Chapter I (1)

The Year Eighteen Hundred and Thirty-four--Affairs in Zion and Kirtland.

[Sidenote: Condition of the Saints in Missouri.]

_January 1, 1834_.--The scattered Saints in Missouri commenced the year eighteen hundred and thirty-four, with a conference, which they held in Clay county, on the first day of January, at which Bishop Partridge presided. After transacting much business relative to comforting and strengthening the scattered members of the Church, it was

_Resolved_, That Lyman Wight and Parley P. Pratt be sent as special
messengers, to represent the situation of the scattered brethren in
Missouri, to the Presidency and Church in Kirtland, and ask their
advice.

{2} [Sidenote: Excommunication of Wesley Hurlburt.]

On the evening of the 2nd of January, a Bishop's court assembled in Kirtland to investigate the case of Wesley Hurlburt, against whom charges had been preferred by Harriet Howe and others to the effect "that Hurlburt had denied the faith, spoken reproachfully of the Church, did not believe Joseph was a true Prophet," etc. Hurlburt was in the place, but did not appear before the court, consequently was cut off.

[Sidenote: Mob Threats at Kirtland.]

The threats of the mob about Kirtland through the fall and winter had been such as to cause the brethren to be constantly on the lookout, and those who labored on the temple were engaged at night watching to protect the walls they had laid during the day, from threatened violence. On the morning of the 8th of January, about 1 o'clock, the inhabitants of Kirtland were alarmed by the firing of about thirteen rounds of cannon, by the mob, on the hill about half a mile northwest of the village. [1]

[Sidenote: A Prayer.]

On the evening of the 11th of January, Joseph Smith, Jun., Frederick G. Williams, Newel K. Whitney, John Johnson, Oliver Cowdery, and Orson Hyde united in prayer, and asked the Lord to grant the following petitions:

1.--That the Lord would grant that our lives might be precious in His sight; that He would watch over our persons, and give His angels charge concerning us and our families, that no evil nor unseen hand might be permitted to harm us.

2.--That the Lord would also hold the lives of all the United Order as sacred, and not suffer that any of them should be taken.

{3} 3.--That the Lord would grant that Brother Joseph might prevail over his enemy, even Dr. Hurlburt, who has threatened his life, whom Joseph has caused to be taken with a precept; that the Lord would fill the heart of the court with a spirit to do justice, and cause that the law of the land may be magnified in bringing Hurlburt to justice.

4.--That the Lord in the order of His providence, would provide the Bishop of this Church [at Kirtland] with means sufficient to discharge every debt, in due season, that the Order owes, that the Church may not be brought into disrepute, and the Saints be afflicted by the hands of their enemies.

5.--That the Lord would protect our printing press from the hands of evil men, and give us means to send forth His record, even His Gospel, that the ears of all may hear it; and also that we may print His Scriptures; and also that He would give those who were appointed to conduct the press, wisdom sufficient that the cause may not be hindered, but that men's eyes may thereby be opened to see the truth,

6.--That the Lord would deliver Zion, and gather in His scattered people to possess it in peace; and also, while in their dispersion, that He would provide for them that they perish not from hunger or cold; and finally, that God, in the name of Jesus, would gather His elect speedily, and unveil His face, that His Saints might behold His glory, and dwell with Him. Amen.

[Sidenote: Efforts of Sectarian Priests Against Restoration of Exiles.]

As soon as the Governor of Missouri intimated, or the news began to circulate, that the "Mormons" (as the people called the members of the Church), would be restored to their possessions in Jackson county (if they desired to be), the priests of all denominations, as the men behind the scene, with the mob, began to set their springs in motion, and by their secret councils, and false publications and insinuations, soured the public mind, and prevented the administration {4} of the laws, so that anything like a return to their houses and lands, or recovery of damages for losses sustained, seemed as distant as the day of judgment. The powers of wickedness and darkness walked hand in hand together, and the Saints mourned.

_January 16_.--I visited Brother Jenkins Salisbury, and spent the night. O Lord! keep us and my family safe, until I return unto them; O my God, have mercy on my brethren in Zion, for Christ's sake. Amen.

_January 22_.--The Presidency of the High Priesthood wrote from Kirtland to the brethren in Christ Jesus, scattered from Zion-- scattered abroad from the land of their inheritance:

THE ELDERS OF THE CHURCH TO THEIR BRETHERN ABROAD. [2]

_Dear Brethren in Christ, and Companions in Tribulation_:

When we call to remembrance the ties with which we are bound to
those who embrace the everlasting covenant, and the fellowship and
love with which the hearts of the children of our Lord's kingdom
should be united, we cherish a belief that you will bear with us,
when we take this course to communicate to you some of the many
thoughts which occupy our minds, and press with continued weight
upon our hearts, as we reflect upon the vast importance and {5}
responsibility of your callings, in the sight of the Master of the
vineyard. And though our communications to you may be frequent,
yet we believe they will be received on your part with brotherly
feelings; and that from us your unworthy brethren, you will suffer
a word of exhortation to have place in your hearts, as you see the
great extent of the power and dominion of the prince of darkness,
and realize how vast the numbers are who are crowding the road to
death without ever giving heed to the cheering sound of the Gospel
of our Lord Jesus Christ.

