Relative to the business upon which this committee visited Washington, it should be said that Sidney Rigdon failed to participate in it at all, in consequence of an illness which befell him on his journey, and hindered him from reaching Washington until the business was practically settled. A short stay in Washington convinced the Prophet that nothing was to be expected in the way of obtaining a redress of grievances for his people from the very cautious politicians then in control of the government, all of whom were anxious, apparently, to palliate the actions of Missouri with reference to the Saints, for the sake of retaining her political influence on their side; and also because of a prevailing inclination to a strict construction of the powers of the general government in its relations to the states. The Prophet therefore left Washington to preach the Gospel for a short time in New Jersey and Philadelphia, after which he returned to Nauvoo, leaving Judge Elias Higbee to urge consideration of the petition of the Saints which had been referred to the Senate committee on Judiciary, with what result is made known in detail in the body of this volume of the history. It is sufficient here to say that the net result of the Committee's deliberations was simply to recommend that the Saints appeal for a redress of their wrongs to the United States District Court having jurisdiction in Missouri, or they could, if they saw proper, "apply to the justice and magnanimity of the State of Missouri—an appeal which the committee feel justified in believing will never be made in vain by the injured or oppressed."—(Sic!)

This suggestion to take their case to the United States Courts was never acted upon by the Saints, nor does it appear in what manner it would have been practicable for them to do so. True it is expressly provided in the Constitution that "The Judicial power of the United States shall extend to all cases in law and equity, arising under this Constitution, the laws of the United States, and treaties made, or which shall be made, under their authority; to controversies between two or more states; between a state and citizens of another state; between citizens of different states; between citizens of the same state," etc.^[13] The case of the Saints would fall either under the clauses in the above quotation respecting controversies arising between a state (Missouri) and citizens of another state (the Saints, now citizens, of Illinois); or "between citizens of different states," the Saints, citizens of Illinois, and their former persecutors, citizens of Missouri. In considering the question under the first clause it must be remembered that the eleventh amendment to the Constitution (declared in force 1798) provides that "The Judicial power of the United States shall not be construed to extend to any suit in law or equity, commenced or prosecuted against one of the United States by citizens of another state, or by citizens or subjects of any foreign state." It is held that "the power as well as the dignity of a state would be gone if it could be dragged into court by a private plaintiff."^[14]

The Supreme Court in the case Chisholm vs. the State of Georgia, had decided (1793) that an action did lie against the State of Georgia at a suit of a private plaintiff. The state however refused to appear, whereupon the Supreme Court proceeded, a year later, to give judgment against her by default in case she should not appear and plead before a day; whereupon there arose such a storm of protest, not only in Georgia, but in the other states as well, that the eleventh amendment was adopted exempting a state from being sued in the courts of the United States by citizens of another state, or by citizens subjects of any foreign state. Moreover, states are not suable in any event except with their consent;^[15] and if a state waive its immunity, it may attach any conditions it pleases to its consent.^[16] Under these circumstances it is not surprising that the Saints never attempted to bring Missouri before the United States courts. They could only have planted suit against the state by its consent, and if she consented, then under such conditions as she might be pleased to attach to that consent. Moreover, the Saints had the best of reasons for believing that Missouri would never consent.

As to suing their persecutors as individuals before the United States courts, as citizens of one state suing citizens of another, it is only necessary to remind the reader of the insuperable difficulties attending upon that procedure to convince him of the futility of such action. The expensiveness of the undertaking, and the extreme poverty of the exiles alone would be sufficient to bar such an undertaking; for every one knows how bitterly hard it is for the poor to set the judicial machinery of organized society in motion in their favor. Then there was the evident conspiracy entered into by the mobs of Missouri to defeat the ends of justice in respect of the Saints: mobs which an unfriendly governor had converted into a state militia; to which that same governor gave an order to expel from the state or exterminate the entire people; under which order said mob-militia did expel from the state some twelve thousand citizens, depriving them of their property and liberty without due process of law; and afterwards the state through its legislature sanctioned and applauded the actions of this mob-militia for the part it had taken in causing said expulsion—though attended by acts of unspeakable atrocity—by appropriating 200,000 dollars to meet the expenses of the mob-militia in carrying out the governor's illegal orders. After these crimes against the Constitution and laws of the state, against American institutions and the civilization of the age—after all this, I say, it is not difficult to understand how farcical would be any procedure before either the state or the federal courts in Missouri. By acts of perjury, in order to still further defeat the ends of justice and protect each other from the penalties due to their crimes, it would have been easy for the people of Missouri to defeat the ends of justice. And after having committed the crimes of murder and robbery; after having unlawfully expelled a whole people, numbering thousands, from their homes—of which the despoilers were then possessed—it is not to be believed that such characters would hesitate to suborn witnesses, commit perjury, or hesitate to do any other thing, however criminal, in order to escape the just punishment for their crimes.

The offense of the State of Missouri against the Saints was a denial of political as well as of civil rights. She had in her treatment of the Saints abdicated republican government. Her officers, including the chief executive of the state had violated the Constitution of the state in that they had entered into a wide-spread conspiracy to deprive the Saints of their liberty and property without due process of law; and in fact had deprived them of those rights by expelling them by force of arms from the state.

These were the wrongs the Saints had endured; this the nature of the crime of the state of Missouri against them, and it seems that for these things which they suffered there could be found no remedy; for, as already explained, a state could not be made party to a suit before the courts, either state or federal, without her consent; and it is a well settled principle of American law that "a suit nominally against an officer but really against a state to enforce performance of its obligation in its political capacity, will not lie." A state, therefore, could not be directly arraigned before the courts or any kind of tribunal for failure to enforce its political obligations; nor could it be indirectly so arraigned through its officers since such an arraignment would undoubtedly have been held to be but "nominally against the officers and really against the state;" hence void.^[17] The only arraignment of the state that could be made was evidently at the bar of public opinion and sentiment, and this sentiment, unfortunately viciated by misrepresentations, was against the Saints. All things considered, then, there was little wisdom behind the recommendation of the Senate Judiciary Committee for the Saints to prosecute their case before the Federal courts having jurisdiction in Missouri; and the suggestion that they apply to the justice and magnanimity of the state of the Missouri, borders upon mockery. However, Missouri did not escape the chastisement due to her many acts of predatory injustice upon the Saints; there was measured out to her more than four fold of that sorrow and affliction which she had perpetrated upon the Saints. She sowed to the wind in her conduct towards the Mormon people, she reaped the whirl-wind in the terrible experiences of more then ten years of border warfare, banditti rule, and her enormous sacrifice of blood and treasure in the Civil War; all of which is abundantly set forth in the Introduction to Volume III of this work.

The Mission of the Twelve to England.

