Chapter VI: Introduction (4)

"He and I had many serious conversations on the important subject of man's eternal salvation. We got into the habit of praying much at our meetings, and Newel had said that he would try and take up his cross, and pray vocally during meeting; but when we again met together, he rather excused himself. I tried to prevail upon him. * * * He replied that * * * he would wait until he could get into the woods by himself, and there he would pray. Accordingly, he deferred praying until next morning, when he retired into the woods; where, according to his own account afterwards, he made several attempts to pray, but could scarcely do so, feeling that he had not done his duty, in refusing to pray in the presence of others. He began to feel uneasy, and continued to feel worse both in mind and body, until, upon reaching his own house, his appearance was such as to alarm his wife very much. He requested her to go and bring me to him. I went, and found him suffering very much in his mind, and his body acted upon in a very strange manner; his visage and limbs distorted and twisted in every shape and appearance possible to imagine; and finally he was caught up off the floor of the apartment, and tossed about most fearfully.

"His situation was soon made known to his neighbors and relatives, and in a short time as many as eight or nine grown persons had got together to witness the scene. After he had thus suffered for a time, I succeeded in getting hold of him by the hand, when almost immediately he spoke to me, and with great earnestness requested me to cast the devil out of him, saying that he knew he was in him, and that he also knew I could cast him out.

"I replied, 'If you know that I can, it shall be done;' and then almost unconsciously I rebuked the devil, and commanded him in the name of Jesus Christ to depart from him; when immediately Newel spoke out and said that he saw the devil leave him and vanish from his sight. This was the first miracle which was done in the Church, or by any member of it, and it was done not by man, nor by the power of man, but it was done by God, and by the power of godliness; therefore, let the honor and the praise, the dominion and the glory, be ascribed to the Father, Son and Holy Spirit, for ever and ever. Amen."[A]

[Footnote A: "History of the Church," Vol. I, pp. 82, 83.]

Concerning the truth of this ungarnished account there can be no doubt. It has appeared in print for many years, and has never been called in question. Moreover, the miracle was witnessed by several adult persons, and was strongly attested by Newel Knight himself. Without question, then, with the very beginning of the Church, the gifts of healing, so common with Jesus and His disciples, were restored to those holding the Holy Priesthood.

Not more than a year and a half after the performance of this remarkable miracle, there was performed another which the Prophet passed over in his narrative with scarcely a notice. He says, "About this time" (September 12, 1831), "Ezra Booth came out as an apostate. He came into the Church upon seeing a person healed of an infirmity of many years' standing."[B] That is all. Fortunately, however, there is preserved for us an account of this case of healing; and it is the more valuable because it is written by a Campbellite historian, who did not accept the message of the Prophet Joseph Smith. The historian says:

[Footnote B: "History of the Church," Vol. I, p. 215.]

"Ezra Booth, of Mantua, a Methodist preacher of much more than ordinary culture, and with strong natural abilities, in company with his wife, Mr. and Mrs. Johnson, and some other citizens of this place [Hiram, Ohio] visited Smith at his home in Kirtland, in 1831. Mrs. Johnson had been afflicted for some time with a lame arm, and was not at the time of the visit able to lift her hand to her head. The party visited Smith partly out of curiosity, and partly to see for themselves what there might be in the new doctrine. During the interview the conversation turned on the subject of supernatural gifts, such as were conferred in the days of the apostles. Some one said, 'Here is Mrs. Johnson with a lame arm; has God given any power to men now on earth to cure her?' A few moments later, when the conversation had turned in another direction. Smith rose, and walking across the room, taking Mrs. Johnson by the hand, said in the most solemn and impressive manner: 'Woman, in the name of the Lord Jesus Christ, I command thee to be whole,' and immediately left the room. The company were awe-stricken at the infinite presumption of the man, and the calm assurance with which he spoke. The sudden mental and moral shock--I know not how better to explain the well-attested fact--electrified the rheumatic arm--Mrs. Johnson at once lifted it up with ease, and on her return home the next day she was able to do her washing without difficulty or pain."[C]

[Footnote C: Hayden's "History of the Disciples," pp. 250, 251; quoted in "History of the Church," Vol. I, pp. 215, 216, footnote.]

We can easily believe that the company was amazed at the manifestation of such power. It was not the will of God, however, that the great Prophet alone should possess the gift to heal the sick. On the contrary, it was bestowed through faith upon many others. From the first the elders had practiced the order of anointing the sick and praying for them. But in 1832, a little more than two years after the organization of the Church, the Lord gave a revelation in which He declared to the elders that certain signs should follow the operation of faith. The words of the Lord are these:

"As I said unto mine apostles I say unto you again that every soul who believeth on your words, and is baptized by water for the remission of sins, shall receive the Holy Ghost; and these signs shall follow them that believe:

"In my name they shall do many wonderful works:

"In my name they shall cast out devils;

"In my name they shall heal the sick;

"In my name they shall open the eyes of the blind, and unstop the ears of the deaf;

"And the tongue of the dumb shall speak;

"And if any man shall administer poison unto them it shall not hurt them;

"And the poison of a serpent shall not have power to hurt them."[D]

[Footnote D: Doc. and Cov. 84:63-72.]