Consider for a moment, brethren, the fulfillment of the words of
the prophet; for we behold that darkness covers the earth, and
gross darkness the minds of the inhabitants thereof--that crimes
of every description are increasing among men--vices of great
enormity are practiced--the rising generation growing up in the
fullness of pride and arrogance--the aged losing every sense of
conviction, and seemingly banishing every thought of a day of
retribution,--intemperance, immorality, extravagance, pride,
blindness of heart, idolatry, the loss of natural affection; the
love of this world, and indifference toward the things of eternity
increasing among those who profess a belief in the religion of
heaven, and infidelity spreading itself in consequence of the
same--men giving themselves up to commit acts of the foulest
kind, and deeds of the blackest dye, blaspheming, defrauding,
blasting the reputation of neighbors, stealing, robbing, murdering;
advocating error and opposing the truth, forsaking the covenant of
heaven, and denying the faith of Jesus--and in the midst of all
this, the day of the Lord fast approaching when none except those
who have won the wedding garment will be permitted to eat and drink
in the presence of the Bridegroom, the Prince of Peace!

Impressed with the truth of these facts what can be the feelings of
those who have been partakers of the heavenly gift and have tasted
the good word of God, and the powers of the world to come? Who
but those who can see the awful precipice upon which the world of
mankind stands in this generation, can labor in the vineyard of the
Lord without feeling a sense of the world's deplorable situation?
Who but those who have duly considered the condescension of the
Father of our spirits, in providing a sacrifice for His creatures,
a plan of redemption, a power of atonement, a scheme of salvation,
having as its great objects, the bringing of men back into the
presence of the King of heaven, crowning them in the celestial
glory and making them heirs with the Son to that inheritance which
is incorruptible, undefiled, and which fadeth not away--who but
such can realize the importance of a perfect walk before all men,
and a {6} diligence in calling upon all men to partake of these
blessings? How indescribably glorious are these things to mankind!
Of a truth they may be considered tidings of great joy to all
people; and tidings, too, that ought to fill the earth and cheer
the hearts of every one when sounded in his ears. The reflection
that everyone is to receive according to his own diligence and
perseverance while in the vineyard, ought to inspire everyone who
is called to be a minister of the glad tidings, to so improve his
talent that he may gain other talents, that when the Master sits
down to take an account of the conduct of His servants, it may be
said, Well done, good and faithful servant: thou hast been faithful
over a few things; I will now make thee ruler over many things;
enter thou into the joy of thy Lord.

Some may pretend to say that the world in this age is fast
increasing in righteousness; that the dark ages of superstition
and blindness have passed, when the faith of Christ was known and
held only by a few, when ecclesiastic power had an almost universal
control over Christendom, and the consciences of men were bound by
the strong chains of priestly power: but now, the gloomy cloud is
burst, and the Gospel is shining with all the resplendent glory of
an apostolic day; and that the kingdom of the Messiah is greatly
spreading, that the Gospel of our Lord is carried to divers nations
of the earth, the Scriptures translating into different tongues;
the ministers of truth crossing the vast deep to proclaim to men
in darkness a risen Savior, and to erect the standard of Emanuel
where light has never shone; and that the idol is destroyed, the
temple of images forsaken; and those who but a short time previous
followed the traditions of their fathers and sacrificed their own
flesh to appease the wrath of some imaginary god, are now raising
their voices in the worship of the Most High, and are lifting their
thoughts up to Him with the full expectation that one day they will
meet with a joyful reception in His everlasting kingdom!

But a moment's candid reflection upon the principles of these
systems, the manner in which they are conducted, the individuals
employed, the apparent object held out as an inducement to cause
them to act, we think, is sufficient for every candid man to draw
a conclusion in his own mind whether this is the order of heaven
or not. We deem it a just principle, and it is one the force of
which we believe ought to be duly considered by every individual,
that all men are created equal, and that all have the privilege of
thinking for themselves upon all matters relative to conscience.
Consequently, then, we are not disposed, had we the power, to
deprive any one of exercising that free independence of mind which
heaven has so graciously bestowed upon the human {7} family as one
of its choicest gifts; but we take the liberty (and this we have
a right to do) of looking at this order of things a few moments,
and contrasting it with the order of God as we find it in the
sacred Scriptures. In this review, however, we shall present the
points as we consider they were really designed by the great Giver
to be understood, and the happy result arising from a performance
of the requirements of heaven as revealed to every one who obeys
them; and the consequence attending a false construction, a
misrepresentation, or a forced meaning that was never designed in
the mind of the Lord when He condescended to speak from the heavens
to men for their salvation.