The mission of the Twelve to England marks an epoch in the missionary experience of the Church. They undertook this mission in fulfillment of a commandment received of the Lord on the 8th of July, 1838, at Far West, Missouri, which revelation was given in answer to the question of the Prophet: "Show us thy will, O Lord, concerning the Twelve." In answer to that question the Lord directed that the several vacancies then existing in the quorum should be filled by the appointment of John Taylor, John E. Page, Wilford Woodruff, and Willard Richards. "And next spring," said the revelation, "let them [the Twelve] depart to go over the great waters and there promulgate my gospel, the fullness thereof, and bear record of my name. Let them take leave of my Saints in the City Far West on the 26th day of April next, on the building spot of my house saith the Lord."^[18]

Notwithstanding the fact that the Church had been expelled from the state of Missouri before the 26th day of April, 1839, a number of the Twelve accompanied by several of those who had been appointed to fill vacancies in the quorum, returned to Far West, held a meeting on the site of the Lord's house in the public square of that place, on the date appointed, sung some hymns, ordained those present who had been appointed to fill vacancies in the quorum, laid a corner stone of the Lord's house, took leave of a few of the brethren who were there, and thence started for foreign lands, stopping for a time en route at Nauvoo. Late in the summer of 1839 the Twelve began their departure, usually in pairs, for foreign lands. The work had already been introduced into England by the labors of Elder Heber C. Kimball and associates, Elder Orson Hyde of the quorum of the Twelve; also Elders Willard Richards, Isaac Russell, John Goodson, John Snyder; and Joseph Fielding, a priest. The mission of the Twelve to England as a quorum, however, established the work in the British Isles on a broader and more permanent basis, and thence forward the body religious was strengthened from this mission; and as much from the character as from the numbers of the British Saints.

The Mission of Orson Hyde to Palestine.

The mission appointed to Elders Orson Hyde and John E. Page, of the quorum of the Twelve, to Jerusalem, was second in importance only to that appointed to the rest of the Twelve to Great Britain. John E. Page utterly failed to fulfill his appointment, notwithstanding the frequent urging and reproofs of the Prophet. He never left the shores of America, and finally returned to Nauvoo to be severely censured for his lack of faith and energy. Orson Hyde, on the contrary, in the midst of many hardships, persevered in his journey to the Holy Land, until he succeeded in accomplishing that which had been appointed unto him. Elder Hyde it appears, was a descendant of the tribe of Judah;^[19] and sometime after the Prophet had become acquainted with him, most probably in the year 1832, in the course of pronouncing a blessing upon him, said: "In due time thou shalt go to Jerusalem, the land of thy fathers, and be a watchman unto the house of Israel; and by thy hand shall the Most High do a great work, which shall prepare the way and greatly facilitate the gathering together of that people."^[20] It was in fulfillment of this prediction upon his head that he had been called upon this mission to Jerusalem, to dedicate the land of Palestine by apostolic authority, preparatory to the return of the Jews and other of the tribes of Israel to that land of promise. This mission he fully accomplished. An account of his journey and of his beautiful and powerful prayer of dedication will be found in his letters published in this volume.^[21]

The question will be asked, Has anything resulted from this mission to dedicate the land of Palestine to the return of the Jews and other tribes of Israel? The only answer is an appeal to facts, to events that have taken place since that prayer of consecration was offered up by this Apostle of the new dispensation of the Gospel, on the 24th of October, 1841.

At the time of Elder Hyde's visit and the ceremonies of dedication he performed on the Mount of Olives, there were comparatively but few Jews at Jerusalem. As late as 1876 the British Consul Reports show that there were but from fifteen to twenty thousand Jews in Judea. But twenty years later the same authority declared the number of Jews at sixty to seventy thousand; and, what was of more importance than the numbers announced, these reports represented that the new Jewish population was turning its attention to the cultivation of the soil, which but requires the blessings of God upon it to restore it to its ancient fruitfulness, and which will make it possible for it to sustain once more a numerous population. The St. Louis Globe-Democrat commenting on these Consular Reports of 1896, said:

"Only two decades ago there were not more than fifteen or twenty thousand Jews in Jerusalem. At that time no houses were to be found outside the walls of the city. Since then many changes have taken place and the Hebrew population—mainly on account of the increase of the Jewish immigration from Russia—now stands at between sixty and seventy thousand. Whole streets of houses have been built outside the walls on the site of the ancient suburban districts, which for hundreds of years have remained deserted. It is not, however, only in Jerusalem itself that the Jews abound, but throughout Palestine they are buying farms and establishing themselves in a surprisingly rapid manner. In Jerusalem they form at present a larger community than either the Christian or the Mohammedan."

Also in 1896 that racial movement among the Jews known as "Zionism" took definite form. This movement was really the federation of all the Jewish societies that have cherished the hope of seeing Israel restored to his promised possessions in Palestine. That year the first international conference of Zionists was held in Basel, Switzerland, and since then under the leadership of the late Dr. Herzel of Austria, and since his death under the leadership of Israel Zangwill, and by reason of its annual conferences constantly increasing in interest and attendance, "Zionism" has taken on all the aspects of one of the world's great movements. It is not so much a religious movement as a racial one; for prominent Jews of all shades of both political and religious opinions have participated in it.

After saying through so many centuries at the feast of the Passover, "May we celebrate the next Passover in Jerusalem," the thought seems to have occurred to some Jewish minds that if that hope is ever to be realized some practical steps must be taken looking to the actual achievement of the possibility—hence the "Zionite Movement." The keynotes of that movement are heard in the following utterances of some of the Jewish leaders in explanation of it: "We want to resume the broken thread of our national existence; we want to show to the world the moral strength, the intellectual power of the Jewish people. We want a place where the race can be centralized."—(Leon Zoltokoff). "It is for these Jews (of Russia, Roumania and Galicia) that the name of their country (Palestine) spells 'Hope.' I should not be a man if I did not realize that for these persecuted Jews, Jerusalem spells reason, justice, manhood and liberty."—(Rabbi Emil G. Hirsch). "Jewish nationalism on a modern basis in Palestine, the old home of the people."—(Max Nordau). "Palestine needs a people, Israel needs a country. Give the country without a people to the people without a country."—(Israel Zangwill). In a word it is the purpose of "Zionism" to redeem Palestine, and give it back to Jewish control, create, in fact, a Jewish state in the land promised to their fathers.

The age has come when the promises of the Lord to Israel must be fulfilled; and hence an apostle of the new dispensation of the Gospel is sent by divine authority to dedicate the land of Palestine preparatory to the return of Israel to his promised inheritance. After which follows this strange and world-wide movement among the Jews looking to the re-establishment of "Jewish nationalism on a modern basis in Palestine." What other relationship can exist between the mission of the Apostle Orson Hyde and this world-wide movement among the Jews for the re-establishment of Israel in Palestine, but the relationship of cause to effect—under, of course, the larger fact that the set time for the restoration of Israel has come? The apostle's mission to Jerusalem for the purpose of dedicating that land, preparatory to the return of Israel, was without doubt part of the general program for the restoration of Israel to their lands and to the favor and blessing of God.

