find our time happily occupied. The principle of eternal progression will require of us all eternal, ceaseless activity.
These principles, together with those in the previous chapters, are among the most noble ever given to man. The announcement of them places Joseph Smith far and away above the heads of the philosophers of the world. It is a crowning act in the great drama of the Restoration.
It is wonderful how the Lord of heaven has safe-guarded every act in the story of the Restoration, that there may be no question as to its actuality. That Joseph Smith was a great prophet there can be no question. He will remain forever the divinely appointed leader of the dispensation of the fulness of times. His work is sufficient to establish his claim as a prophet. The far-reaching results that have followed his ministry are sufficient evidence of his divine inspiration. Founded in the midst of the age of science and progress, the system he introduced is "a marvelous work and a wonder." There are, however, enemies innumerable to the restoration who do not hesitate to cast doubt upon it. "How shall we know," ask the opponents of the Prophet, "that he really saw a vision, or that he received authority from heaven? Is it not possible that he was himself deceived about those things? Or is it not possible even that he lied deliberately about them? The word of the Prophet alone may be sufficient for you who have been converted to believe in him; but to us who do not believe in him, what evidence can be given to us that we may know that he was neither deceived nor deceiving?" The question is fair, and to it can be made a fair answer:—Not a single important step in the progress of the restoration was taken without corroborative testimony or the presence of witnesses.
This assertion may seem both broad and rash. On that beautiful morning in the early spring of 1820, when the boy, Joseph Smith, went into the grove to pray, he went alone. He took no boon companion with him, nor did he even reveal to his mother the purpose of his visit to the grove. And when the Father and the Son appeared to him in glorious vision, he was still alone. No other mortal was present during that wonderful appearance. How, then can anyone bear corroborative testimony of the actuality of that vision?
Joseph Smith claims to have seen no further visions for some three and a half years. But when he retired on the evening of the twenty-first of September, 1823, he prayed earnestly to the Lord to vouchsafe him some further word as to the nature of his mission upon earth. Joseph Smith was alone then. He had no friend with him in his room. He sent for neither father, nor mother, nor brother, nor sister. In the privacy of his own chamber he prayed, pouring out his heart to his God. And in answer to the fervent prayer, an angel of heaven appeared in another glorious vision. It was Moroni, a Nephite, a resurrected being. Three times he appeared to the boy that night and once in the forenoon of the following day. Four times, then, in about twelve hours, the angel Moroni—so the Prophet claims—appeared to him, and each time the boy was alone. No other living mortal was near. Again it may be asked, How can anyone bear corroborative testimony to the actuality of these visions?
On the day following the visions of the night, Joseph told his father what he had seen. The father believed the story told by his son. He counseled the boy to do whatever the angel had commanded him to do. Now, the angel Moroni had shown Joseph, in vision, a low hill not very far from his own home. In that hill were buried the sacred records of the Nephites, and Joseph was required to visit the hill to see the sacred treasure. Accordingly, following his father's counsel, Joseph Smith set out near midday of September twenty-second, 1823, to visit the hill, Cumorah, shown him in vision. But he went alone; he took no companion with him. When he had reached the place of the vision, and had uncovered the golden plates, the angel Moroni appeared again, the fifth time. He instructed the boy in his life-work, and required that he should return to the hill annually, on the same day of the month, for four years, that he might be further instructed in the work he had to do. Accordingly, Joseph Smith went to the same place on the hill, Cumorah, on the twenty-second of September, for four consecutive years. Each time he went alone. He was accompanied by neither friend nor foe. And each time the angel, Moroni, appeared to him and instructed him. The last time, September twenty-second, 1827, the plates of the Nephite record were delivered to the young man, and he was commanded to translate it. Thus, the Prophet claims that the angel, Moroni, appeared to him five different times on the hill Cumorah, and instructed him in his work. But each time the Prophet was alone. How, then, can anyone bear corroborative testimony of the actuality of these visions? Ten visions the Prophet saw alone, at the beginning of his very interesting career. Never was he accompanied at any of these visions by mortal man. It seems then that the assertion must fail, that not a single important step in the progress of the restoration was taken without corroborative testimony or the presence of witnesses.
However, the work of the young prophet went steadily on. By 1829 the Nephite record was translated, and during that year it was published under the caption, "The Book of Mormon." Before the book was given to the world the Lord had said in revelation that there should be three special witnesses to the book.[A] In the book itself, too, three witnesses were predicted.[B] Moreover, it was further said that there should be other witnesses—"a few according to the will of God, to bear testimony to His word to the children of men."[C] In June, 1829, the three special witnesses were appointed by revelation.[D] And some time afterwards, eight others were selected to bear testimony to the fact that Joseph Smith was in actual possession of the plates of the Book of Mormon. It will be interesting to examine the testimonies of these eleven men, to learn how they affect the early visions of the Prophet, as well as the book itself and the later work of the Church.
[Footnote A: Doc. and Cov. 5:11-15.]
[Footnote B: II Nephi 11; Ether 5:4.]