Previous to entering upon a subject of so great moment to the
human family there is a prominent item which suggests itself to
our minds which, here, in few words, we wish to discuss: All
regularly organized and well established governments have certain
laws by which, more or less, the innocent are protected and the
guilty punished. The fact admitted, that certain laws are good,
equitable and just, ought to be binding upon the individual who
admits this, and lead him to observe in the strictest manner an
obedience to those laws. These laws when violated, or broken by the
individual, must, in justice, convict his mind with a double force,
if possible, of the extent and magnitude of his crime; because
he could have no plea of ignorance to produce; and his act of
transgression was openly committed against light and knowledge. But
the individual who may be ignorant and imperceptibly transgresses
or violates laws, though the voice of the country requires that he
should suffer, yet he will never feel that remorse of conscience
that the other will, and that keen, cutting reflection will never
rise in his breast that otherwise would, had he done the deed, or
committed the offense in full conviction that he was breaking the
law of his country, and having previously acknowledged the same
to be just. It is not our intention by these remarks, to attempt
to place the law of man on a parallel with the law of heaven;
because we do not consider that it is formed in the same wisdom and
propriety; neither do we consider that it is sufficient in itself
to bestow anything on man in comparison with the law of heaven,
even should it promise it. The laws of men may guarantee to a
people protection in the honorable pursuits of this life, and the
temporal happiness arising from a protection against unjust insults
and injuries and when this is said, all is said, that can be in
truth, of the power, extent, and influence of the laws of men,
exclusive of the law of God. The law of heaven is presented to man,
and as such guarantees to all who obey it a reward far beyond any
earthly consideration; though it does not promise that the believer
in every age should be exempt from the afflictions and troubles
arising from different sources in consequence of the acts of wicked
men on earth. Still in the midst of all this {8} there is a promise
predicated upon the fact that it is the law of heaven, which
transcends the law of man, as far as eternal life the temporal; and
as the blessings which God is able to give, are greater than those
which can be given by man. Then, certainly, if the law of man is
binding upon man when acknowledged, how much more must the law of
heaven be! And as much as the law of heaven is more perfect than
the law of man, so much greater must be the reward if obeyed. The
law of man premises safety in temporal life; but the law of God
promises that life which is eternal, even an inheritance at God's
own right hand, secure from all the powers of the wicked one.

We consider that God has created man with a mind capable of
instruction, and a faculty which may be enlarged in proportion to
the heed and diligence given to the light communicated from heaven
to the intellect; and that the nearer man approaches perfection,
the clearer are his views, and the greater his enjoyments, till
he has overcome the evils of his life and lost every desire for
sin; and like the ancients, arrives at that point of faith where
he is wrapped in the power and glory of his Maker, and is caught
up to dwell with Him. But we consider that this is a station to
which no man ever arrived in a moment: he must have been instructed
in the government and laws of that kingdom by proper degrees,
until his mind is capable in some measure of comprehending the
propriety, justice, equality, and consistency of the same. For
further instruction we refer you to Deut. 32, where the Lord says,
that Jacob is the lot of his inheritance. He found him in a desert
land, and in the waste, howling wilderness; He led him about, He
instructed him, He kept him as the apple of His eye, etc.; which
will show the force of the last item advanced, that it is necessary
for men to receive an understanding concerning the laws of the
heavenly kingdom, before they are permitted to enter it: we mean
the celestial glory. So dissimilar are the governments of men,
and so divers are their laws, from the government and laws of
heaven, that a man, for instance, hearing that there was a country
on this globe called the United States of North America, could
take his journey to this place without first learning the laws of
government; but the conditions of God's kingdom are such, that all
who are made partakers of that glory, are under the necessity of
learning something respecting it previous to their entering into
it. But the foreigner can come to this country without knowing a
syllable of its laws, or even subscribing to obey them after he
arrives. Why? Because the government of the United States does not
require it: it only requires an obedience to its laws after the
individual has arrived within its jurisdiction.

As we previously remarked, we do not attempt to place the law
of man on a parallel with the law of heaven; but we will bring
forward {9} another item, to further urge the propriety of yielding
obedience to the law of heaven, after the fact is admitted, that
the laws of man are binding upon man. Were a king to extend his
dominion over the habitable earth, and send forth his laws which
were of the most perfect kind, and command his subjects one and
all to yield obedience to the same, and add as a reward to those
who obeyed them, that at a certain period they should be called
to attend the marriage of his son, who in due time was to receive
the kingdom, and they should be made equal with him in the same;
and fix as a penalty for disobedience that every individual
guilty of it should be cast out at the marriage feast, and have
no part nor portion with his government, what rational mind could
for a moment accuse the king with injustice for punishing such
rebellious subjects? In the first place his laws were just, easy to
be complied with, and perfect: nothing of a tyrannical nature was
required of them; but the very construction of the laws was equity
and beauty; and when obeyed would produce the happiest condition
possible to all who adhered to them, beside the last great benefit
of sitting down with a royal robe in the presence of the king at
the great, grand marriage supper of his son, and be made equal with
him in all the affairs of the kingdom.

