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HISTORY
OF
T H E M O R M O N S.
CHAPTER I.
Introduction to the work -- New Revelation -- Golden Bible -- Curiosity excited -- Book of Mormon--Campbellites -- Sidney Rigden -- Conversion of -- Feelings excited -- Visit to Kirtland -- Situation of the Society -- sought argument -- Rigden's Answer -- Return home -- Reflection and examination -- Evil Reports -- Second Visit -- Extraordinary meeting -- Return and Investigation -- Subjects of investigation.
Sometime in the fall of 1830, Oliver Cowdery, Parley P. Pratt, Peter Whitmer and Tiba Peterson, came through the county of Ashtabula, Ohio, where I then resided, on their way westward. They professed to be special messengers of the Living God, sent to preach the Gospel in its purity, as it was anciently preached by the Apostles. They had with them a new revelation, which they said had been translated from certain golden plates that had been deposited in a hill, (anciently called Cumorah,) in the township of Manchester, Ontario County, New York. They were deposited about 1400 years since by one Moroni, under the direction of Heaven, with a promise that in the Lord's own due time, they should be brought forth, for the special benefit of the remnant of his people, the house of Israel, through Joseph, of Egypt, as well as for the salvation of the Gentiles upon this continent. This soon became the topic of conversation in that section of the country, and excited the curiosity of the people, -- at first, more to inquiry than otherwise, as these messengers stopped in the place only one night. In the course of two or three days, the book of Mormon, (the Golden Bible, as the people then termed it, on account of its having been translated from the Golden plates,) was presented to me for perusal. I looked at it, examined the testimony of the witnesses at the last end of it, read promiscuously a few pages, and made up my mind that it was published for speculation. In my feelings and remarks I branded the "messengers" with the title of impostors, and thought I would not trouble myself any more about them. But I shortly heard that these messengers had stopped in Kirtland, about thirty miles distant, among a society of people called Campbellites, at whose head stood elder Sidney Rigden, a noted preacher of that order. With this news I was at first much pleased; for, from my former acquaintance with that
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society, I knew that they were well versed in the Scriptures, and I supposed that, without fail, they would confound the impostors, convince them of their folly, and send them home again. But, to my astonishment, in a short time I heard that they had converted the majority of the society, together with Elder Rigden, to their faith. What does this mean, thought I? Are Elder Rigden and these men such fools as to be so duped by those impostors? I became much excited in my feelings; for in that society were several men for whom I had formed the most favorable opinion, and for whom I felt the greatest veneration and respect. By the advice of a neighbor whose feelings were similar to mine I concluded to pay them a visit, with a determination if I could, to persuade Elder Rigden to go home with me, on a preaching visit; for I thought, if I could get him away from them until his mind became settled, he might be saved from their imposition. But before I arrived at his residence, I heard that he had embraced their faith, and had been baptized by them. On receiving this news, my feelings became much embittered, and I felt more and more determined in my opposition. But when within a short distance of their residence, I was met by a respectable gentleman, (whose name I forget,) who tried to check my violence, and cautioned me not to go there with prejudiced feelings, but to weigh the matter carefully. I said very little to him in reply, but resumed my journey. On arriving at the place, I found the society under a high state of religious excitement, well pleased with their new religion, enjoying as they supposed, the gift and power of the Holy Ghost. I felt indignant, and sought an argument with Oliver Cowdery, who refused. Tiba Peterson then took the ground, and we contended a short time. After supper I was invited to see Elder Rigden. I requested to converse with him on the subject of his new religion. He observed that he was now beyond the land of contention, and had got into the land of peace. I proceeded to ask him if the scriptures were not sufficient for our salvation, and what we wanted with another revelation. He answered that the scriptures informed us of perilous and distressing times, great judgments that should come in the last days, and destructions upon the wicked; and now God had sent along his servants to inform us of the time, that we might repent and be prepared against it, and if we rejected them, it would be with us as it was with the people of Sodom and Gomorrah, who rejected the words of Lot. With this he refused to talk any more upon the subject. I then tried others, and found them of the same spirit. I could make no impression on them. The next day, I started home with my heart full of serious reflections. I thought of Solomon's words, -- "that he is a fool who judges a matter before he hears it;" that perhaps it might be well enough to investigate the matter; investigation could certainly do me no harm. The ancients rejected the prophets and apostles through a hasty spirit, and the people of Borea were said to be more noble than the people of Thesalonica, because they "searched the scriptures daily, whether these things were so. Therefore many of them believed." -- Acts, xvii. Now, it is not impossible, thought I, but that ere I am aware of it, I may be found fighting against God; perhaps I had better stop and reflect on the subject a little; weigh the matter more closely, and compare
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this new doctrine with the Scriptures; and if it does not agree with the Scriptures, I shall certainly know that it is not of God. Two or three weeks were spent in reading the Book of Mormon, comparing it with the scriptures, and in reflecting and conversing with others upon the subject. Scarcely a day passed but I heard of some evil report against the new sect. These reports I need not relate. Suffice it to say, that every thing bad was reported against them, as I thought, that could be invented by man. I was always careful, however, to inquire after the author, and the truth or ground-work of his statement, and always found these reports to be without foundation. Apprehending there might be some truth in them, I went to Kirtland to see for myself, and whilst there, watched every movement with a jealous eye. I attended several meetings, one of which was the laying on of hands for the gift of the Holy Ghost, which, I thought, would give me a good opportunity to detect their hypocrisy. The meeting lasted all night, and such a meeting I never attended before. They administered the sacrament, and laid on hands, after which I heard them prophesy and speak in tongues unknown to me. Persons in the room, who took no part with them, declared, from the knowledge they had of the Indian languages, that the tongues spoken were regular Indian dialects, which I was also informed, on inquiry, the persons who spoke had never learned. I watched closely and examined carefully, every movement of the meeting, and after exhausting all my powers to find the deception, I was obliged to acknowledge, in my own mind that the meeting had been inspired by some supernatural agency. The next day I returnedhome, satisfied that the evil reports were not true, and spent about six weeks more in the further investigation of the subject.