Thus wonderfully did the Lord repeat the promise made to the apostles of old;[E] and the promise has been fulfilled in an equally wonderful manner. The number of miraculous healings since 1832 is far too large to bear detailing here. But from that day to the present, there have been wonderful healings, wherever the Church has been established. And hundreds of thousands testify that the gift of healing is indeed operative among the Latter-day Saints.

[Footnote E: See Mark 16:16-18.]

The gift of healing is not the only divine gift, however, that has been restored in latter days: "About the 8th of November," writes Joseph Smith, "I received a visit from Elders Joseph Young, Brigham Young, and Heber C. Kimball of Mendon, Monroe county, New York. They spent four or five days in Kirtland, during which we had many interesting moments. At one of our interviews, Brother Brigham Young and John P. Greene spoke in tongues, which was the first time I had heard this gift among the brethren: others also spoke, and I received the gift myself."[F]

[Footnote F: "History of the Church," Vol. I, pp. 296, 97.]

So briefly does the Prophet mention the reappearance of the strange gift of tongues. Fortunately, however, we have again another and fuller account. Writing of the same incident, President Brigham Young says, "A few weeks after my baptism I was at Brother Kimball's house one morning, and while family prayer was being offered up, Brother Alpheus Gifford commenced speaking in tongues. Soon the Spirit came on me, and I spoke in tongues, and we thought only of the day of Pentecost, when the apostles were clothed upon with cloven tongues of fire.

"In September, 1832, Brother Heber C. Kimball took his horse and wagon. Brother Joseph Young and myself accompanying him, and started for Kirtland to see the Prophet Joseph. We visited many friends on the way, and some branches of the Church. We exhorted them and prayed with them, and I spoke in tongues. Some pronounced it genuine and from the Lord, and others pronounced it from the devil.

"We proceeded to Kirtland and stopped at John P. Greene's, who had just arrived there with his family. We rested a few minutes, took some refreshment, and started to see the prophet. * * *

"In the evening a few of the brethren came in, and we conversed together upon the things of the kingdom. He called upon me to pray; in my prayer I spoke in tongues. As soon as we arose from our knees the brethren flocked around him, and asked his opinion concerning the gift of tongues that was upon me. He told them that it was the pure Adamic language. Some said to him they expected he would condemn the gift Brother Brigham had, but he said, 'No, it is of God.'"[G]

[Footnote G: "Millennial Star," Vol. 25, p. 439; also quoted in part in "History of the Church," Vol. I, p. 297, footnote.]

Since the incident here related, many hundreds of the Saints of God have been blessed with this divine gift. Some are given to speak in tongues and others to interpret. The miracle comes to those who have faith, to strengthen their faith. Again, however, the number of these miraculous manifestations is far too large to be considered here. Hundreds of thousands bear witness to the restoration of the marvelous gift. And it is the fact of restoration about which we are most concerned.

Besides the gift of performing miracles and of healing, and the gift of speaking in tongues and of interpreting tongues, there are yet other divine gifts restored in this dispensation. To Joseph Smith was given very early the gift of prophecy. In the book of Doctrine and Covenants may be found many remarkable predictions made by him. All these predictions have been literally fulfilled, in so far as the time has come for their fulfillment; and the fulfillment happened in many cases long after the martyrdom of the great Prophet. Not only Joseph Smith, however, but many others in the Church have been blessed with the same gift of prophecy. All the presidents of the Church have displayed the divine gift. Many men in exalted position, and many men of low degree, have likewise manifested the prophetic inspiration of the Holy Ghost. The gift of prophecy is common among the restored gifts of the Church. So also is the gift of discernment, and the gift of wisdom, and the gift of knowledge, and the gift of faith. Indeed, through the ministry of the Prophet Joseph Smith have been restored to man all the spiritual gifts known to the saints of old. To the great modern Church of Christ have been given the things enumerated by the Apostle Paul.

"Now concerning spiritual gifts, brethren, I would not have you ignorant," wrote Paul to the Corinthians. "Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. Now there are diversities of gifts, but the same Spirit. And there are diversities of administrations, but the same Lord. And there are diversities of operations but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit, the word of wisdom; to another the word of knowledge, by the same Spirit; to another faith, by the same Spirit; to another the gift of healing, by the same Spirit; to another the working of miracles; to another prophecy; to another discernment of spirits; to another divers kinds of tongues; to another the interpretation of tongues: but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will."[H]

[Footnote H: I Cor. 12:1-11.]

XIII.

SACRED WRITINGS OF OLD.

_The Inspired Version_.

In December, 1830, the Prophet Joseph Smith received a revelation in which was contained an important promise pertaining to the sacred records of the Church. The Church had been in existence little more than six months. During those months it had grown phenomenally in numbers. And during those months, too, many discussions had been inevitably provoked concerning the infallibility of the scriptures. The Prophet who lived and moved among them, the saints accepted as the living oracle of God; and when they thirsted for the Water of Life, he was abundantly able to give it them. But the sacred writings of the Jews--the Bible--had not the power so to satisfy them as had the quick word of the Prophet. Some of the words of the ancients were not clear. It seemed that there were mistranslations, omissions, and even interpolations in the Holy Book. Moreover, some valuable scriptures seemed to have been lost. They appeared in the Book in name only; their invaluable contents were unknown. In view of these conditions, it is not surprising that the young Church should desire to know how much of the Sacred Word of God, as it had been preserved to them, might be accepted with authority. And what they longed to know was divinely given to them. In a revelation received by the young Prophet in December, 1830, the Lord said to Sidney Rigdon, "A commandment I give unto thee, that thou shalt write for him [i. e., Joseph Smith]; and the Scriptures shall be given, even as they are in mine own bosom, to the salvation of mine own elect."[A]

[Footnote A: Doc. and Cov. 35:20.]