[Footnote C: II Nephi 27:12-13.]
[Footnote D: Doc. and Cov. 17.]
The three witnesses called by revelation to testify to the divine authenticity of the Book of Mormon were Oliver Cowdery, David Whitmer, and Martin Harris. All three men became associated with the Prophet soon after he began the translation of the Nephite record. Martin Harris and Oliver Cowdery had acted as scribes for the Prophet; and David Whitmer had rendered much material assistance and encouragement. It was many days after the receiving of the revelation that named the three witnesses that they agreed, with the Prophet, to retire to the wood, "and try to obtain, by fervent and humble prayer, the fulfillment of the promises given in the * * * revelation—that they should have a view of the plates."[E] Accordingly they retired to a grove near David Whitmer's house and began their supplications to the Lord to fulfill the promise made to them.
[Footnote E: "History of the Church," Vol. I, p. 54.]
It seemed at first, however, that their prayers were ineffectual. The heavens were as brass above their heads. No manifestation of divine favor appeared to encourage them. Each one of the four prayed earnestly and fervently, as his turn came, but without avail. A second time they prayed in rotation, but still without result. What could be the matter that their prayers were not answered? Some time before this, Martin Harris had prevailed upon the Prophet to allow him to take a number of pages of the manuscript translation of the Nephite record to show them to certain members of his own family. Harris had bound himself by sacred covenant not to exceed the privilege specified, and to return the manuscript uninjured. Unfortunately, however, Martin Harris had lost the manuscript entrusted to him. The loss had caused great embarrassment to the Prophet, and had brought upon Harris for a time the disfavor of the Lord.[F] When now the fervent prayers of the Prophet and the special witnesses remained unanswered, Martin Harris suggested that he would perhaps better withdraw, since undoubtedly it was because of his presence that their efforts were fruitless.
[Footnote F: "History of the Church," Vol. I, p. 21.]
The three remaining ones then knelt again in prayer. "[We] had not been many minutes engaged in prayer," writes the Prophet, "when presently we beheld a light above us in the air, of exceeding brightness; and behold, an angel stood before us. In his hands he held the plates which we had been praying for these to have a view of. He turned over the leaves one by one, so that we could see them, and discern the engravings thereon distinctly. He then addressed himself to David Whitmer, and said, 'David, blessed is the Lord, and he that keeps His commandments;' when, immediately afterwards, we heard a voice from out of the bright light above us, saying, 'These plates have been revealed by the power of God, and they have been translated by the power of God. The translation of them which you have seen is correct, and I command you to bear record of what you now see and hear.'"[G]
[Footnote G: "History of the Church," Vol. I, pp. 54, 55.]
The vision was ended. David Whitmer and Oliver Cowdery had obtained their desire. They had beheld the plates in the hands of an angel; and they had heard the voice of the angel, and another voice from heaven declaring the correctness of the translation made by the Prophet. It was a marvelous manifestation; these men could not but testify of what they had seen and heard.
In the meantime, Martin Harris was in another part of the wood pleading with the Lord. Earlier in the day, the Prophet had said to him solemnly, "Martin Harris, you have got to humble yourself before your God this day, that you may obtain a forgiveness of your sins. If you do, it is the will of God that you should look upon the plates in company with Oliver Cowdery and David Whitmer."[H] But Martin Harris had not sufficiently humbled himself. The testimony from heaven was not given until Martin had withdrawn from his friends. He began then more fully to appreciate his unworthiness. He retired some distance from his brethren, and began there to supplicate the Lord, striving earnestly so to abase the pride of his spirit that he might receive the divine favor.
[Footnote H: Lucy Smith, "History of the Prophet Joseph Smith," ch. 31.]
It was in this frame of mind, and thus occupied, that the Prophet found him at the close of the angelic visit. The spirit of Martin Harris was thoroughly humbled. He besought the Prophet earnestly to join him in his supplications. He craved earnestly the sublime testimony that had been given his associates. Accordingly, the Prophet knelt again with him in prayer. "And ultimately [we] obtained our desires," writes the Prophet, "for before we had yet finished the same vision was opened to our view, at least it was again opened to me, and I once more beheld and heard the same things; whilst at the same moment, Martin Harris cried out, apparently in an ecstasy of joy, ''Tis enough; 'tis enough; mine eyes have beheld; mine eyes have beheld;' and jumping up, he shouted, 'Hosanna,' blessing God, and otherwise rejoiced exceedingly."[I]
[Footnote I: "History of the Church," Vol. I, p. 55.]
The three chosen witnesses to the Book of Mormon had, then, all received their testimonies by divine manifestation. The fact that Martin Harris experienced considerable difficulty in obtaining the testimony, and that he overcame that difficulty is significant. It adds materially to the reality and the value of the testimony, that the three, though separated in the actual seeing of the vision, can yet bear testimony to the same manifestation in every detail. And all three did bear testimony. Just after the title-page, in the Book of Mormon, appears "The Testimony of Three Witnesses."[J] This testimony is declared "with words of soberness;" and those who gave it to the world never once faltered in its defense.