I shall now proceed to set forth the faith and principal doctrines peculiar to the church that presented themselves to my view; and I would remark, in advance, that I always believed the Bible, (the Old and New Testament,) to be true. The whole course of my investigation was predicated upon that fact, and I felt safe in embracing anything that corresponded with the scriptures. The following were the subjects of my investigations:
1st. On the subject of prophets, prophesying, and the gift
of revelation, in modern times.
2d. The Book of Mormon and its origin.
3d. The singularity of the hiding up, preservation, and coming
forth of the same.
4th. Its contents.
5th. The doctrine of the Gospel.
6th. The work of gathering.
7th. The morality and effects of the new religion.
I will treat each of these points in distinct chapters.
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CHAPTER II
Investigation -- Prophets and Revelations -- God the same in all ages -- References to Scripture -- Conclusion.
1st. On the subject of prophets, prophesying, and the gifts of Revelation in modern times.
It was objected, and I admitted, that we had no such things in our day. But what is the reason that we are not to look for them? They certainly were expected in ancient times, and were received. Has God changed? Are the scriptures false? Has the plan of salvation been altered? Or have we departed from God, transgressed his laws, changed the ordinances and broken the everlasting covenant, as the prophet said? -- (Isa. xxiv. 5. Mal. iii. 7.) Or has the time come, spoken of by the Apostle, when men would not endure sound doctrine, but turn their ears from truth, give heed to fables, and heap up to themselves teachers having itching ears, having a form of Godliness, but denying the power. -- (2 Tim. iv. 3, 4, and iii. 5.)
I found, on searching the scriptures, that from the commencement of time, through every age, God continued to send prophets to the people, and always when God had a message for the people, he chose a special messenger to send it by, and it was always headed with a "thus said the Lord." This was certainly the case in the days of Enoch, Noah, Abraham, Moses, and so on down to the apostles, and Jeremiah declares that the Lord sent them daily. -- (Jer. vii. 25.) Now, if God did these things formerly, why not now? If he supplied every other age and people with prophets and special messengers, why not this? Many such reflections passed through my mind. But I was told that the prophets continued until the Saviour came, but since that we have no need of them. On searching the New Testament, I found that the Church had prophets in it after Christ as well as before, and the apostle said that God had placed them in it for its benefit. -- (1 Cor. xii. Eph. iv. 11, 12.) And the Apostle Peter, in explaining the prophecy of Joel, said, "And it shall come to pass in the last days," (saith God) "I will pour out of my spirit upon all flesh; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams, and on my servants and on my handmaidens, I will pour out, in those days of my spirit, and they shall prophesy." -- (Acts ii. 17-20.)
Instead, therefore, of there being no prophets after Christ, it looked to me as if God meant there should be many; for the assertions are positive, "that your sons and your daughters shall prophesy," and this should be in the last days. Now, if the last days are past and gone, then we may give up looking for prophets; but if not, then the promise stands good for more prophets; and if God made this promise and did actually place prophets in his church, as the apostles say he did, I ask by what authority have they been taken out; or who has had authority, since the apostles, to alter or change the order which they established in the Church, and certainly prophets constituted a part of that order.
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Thus I reasoned, and became satisfied, that it was just as consistent to look for prophets in this age as in any other. As to the person of Joseph Smith, Jr., he might as well be a prophet as anyone else, but it was said of him that he was a money hunter, and a bad man before he was called to be a prophet. So it was said of Moses, that he murdered a man, hid him in the sand, and ran away from justice, and while in this state God called him to be a prophet. -- (Exod. ii. 11-25 & xii. 1-18.) As to the gift of prophecy and revelation, it is well known to every man who is acquainted with his Bible, that God always endowed his prophets with the gift of prophecy, and through them revealed his will. As, however, God never called a servant without having something for him to do, the question was what did he want with Smith? What great work had he to perform? This leads me to my second proposition.