When these royal laws were issued, and promulgated throughout
the vast dominion, every subject, when interrogated whether he
believed them to be from his sovereign or not, answered, Yes; I
know they are, I am acquainted with the signature, for it is as
usual. _Thus saith the King!_ This admitted, the subject is bound
by every consideration of honor to his country, his king, and his
own personal character, to observe in the strictest sense every
requisition in the royal edict. Should any escape the search of
the ambassadors of the king and never hear these last laws, giving
his subjects such exalted privileges, an excuse might be urged
in their behalf, and they escape the censure of the king. But
for those who had heard, who had admitted, and who had promised
obedience to these just laws no excuse could be urged; and when
brought into the presence of the king, certainly, justice would
require that they should suffer a penalty. Could that king be just
in admitting these rebellious individuals into the full enjoyment
and privileges with his son, and those who had been obedient to his
commandments? Certainly not. Because they disregarded the voice
of their lawful king; they had no regard for his virtuous laws,
for his dignity, nor for the honor of his name; neither for the
honor of their country, nor their private virtue. They regarded
not his authority enough to obey him, neither did they regard the
immediate advantages and blessings arising from these laws if kept,
so destitute were they of virtue and goodness; and above all, they
regarded so {10} little the joy and satisfaction of a legal seat
in the presence of the king's only son, and to be made equal with
him in all the blessings, honors, comforts, and felicities of his
kingdom, that they turned away from a participation in them, and
considered that they were beneath their present notice though they
had no doubt as to the real authenticity of the royal edict.

We ask, again, would the king be just in admitting these rebels to
all the privileges of the kingdom, with those who had served him
with the perfect integrity? We again answer, No. Such individuals
would be dangerous characters in any government: good and wholesome
laws they despise; just and perfect principles they trample under
their feet as something beneath their notice; and the commands of
their sovereign which they had once acknowledged to be equitable
they entirely disregard. How could a government be conducted with
harmony if its administrators were possessed with such different
dispositions and different principles? Could it prosper? Could it
flourish? Would harmony prevail? Would order be established, and
could justice be executed in righteousness in all branches of its
departments? No! In it were two classes of men as dissimilar as
light and darkness, virtue and vice, justice and injustice, truth
and falsehood, holiness and sin. One class were perfectly harmless
and virtuous: they knew what virtue was for they had lived in the
fullest enjoyment of it, and their fidelity to truth had been
fairly tested by a series of years of faithful obedience to all
its heavenly precepts. They knew what good order was, for they had
been orderly and obedient to the laws imposed on them by their wise
sovereign, and had experienced the benefits arising from a life
spent in his government till he has now seen proper to make them
equal with his son. Such individuals would indeed adorn any court
where perfection was one of its main springs of action, and shine
far more fair than the richest gem in the diadem of the prince.

The other class were a set of individuals who disregarded every
principle of justice and equity; and this is demonstrated from
the fact, that when just laws were issued by the king, which were
perfectly equitable, they were so lost to a sense of righteousness
that they disregarded those laws, notwithstanding an obedience to
them would have produced at the time, as regards their own personal
comfort and advantage, the happiest result possible. They were
entirely destitute of harmony and virtue, so much so that virtuous
laws they despised. They had proven themselves unworthy a place
in the joys of the prince, because they had for a series of years
lived in open violation of his government. Certainly, then, those
two classes of men could not hold the reins of the same government
at the same time in peace; for internal jars, broils, and discords
would rack it to the center, were such a form {11} of government
to exist under such a system. The virtuous could not enjoy peace
in the constant and unceasing schemes and evil plans of the
wicked; neither could the wicked have enjoyment in the constant
perseverance of the righteous to do justly. That there must be
an agreement in this government, or it could not stand, must be
admitted by all. Should the king convey the reins into the hands of
the rebellious the government must soon fall; for every government,
from the creation to the present, when it ceased to be virtuous,
and failed to execute justice, sooner or later has been overthrown.
And without virtuous principles to actuate a government all care
for justice is soon lost, and the only motive which prompts it
to act is ambition and selfishness. Should the king admit these
rebels into his house to make them equal with the others, he would
condescend beneath his dignity, because he once issued virtuous
laws which were received by a part of his subjects, and the reward
affixed was a seat at the marriage feast, and an adoption into his
own family as lawful heirs. So that should he now offer any thing
different he would destroy forever that government which he once so
diligently labored to establish and preserve and which he once had
wisdom to organize. Such individuals as the last named, would be
a bane to a virtuous government, and would prove its overthrow if
suffered to hold a part in conducting it.