This promise, with commandment, evidently signifies that the Lord purposed to make clear dark sayings of Scripture, which some of the saints were questioning. In support of this fact may be cited another revelation, given only two months later, in which the Lord renews the promise. "Thou shalt ask," He said to the Prophet Joseph, "and my scriptures shall be given as I have appointed, and they shall be preserved in safety."[B]

[Footnote B: Doc. and Cov. 42:56.]

Already, however, six months or so before the promise was made in revelation, the Lord had prepared for its fulfillment. In June, 1830, only two months after the organization of the Church, the Prophet had received the revelation known as the "Words of Moses."[C] It is a kind of introduction to the book of Genesis; it tells how Moses came to know the story of the creation, and the relation of man to God. No finer introductory chapter to the book of beginnings could possibly be conceived. Again, in the same month in which the revelation with promise was given, the Lord revealed certain "doings of olden times, from the prophecy of Enoch. "[D] "Much conjecture and conversation frequently occurred among the Saints," writes the Prophet, "concerning the books mentioned, and referred to, in various places in the Old and New Testaments, which were now nowhere to be found. The common remark was, 'They are lost books;' but it seems the Apostolic Church had some of these writings, as Jude mentions or quotes the prophecy of Enoch, the seventh from Adam."[E] To the joy of the congregation, extracts from this prophecy of Enoch were revealed to the Prophet Joseph, and added to the growing treasure-house of scripture. Already, too, the Prophet had begun to make a revision of the Bible. Before the close of the year 1830, this revision was well under way.

[Footnote C: Pearl of Great Price.]

[Footnote D: "History of the Church," Vol. I, p. 133.]

[Footnote E: "History of the Church," Vol. I, p. 132.]

Before the close of the year, however, the Prophet was commanded to desist from further translating until he should go to Ohio.[F] Again, in December, 1831, the Prophet and Sidney Rigdon were commanded to go upon a mission preaching the gospel.[G] Of necessity, the work of "revision" must rest while the Seer and the scribe were about these other duties. Except for such interruptions as these, however, the "revision" of the Bible made fair progress. And in addition to the textual "translation," there were received by the Prophet other revelations bearing upon the Holy Word. Thus, in January, 1832, there was received an explanation of I Cor. 7:14.[H] In February, of the same year, there came to the translators, while they were engaged with the Gospel of St. John, a wonderful vision of the glories hereafter.[I] The following March, the Prophet received explanations of some parts of the revelation to St. John.[J] One year later, there came a revelation on the authenticity of the Apocrypha.[K] Thus, by the spirit of inspiration and revelation, the sacred records of old were made plain. The mistakes of men were corrected; and important words that had been lost, were supplied. The first "revision" of the New Testament was finished February 2, 1833, and that of the Old Testament, July 2 of the same year.

[Footnote F: Doc. and Cov. 37:1.]

[Footnote G: Doc. and Cov. 71:1-11.]

[Footnote H: Doc. and Cov. sec. 74.]

[Footnote I: Doc. and Cov. sec. 76.]

[Footnote J: Doc. and Cov. sec. 77.]

[Footnote K: Doc. and Cov. sec. 91.]

The inspired revision of the Hebrew Scriptures was not published during the lifetime of the Prophet Joseph Smith. He intended to continue the work of revision, by going over the entire work again, before it should be given to the world. In the year 1840, he expressed a desire to shift much of the arduous responsibility resting upon him to the shoulders of the Twelve and other officers, that he might resume the work of translation and revision. In a memorial presented June 18, 1840, the Prophet wrote, "The Church have erected an office where he [Joseph Smith, the memorialist] can attend to the affairs of the Church without distraction, he thinks, and verily believes, that the time has now come, when he should devote himself exclusively to those things which relate to the spiritualities of the Church, and commence the work of translating the Egyptian records, the Bible, and wait upon the Lord for such revelations as may be suited to the conditions and circumstances of the Church."[L] Up to the time of his martyrdom, however, the Prophet found no time in which fully to carry out his design. Therefore, the inspired version of the Holy Scriptures, a manuscript copy of which is preserved in the Historian's Office at Salt Lake City, has never been given to the world by proper authority. A volume purporting to be the inspired version has appeared on the public market; but it is not recognized by the Church of Jesus Christ of Latter-day Saints, because it has never received the careful revision intended by the Prophet. The authorized version of King James remains the standard Bible of the Church.

[Footnote L: "History of the Church," Vol. IV, p. 137.]

_The Book of Abraham_.