CHAPTER III.
Book of Mormon, the production of Smith -- Witnesses -- Bible, the production of many generations.
The Book of Mormon and its origin.
This was the first production of Smith after his call to the prophetic office. As to the origin of the book, I made very diligent inquiry, and from all I could learn, I became satisfied that Smith was the author, and I never have been able to trace it to any other source. As to its being a revelation from God, eleven persons besides Smith bore positive testimony of its truth. After getting acquainted with them, I was unable to impeach their testimony, and consequently thought that it was as consistent to give credit to them as to credit the writings of the New Testament, when I had never seen the authors nor the original copy. As the Bible, (although we see it bound in one volume) was made up of many detached parts of revelation given from time to time, as God saw proper, through the space of four thousand years, for the special benefit of those to whom it was given, I thought it was no more than reasonable that we should also receive additional revelation for our special benefit; for this was according to his promise, to give line upon line, precept upon precept here a little and there a little. -- (Isa. xxviii. 9, 10.)
CHAPTER IV.
Account of the Golden Plates, and the finding of them -- Smith chastened by an Angel -- his wickedness -- Plates obtained and translated -- the Language--Martin Harris -- Characters shown -- Urim and Thummim -- Translation published -- Plates shown to witnesses -- Church organized -- Reflections -- Scriptures not complete -- Word of God sealed and hid -- Ezekiel's two Records.
The singularity of the hiding up, preservation, and coming forth of the Book.
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The simple story as related by others was this. Sometime in A. D. 1825, as nearly as I can recollect, Smith was informed by an angel, that there was a valuable record concealed in the earth, and the time had now arrived for it to be brought forth and published to the world. After being warned several times, he went to the spot and found the record engraved on leaves or plates of gold, fastened together by rings passing through one edge of all the leaves, on which they would turn as you opened them. The plates, as near as I can remember, were said to be about six by eight inches square, and very thin. This book was carefully enclosed in a stone box, provided for that purpose, which Smith broke open. After he obtained the plates, and before he left the place, he began to contemplate the vast riches that he would acquire by their means. While thus thinking and contemplating upon the subject, the angel hid the plates from his view, and chastised him for his wickedness in acting contrary to the commandment; for the purposes in the salvation of his people, that the Lord gave him access to the plates; but as he thought to become rich and aggrandize himself, therefore he should not obtain the plates any more till he repented of his folly. A year or more elapsed before he obtained the plates again, which I think he did in A. D. 1827; after which, through much difficulty, on account of persecution and poverty, he translated it by degrees, with the assistance of Oliver Cowdery and others, who wrote as he dictated. If I remember right, the language in which it was written on the plates, was the reformed Egyptian. And Martin Harris, who contributed much towards the publication of the book, drew off several of the characters on paper, took them to the learned in New York, to see if they could be translated, but was requested to bring them the plates, which Smith was forbidden to do of the Lord, but was commanded to translate them himself, which he did, by the help of what he calls the Urim and Thummim, two stones set in a bow, and furnished by an angel for that purpose.
After finishing the translation, the plates and stones of Urim and Thummim were again taken and concealed by the angel for a wise purpose, and the translation published to the world in the winter of A. D. 1829 and '30.
In the course of the translation, these plates were shown to eleven persons, by the special command of God; three of whom had it manifested and shown to them by an angel from heaven, who declared the truth of the book, and the other eight saw the plates and handled them; and all were commanded to bear testimony to the world, of the truth of what they had seen and handled, which they did, and published their testimony in the end of the book.
On the sixth day of April, A. D. 1830, they organized the first church in the state of New York, consisting of six members only.
This tale, simple as it is, formed a new subject of contemplation for me. As to the preservation of the record, if the plates were pure gold, of course they would remain pure any length of time, and as to the language, it might as well be reformed Egyptian as any other language, if it had to be translated by the power of God.
I searched the scriptures again to see if God had ever concealed or
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hid up his word, or commanded his servants to do so for a wise purpose. I always thought before, that we had all the scripture that we ever should have, and that the Bible was complete; but on searching the scriptures, I found to my surprise, that they, in many instances, refer to books for information that they do not contain; nor are they anywhere to be found, -- such as the Book of Jasher, of the wars of the Lord -- of Nathan the Prophet -- of Shemaiah the Prophet, of Goed the Seer, and of Iddo the Seer, etc. -- (1 Chron. xxix. 29; 2 Chron. ix. 29, and xii. 15.) and many others which I need not mention at this time. This satisfied me at once, that there was much of the word of God that we had not got, and still are referred to it for further information; therefore, the scriptures are not complete without it. Neither could the knowledge of God cover the earth as waters do the sea, without receiving more knowledge or revelation from God. I also found that Habakkuk, (ii. 2, 3,) was commanded to write the vision and make it plain upon tables; for, at the end of the appointed time, it should speak and not lie, and though it tarry, yet we must wait for it, for surely it would come. And Daniel, (xii. 4, 9,) was commanded to shut up the words and seal the book, which was to remain so till the time of the end. And John, the Revelator, was commanded to seal up the words of the seven thunders. And old King David declares, that truth shall spring out of the earth, (Ps. lxxxv. 11) Isaiah, (xxix. 11, 12,) said that all their visions should become the words of a sealed book, that should be delivered to the learned to be read, but they not being able, it should be read by the unlearned, whereupon the Lord would proceed to do a marvelous work, etc. And Ezekiel, (xxxvii. 15-21,) plainly shows, that two records should be written, one for the house of Judah and his companions, and another for the house of Joseph and his companions, and these two records should be brought together for the purpose of bringing about the gathering of all the tribes of Israel, &c.