The Doctrinal Development of the Church.

The doctrinal development in this period of the dispensation of the fullness of times, namely, between July, 1839, and the month of May, 1842, about three years, was chiefly in relation to salvation for the dead, and the sacred ritual of the Temple. The foundation for this doctrinal development in relation to salvation for the dead, was laid in the very inception of the work. On the occasion of the first visit of the angel Moroni to the Prophet, on the night of the 21st of September, 1823, among other ancient prophecies quoted by him, and which he declared was soon to be fulfilled, was the prophecy in the fourth chapter of Malachi in relation to the future coming of Elijah the prophet, "before the coming of the great and dreadful day of the Lord." As quoted by the angel there was a slight variation in the language from King James' version, as follows: "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 world would be wasted at his coming."^[22]

Here the promise is made, that in consequence of the restoration of a certain Priesthood, or special keys of authority held by Elijah, the promises made to the fathers shall be planted in the hearts of the children, "and the hearts of the children shall turn to their fathers." Why? For a complete answer to that question the Church waited some years. Again, and still early in the history of the work, namely, March, 1830, the Lord in a revelation to Martin Harris through the Prophet Joseph, added another line or two of knowledge to this doctrine; knowledge which pushed out of the horizon of men's conceptions the terrible and unjust doctrine respecting the eternal punishment which God is supposed to inflict upon those who fail to obey the Gospel in this life, and also those who died in ignorance of it. In explanation of the terms, "eternal punishment," and "everlasting punishment," sometimes found in Holy Writ, the Lord said to the Prophet: "Behold, I am endless, and the punishment which is given from my hand is endless, for endless is my name. Wherefore—

"Eternal punishment is God's punishment.

"Endless punishment is God's punishment."

That is to say, the punishment takes the name of Him in whose name it is inflicted; as if it were written, "Eternal's punishment," "Endless's punishment." And also, it must be understood, that the punishment itself is endless. That is, penalties always attend upon law, and follow its violation. That is an eternal principle. Law is inconceivable without accompanying penalties. But it does not follow that those who fall into the transgression of law, and therefore under sentence of Eternal's justice, will have to endure affliction of the penalty eternally. Justice can be satisfied. Mercy must be accorded her claims, and the culprit having been brought to repentance and taught obedience to law through the things which he has suffered, must go free. But only to suffer again the penalties of the law, if he again violates it; for laws and their penalties are eternal. Hence eternal punishment, hence endless punishment administered to the violator of the law, until he learns to live in harmony with law. For, on the one hand, as "that which is governed by law is also preserved by law, and perfected and sanctified by the same;"^[23] so "that which breaketh a law and abideth not by the law, but seeketh to become a law unto itself, and willeth to abide in sin and altogether abideth in sin, cannot be sanctified by law, neither by mercy, justice, nor judgment. Therefore they must remain filthy still."^[24] Thus obedience to law becomes a savor of life unto life; while disobedience to law equally becomes a savor of death unto death.

In February, 1832, still further light was shed upon the subject of the different states or degrees of glory in which men will live in the future, by the revelation known as "The Vision." This revelation is one of the sublimest ever given to man. It utterly discredits and displaces the dogmas about the future of man held by Christendom, or at least by Protestant Christendom. The orthodox, Protestant view of man's future is that there are two states in one or the other of which man will spend eternity—in heaven or in hell. If one shall gain heaven, even by ever so small a margin, he will enter immediately upon a complete possession of all its unspeakable joys, equally with the angels and the holiest of Saints. Not only in the "Shorter Catechisms," but in nearly all orthodox creeds the accepted doctrine was: "The souls of believers are at their death made perfect in holiness." On the other hand, if one shall miss heaven, even by ever so small a margin, he is doomed to everlasting torment equally with the wickedest of men and vilest of devils, and there is no deliverance for him through all the countless ages of eternity! It will be noted that I have excepted out of participating in the above view of man's future, the Catholic church, by ascribing these views only to orthodox Protestant Christendom. This is because the Catholic church doctrine slightly differs from the doctrine of the Protestants on this subject. That is Catholics do not believe that all Christians at death go immediately into heaven, but on the contrary "believe that a Christian who dies after the guilt and everlasting punishment of mortal sins have been forgiven him, but who, either from want of opportunity, or through his negligence has not discharged the debt of temporal punishment due to his sin, will have to discharge that debt to the justice of God in purgatory." "Purgatory is a state of suffering after this life, in which those souls are for a time detained, which depart this life after their deadly sins have been remitted as to the stain and guilt, and as to the everlasting pain that was due to them, but which souls have on account of those sins still some temporal punishment to pay; as also those souls which leave this world guilty only of venial (that is pardonable) sins. In purgatory these souls are purified and rendered fit to enter into heaven, where nothing defiled enters."^[25] As all works of the Catholic church accessible to me have nothing on the different degrees of glory in which men shall subsist in eternity, I conclude that Catholic teaching is that they who finally attain unto heaven are all equal in glory. So that in the last analysis of the matter, Catholic doctrine falls as far below the great truth that God has revealed upon the subject of the future estate of man, as the doctrine of orthodox Protestant Christendom.

Here is not the place for an extended exposition of the doctrine in relation to the future state of man as revealed to Joseph Smith in the revelation called "The Vision."^[26] It must suffice here to say that its central principle is resident in the justice and the mercy of God, that requires that every man shall be judged according to his works, considered in the light of his intelligence, his consciousness of right and wrong, and the moral law under which he lived. If he lived in the earth when the Gospel of Jesus Christ was not in the world, or if he lived at places or in circumstances where he did not learn of its existence, much less come to a knowledge of its truths, then the plain dictates of justice demand that some means must exist by which its sanctifying powers may be applied to him in the future; so also as to those who have even once rejected the truth (as in the case of the antediluvians who rejected the teaching of righteous Noah, and were disobedient,^[27] when once the long suffering of God waited in vain in those days for their repentance); having paid the just penalty of their disobedience, then justice would demand that some means must exist by which the saving principles of the Gospel of Jesus Christ may be applied to them; for only by the acceptance of the principles of the Gospel, and by the application of its laws and ordinances as the means by which the grace of God is applied to man, can the sons of men hope for salvation. Then as men differ in degree of intelligence; in the intensity of their faith; in the hartiness of their obedience; in the steadiness of their fidelity; and in as much as there is the stern fact of human freedom and responsibility, and the possibility of a short or long resistance to the will of God, even up to eternal resistance to that will, there is an infinitude of states of glory, of so called rewards and punishments, in which man will live in the future. There is one glory of which the sun in heaven is spoken of as being typical; another of which the inferior light of the moon is typical; and another of which the varying light of the stars is typical. And even as one star differs from another star in glory, in light, so differ those states of existence in which men will live in the future, but each assigned to a place, to an environment, that corresponds to the status of his development; which is only the modern way of saying he shall be judged according to his works. These, in brief, are the underlying principles of this remarkable revelation; a revelation which in every way is worthy the encomium that the Prophet Joseph himself bestowed upon it at the time of its inception: "Nothing could be more pleasing to the Saints upon the order of the Kingdom of the Lord, than the light which burst upon the world through the foregoing Vision. Every law, every commandment, every promise, every truth, and every point touching the destiny of man, from Genesis to Revelation, where the purity of the Scriptures remains unsullied by the folly of men, go to show the perfection of the theory [of different degrees of glory in the future life] and witnesses the fact that that document is a transcript from the records of the eternal world."