We take the sacred writings into our hands, and admit that they
were given by direct inspiration for the good of man. We believe
that God condescended to speak from the heavens and declare His
will concerning the human family, to give them just and holy laws,
to regulate their conduct, and guide them in a direct way, that in
due time He might take them to Himself, and make them joint heirs
with His Son. But when this fact is admitted, that the immediate
will of heaven is contained in the scriptures, are we not bound as
rational creatures to live in accordance to all its precepts? Will
the mere admission, that this is the will of heaven ever benefit us
if we do not comply with all his teachings? Do we offer violence to
the Supreme Intelligence of heaven, when we admit the truth of its
teachings, and do not obey them? Do we not descend below our own
knowledge, and the better wisdom which heaven has endowed us with,
by such a course of conduct? For these reasons, if we have direct
revelations given us from heaven, surely those revelations were
never given to be trifled with, without the trifler's incurring
displeasure and vengence upon his own head, if there is any justice
in heaven; and that there is must be admitted by every individual
who admits the truth and force of God's teachings, His blessings
and cursings, as contained in the sacred volume.

Here, then, we have this part of our subject immediately before
us {12} for consideration: God has in reserve a time, or period
appointed in His own bosom, when He will bring all His subjects,
who have obeyed His voice and kept His commandments, into His
celestial rest. This rest is of such perfection and glory, that
man has need of a preparation before he can, according to the laws
of that kingdom, enter it and enjoy its blessings. This being the
fact, God has given certain laws to the human family, which, if
observed, are sufficient to prepare them to inherit this rest.
This, then, we conclude, was the purpose of God in giving His laws
to us: if not, why, or for what were they given? If the whole
family of man were as well off without them as they might be with
them, for what purpose or intent were they ever given? Was it that
God wanted to merely show that He could talk? It would be nonsense
to suppose that He would condescend to talk in vain: for it would
be in vain, and to no purpose whatever [if the law of God were of
no benefit to man]: because, all the commandments contained in
the law of the Lord, have the sure promise annexed of a reward to
all who obey, predicated upon the fact that they are really the
promises of a Being who cannot lie, One who is abundantly able to
fulfill every tittle of His word: and if man were as well prepared,
or could be as well prepared, to meet God without their ever having
been given in the first instance, why were they ever given? for
certainly, in that case they can now do him no good.

As we previously remarked, all well established and properly
organized governments have certain fixed and prominent laws for
the regulation and management of the same. If man has grown to
wisdom and is capable of discerning the propriety of laws to govern
nations, what less can be expected from the Ruler and Upholder of
the universe? Can we suppose that He has a kingdom without laws?
Or do we believe that it is composed of an innumerable company of
beings who are entirely beyond all law? Consequently have need
of nothing to govern or regulate them? Would not such ideas be a
reproach to our Great Parent, and at variance with His glorious
intelligence? Would it not be asserting that man had found out a
secret beyond Deity? That he had learned that it was good to have
laws, while God after existing from eternity and having power to
create man, had not found out that it was proper to have laws for
his government? We admit that God is the great source and fountain
from whence proceeds all good; that He is perfect intelligence,
and that His wisdom is alone sufficient to govern and regulate
the mighty creations and worlds which shine and blaze with such
magnificence and splendor over our heads, as though touched with
His anger and moved by His Almighty word. And if so, it is done
and regulated by law; for without law all must certainly fall into
chaos. If, then, we admit that God is the source of all wisdom and
understanding, we must admit that by His direct inspiration He
has {13} taught man that law is necessary in order to govern and
regulate His own immediate interest and welfare: for this reason,
that law is beneficial to promote peace and happiness among men.
And as before remarked, God is the source from whence proceeds all
good; and if man is benefitted by law, then certainly, law is good;
and if law is good then law, or the principle of it emanated from
God; for God is the source of all good; consequently, then, he was
the first Author of law, or the principle of it, to mankind.

We would remind you, brethren, of the fatigues, trials, privations,
and persecutions, which the ancient saints endured for the sole
purpose of persuading men of the excellence and propriety of the
faith of Christ, were it in our opinion necessary, or if it would
serve in any respect to stimulate you to labor in the vineyard of
the Lord with any more diligence. But we have reason to believe (if
you make the holy Scriptures a sufficient part of your studies),
that their perseverance is known to you all; as also that they
were willing to sacrifice the present honors and pleasures of
this world, that they might obtain an assurance of a crown of
life from the hand of our Lord; and their excellent example in
labor, which manifests their zeal to us in the cause which they
embraced, you are daily striving to pattern. And not only these
examples of the Saints, but the commandments of our Lord, we hope
are constantly revolving in your hearts, teaching you, not only His
will in proclaiming His Gospel, but His meekness and perfect walk
before all, even in those times of severe persecutions and abuse
which were heaped upon him by a wicked and adulterous generation.
Remember, brethren, that He has called you unto holiness; and need
we say, to be like Him in purity? How wise, how holy; how chaste,
and how perfect, then, you ought to conduct yourselves in His
sight; and remember, too, that His eyes are continually upon you.
Viewing these facts in a proper light, you cannot be insensible,
that without a strict observance of all His divine requirements,
you may, at least, be found wanting; and if so, you will admit,
that your lot will be cast among the unprofitable servants. We
beseech you, therefore, brethren, to improve upon all things
committed to your charge, that you lose not your reward.