CHAPTER V.
Contents of the Book of Mormon -- the object of bringing it forth -- Offspring of Joseph -- Blessings of Jacob -- Reflections.
I then proceeded to examine the contents of the Book of Mormon, which I found to contain an account of the posterity of Joseph, who was sold into Egypt. It gives the history of their journey from Jerusalem across the ocean to this land, and their settlement here, with their manners, customs, wars, and more especially their religion, which was the same as existed among the Jews, both under the law of Moses, (which they brought with them) and also the gospel, after Christ, in its purity. This looked to me very much like the record of Joseph in the hand of Ephadins, (kept by his seed) that should be joined to the record of Judah (our Bible) for the restoration of the house of Israel, according to the prophecy of Ezekiel, as quoted above. For it also contains
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many promises of great things that should take place in the last days, for which purpose it has come forth, such as the preaching of the gospel in its purity, setting up the true church of Christ, and establishing the regular orders of priesthoods in it as the ancients had them, and to bring about the great work of gathering the saints and the house of Israel -- making preparations for and ushering in the great Millennial, building up the New Jerusalem, etc., as spoken by the prophets. As to the seed of Joseph, I found in the scripture a curious blessing pronounced upon them by Jacob his father. It reads thus: "Joseph is a fruitful bough, even a fruitful bough by a well, whose branches run over the wall -- The blessings of thy father have prevailed above the blessing of my progenitors, unto the utmost bounds of the everlasting hills, these shall be upon the head of Joseph," etc. -- (Gen. xlix. 22, 26.)
Now, we know, that Abraham and Isaac were Jacob's progenitors and they had the land of Canaan promised to them and their seed for an everlasting possession; but Joseph's blessing prevailed above, or exceeded theirs; he was to have an inheritance, somewhere of course, that far exceeded the land of Canaan; it was to extend to the utmost bounds of the everlasting hills. Now, when and where did they ever receive it? According to the Book of Mormon they received it upon this continent. And if so, we discover the fulfillment of the promise made to Ephraim and Manassah, that they should become a multitude of nations in the midst of the earth. -- Gen. viii. 11, 20.
CHAPTER VI.
The Gospel -- Promises of God -- Belief in their Fulfillment -- Want of Faith.
The doctrines of the Gospel.
On this subject the Mormons believe in the same God, and in the same Saviour, and the same gospel that other professors do; and they believe as firmly in the scripture of the Old and New Testaments as any other people. They look upon their new revelations only as bringing about the fulfillment of the Bible. The main difference between them and other professors on the gospel is, that they believe rather more firmly in the promises of God, especially those that require great faith for their fulfillment, than others do. Where the scriptures hold out fair promises to the believers, they believe those promises will be fulfilled, just in proportion to their faith. Hence, when the Savior commanded the apostles to go into all the world and preach the gospel to every creature, and gave them a promise that these signs shall follow them that believed; in his name they shall cast out devils, heal the sick, etc., -- (Mark xvi. 15, 18.) they believe to be good to all that believe, whether in this age or any other. There are many promises of this kind, which, perhaps, are not noticed so particularly by others as the Mormons. I will name two or three. The Saviour says, "Verily, verily I say unto you, he that believeth on me
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the works that I do he shall do also, and greater works than these shall he do -- And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son; if ye shall ask anything in my name I will do it." -- (John xiv. 12-14.) Again: "Is any among you sick, 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." -- James v. 13, 14.
These promises, the Mormons believe, are plain and sure, and the only reason why Christians do not enjoy them is, because they are wanting in faith. Much more might be quoted, but I will pass to the next topic.
CHAPTER VII.
The Gathering -- Prophets quoted -- Power of God to be manifested in the fulfillment of Prophecy -- Many to be called and sent of God -- Conclusions.
The work of the gathering.
On searching the Scriptures, I found that much was said on the subject, though it was little noticed generally. The thirty-seventh chapter of Ezekiel speaks very clearly; but it is too lengthy to quote here. Suffice it to say, that it promises to gather the Israelites from every place where they have been scattered; and that they and their children and their children's children shall inherit the land of Israel forever. Isaiah, ii. 2, 3, and Mich. iv. 1, 2, make similar promises. Isaiah, xi. 11, 16, also speaks of the same, together with the promises of working great miracles for their safe return, such as drying the tongue of the Egyptian sea, and smiting the river (Nile) in the seven streams thereof, and casting up a highway as it was to Israel in the days that he came up out of the land of Egypt.