In June, 1836, while attending to washings and anointings in the Kirtland Temple, previous to its dedication, the Prophet received still further knowledge as to the future state of man. This also was by means of a vision. He says: "The heavens were opened upon us, and I beheld the celestial kingdom of God, and the glory thereof, whether in the body or out, I cannot tell. I saw the transcendent beauty of the gate through which the heirs of that kingdom will enter, which was like unto circling flames of fire; also the blazing throne of God, whereon was seated the Father and the Son. I saw the beautiful streets of that kingdom, which had the appearance of being paved with gold. I saw Fathers Adam and Abraham, and my father and mother, my brother, Alvin, that has long since slept, and marveled how it was that he had obtained an inheritance in that kingdom, seeing that he had departed this life before the Lord had set His hand to gather Israel the second time, and had not been baptized for the remission of sins. Thus came the voice of the Lord unto me saying—

"All who have died without a knowledge of this Gospel, who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of God; also all that shall die henceforth without a knowledge of it, who would have received it with all their hearts, shall be heirs of that kingdom, for I, the Lord, will judge all men according to their works, according to the desire of their hearts."

"And I also beheld that all children who die before they arrive at the years of accountability, are saved in the celestial kingdom of heaven."

The next step in the development of this doctrine of salvation for the dead was the coming of Elijah to "turn the heart of the fathers to the children, and the heart of the children to the fathers," according to Malachi; to restore the priesthood and "plant in the hearts of the children the promises made to the fathers," by which "the hearts of the children shall be turned to the fathers," according to Moroni. And Elijah committed the keys of this dispensation of turning the hearts of the fathers and children towards each other to Joseph Smith and to Oliver Cowdery. This took place in the Kirtland Temple on the 3rd of April, 1836.^[28]

It was not, however, until the Nauvoo period that the doctrine of salvation for the dead was fully developed and active steps taken looking to the actual performance of ordinances in their behalf. In the revelation that was given on the 19th of January, 1841, the Saints were commanded to build a house unto the Lord, a Holy Temple unto the Most High. "For," said this revelation, "there is not a place found on earth that He may come to and restore again that which was lost unto you, or which He hath taken away, even the fullness of the Priesthood; for a baptismal font there is not upon the earth, that they, my Saints, may be baptized for those who are dead; for this ordinance belongeth to my house, and cannot be acceptable to me, only in the days of your poverty, wherein ye are not able to build a house unto me. But I command you, all ye my Saints, to build a house unto me; and I grant unto you a sufficient time to build a house unto me, and during this time your baptisms shall be acceptable unto me." That is, the baptisms for the dead should be acceptable unto the Lord in other places than the temple, until the temple should be prepared for that ordinance, if the Saints would be diligent and build it according to the Lord's appointment. Moreover, the information is imparted in the revelation that, it is "in Zion, and in her stakes, and in Jerusalem, those places which I [the Lord] have appointed for refuge, shall be the places for your baptisms for your dead."

After this revelation was given to the Church baptism for the dead was a subject frequently expounded in Nauvoo, both by the Prophet and other leading elders. It was a theme upon which the Twelve Apostles dwelt in their Epistles to the Church both in America and in Great Britain. Baptisms for the dead were performed for some time in the Mississippi river, and later, in the latter part of November, 1841, in the baptismal font erected in the basement of the Temple, and dedicated for that sacred purpose. For a time some irregularities obtained in relation to this ordinance owing to the fact that the perfect knowledge of the order of it had not then been obtained, but was developed later in this Nauvoo period of the History of the Church, as will appear in Volume V of this work.

It was a mighty stride forward in the doctrinal development of the Church, this idea of the possibility of salvation for the dead through the administration of the ordinances of the Gospel for and in their behalf by their kindred on earth; and greatly enlarged the views of the Saints in relation to the importance and wide spread effects of their work. The ends of the earth indeed converged in the labors of the Saints henceforth, for their activities in the administrations of the holy ordinances of the Gospel would affect all past generations as well as affect all generations to come. It was a bringing into view the full half of the work which up to this time had lain hidden behind the horizon of men's conceptions of that "great and marvelous work" which God from the beginning declared was about to be brought forth among the children of men.^[29]

Other Doctrines of the Prophet's Teaching.

Other doctrines taught by the Prophet within the period covered by this volume, relate to the Priesthood; to the Status of Translated Persons; to Man's Personal Responsibility for his own conduct, to Election and Reprobation. A word in relation to each of these doctrines must suffice here since they do not reach their full development in the teachings of the Prophet until the last two years of his eventful life, and must therefore receive fuller treatment in the Introduction of Volume V.

Relative to the Priesthood, the most important items advanced by the Prophet in this volume, are, first, the unity of all Priesthood, and second, the place and power assigned to Adam in the order of the dispensations of the Gospel granted to our earth. Treating on the unity of the Priesthood, the Prophet said: "There are two Priesthoods spoken of in the Scriptures, viz., the Melchisedek and the Aaronic or Levitical. Although there are two Priesthoods, yet the Melchisedek Priesthood comprehends the Aaronic or Levitical Priesthood, and is the grand head, and holds the highest authority which pertains to the Priesthood, and the keys of the kingdom of God in all ages of the world to the latest posterity on the earth, and is the channel through which all knowledge, doctrine, the plan of salvation, and every important matter is revealed from heaven. Its institution was prior to 'the foundation of this earth, or the morning stars sang together, or the Sons of God shouted for joy,' and is the highest and holiest Priesthood, and is after the order of the Son of God, and all other Priesthoods are only parts, ramifications, powers and blessings belonging to the same, and are held, controlled, and directed by it. It is the channel through which the Almighty commenced revealing His glory at the beginning of the creation of this earth, and through which He has continued to reveal Himself to the children of men to the present time, and through which He will make known His purposes to the end of time."