No doubt, the course which we pursued in our last communication to
you, is yet familiar to your minds; that we there endeavored to
show, as far as possible, the propriety, in part, of adhering to
the law of heaven; and also, the consistency in looking to heaven
for a law or rule to serve as a guide in this present state of
existence, that we may be prepared to meet that which inevitably
awaits us, as well as all mankind. There is an importance, perhaps,
attached to this subject, which the world has not so fully examined
as it requires. Think for a moment, of the greatness of the Being
who created the Universe; and {14} ask, could He be so inconsistent
with his own character, as to leave man without a law or rule by
which to regulate his conduct, after placing him here, where,
according to the formation of his nature he must in a short period
sink into the dust? Is there nothing further; is there no existence
beyond this vail of death which is so suddenly to be cast over
all of us? If there is, why not that Being who had power to place
us here, inform us something of the hereafter? If we had power to
place ourselves in this present existence, why not have power to
know what shall follow when that dark veil is cast over our bodies?
If in this life we receive our all; if when we crumble back to
dust we are no more, from what source did we emanate, and what was
the purpose of our existence? If this life were all, we should be
led to query, whether or not there was really any substance in
existence, and we might with propriety say, "Let us eat, drink,
and be merry, for tomorrow we die!" But if this life is all, then
why this constant toiling, why this continual warfare, and why
this unceasing trouble? But this life is not all, the voice of
_reason_, the language of _inspiration_, and the Spirit of the
living God, our Creator, teaches us, as we hold the record of
truth in our hands, that this is not the case, that this is not
so; for, the heavens declare the glory of a God, and the firmament
showeth His handiwork; and a moment's reflection is sufficient to
teach every man of common intelligence, that all these are not the
mere productions of _chance_, nor could they be supported by any
power less than an Almighty hand; and He that can mark the power
of Omnipotence, inscribed upon the heavens, can also see God's own
handwriting in the sacred volume: and he who reads it oftenest will
like it best, and he who is acquainted with it, will know the hand
wherever he can see it; and when once discovered, it will not only
receive an acknowledgment, but an obedience to all his heavenly
precepts. For a moment reflect: what could have been the purpose of
our Father in giving to us a law? Was it that it might be obeyed,
or disobeyed? And think further, too, not only of the propriety,
but of the importance of attending to His laws in every particular.
If, then, there is an importance in this respect, is there not a
responsibility of great weight resting upon those who are called to
declare these truths to men? Were we capable of laying any thing
before you as a just comparison, we would cheerfully do it; but
in this our ability fails, and we are inclined to think that man
is unable, without assistance beyond what has been given to those
before, of expressing in words the greatness of this important
subject. We can only say, that if an anticipation of the joys of
the celestial glory, as witnessed to the hearts of the humble is
not sufficient, we will leave to yourselves the result of your
own diligence; for God ere long, will call {15} all His servants
before Him, and there from His own hand they will receive a just
recompense and a righteous reward for all their labors. * * * * * *
* * * * * * *

It is reasonable to suppose, that man departed from the first
teachings, or instructions which he received from heaven in the
first age, and refused by his disobedience to be governed by them.
Consequently, he formed such laws as best suited his own mind, or
as he supposed, were best adapted to his situation. But that God
had influenced man more or less since that time in the formation
of law for His benefit we have no hesitancy in believing; for,
as before remarked, being the source of all good, every just
and equitable law was in a greater or less degree influenced by
Him. And though man in his own supposed wisdom would not admit
the influence of a power superior to his own, yet for wise and
great purposes, for the good and happiness of His creatures, God
has instructed man to form wise and wholesome laws, since he had
departed from Him and refused to governed by those laws which God
had given by His own voice from on high in the beginning. But
notwithstanding the transgression, by which man had cut himself off
from an immediate intercourse with his Masker without a Mediator,
it appears that the great and glorious plan of His redemption was
previously provided; the sacrifice prepared; the atonement wrought
out in the mind and purpose of God, even in the person of the Son,
through whom man was now to look for acceptance, and through whose
merits he was now taught that he alone could find redemption, since
the word had been pronounced, Unto dust thou shalt return.