When, how, where, and by whom shall this great work be accomplished, unless God calls, qualifies, and sends forth men endowed with power to do it; for the house of Israel is scattered to all parts of the earth, and who shall know who they are, and where to find them, and how to gather them, unless God reveals it to, and send them for that purpose? But this he has promised to do; for Jeremiah says that the Lord will send many fishers, and many hunters, and they shall fish them and hunt them from every mountain and hill, and from the holes of the rocks in every land, whither they have been driven, and bring them again into the land that he gave to their fathers. -- (Jer. xvi. 14, 16.) Not only is the house of Israel to be gathered; but God hath purposed in the dispensation of the fullness of times, he will gather all things whether in heaven or in earth. -- Eph. i. 9, 10.
Thence, after considering all these scriptural declarations, and many others that might be named, I came to the conclusion that it was not unreasonable to believe that there was to be a gathering in the last days.
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CHAPTER VIII.
New Religion compared with the Bible -- Mode of admission into the Church -- Effects.
The morality and effects of the new religion.
I found that the Book of Mormon taught all the morality, piety, virtue, honesty, righteousness and Godliness that the Bible did, and even condemned the whoredoms of David, Solomon and others, and strictly enjoined family and secret prayer, and too, in great faith, that our prayers may be answered; and, in order to be admitted into the Church a person must manifest faith in Christ, and a hearty repentance of their sins. Baptism, by immersion, they believed was for the remission of sins; and the laying on of lands for the gift of the Holy Ghost, they think will be attended with signs following, just in proportion to the faith and righteousness of the believer.
CHAPTER IX.
Join the Church -- Cowdery goes to the West -- Singular behavior of some of the younger members -- Ordained an Elder -- Smith's arrival at Kirtland -- Appointment of a Bishop -- The new Revelation called the Law -- an outline of its Contents -- Start for the West -- Return to Kirtland.
I have thus given a brief account of the investigation I went through in relation to these different subjects. Although I was not fully satisfied, yet viewing this religion to be much nearer the religion of the Bible than any other I could find, I concluded to join the Church, with this determination, that if ever I found it to be a deception, I would leave it. There are other doctrines and discipline of the Church which I shall mention in their proper place, but will now resume my history. During the fall and winter of A.D. 1830 and 1831, Kirtland was continually crowded. Persons came from all quarters inquiring after the new religion. Cowdery and his company left in the fall for the west, to find the spot, as some said, for the temple and place of gathering.
Many improprieties and visionary notions crept into the church, which tried the feelings of the more sound minded. Many young persons became very visionary, and had divers operations, of the spirit, as they supposed. They saw wonderful lights in the air and on the ground, and would relate many great and marvelous things which they saw in their visions. They conducted themselves in a strange manner, sometimes imitating Indians in their manoeuvres, sometimes running out into the fields, getting on stumps of trees and there preaching as though surrounded by a congregation, -- all the while so completely absorbed in visions as to be apparently insensible to all that was passing around them. I would here remark, however, that it was but a very few of the Church who were exercised in that way. The
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more substantial minded looked upon it with astonishment, and were suspicious that it was from an evil source.
I joined the Church on the tenth of January, 1831, and in the course of three or four days I was ordained an elder. Shortly after this, the Church from the state of New York removed to Kirtland, Ohio. Smith and Rigden, were among the number; for, after Rigden had joined the Church in Kirtland, he was afraid that he had been deceived, so he and Edward Partridge went to the state of New York to inquire further into it. Rigden said he went to the enemies of the Church to find out their feelings and objections, and then went to its friends and heard their story, and became satisfied that it was true, and the marvelous work of God. He remained there till the Church removed to Kirtland, and he came with them. Much curiosity was gratified in looking at the prophet and talking with him.
Shortly after he arrived at Kirtland, Smith received a revelation appointing Edward Partridge bishop of the Church. This was the first time that I knew or even thought that there was to be a bishop in the Church, but on reflection I knew that there were bishops in old times, and I said nothing against it. In a short time after this, Smith received the revelation called the Law, which contained several good moral precepts; it also required a consecration of property, and commanded the elders to go west and preach, two by two. They soon started, myself among others. Solomon Hancock was my companion in travel, and a pleasing one he was to me. We went to New London, about one hundred miles from Kirtland, where we built up a church of thirty-six members in about three weeks time, though we were bitterly opposed by other preachers. After which we returned to Kirtland.
CHAPTER X.
Increase of the Church -- Further account of the Visionaries -- Revelation concerning them -- Appointed a Counsellor to the Bishop -- Duties -- Meeting of Fifty Elders -- the Endowment -- Doubting -- Commandment to go to Missouri -- Arrival in Jackson County -- Smith returns to Kirtland.