Respecting the place of Adam in the Priesthood and his relationship to the dispensations of that Priesthood to our earth, the Prophet said: "Commencing with Adam, who was the first man, who is spoken of in Daniel as being the 'Ancient of Days,' or in other words, the first and oldest of all, the great, grand progenitor of whom it is said in another place he is Michael, because he was the first and father of all, not only by progeny, but the first to hold the spiritual blessings, to whom was made known the plan of ordinances for the salvation of his posterity unto the end, and to whom Christ was first revealed, and through whom Christ has been revealed from heaven, and will continue to be revealed from henceforth. Adam holds the keys of the dispensation of the fullness of times; i. e., the dispensation of all the times have been and will be revealed through him from the beginning to Christ, and from Christ to the end of all the dispensations that are to be revealed. 'Having made known unto us the mystery of His will, according to His good pleasure which He hath purposed in Himself: that in the dispensation of the fullness of times He might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him (Ephesians, 1st chap., 9th and 10th verses). Now the purpose in Himself in the winding up scene of the last dispensation is that all things pertaining to that dispensation should be conducted precisely in accordance with the preceding dispensations. And again. God purposed in Himself that there should not be an eternal fullness until every dispensation should be fulfilled and gathered together in one, and that all things whatsoever, that should be gathered together in one in those dispensations unto the same fullness and eternal glory, should be in Christ Jesus; therefore He set the ordinances to be the same forever and ever, and set Adam to watch over them, to reveal them from heaven to man, or to send angels to reveal them. * * * * These angels are under the direction of Michael or Adam, who acts under the direction of the Lord. * * * * There are many things which belong to the powers of the Priesthood and the keys thereof, that have been kept hid from before the foundation of the world; they are hid from the wise and prudent to be revealed in the last times."

That it was the design of the Lord in building the Temple at Nauvoo, that there should be other ordinances revealed besides "baptism for the dead," is clearly manifested in the revelation itself, for it says: "And again, verily I say unto you, how shall your washings be acceptable unto me, except ye perform them in a house which you have built to my name. * * * * Therefore, verily I say unto you, that your anointings, and your washings, and your baptisms for the dead, and your solemn assemblies, and your memorials for your sacrifices, by the sons of Levi and for your oracles in your most holy places wherein you receive conversations, and your statutes and judgments, for the beginning of the revelations and foundation of Zion, and for the glory, honor, and endowment of all her municipals, are ordained by the ordinance of my holy house which my people are always commanded to build unto my holy name. And verily I say unto you, let this house be built unto my name, that I may reveal mine ordinances therein, unto my people; for I deign to reveal unto my Church things which have been kept hid from before the foundation of the word, things that pertain to the dispensation of the fullness of times."

The ordinances here mentioned in addition to baptism for the dead are chiefly connected with the Priesthood of the Church, and were fully developed in the teachings of the Prophet before the close of his eventful career.

As to the status of translated personages, he said: "Many have supposed that the doctrine of translation was a doctrine whereby men were taken immediately into the presence of God, and into an eternal fulness, but this is a mistaken idea. Their place of habitation is that of the terrestrial order, and a place prepared for such characters He held in reserve to be ministering angels unto many planets, and who as yet have not entered into as great a fullness as those who are resurrected from the dead."

Of man being personally responsible for his own conduct, he is reported by the Editor of the Times and Seasons as saying: "He [the Prophet] then observed that Satan was generally blamed for the evils which we did, but if he was the cause of all our wickedness, men could not be condemned. The devil could not compel mankind to do evil; all was voluntary. Those who resisted the Spirit of God, would be liable to be led into temptation, and then the association of heaven would be withdrawn from those who refused to be made partakers of such great glory. God would not exert any compulsory means, and the devil could not; and such ideas as were entertained [on these subjects] by many were absurd." What beautiful harmony between the Prophet's doctrine here and that of the Apostle James: "Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away of his own lusts, and enticed. Then when lust hath conceived, it bringing forth sin: and sin when it is finished, bringeth forth death."^[30]

Of election, a term used generally in connection with reprobation, when commenting on the 9th Chapter of Romans,—wherein Paul is supposed to teach the doctrine of election,—the Prophet is represented as saying: "He then spoke on the subject of election, and read the 9th chapter of Romans, from which it was evident that the election there spoken of was pertaining to the flesh, and had reference to the seed of Abraham, according to the promise God made to Abraham, saying, 'In thee, and in thy seed, all the families of the earth shall be blessed.' * * * The whole of the chapter had reference to the Priesthood and the house of Israel: and unconditional election of individuals to eternal life was not taught by the Apostles. God did elect or predestinate, that all those who would be saved, should be saved in Christ Jesus, and through obedience to the Gospel, but He passes over no man's sins, but visits them with correction, and if His children will not repent of their sins He will discard them."

These several doctrines mark rapid development in the Prophet's work as an instructor in sacred things, and clearly indicate his increasing capacity and power as Prophet, Seer and Teacher.

Footnotes

1. The population in 1830 was but 155,061; and in 1840, 472,254.

2. The population of Illinois in 1900 was 4,821,550—nearly five millions: the estimated population for 1908 is 5,590,000.

3. Commenting once in a half humorous way upon his "exalted" military rank, the Prophet said to Josiah Quincy, who remarks that the Prophet at the time of his visit to Nauvoo (May, 1843), was at the head of 3,000 men equipped by the state of Illinois, represents him as having said:

"I decided that the commander of my troops ought to be a lieutenant-general, and I was, of course, chosen to that position. I sent my certificate of election to Governor Ford, and received in return a commission of lieutenant-general of the Nauvoo Legion of the militia of the State of Illinois. Now, on examining the constitution of the United States, I find that an officer must be tried by a court martial composed of his equals in rank; and as I am the only lieutenant-general in the country, I think they will find it pretty hard to try me." Figures of the Past, p. 383.

4. This volume, p. 249.

5. Section 11, this volume, p. 241. The Prophet quoted from memory, and is not exact; the exact language is—"As they deem necessary for the peace, benefit, good order, regulation, convenience and cleanliness of said city."

6. The official census of 1905 give the population of New York at 4,014,304. The estimated population on January 1, 1908, is 4,285,435.

7. Official returns for 1900 give Philadelphia a population of 1,293,697. The estimated population for Jan. 1, 1908, is 1,491,161.

8. Official statistics for 1905 give Boston a population of 595,083. The estimated population for Jan. 1, 1908, is 607,340.

9. Official returns for 1900 give Baltimore a population of 508,957. The estimated population for Jan. 1, 1908, is 567,000.

10. The estimated population of Brooklyn as a borough of greater New York is given on Jan. 1, 1908, as 1,448,095.

11. Official statistics for 1900 give Chicago a population of 1,698,575. The estimated population for Jan. 1, 1908 is 2,483,641.

12. Official statistics for 1900 give St. Louis a population of 575,238. The estimated population on Jan. 1, 1908, is 50,000.