But that man was not able himself to erect a system, or plan with
power sufficient to free him from a destruction which awaited him,
is evident from the fact that God, as before remarked, prepared
a sacrifice in the gift of His own Son who should be sent in due
time, to prepare a way, or open a door through which man might
enter into the Lord's presence, whence he had been cast out for
disobedience. From time to time these glad tidings were sounded in
the ears of men in different ages of the world down to the time of
Messiah's coming. By faith in this atonement or plan of redemption,
Abel offered to God a sacrifice that was accepted, which was the
firstlings of the flock. Cain offered of the fruit of the ground,
and was not accepted, because he could not do it in faith, he could
have no faith, or could not exercise faith contrary to the plan
of heaven. It must be shedding the blood of the only Begotten to
atone for man; for this was the plan of redemption, and without
the shedding of blood was no remission; and as the sacrifice was
instituted for a type, by which man was to discern the great
Sacrifice which God had prepared; to offer a sacrifice contrary
to that, no faith could be exercised, because redemption was not
purchased in that way, nor the {16} power of atonement instituted
after that order; consequently Cain could have no faith; and
whatsoever is not of faith, is sin. But Abel offered an acceptable
sacrifice, by which he obtained witness that he was righteous,
God Himself testifying of his gifts. Certainly, the shedding of
the blood of a beast could be beneficial to no man, except it was
done in imitation, or as a type, or explanation of what was to
be offered through the gift of God Himself; and this performance
done with an eye looking forward in faith on the power of that
great Sacrifice for a remission of sins. But however various may
have been, and may be at the present time, the opinions of men
respecting the conduct of Abel, and the knowledge which he had on
the subject of atonement, it is evident in our minds, that he was
instructed more fully in the plan than what the Bible speaks of,
for how could he offer a sacrifice in faith, looking to God for a
remission of his sins in the power of the great atonement, without
having been previously instructed in that plan? And further, if he
was accepted of God, what were the ordinances performed further
than the offering of the firstlings of the flock?

It is said by Paul in his letter to the Hebrew brethren, that Abel
obtained witness that he was righteous, God testifying of his
gifts. To whom did God testify of the gifts of Abel, was it to
Paul? We have very little on this important subject in the forepart
of the Bible. But it is said that Abel himself obtained witness
that he was righteous. Then certainly God spoke to him: indeed,
it is said that God talked with him; and if He did, would He not,
seeing that Abel was righteous, deliver to him the whole plan of
the Gospel. And is not the Gospel the news of the redemption? How
could Abel offer a sacrifice and look forward with faith on the Son
of God for a remission of his sins and not understand the Gospel?
The mere shedding of the blood of beasts or offering anything
else in sacrifice, could not procure a remission of sins, except
it were performed in faith of something to come; if it could,
Cain's offering must have been as good as Abel's. And if Abel was
taught of the coming of the Son of God, was he not taught also of
His ordinances? We all admit that the Gospel has ordinances, and
if so, had it not always ordinances, and were not its ordinances
always the same? Perhaps our friends will say that the Gospel and
its ordinances were not known till the days of John, the son of
Zacharias, in the days of Herod, the king of Judea. But we will
here look at this point: For our own part we cannot believe that
the ancients in all ages were so ignorant of the system of heaven
as many suppose, since all that were ever saved, were saved through
the power of this great plan of redemption, as much before the
coming of Christ as since; if not, God has had different plans in
operation (if we may so express it), to bring men back to dwell
with Himself; and this we cannot believe, {17} since there has
been no change in the constitution of man since he fell; and the
ordinance or institution of offering blood in sacrifice, was only
designed to be performed till Christ was offered up and shed His
blood--as said before--that man might look forward in faith to that
time. It will be noticed that, according to Paul, (see Gal. 3:8)
the Gospel was preached to Abraham. We would like to be informed
in what name the Gospel was then preached, whether it was in the
name of Christ or some other name. If in any other name, was it the
Gospel? And if it was the Gospel, and that preached in the name of
Christ, had it any ordinances? If not, was it the Gospel? And if it
had ordinances what were they? Our friends may say, perhaps, that
there were never any ordinances except those of offering sacrifices
before the coming of Christ, and that it could not be possible for
the Gospel to have been administered while the law of sacrifices
of blood was in force. But we will recollect that Abraham offered
sacrifice, and notwithstanding this, had the Gospel preached to
him. That the offering of sacrifice was only to point the mind
forward to Christ, we infer from these remarkable words of Jesus
to the Jews: "Your Father Abraham rejoiced to see my day, and he
saw it, and was glad" (John 8:56.) So, then, because the ancients
offered sacrifice it did not hinder their hearing the Gospel; but
served, as we said before, to open their eyes, and enable them to
look forward to the time of the coming of the Savior, and rejoice
in His redemption. We find also, that when the Israelites came out
of Egypt they had the Gospel preached to them, according to Paul in
his letter to the Hebrews, which says: "For unto us was the Gospel
preached, as well as unto them: but the word preached did not
profit them, not being mixed with faith in them that heard it" (see
Heb. 4:2). It is said again, in Gal. 3:19, that the law (of Moses,
or the Levitical law) was "added" because of transgression. What,
we ask, was this law added to, if it was not added to the Gospel?
It must be plain that it was added to the Gospel, since we learn
that they had the Gospel preached to them. From these few facts,
we conclude that whenever the Lord revealed Himself to men in
ancient days, and commanded them to offer sacrifice to Him, that it
was done that they might look forward in faith to the time of His
coming, and rely upon the power of that atonement for a remission
of their sins. And this they have done, thousands who have gone
before us, whose garments are spotless, and who are, like Job,
waiting with an assurance like his, that they will see Him in the
_latter day_ upon the earth, even in their flesh,