Other elders proceeded to erect churches in various places, and the work increased very fast. Smith remained in Kirtland. Those visionary spirits spoken of before continued in the church, and rose to such a height that the elders became so dissatisfied with them that they determined to have something done about it. Accordingly, they called upon the Prophet and united in prayer, and asked God to give them light upon the subject. They received a revelation through the Prophet, which was very gratifying, for it condemned these visionary spirits, and gave rules for judging of spirits in general. After a while these spirits were rooted out of the Church. Some time in May following a
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church was organized in Thompson, a township a few miles from Kirtland, at which time Isaac [M]orley and myself were chosen counsellors to the bishop, to assist him in his business, which was to receive consecrations of property, and attend to the temporal concerns of the Church.
Previous to this there was a revelation received, requiring the Prophet to call the elders together, that they might receive an endowment. This was done, and the meeting took place some time in June. About fifty elders met, which was about all the elders that then belonged to the church. The meeting was conducted by Smith. Some curious things took place. The same visionary and marvelous spirits, spoken of before, got hold of some elders; it threw one from his seat to the floor; it bound another, so that for some time he could not use his limbs nor speak; and some other curious effects were experienced, but, by a mighty exertion, in the name of the Lord, it was exposed and shown to be from an evil source. The Melchizedek Priesthood was then for the first time introduced, and conferred on several of the elders. In this chiefly consisted the endowment -- it being a new order -- and bestowed authority. However, some doubting took place among the elders, and considerable conversation was held on the subject. The elders not fairly understanding the nature of the endowments, it took some time to reconcile all their feelings. In a few days, however, a commandment was received for the elders to go to Missouri, two by two; no two were to travel in the track of the others, and they were to preach the gospel by the way. After a little delay we started. Smith, Rigdon, and six or eight others came in company. They continued their journey until they arrived in Jackson County, where they found Oliver Cowdery and his companions, Smith pointed out the spot for the temple, received some revelation concerning the purchasing of land and settling the church in that place, appointed some persons to remain there, held one or two conferences, and then returned with part of his company to Kirtland; Cowdery went back with him.
CHAPTER XI.
Enthusiasm to emigrate to Jackson County -- Rules not observed -- Consequences -- Citizens become dissatisfied -- Violence to the bishop -- Property destroyed -- Mormons agree to leave -- Petition to the Governor -- His answer -- Further hostilities -- Preparation for defence -- Fatal conflict -- Mormons go to Clay County -- Their reception -- Grand Jury -- Capt. Atchison -- Attorney General.
The church immediately began to gather in Jackson County, and on this subject they became quite enthusiastic. They had been commanded not to go up in haste, nor by flight, but to have all things prepared before them. Money was to be sent up to the bishop, and as fast as lands were purchased, and preparations made, the bishop was
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to let it be known, that the church might be gathered in. But this regulation was not attended to, for the church got crazy to go up to Zion, as it was then called. The rich were afraid to send up their money to purchase lands, and the poor crowded up in numbers, without having any places provided, contrary to the advice of the bishop and others, until the old citizens began to be highly displeased. They saw their county filling up with emigrants, principally poor. They disliked their religion, and saw also, that if let alone, they would in s short time become a majority, and, of course, rule the country. The church kept increasing, and the old citizens became more and more dissatisfied, and from time to time offered to sell their farms and possessions, but the Mormons, though desirous, were too poor to purchase them.
The feelings of the people became greatly exasperated, in consequence of the many falsehoods and evil reports that were in constant circulation against the church.
Thus matters grew worse and worse, until the people arose in their fury. On the 20th day of July, 1833, the citizens met at the Court-house, in Independence, and appointed a committee, who called upon six or seven of the leading Mormons, and required them to shut up all their work-shops, their store, and their printing-office, and agree to leave the county. The Mormons required time to give them an answer, but they would grant only fifteem minutes. The Mormons then refused to comply with their proposals, and the committee then returned to the Court-house, where the people were assembled, and related to them the answer of the Mormons. They then took a vote to demolish the printing-office, which they did immediately, and tarred and feathered the bishop and two or three others, and appointed the 23d to meet again and carry on the work of destruction. The day arrived and the people met, several hundred in number, and plainly manifested a full determination to carry on the work of destruction; some four or five of the leading Mormons offered their lives if they would spare the church, but they answered "no, every man should answer for his own life, or leave the county."
The Mormons agreed to leave, and this appeased their wrath for that time. A part was to leave in January, and a part in the Spring. This agreement having been made in duress, the Mormons considered it illegal, and not binding, and supposed that the Governor, or authorities. would protect them, if applied to, and not suffer them to be driven off in that manner.
Here, let me remark, that up to this time the Mormons had not so much as lifted a finger, even in their own defence, so tenecious were they for the precepts of the gospel, -- "turn the other cheek."
Between two and three months passed off in peace, when towards the last of October, a petition was drawn up and circulated in the church, praying the Governor for protection; but he said we must appeal to the civil law for redress. This we tried, but found it of no use, for as soon as the people found out that we had petitioned the Governor for protection, and that we were about to appeal to the law for redress, they became very angry, and again commenced hostilities.