13. Art. III Const. U.S., Sec. ii.

14. Am. Commonwealth (Bryce) Vol. I p. 231.

15. Railroad Co. v. Tennessee, U.S. Reports 101, 337.

16. Clark v. Barnard U.S. 108, 436, and Green v. State 73 Cal. 29 et seq.

17. See Cooler's Constitutional Limitations, chapter ii, also Louisiana v. Jumel 107 U.S. Reports, p. 711, 2 sup. et. rep. 128.

18. History of the Church, Vol. III, p. 46.

19. See this Volume, p. 375.

20. Ibid.

21. The prayer of Dedication will be found at pp. 456-459.

22. History of the Church, Vol. I, p. 12.

23. Doctrine and Covenants, Sec. lxxxviii:34.

24. Ibid, verse 35.

25. The quotations in the above are from "Catholic Belief," by Bruno, D. D. of the Catholic church.

26. Doctrine and Covenants, Sec. lxxvi, and History of the Church Vol. I, 245 et seq.

27. 1 Peter iii, 18-22.

28. See History of the Church, Vol. II, p. 435-436. Also Doc. and Cov. Sec. cx.

29. See Doc. And Cov. the opening paragraph of Sections iv, vi, xi, xii, xiv, all given in the year 1829.

30. James 1, 13-15

CHAPTER I.

Elder John E. Page being the first of the Twelve present, opened the meeting by addressing a few words of an introductory nature; after singing and prayer, Elder Page delivered a very interesting discourse on the subject of the Book of Mormon, recapitulating, in short terms, the principles of a former discourse on the same subject, and afterwards proceeded to read portions from the Bible and Book of Mormon concerning the best criterions whereby to judge of the authenticity of the latter; and then went on to show in a very satisfactory manner, that no impostor would ever attempt to make such promises as are contained on pages five hundred forty-one,^[1] and five hundred and thirty-four.^[2] He then bore testimony.

After noon the meeting was again opened by prayer. Elder John Taylor spoke on the subject of this dispensation; the other angel which John saw, having the everlasting Gospel to preach, he then bore testimony of the truth of the Book of Mormon.

Elder Woodruff's address went chiefly to exhortation to the Saints; after which he also bore his testimony.

Elder Orson Hyde next came forward, and having alluded to his own late fall,^[3] exhorted all to perseverance in the things of God, expressed himself one with his brethren, and bore testimony to his knowledge of the truth, and the misery of falling from it.

Elder Brigham Young made some very appropriate remarks, and also bore testimony to the truth of these things, and gave an invitation to come forward and be baptized, when three manifested their determination to renounce the world and take upon themselves the name of Jesus Christ. One brother was then confirmed; after which President Sidney Rigdon addressed the meeting in a very feeling manner. He showed that it must be no small matter which could induce men to leave their families and their homes to travel over all the earth amidst persecutions and trials, such as always followed the preaching of this Gospel. He then addressed himself to the Twelve and gave them some counsel and consolation as far as lay in his power; after which I requested their prayers, and promised to pray for them.

The meeting was large and respectable; a great number were present who did not belong to the Church. The most perfect order prevailed throughout. The meeting was dismissed about half-past five, when we repaired to the water, and the three candidates were baptized and confirmed.

The L. D. S. Hymn Book.

Monday, Tuesday and Wednesday, 8th, 9th and 10th of July.—I was with the Twelve selecting hymns, for the purpose of compiling a hymn book.

About this time much sickness began to manifest itself among the brethren, as well as among the inhabitants of the place, so that this week and the following were generally spent in visiting the sick and administering to them; some had faith enough and were healed; others had not.

Administration to the sick.

Sunday, 21.—There was no meeting on account of much rain and much sickness; however many of the sick were this day raised up by the power of God, through the instrumentality of the Elders of Israel ministering unto them in the name of Jesus Christ.

Monday and Tuesday, 22nd and 23rd.—The sick were administered unto with great success,^[4] but many remain sick, and new cases are occurring daily.

Discourses by the Brothers Pratt.

Sunday 28.—Meeting was held as usual. Elder Parley P. Pratt preached on the gathering of Israel. In the afternoon Orson Pratt addressed the Church on the necessity of keeping the commandments of God. I spoke, and admonished the members of the Church individually to set their houses in order, to make clean the inside of the platter, and to meet on the next Sabbath to partake of the Sacrament, in order that by our obedience to the ordinances, we might be enabled to prevail with God against the destroyer, and that the sick might be healed.

All this week chiefly spent among the sick, who in general are gaining strength, and recovering health.

Prayer Meeting for the Sick.

Sunday, August 4.—The Church came together for prayer meeting and Sacrament. I exhorted the Church at length, concerning the necessity of being righteous, and clean at heart before the Lord. Many others also spoke; especially some of the Twelve, who were present, professed their willingness to proceed on their mission to Europe, without either purse or scrip. The Sacrament was administered; a spirit of humility and harmony prevailed, and the Church passed a resolution that the Twelve proceed on their mission as soon as possible, and that the Saints provide for their families during their absence.

Letter to Isaac Russell, reproving him for issuing pretended revelations to the Saints.

Commerce, Hancock County, Illinois, 5th August, 1839.

Dear Sir:—I have been requested to write you on behalf of the Twelve, who are just on the eve of their departure for England, and inform you, that "this thing" which you have thought proper to write as a revelation "to the Church in Alston and the branches round about," to which you yourself administered, has "already come to the knowledge of the Churches" both here and elsewhere, and lest you should have any doubt concerning the fact, we send you a copy of your revelation to that Church.

I am sir, with all respect,

Yours truly,

James Mulholland.

P. S.—Isaiah chap. L, 10th and 11th verses.^[5] In my own behalf I wish to state that I sincerely wish that it may soon come to pass that you, sir, and all our friends at Far West may perceive that you are walking in the light of a fire, and sparks that you have yourselves kindled; and that you may turn around and fear the Lord, obey the voice of His servant, and thereby escape the sentence, "Ye shall lie down in sorrow."

J. M.

To Mr. Isaac Russell, Far West, Missouri.

Conference in New Jersey.

Friday, 9.—A Conference was held at Brother Caleb Bennett's Monmouth County, New Jersey, Elder John P. Greene presiding. The New York and Brooklyn branches were represented by the President as being in good fellowship. There were represented at this conference the following branches, by Elder Ball, Shrewsbury, New Jersey, numbering twenty members; Montage, three; Minissink, New Hampshire, two; Albany, eight; Holliston, Massachusetts, sixteen; Elder Dunham represented Hamilton, Madison County, forty-six; Samuel James, Leechburg, Pennsylvania, forty.

Sunday, 11.—I attended meeting in the forenoon and heard a sermon by Parley P. Pratt. In the afternoon there was one baptized, and four were confirmed, namely, Brother Hibbard, his wife, little son, and daughter. The Sacrament was administered.