In July, 1835, there came into the hands of the Prophet, Joseph Smith, other invaluable records of the times of the patriarchs. It appears that in the year 1828, a French explorer named Antonio Sebolo, secured permission from Mehemet Ali, the viceroy of Egypt, to explore for antiquities. Three years later, in 1831, Sebolo entered some catacombs near the place where stood formerly the ancient city of Thebes. Eleven of the mummies, found in a perfect state of preservation, he carried away with him to Paris. On the way to the French capital, however, M. Sebolo put in at Trieste, where he died after an illness of several days. The mummies were then directed to a nephew named Chandler. Mr. Chandler lived in Philadelphia, Pa., though it was supposed that his home was in Ireland. After a devious course, the mummies came finally to New York, addressed to Michael H. Chandler. There the caskets were first opened, and the contents examined. "On opening the coffins," the Prophet tells us, "he (Mr. Chandler) discovered that in connection with two of the bodies, was something rolled up with the same kind of linen, saturated with the same bitumen, which when examined, proved to be two rolls of papyrus." These rolls of papyrus were beautifully written "with black, and a small part red, ink or paint, in perfect preservation."[M]

[Footnote M: "History of the Church," Vol. II, pp. 348-350.]

A stranger standing near at the time of the discovery recommended to Mr. Chandler that he seek out the Mormon Prophet, Joseph Smith, as probably the only man who could render a correct translation of the ancient manuscripts. Mr. Chandler, however, began to exhibit the mummies in the larger cities of the United States. They very soon became objects of peculiar interest. Mr. Chandler was assured by the learned men of the land that both mummies and papyrus were genuine. Indeed, from some he received certificates testifying to the genuineness of his display and to the characters of the papyrus. It was not until July 3, 1835, that Mr. Chandler reached Kirtland with the Egyptian mummies. Immediately, it appears, he sought out the Prophet Joseph Smith. "There were four human figures," the latter writes in his history, "together with hieroglyphic figures and devices. As Mr. Chandler had been told I could translate them, he brought me some of the characters, and I gave him the interpretation, and like a gentleman, he gave me the following certificate:

"'Kirtland, July 6, 1835. "'This is to make known to all who may be desirous, concerning the knowledge of Mr. Joseph Smith, Jun., in deciphering the ancient Egyptian hieroglyphic characters in my possession, which I have, in many eminent cities, showed to the most learned; and, from the information that I could ever learn, or meet with, I find that of Mr. Joseph Smith, Jun., to correspond in the most minute matters.

"'MICHAEL H. CHANDLER,

"'Traveling with, and proprietor of Egyptian mummies.'"[N]

[Footnote N: "History of the Church," Vol. II, P. 235.]

Soon after receiving this certificate from Mr. Chandler some of the Saints in Kirtland purchased from him the mummies and the papyrus. Thereupon, the Prophet, with William W. Phelps and Oliver Cowdery as scribes, began to translate the strange hieroglyphics. To their infinite joy, they found that one of the rolls contained writings of Abraham, whereas the other contained writings of Joseph, who was sold into Egypt. The first of these the Prophet translated, in part. It recounts the trials of Abraham in the idolatrous home of his fathers, and his miraculous deliverance. It tells also of the creation of the world, and of the spirits before, and reveals the system of astronomy understood by the ancient patriarch. The Book of Abraham, an invaluable and truly authentic record translated by divine inspiration, forms now an important part of the Pearl of Great Price.

It appears that the papyrus-roll containing the writings of Joseph was never translated. The Saints retained possession of the mummies, and carried them along in their wanderings, until they became settled in their new home--Nauvoo, the Beautiful. There, the mummies were displayed in the Nauvoo Mansion, built by the Prophet. After the death of the Prophet, however, the mummies and the papyrus-rolls fell into the hands of the Prophet's family, and were sold. For some time they were exhibited by a syndicate in St. Louis. Thence, they were sold to a museum in Chicago. When the great fire swept Chicago in 1870, the museum was destroyed; and with it, presumably, the historic mummies and the sacred records of old. All that we have preserved to us, then, of these interesting papyrus records is contained in the Pearl of Great Price.

Thus the knowledge of the Saints was extended, the hand-dealings of God with His ancient people were made known, and many sacred writings were added to the scripture already possessed by the Church. The King James version of the Bible was already accepted "as far as it was translated correctly." The Book of Moses deals with the beginnings--with the fundamentals. It reveals how man came first to know of God, of His Son, Jesus Christ, and of the divine plan of salvation. It supplies the living truth of man's relationship to God, which the Authorized Version--through the interference of the opinions of men--states but obscurely. It looks hopefully forward to the future, when the King of glory shall come in. Without that portion of inspired scripture contained in the Book of Moses, we should lack much in our knowledge of the history of God and of man.

In like manner, the Book of Abraham supplies valuable information concerning the wonderful works of God. Independent of the Book of Moses, it corroborates all that is taught there. And it goes further. From it we learn important truths concerning a pre-existent state; and from it we learn more fully, too, of the worlds, and the creation of worlds. The science of creation is perhaps nowhere else so fully explained as in the Book of Abraham. There, too, are outlined some of the important principles of the New Astronomy, principles fast coming to be recognized as true by scientific men. Without this record we should lack much in our knowledge of the history of God and of man.