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The Mormons then began to prepare for self-defence, but were badly armed. The citizens would collect together, and by night commit depredations on the Mormons, by pulling down their houses, whipping the men, &c., until some time about the fourth of November, 1833, a conflict took place, in which three or four persons were killed, and others wounded. This took place above Blue, eight or nine miles from independence, and the news reached Independence a little after dark; at which time six or eight of the Mormons were undergoing a sham trial, under a pretence of law; but this news produced such con fusion in the Court-house, and the people became so angry, that the court was obliged to shut up the prisoners in the gaol, to keep them from being murdered. The people continued to gather from different parts of the country, and such was the wrath and determination mamifested, that before light the next morning, the Mormon leaders agreed for themselves and the church, to leave the county. Lyman Wight, who lived above Blue, eight or ten miles distant, on hearing that several Mormons were in gaol without just cause, and supposing they intended to take their lives, gathered up about one hundred and fifty men, partly armed, and marched ti Independence; but on learning that the Mormons had agreed to leave the county, they conceded to the same, and gave up their arms, -- fifty-two guns, a pistol and a sword, -- which Col. Pitcher and others faithfully agreed to deliver up, as soon as they had left the county; but this they afterwards refused to do, although required to do so, by a written order from the Governor, and the Mormons have never received the guns nor an equivalent for them to this day.
The Mormons all left Jackson County in the course of three or four weeks. Some went to Van Buren County; tome to the eastward; but the major part went to Clay County, where they were received in a hospitable manner. They were not suffered to return to Jackson County, even to settle up their business.
During all these sufferings the Mormons were accused of many crimes. This, of course, was necessary for an excuse; but the people of Jackson well knew, that up to that time, the Mormons had not been guilty of crime, nor done any thing whereby they could criminate them by the law; and, in my opinion, the stories originated in hatred towards the Mormon religion, and the fear entertained of their overrunning and ruling the county.
The people of Clay gave the Mormons employment, and paid them good wages; and by their industry they made themselves comfortable, with the exception of some families that found it difficult to get shelter. The number driven out was about twelve hundred.
Some time in the winter of '33 and 4, the Governor ordered the criminal acts of the people to be complained of, and laid before the grand jury of Jackson County. For this purpose, he ordered Captain Atchinson, with his company of Liberty Blues, to guard the witnesses over to the trial, which he did, much to the satisfaction of the witnesses. The Governor also requested the Attorney General to go and assist; but, after getting there, and seeing the situation of things, and the spirit of the people, he advised the witnesses to go home, and not
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try to do any thing about it, for they would be unable to get justice. They took his advice, and returned with the guard.
CHAPTER XII.
Wight and Pratt visit Kirtland -- Strength of the Lord's house -- Proceed to Clay County -- Their intentions -- The Cholera -- Dispersion -- Kirtland -- Lord's house -- Description -- Elders gather at Kirtland -- Learning sought for -- Solemn assembly and its effects -- Dedication -- Book of Articles and Covenants adopted -- Authorities organized.
About this time, Parley P. Pratt and Lyman Wight went to Kirtland, and after seeing Smith, who resided there, and consulting on the subject, they received a revelation to gather up the strength of the Lord's house, and go up to relieve their brethren, who had been driven out of Zion. Accordingly, they gathered up about two hundred and fifty men, who armed themselves, and with Smith at their head, marching to Clay County, where they arrived some time in June 1834. Meanwhile the Mormons in Clay County made preparations to join them, when they should get there, and they generally thought that the Governor, on a petition to that effect, would reinstate those that had been driven out from their lands, (for they had not sold them) and then their brethren that came up in the camp would enable them to keep possession of their lands. But after arriving in Clay County a council was held, in which it was concluded to give up the expedition at that time.
The cholera broke out among them, and they immediately dispersed, the most of them returning home again, in a short time.
With the exception of some little threatening, the Church lived in peace, until the summer of 1836; and, notwithstanding all these difficulties, it continued to gather in Clay County; and in the adjacent counties, the members hoping that they would get back to Jackson County.
The Church also kept gathering at Kirtland. They laid out a town, appointed certain lots for various purposes, one of which was to build the house of the Lord upon, for the building of which they had received a revelation. This building they commenced, if I recollect rightly, in 1833, in poverty, and without means to do it. In 1834 they completed the work, and in 1835 and 1836 they nearly finished it. The cost was nearly $40,000. A committee was appointed to gather donations. They travelled among the churches and collected a considerable amount, but not sufficient, so that in the end they found themselves 13 or $14,000 in debt. This house was 80 feet by 60; and 57 feet high to the top of the wall. It was divided into two stories, each twenty-two feet high, and arched over head. Ten feet was cut off from the front end by a partition and used as an entrance, and it also, contained the stairs. This left the main room 55 by 65 feet in the clear, both below and above. In each of these rooms were built two pulpits, one in each end.