This week I spent chiefly in visiting the sick; sickness much decreased.

Sunday, 18.—Rode out in the forenoon. Orson Pratt preached upon the order and plan of creation. Three were baptized.

Afternoon: Three confirmed and one ordained an Elder.

This week I spent chiefly among the sick. The Church made a purchase of eighty acres from William White for four thousand dollars, lying directly north of the Hugh White purchase.

Sunday, 25.—I attended meeting. Sickness decreasing.

Thursday, 29.—Elders Parley P. Pratt and family, Orson Pratt and Hiram Clark, started on their mission to England, in their own two-horse carriage—their route lying through Illinois, Indiana, and to Detroit, the capital of Michigan, situated near the head of Lake Erie, about five hundred and eighty miles distant.

Progress of the Work in England.

Saturday, 31.—The work is spreading in England. Elder Richards went to the Staffordshire potteries this day, and Presidents Joseph Fielding and William Clayton were visiting and setting in order many of the branches, and ordaining many to the ministry who are diligent in preaching as they have opportunity on the Sabbath in the surrounding villages.

Sunday, September 1.—I attended meeting, and spoke concerning some errors in Parley P. Pratt's writings. This week sickness much decreased.

Monday, 9, and the greater part of the week.—I spent in visiting the sick, and attending to the settlement of our new town.^[6]

The Prophet's Letter to Isaac Galland.—Nauvoo Affairs.

Commerce, Illinois, 11th September, 1839.

Dear Brother Galland:—We have had the great pleasure of receiving your favor of the 24th July; and learning thereby that you and your family had arrived at Chillicothe in safety and in health. We perceive that you have had a rather narrow escape from a serious accident; and doubtless the hand of the Lord is to be acknowledged in the matter, although unperceived by mortal eye. Time and experience will teach us more and more how easily falsehood gains credence with mankind in general, rather than the truth; but especially in taking into consideration the plan of salvation. The plain simple order of the Gospel of Jesus Christ never has been discerned or acknowledged as the truth, except by a few—among whom were "not many wise men after the flesh, not many mighty, not many noble;" whilst the majority have contented themselves with their own private opinions, or have adopted those of others, according to their address, their philosophy, their formula, their policy, or their fineness may have attracted their attention, or pleased their taste. But, sir, of all the other criterions whereby we may judge of the vanity of these things, one will be always found true, namely, that we will always find such characters glorying in their own wisdom and their own works; whilst the humble Saint gives all the glory to God the Father, and to His Son Jesus Christ, whose yoke is easy and whose burden is light, and who told His disciples that unless they became like little children they could not enter the Kingdom of Heaven.

As to the situation of the Church here, matters go with us as well as can reasonably be expected; we have had considerable sickness amongst us, but very few deaths; and as the greater part are now recovering we yet hope to have shelters provided before the winter shall set in.

Since you left here, we have purchased out all Mr. Hotchkiss' interest hereabouts. His farm we have laid out as an addition to our town, Nauvoo, and the town of Commerce we also hope to build up.

Some of the Twelve and others have already started for Europe, and the remainder of that mission we expect will go now in a few days. According to intelligence received since you left, the work of the Lord rolls on in a very pleasing manner, both in this and in the old country. In England many hundreds have of late been added to our numbers; but so, even so, it must be, for "Ephraim he hath mixed himself among the people." And the Savior He hath said, "My sheep hear my voice;" and also, "He that heareth you, heareth me;" and, "Behold I will bring them again from the north country, and gather them from the coasts of the earth." And as John heard the voice saying, "Come out of her, my people," even so must all be fulfilled; that the people of the Lord may live when "Babylon the great is fallen, is fallen."

There has quite a number of families gathered up here already; and we anticipate a continuance, especially as upon inquiry we have found that we have not had more than [the usual] ratio of sickness here, notwithstanding the trials we have had, and the hardships to which we have been exposed. Calculating as we do, upon the mercy and power of God in our behalf, we hope to persevere on in every good and useful work, even unto the end, that when we come to be tried in the balance we may not be found wanting.

With all good wishes and prayers for the temporal and eternal salvation of yourself and your family, as well as of all the honest in heart over the face of the earth,

We remain, sir, with sincerity,

Your friend and brother,

Joseph Smith, Jun.

Addressed to Isaac Galland, Esq., Kirtland, Geauga, County, Ohio.

Friday, 13.—I left home for Brother William Smith's place.

Brigham Young Starts on his Mission.

Saturday, 14.—President Brigham Young started from his home at Montrose, for England. His health was very poor; he was unable to go thirty rods to the river without assistance. After he had crossed the ferry he got Brother Israel Barlow to carry him on his horse behind him to Heber C. Kimball's where he remained sick until the 18th. He left his wife sick with a babe only ten days old, and all his children sick, unable to wait upon each other. I returned home this evening.

Sunday, 15.—I was visiting the sick.

Monday and Tuesday, 16 and 17.—Was engaged in arranging the town lots.

Departure of Elders Young and Kimball from Nauvoo.

Wednesday, 18.—Went to Burlington, Iowa Territory. Elders Young and Kimball left Sister Kimball and all her children sick, except little Heber;^[7] went thirteen miles on their journey towards England, and were left at Brother Osmon M. Duel's, who lived in a small cabin near the railway between Commerce and Warsaw. They were so feeble as to be unable to carry their trunks into the house without the assistance of Sister Duel, who received them kindly, prepared a bed for them to lie on, and made them a cup of tea.

Thursday, 19.—I Returned this evening from Burlington.

Brother Duel carried Elders Young and Kimball in his wagon to Lima, sixteen miles, where another brother received them and carried them to Father Mikesell's near Quincy, about twenty miles; the fatigue of this day was too much for their feeble health; they were prostrated, and obliged to tarry a few days to recruit.

Friday and Saturday, 20 and 21.—At home attending to domestic and Church business.

Elders George A. Smith, Reuben Hedlock, and Theodore Turley started for England, and upset their wagon on the bank of the river, before they got out of sight of Commerce. Elders Smith and Turley were so weak they could not get up, and Brother Hedlock had to lift them in again. Soon after, some gentlemen met them and asked who had been robbing the burying ground—so miserable was their appearance through sickness.

Sunday, 22.—I presided at the meeting, and spoke concerning the "other Comforter," as I had previously taught the Twelve.^[8]

This week I spent in transacting various business at home, except when visiting the sick, who are in general recovering, though some of them but slowly.

Wednesday, 25.—President Young went to Charles C. Rich's; 26th, to Brother Wilber's; 27th, Brother Wilber carried Elders Young and Kimball to Pittsfield.

Items of Doctrine—the Prophet.