Another act, then, in the great drama of the Restoration has been accomplished. To knowledge has been added knowledge. To the sacred record contained in the Bible was added that of the Book of Mormon. And now, to both of these, are added two others, briefer than either of the first, but wanting nothing in significance to the people of God.

XIV.

A SACRED BOOK OF TODAY.

When the Lord God called Miriam and Aaron to task for speaking against their brother Moses, He said to them, "Hear now my words: If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold; wherefore then were ye not afraid to speak against my servant Moses?"[A]

[Footnote A: Num. 12:1-8.]

So it was also with the Prophet Joseph Smith. From the day of the first splendid vision of the Father and the Son, the Lord spoke often to the young prophet, and clearly. Particularly close was the communion of the Prophet with his God after the re-establishment of the Church upon the earth. As often as he felt the need of direction or encouragement, so often did the young man seek God; and God always answered him, and spoke to him, and gave him what was needful for him in that hour. It happened, then, that in a very short time the Prophet had accumulated a fairly large number of revelations. For each time the Lord spoke to him, either he himself or one of his scribes recorded the revelation as it was given. Afterwards, copies were made and circulated among the Saints that were most nearly concerned.

If we had lived with the Saints in Kirtland, in the year 1832, we should have been thrilled with them when the Prophet received the momentous revelation now numbered eighty-eight in the Book of Doctrine and Covenants. This remarkable and important revelation was circulated among the Saints in manuscript form. It came to be called the "Olive Leaf." And the "Olive Leaf" is an example of how the revelations were first circulated among the Saints. Of course, the method was very unsatisfactory in a day of modern advancement. The people began soon to desire the word of God, as given to them directly, in printed form. Indeed, so early did this desire manifest itself that in July, 1830, only three months after the organization of the Church, the Prophet Joseph Smith was already engaged on the compilation of the revelations.[B] This was the beginning of the book of modern scripture.

[Footnote B: "History of the Church," Vol. I, p. 104.]

The work of compilation seems, however, to have progressed slowly. Somewhat over a year after the task was begun, a special conference was convened in Hiram, Ohio. This was November 1st, 1831.[C] The conference was called to consider the publication of the revelations received by the Prophet Joseph Smith. It was decided to issue an edition of 10,000 copies; and during the afternoon of the first day of the conference, the Prophet "received by inspiration," the preface to the proposed book. It appears now as section first in the Book of Doctrine and Covenants. It is a model of literary construction. The same afternoon, too, the brethren assembled bore testimony to the divine inspiration of the revelations. "Brother Joseph Smith, Jun.," we read, "said that inasmuch as the Lord had bestowed a great blessing upon us in giving commandments and revelations, he asked the conference what testimony they were willing to attach to these commandments which would shortly be sent to the world. A number of the brethren arose and said that they were willing to testify to the world that they knew that they were of the Lord."[D]

[Footnote C: "History of the Church," Vol. I, p. 221.]

[Footnote D: "History of the Church," Vol. I, p. 222, footnote.]

On the second day of the conference, "the revelation (of the evening before) was read by the moderator (this was Oliver Cowdery). The brethren then arose in turn and bore witness to the truth of the Book of Commandments." The elders present at this special conference were Joseph Smith, Jun., Oliver Cowdery, David Whitmer, John Whitmer, Peter Whitmer, Jun., Sidney Rigdon, William E. McLellin, Orson Hyde, Luke Johnson and Lyman E. Johnson.

With the confidence and the testimonies of the elders thus expressed, Joseph Smith proceeded further to prepare the revelations for publication. It was decided by the conference that Oliver Cowdery should carry the commandments and revelations to Independence, Mo., where the printing press of the Church was located. The Prophet should prepare and arrange the revelations by the time Elder Cowdery left--"which was to be by--or, if possible, before--the 15th of the month" (November).[E] In due time, the work of compilation was accomplished; the volume of modern scripture was dedicated by prayer to the service of the Almighty, the Prophet himself performing the ordinance;[F] John Whitmer was appointed to accompany Oliver Cowdery through the wild frontier to Independence; and the sacred record was sent on its way to Zion.

[Footnote E: "History of the Church," Vol. I, p. 290.]

[Footnote F: "History of the Church," Vol. I, p. 234.]

The printing of the sacred book did not progress rapidly. On the twenty-fifth of June, 1833, more than a year after the holding of the special conference, Sidney Rigdon wrote a long letter, in behalf of the Presidency of the Church, to W. W. Phelps and others in Zion. "We have received your last," he writes, "containing a number of questions which you desire us to answer. * * *

"First as respects getting the Book of Commandments bound we think it is not necessary. They will be sold well without binding, and there is no book-binder to be had that we know of, nor are there materials to be had for biding, without keeping the books too long from circulation."

Later in the same letter, the writer says, "We have received some revelations within a short time back, which you will obtain in due season." And a little later, still, in the same letter, the writer calls attention to some typographical errors in the fortieth and forty-fourth chapters of the forthcoming book.[G] Evidently, then, the work of printing the sacred book had progressed so far that preparations had to be made for binding the book; yet, there was still time apparently to add new revelations and to make corrections.

[Footnote G: "History of the Church," Vol. I, pp. 362-364.]