We may conclude, that though there were different dispensations,
yet all things which God communicated to His people were calculated
to draw their minds to the great object, and to teach them to rely
upon God alone as the author of their salvation, as contained in
His law.

{18} From what we can draw from the Scriptures relative to the
teachings of heaven, we are induced to think that much instruction
has been given to man since the beginning which we do not possess
now. This may not agree with the opinions of some of our friends
who are bold to say that we have everything written in the Bible
which God ever spoke to man since the world began, and that if he
had ever said anything more we should certainly have received it.
But we ask, does it remain for a people who never had faith enough
to call down one scrap of revelation from heaven, and for all they
have now are indebted to the faith of another people who lived
hundreds and thousands of years before them, does it remain for
them to say how much God has spoken and how much he has not spoken?
We have what we have, and the Bible contains what it does contain:
but to say that God never said anything more to man than is there
recorded, would be saying at once that we have at last received a
revelation; for it must require one to advance thus far, because it
is nowhere said in that volume by the mouth of God, that He would
not, after giving, what is there contained, speak again; and if
any man has found out for a fact that the Bible contains all that
God ever revealed to man he has ascertained it by an immediate
revelation, other than has been previously written by the prophets
and apostles. But through the kind providence of our Father a
portion of His word which He delivered to His ancient saints, has
fallen into our hands, is presented to us with a promise of a
reward if obeyed, and with a penalty if disobeyed. That all are
deeply interested in these laws or teachings, must be admitted by
all who acknowledge their divine authenticity.

It may be proper for us to notice in this place a few of the many
blessings held out in this law of heaven as a reward to those who
obey its teachings. God has appointed a day in which He will judge
the world, and this He has given an assurance of in that He raised
up His Son Jesus Christ from the dead--the point on which the
hope of all who believe the inspired record is founded for their
future happiness and enjoyment; because, "If Christ be not risen,"
said Paul to the Corinthians, "your faith is vain, ye are yet in
your sins. Then they also which are fallen asleep in Christ have
perished" (see 1 Cor. 15). If the resurrection from the dead be
not an important point, or item in our faith, we must confess that
we know nothing about it; for if there be no resurrection from the
dead, then Christ has not risen; and if Christ has not risen He
was not the Son of God; and if He was not the Son of God, there
is not nor cannot be a Son of God, if the present book called the
Scriptures is true; because the time has gone by when, according to
that book, He was to make His appearance. On this subject, however,
we are reminded of the words of Peter to the Jewish Sanhedrim, when
{19} speaking of Christ, he says that God raised Him from the dead,
and we (the apostles) are His witnesses of these things, and so is
the Holy Ghost, whom God had given to them that obey Him (see Acts
5). So that after the testimony of the Scriptures on this point,
the assurance is given by the Holy Ghost, bearing witness to those
who obey Him, that Christ Himself has assuredly risen from the
dead; and if He has risen from the dead. He will, by His power,
bring all men to stand before Him: for if He is risen from the
dead the bands of the temporal death are broken that the grave has
no victory, If then, the grave has no victory, those who keep the
sayings of Jesus and obey His teachings have not only a promise of
a resurrection from the dead, but an assurance of being admitted
into His glorious kingdom; for, He himself says, "Where I am, there
also shall my servant be" (see John 11).

In the 22nd chapter of Luke's account of the Messiah, we find
the kingdom of heaven likened unto a king who made a marriage
for his son. That this son was the Messiah will not be disputed,
since it was the kingdom of heaven that was represented in the
parable; and that the Saints, or those who are found faithful to
the Lord, are the individuals who will be found worthy to merit a
seat at the marriage supper, is evident from the sayings of John
in the Revelation where he represents the sound which he heard in
heaven to be like a great multitude, or like the voice of mighty
thunderings, saying, the Lord God Omnipotent reigneth. Let us be
glad and rejoice, and give honor to Him; for the marriage of the
Lamb is come, and His wife hath made herself ready. And to her was
granted that she should be arrayed in fine linen, clean and white:
For the fine linen is the righteousness of Saints (Rev. 19).