Sunday, 29.—Held meeting at my own house. After others had spoken I spoke and explained concerning the uselessness of preaching to the world about great judgments, but rather to preach the simple Gospel. Explained concerning the coming of the Son of Man; also that it is a false idea that the Saints will escape all the judgments, whilst the wicked suffer; for all flesh is subject to suffer, and "the righteous shall hardly escape;" still many of the Saints will escape, for the just shall live by faith; yet many of the righteous shall fall a prey to disease, to pestilence, etc., by reason of the weakness of the flesh, and yet be saved in the Kingdom of God. So that it is an unhallowed principle to say that such and such have transgressed because they have been preyed upon by disease or death, for all flesh is subject to death; and the Savior has said, "Judge not, lest ye be judged."

Monday, 30.—The fore part of this week I was at home preparing for Conference. Elders Young and Kimball went to Brother Decker's and Mr. Murray's, Sister Kimball's father.

Tuesday, October 1.—Elders Young and Kimball went to Brother Lorenzo Young's.

Thursday, 3.—I was in counsel with the brethren.

Friday, 4.—Lorenzo Young carried Elders Young and Kimball to Jacksonville.

Saturday, 5.—The friends and brethren conveyed the Elders of the British Mission to Springfield, where they were kindly treated and nursed, for they were yet very feeble.

I attended a general conference of the Church of Jesus Christ of Latter-day Saints at Commerce, Hancock County, Illinois, of which the following are the minutes:

Minutes of Conference at Commerce, Illinois, October 6th, 7th and 8th, 1839.

The meeting was opened by prayer by President Joseph Smith, Jun., after which he was appointed President, and James Sloan Clerk of the conference, by a unanimous voice of the meeting. The President then spoke at some length upon the situation of the Church; the difficulties they have had to contend with; and the manner in which they had been led to this place; and wanted to know the views of the brethren, whether they wished to appoint this a stake of Zion or not; stating that he believed it to be a good place, and suited for the Saints. It was then unanimously agreed upon that it should be appointed a stake and a place of gathering for the Saints.

The following officers were then appointed—namely, William Marks to be President; Bishop Whitney to be Bishop of middle ward; Bishop Partridge to be Bishop of upper ward; Bishop Knight to be Bishop of lower ward; George W. Harris, Samuel Bent, Henry G. Sherwood, David Fullmer, Alpheus Cutler, William Huntington, Thomas Grover, Newel Knight, Charles C. Rich, David Dort, Seymour Brunson, Lewis D. Wilson, to be the High Council; who being respectfully called upon accepted their appointment.

It was then voted that a stake of the Church be established on the west side of the river, in Iowa Territory; over which Elder John Smith was appointed President; Alanson Ripley, Bishop; and Asahel Smith, John M. Burk, Abraham O. Smoot, Richard Howard, Willard Snow, Erastus Snow, David Pettigrew, Elijah Fordham, Edward Fisher, Elias Smith, John Patten, Stephen Chase, were elected High Council. Don C. Smith was elected to be continued as President of the High Priesthood [High Priest's quorum]. Orson Hyde to stand in his former office, [an Apostle] and William Smith to be continued in his standing, [in the quorum of the Twelve.]

Letters were then read respecting the absence of members on account of ill health. It was voted that Harlow Redfield be suspended until he can have a trial; and in the meantime that he should not act as president of a branch, or preach.

Voted that John Daley, James Daley, and Milo Andrus retain their station in the Church. Voted that Ephraim Owen's confession for disobeying the Word of Wisdom be accepted.

Brothers Edward Johnston, Benjamin Johnston, Samuel Musick, John S. Fullmer, Jabez Lake, Benjamin Jones, Henry Our Bough, Reddin A. Allred, George W. Gee, Jesse McIntyre, James Brown, Henry Miller, Artemas Johnson, Joseph G. Hovey, Robert D. Foster, Fields B. Jacaway, Zadok Bethers, William Allred, William B. Simmons, William W. Edwards, Sen., William H. Edwards, Jun., Hosea Stout, Thomas Rich, Allen J. Stout, Esaias Edwards, John Adams, Daniel Miller, Simeon J. Comfort, Graham Coltrin, William Hyde, Andrew Henry, Reddick N. Allred, Eli Lee, Hiram W. Mikesell and Thomas S. Edwards were appointed Elders of the Church, who all accepted of their appointment, with the exception of Thomas S. Edwards.

John Gaylord was admitted into the Church upon his confession. Abel Casto was confirmed by the laying on of hands.

The meeting then adjourned until Sunday morning; after which six were baptized by Joseph Smith, Jun. The assembly was very large.

The conference met on Sunday morning, the 6th, pursuant to adjournment at eight o'clock a. m., when Samuel Williams, Reuben Foot, Orlando D. Hovey, Tunis Rappleyee, Sheffield Daniels, Albert Milner, David B. Smith, Ebenezer Richardson, Pleasant Ewell, and William Helm were appointed Elders of the Church, and were ordained under the hands of Reynolds Cahoon, Seymour Brunson, Samuel Bent and Alpheus Cutler.

After some remarks from the President respecting order, and decorum during conference, Elder Lyman Wight spoke concerning the duties of Priests and Teachers. President Joseph Smith, Jun., then addressed the conference, in relation to appointing a Patriarch, and other matters connected with the well being of the Church.

Having now got through the business matters, the President proceeded to give instruction to the Elders respecting preaching the Gospel, and pressed upon them the necessity of getting the Spirit, so that they might preach with the Holy Ghost sent down from heaven; to be careful in speaking on those subjects which are not clearly pointed out in the word of God, which lead to speculation and strife.

Those persons who had been baptized, were then confirmed, and several children received blessings by Elders Cutler, Bent, and Brunson. Elder Lyman Wight then addressed the meeting on the subject of raising funds by contribution, towards paying for the lands which had been contracted for as a settlement for the Church, after which contributions were received for that purpose.

Judge Elias Higbee was appointed to accompany Presidents Joseph Smith, Jun., and Sidney Rigdon to the city of Washington.

The meeting then adjourned until Monday morning.

Conference met on Monday morning, October 7th, pursuant to adjournment.

The President spoke at some length to the Elders, and explained many passages of Scripture. Elder Lyman Wight spoke on the subject of the resurrection, and other important subjects; when he offered the following resolution, which passed unanimously;

Resolved: That a new edition of Hymn Books be printed immediately, and that the one published by D. W. Rogers be utterly discarded by the Church.

Elder Ezra Hayes was then put upon trial for teaching doctrine injurious to the Church, and for falsehoods, which were proven against him; his license was taken from him, and he required to give satisfaction to those whom he had offended.

Charges having been preferred against Brother Rogers, it was agreed that the case be handed over to the High Council.

Asahel Perry made application to be received into fellowship, and was voted into his former standing.

After having referred the business not gone into, to the High Council, the President then returned thanks to the conference for their good attention and liberality, and having blessed them in the name of the Lord, the conference was dismissed.

The next conference was appointed to be held on the sixth day of April next.