A little less than a month after writing the letter mentioned above, Sidney Rigdon wrote another in behalf of the Presidency. In the latter letter he writes, "Consign the box of the Book of Commandments to N. K. Whitney & Co., Kirtland, Geauga County, Ohio, care of Kelly and Walworth, Cleveland, Cuyahoga County, Ohio."[H] Evidently, the first edition of the Book of Commandments was nearing completion. The Sacred Book of today was soon to be sent out into the world.

[Footnote H: "History of the Church," Vol. I, p. 369.]

Unfortunately, however, the shipment was never made. On July 20th, 1833, a mob collected near the Church printing office in Independence, and demanded that the printing office and the store be closed, and that all mechanical labors cease.[I] The Church leaders in Zion refused to comply with these unreasonable demands. Thereupon, the mob rushed upon the building, destroyed papers and publications, seized materials of value, turned the family of Wm. W. Phelps out of doors, and razed the building to the ground. Only a few copies of that edition of the Book of Commandments as far as printed were saved from destruction.[J]

[Footnote I: "History of the Church," Vol. I, p. 390.]

[Footnote J: "History of the Church," Vol. I, pp. 411, 412.]

Somewhat over a year later, the Church prepared again to publish the revelations. A printing house had been established in Kirtland, Ohio. The conditions seemed favorable for the putting forth of the Book of Commandments. On September 24, 1834, at a meeting of the High Council, at Kirtland, a committee was appointed "to arrange the items of the doctrine of Jesus Christ, for the government of the Church of Latter-day Saints, which Church was organized and commenced its rise on the 6th of April, 1830. These items are to be taken from the Bible, Book of Mormon, and the revelations which have been given to the Church up to this date, or that shall be given until such arrangements are made." President Joseph Smith, Jun., Oliver Cowdery, Sidney Rigdon, and Frederick G. Williams were appointed the committee.[K]

[Footnote K: "History of the Church," Vol. II, p. 165.]

This committee, it seems, worked with energy at the task of compiling and printing. On August 17, 1835, a little less than a year after their appointment, the committee finished their appointed labor, and a general assembly of the priesthood was called to accept the volume of sacred scripture. In the afternoon session of the assembly Oliver Cowdery introduced to the priesthood the "Book of Doctrine and Covenants of the Church of the Latter-day Saints." William W. Phelps and John Whitmer voluntarily testified to the divine authenticity of the new volume of Scripture. Thereafter, the presidents of the High Councils of Kirtland and Missouri, and the presidents of the several quorums of the priesthood bore testimony that the revelations in the book were true and that the book should become "a law and a rule of faith and a practice to the Church." Finally, the general authorities and the whole assembly accepted the book by unanimous vote as the doctrine and covenants of their faith. William W. Phelps read also the following testimony of the twelve apostles to the truth of the Book of Doctrine and Covenants:

_"The testimony of the Witnesses to the Book of the Lord's commandments, which commandments He gave to His Church through Joseph Smith Jun., who was appointed, by the voice of the Church, for this purpose_.

"We therefore feel willing to bear testimony to all the world of mankind, to every creature upon the face of all the earth, that the Lord has borne record to our souls, through the Holy Ghost shed forth upon us, that these commandments were given by inspiration of God, and are profitable for all men, and are verily true. We give this testimony unto the world, the Lord being our helper; and it is through the grace of God the Father, and His Son Jesus Christ, that we are permitted to have this privilege of bearing this testimony unto the world, in the which we rejoice exceedingly, praying the Lord always that the children of men may be profited thereby.[L] (Signed)

"THOMAS B. MARSH, DAVID W. PATTEN, BRIGHAM YOUNG, HEBER C. KIMBALL, ORSON HYDE, WM. E. MCLELLIN, PARLEY P. PRATT, LUKE S. JOHNSON, WILLIAM SMITH, ORSON PRATT, JOHN F. BOYNTON, LYMAN E. JOHNSON."[M]

[Footnote L: "History of the Church," Vol. II, pp. 243-45.]

[Footnote M: In this testimony of the Twelve to the Book of Doctrine and Covenants, as published in the History of Joseph Smith in the "Millennial Star," the names of the Apostles were not appended, but it is thought proper that they should be inserted here in the order in which they stood in the quorum. The document was undoubtedly prepared before the departure of the Twelve for the East, as it was well known that the work of the committee on selection and compilation would present the Doctrine and Covenants to a general assembly before the Twelve would return.--"History of the Church," Vol. II, p. 245, footnote.]

Thus was the "Book of Doctrine and Covenants" accepted by the Church as a divinely inspired work. And what is the "Book of Doctrine and Covenants"? First, there appears in the book a series of seven "Lectures on Faith," prepared during the year 1835. "They are not to be regarded," we are told, "as of equal authority in matters of doctrine with the revelations of God in the Doctrine and Covenants," but as judiciously written and compiled, and as profitable doctrine.[N] There follow one hundred thirty-six sections, or chapters, of the book proper. One of these, section 136, is a revelation to Brigham Young. Nine others, sections 102, 121, 123, 127, 128, 130, 131, 134, and 135--are not direct revelations in the usually accepted sense, but are minutes of important meetings, prayers and prophecies, addresses to the Saints, letters, instructions, and so forth, containing important doctrines. The rest--one hundred twenty-six sections in all--are revelations from the Lord through the Prophet Joseph Smith to the Church, or to individuals in the Church. In these one hundred thirty-six sections may be found instructions that pertain to the organization of the Church and to the doctrines of the Church. While there have been many revelations received since the first Book of Doctrine and Covenants was published--while, indeed, the Church leaders today are prophets, seers, and revelators--yet the early revelations are so replete with doctrinal instruction, that we may find there sufficient directions for the establishment and the building up of the Church of Christ.