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Each pulpit consisted of four different apartments; the fourth standing on a platform raised a suitable height above the floor; the third stood directly behind and elevated a little above the fourth; the second in rear of and elevated above the third; and so was the first above the second. Each of these apartments was just large enough, and rightly calculated to receive three persons, and the breastwork in front of each of these three last mentioned, was constituted of three semi-circles, joining each other, and finished in good style. The fourth, or lower one, was straight in front, and had a table-leaf attached to it, that could be raised at pleasure, for the convenience of administering the sacrament, etc. These pulpits were alike in each end of the house, and one was for the use of the Melchizedek, or high priesthood, and the other for the Aaronic, or lesser priesthood. The first, or higher apartment, was occupied by the First Presidency over all the Church; the second apartment, by the president of the high priests, and his two counsellors; the third by three of the high priests; and the fourth by the president of the elders, and his two counsellors. The highest apartment of the other pulpit was occupied by the Bishop of the Church and his two counsellors; the next by the president of the priests and his two counsellors; the third by the president of the teachers and his two counsellors; and the fourth by the president of the deacons and his two counsellors. Each of these apartments had curtains hanging from the ceiling, overhead, down to the top of the pulpit, which could be rolled up or dropped down at pleasure; and, when dropped down, would completely exclude those within the apartment from the sight of all others. The room itself was finished with slips and seats, so calculated that, by slipping the seats a little, the congregation could change their faces towards either pulpit they choose, for in some cases the high priesthood would administer, and in other cases the lesser would. The room was also divided into four apartments, by means of curtains hanging from the ceiling, overhead, down to the floor, which could be rolled up at pleasure, so that the room could be used all in one, or divided into four rooms, and used for different purposes. Thus the house was constructed to suit and accommodate the different orders of priesthood and worship peculiar to the Church. The first story, or lower room, was dedicated for divine worship alone. The second story was finished similar in form to the first, but was designed, wholly, for instruction, and supplied with tables instead of slips. In the roof were finished five rooms for the convenience of schools, and for the different quorums of the Church to meet in etc.
In the winter of 1834 and 1835, all the principal elders in Upper Missouri went to Kirtland. Some of them spent the summer there, while others travelled and preached in the eastern states, and some went to the South. I was appointed to take charge of the finishing of the Lord's house.
In the fall, and early part of the winter of 1835, the elders gathered in to Kirtland, to the number, I should think, of three or four hundred, who remained there through the winter. Schools were instituted for the use of the elders and others. Some studied grammar and other branches: they also employed the celebrated Hebrew teacher, Mr.
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Seixas, who gave them much insight, in a short time, into that language. They had been previously commanded to
seek learning and study the best books, and get a knowledge of countries, kingdoms, languages, etc., which
inspired them with an extravagant thirst after knowledge. Several months previous to this they had been commanded
to prepare themselves for a solemn assembly, as may be seen by referring to the Book of Covenants.
At length the time arrived for this assembly to meet, previous to which, Smith exhorted the elders to solemnize
their minds, by casting away every evil from them in thought, word, or deed, and let their hearts become sanctified,
because they need not expect a blessing from God without being duly prepared for it; for the Holy Ghost would not
dwell in unholy temples. This meeting took place in March 1836, a little previous to which the house of the Lord
had been dedicated. As well as I can remember, the solemn assembly was conducted nearly as follows. The ceremony
was first performed upon the First Presidency, together with the bishops and their counselors; after which the
elders in their turn attended to the ceremony, and it was alike upon all occasions. They were to purify their
bodies by washing them entirely with pure water, after which they were to wash each other's feet, and anoint each
other with oil, pronouncing mutual blessings during the performance. The sacrament was
then administered, in which they partook of the bread and wine freely, and a report went abroad that some of them
got drunk: as to that every man must answer for himself. A similar report, the reader will recollect, went out
concerning the disciples, at Jerusalem, on the day of Pentecost. This was followed by a marvelous spirit of prophecy.
Every man's mouth was full of prophesying, and for a number of days or weeks their time was spent in visiting from
house to house, making feasts, prophesying, and pronouncing blessings on each other, to that degree, that from the
external appearance, one would have supposed that the last days had truly come, in which the spirit of the Lord was
poured out upon all flesh, as far as the Church was concerned, for their sons and their daughters were full of
prophesying. In this prophesying great blessings were pronounced upon the faithful, and also great curses upon the
ungodly. Long before this, a committee had been appointed, to collect and compile the articles, covenants, and
discipline of the church. This had been done, presented to, and adopted by the Church, and published to the
world.
As a preparation, also, to the solemn assembly, all the constituted authorities, or quorums, were filled out in
point of numbers, and presented to the Church, each one in its proper place, and acknowledged of the Church as
the proper authorities by which the Church should be governed, according to the articles and covenants. These
authorities, or different quorums, had been organized and established, one after another, by Smith himself, as
the Church increased, and their different powers plainly set forth in the book of Doctrine and Covenants. But,
for the satisfaction for those who have not access to that book, I will here give a general account of them.
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