[Footnote N: "History of the Church," Vol. II, p. 176. footnote.]

The Doctrine and Covenants meets conditions, not of two thousand years or more before Christ, but of the present day. It gives specific directions for the establishing and the maintaining of the Church of Christ, not among an oriental people in a primitive age, but among an active people in a progressive age. The living oracle of God is of far more value than the breathless letter. The living prophet is the oracle of God; and the Book of Doctrine and Covenants--the Sacred Book of today--is the record of the revelations received today for the people of today.

XV.

THE KEYS OF GATHERING.

Sunday, the 3rd of April, 1836, was a momentous day in the history of the Church. Since the day of its organization, the Church had increased and had prospered in all things. The first conference of the Church was held June 9th, 1830. It is estimated that the membership then was twenty-seven. On the twenty-sixth of September of the same year, the second conference of the Church was held. There were then sixty-two devotees of the restored Gospel. In January of the following year, 1831, the Prophet moved to Kirtland, Ohio. His followers then could not have numbered more than eighty, since he wrote in the previous month that the Church "from Colesville to Canandagua, New York, numbered about seventy members." In Kirtland the restored faith soon took root and grew rapidly. A conference was held there from the third to the sixth of June, 1831, and the "congregation at this conference numbered two thousand souls." Thus the Church increased in membership from year to year until it soon numbered ten thousand and more. But it was not in increased membership only that the Church showed prosperity. In temporal matters the blessings of the Lord soon became abundantly manifest. The Saints acquired lands, and built houses; and they began to take possession of the promised land of Zion. In spiritual matters, too, the Saints were made to feel that the Lord was near at hand. Many revelations were given to them through the Prophet Joseph Smith. And in the year 1836, a Temple was completed in Kirtland. It was eighty feet long, sixty feet wide, fifty feet high to the top of the walls, with a tower one hundred ten feet high. On Sunday, March twenty-seventh, this temple was dedicated to the Lord; and one week later, Sunday, April 3rd, there were given to Joseph Smith and Oliver Cowdery some of the most glorious manifestations recorded in the annals of history.

The day had been devoted to service in the Lord's House. Joseph Smith had taken part in the ceremonies of the day, and had listened to discourses delivered by the brethren. After the administration of the Lord's supper in the afternoon service, "I retired to the pulpit," writes the Prophet, "the veils being dropped, and bowed myself, with Oliver Cowdery, in solemn and silent prayer."[A] After rising from prayer, the visions of heaven burst open before these divinely appointed men. First appeared to them the Lord Jesus Himself. He stood upon the breast-work of the pulpit. Under His feet appeared a paved work of pure gold in color like amber. His eyes shone like a flame of fire. His hair was white, like pure snow. His countenance was more radiant than the sun. His voice was like the rushing of great waters.

[Footnote A: "History of the Church," Vol. II, p. 435.]

"I am the first and the last," he said, "I am he who liveth, I am he who was slain, I am your advocate with the Father. * * * Behold, I have accepted this house, and my name shall be here, and I will manifest myself to my people in mercy in this house. * * * Yea, the hearts of thousands and tens of thousands shall greatly rejoice in consequence of the blessings which shall be poured out, and the endownent with which my servants have been endowed in this house; and the fame of this house shall spread to foreign lands, and this is the beginning of the blessing which shall be poured out upon the heads of my people. Even so. Amen."[B]

[Footnote B: Doc. and Cov. 110:1-10.]

In this wise did the Lord Jesus accept the work of His servants. In this wise did He appear personally before them. And in this wise did He inaugurate marvelous manifestations fraught with blessings to the Saints. Twice before in this dispensation it is recorded that the Lord manifested Himself in vision to His chosen Prophet. Once He had appeared together with the Father in answer to the boy's earnest prayer. Again He had appeared to the Prophet and his associate, Sidney Rigdon, to declare the glories of the world to come. And now He comes again, to approve the labor accomplished by His servants, and to inaugurate the actual work of redemption for both the living and the dead.

Immediately after the vision of the Savior there opened to the seer another vision of heaven. Ages before, the Lord God had selected the children of Israel to become His chosen people. The divine plan of salvation for the human race anticipated a fall from grace and an atonement. Through the fall came death to all men; and through the atonement came eternal life. As the fall came through the sin of one, so the atonement came through the voluntary sacrifice of another. But that this Savior might become the living hope of the world, it became necessary to designate the people--even the family--from among whom He should spring. Hence the Chosen people--Israel--to whom the promise of Messiah was made. All might have been well with Israel had they not been a stiff-necked people. But through their perverseness of heart, they called down upon them the wrath of God. Along with promises of deliverance and salvation, came predictions of evil to follow disobedience. And Israel was disobedient. Finally, when the Savior had come as predicted to redeem the world, and the iniquity of Israel was full, the Chosen People was broken; the nation to whom the Savior had come became scattered, and was sifted like dust among the peoples of the earth. It was the punishment foretold. To consummate the plan of salvation, must come a gathering of the dispersed tribes of Israel.

Accordingly, the vision that followed upon that of the Savior on the memorable 3rd of April, 1836, revealed to Joseph and Oliver, Moses, the Prophet of the deliverance of old. "After this vision was closed," we read, "the heavens were again opened unto us, and Moses appeared before us, and committed unto us the keys of the gathering of Israel from the four parts of the earth, and the leading of the ten tribes from the land of the north."[C]

[Footnote C: Doc. and Cov. 110:11.]

The nature of this commission is plain. First, the great Prophet Moses, to whom had been committed the authority of restoring once before a captive Israel to their promised land and freedom, now commits those keys of gathering and restoration to the Prophet Joseph Smith and his associate Oliver Cowdery. Then, with the power of this authority conferred upon them, Joseph and Oliver may commission others; the story of the restoration of the Gospel may be carried to the scattered house of Jacob; the actual work of redeeming Israel may be begun. This, as the Lord had said in the vision before, was the beginning of the blessing which should be poured out upon the heads of His people.

But it was not the house of Israel alone that should profit by the restoration of the Gospel. Even before the twelve sons of Jacob had been chosen to become the fathers of the twelve tribes of Israel, the God of heaven had promised that the blessing of a Savior should attend all the children of the world.

"I will make of thee a great nation," the Lord had said to Abraham, "and I will bless thee, and make thy name great; and thou shalt be a blessing: and I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed."[D] Not only to the children of Abraham, then, should the Gospel be preached, but to all people, and through obedience to the Gospel they should become the children of Abraham. If the restored Gospel were, then, to become the power of God unto salvation to all the earth-children of God, there must needs be a restoration, not only of the authority to gather and to redeem Israel, but also of the authority to preach the Gospel to the world at large.

[Footnote D: Gen. 12:2, 3.]

Accordingly, after the vision of Moses was closed, there appeared another glorious vision to the two young chosen prophets. "After this," we read, "Elias appeared, and committed the dispensation of the Gospel of Abraham, saying, that in us, and our seed, all generations after us should be blessed."[E]

[Footnote E: Doc. and Cov. 110:12.]

The nature of this commission, too, is plain. It becomes the sacred mission of the Saints to do all in their power, not to save Israel alone, but to become a blessing to all generations of all men--to cry the Gospel of repentance to the world, that all men, whether Jew or Gentile, may hear it and obey it. Elias--a prophet of whom we know but little[F]--apparently held last the keys of the dispensation of the Gospel of Abraham. In proper time he comes, in harmony with the divine plan, and commits those keys to the men who are to carry off the labors of the dispensation of the fulness of times. This, again--as the Lord had said in the vision before--was the beginning of the blessing which should be poured out upon the heads of His people. And thus was consummated another act in the great drama of the Restoration. The authority for accomplishing the salvation of the living was restored in full. The story of the restoration of the authority for the salvation of the dead we must leave for another chapter.

[Footnote F: Doc. and Cov. 27:6, 7.]

XVI.

THE FATHERS AND THE CHILDREN.

The glorious visions in which had appeared Moses and Elias were closed. Joseph and Oliver stood before the pulpit of the temple waiting. But why should they wait for further manifestations? What more could they now expect? Or, what more, indeed, could now be given them? All the living children of the world were provided for. Authority to preach and to baptize Joseph and Oliver had held before the appearance of Moses and Elias. But Israel was a special people. Upon Israel had been passed a special sentence. Moses was the great lawgiver and deliver of ancient Israel. Therefore, that everything might be done in order, Moses came to restore the special authority of redeeming and gathering the chosen people. In like manner, Elias was he who held particularly the authority of the dispensation of the gospel of Abraham. Accordingly, in the last days, that everything might be done in order, the authority of the dispensation of the gospel of Abraham was restored by him who held it to the great American prophet, though he held already the full authority of the Priesthood of the Son of God. Thus, the redemption and the salvation, not of living Israel alone, but of all the living human family were provided for. What more could the Prophet and his companion await?

It is said in the Jewish Scripture that every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father.[A] But the very fact that the keys of authority are restored to preach the gospel to the living presupposes a loss of that authority, and a departure from the true doctrine of the Christ. There have died many hundreds of thousands who have not confessed Jesus. Indeed, even at the present time, there die daily in the best Christian lands thousands of persons who have never heard the joyful sound of the Gospel of the Lord. Yet, only through obedience to the Gospel, may mortals be saved. The living may by good chance hear it; but what provision has been made for the dead?

[Footnote A: Phil. 2:11.]

During the visions of the night of September 21st, 1823, the Angel Moroni read to the Prophet Joseph these words of Malachi: "Behold I will reveal unto you the Priesthood, by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord; and he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole earth would be utterly wasted at its coming."[B]

[Footnote B: Doc. and Cov. sec 2.]