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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..28d4c7d --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #50357 (https://www.gutenberg.org/ebooks/50357) diff --git a/old/50357-h.zip b/old/50357-h.zip Binary files differdeleted file mode 100644 index 92a5ea6..0000000 --- a/old/50357-h.zip +++ /dev/null diff --git a/old/50357-h/50357-h.htm b/old/50357-h/50357-h.htm deleted file mode 100644 index 952d9dc..0000000 --- a/old/50357-h/50357-h.htm +++ /dev/null @@ -1,6739 +0,0 @@ -<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN"> -<html> -<head> -<meta http-equiv="Content-Type" content="text/html; charset=ISO-8859-1"> -<title>Origin of the "Reorganized" Church and the Question of Succession, by Elder Joseph F. Smith, Jr.</title> -<link rel="coverpage" href="images/cover.jpg"> -<style TYPE="text/css"> -body { color: Black; background: White; margin-right: 10%; margin-left: 10%; - font-family: "Times New Roman", serif; text-align: justify } -h1 { text-align: center } -h2 { text-align: center; padding-top: 10%; } -h3 { text-align: center } -h4 { text-align: center } -p.chapterHeading { margin-right: 20%; margin-left: 20%} -img {display: block; margin-left: auto; - margin-bottom: 0; margin-top: 1%; margin-right: auto; } -.pagenum { position: absolute; left: 1%; font-size: 95%; text-align: left; text-indent: 0; - font-style: normal; font-weight: normal; font-variant: normal; } -.centered {text-align: center} -.right {text-align: right} - -sup { font-size: 60%} -.sidenote { right: 0%; font-size: 80%; text-align: right; text-indent: 0%; width: 17%; - float: right; clear: right; padding-right: 0%; padding-left: 1%; padding-top: 1%; - padding-bottom: 1%; font-style: normal; font-weight: normal; font-variant: normal; } -</style> -</head> -<body> - - -<pre> - -The Project Gutenberg EBook of Origin of the 'Reorganized' Church and the -Question of Succession, by Joseph Fielding Smith, Jr. - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Origin of the 'Reorganized' Church and the Question of Succession - -Author: Joseph Fielding Smith, Jr. - -Release Date: October 31, 2015 [EBook #50357] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK ORIGIN OF REORGANIZED CHURCH *** - - - - -Produced by Tyler Garrett, Mormon Texts Project Intern -(http://mormontextsproject.org) - - - - - - -</pre> - - -<h1>Origin of the "Reorganized" Church and the Question of -Succession</h1> - -<p class="centered">By Elder Joseph F. Smith, Jr.</p> - -<p class="centered">Salt Lake City</p> - -<p class="centered">1909</p> - - - -<h2>INTRODUCTION.</h2> - -<p>During the summer of 1906 and continuing until the summer of 1907, -a number of Reorganite ministers who were engaged in missionary -work in Salt Lake City and Ogden, were greatly encouraged by one or -two apostates and the local anti-"Mormon" press. Their method of -proselyting was of the usual nature, a tirade of abuse and false -accusation hurled at the authorities of the Church. Encouraged -by the anti-"Mormon" help, they became extremely vindictive in -their references to President Brigham Young and the present Church -authorities. Their sermons were so bitter and malignant—which -has been the character of most of their work from the beginning, in -Utah—that they raised considerable protest from many respectable -citizens. Even non-"Mormons" declared that in no other community would -such vicious attacks be tolerated. It appeared at times that these -missionaries were attempting to provoke the "Mormon" people to some -act of violence, that it might be seized upon and published to the -world through the anti-"Mormon" press that they had been mobbed, and -thus capital for their cause be made of it. Fortunately they were not -molested to the credit of the people so constantly abused. One of these -meetings was attended by a prominent gentleman from the East who was -somewhat acquainted with Utah and her people, he said, in conversation -with the writer a few days later, that never in his experience has he -witnessed such a thing before. "If that fellow"—referring to a -Reorganite who has since been promoted in his church—"should -come to our town and abuse the ministers of our church, calling -them murderers, thieves and liars, as he did Brigham Young and your -churchmen, we would kick him off the streets."</p> - -<p>While this agitation was going on, a number of the young people of -Ogden appealed to their stake presidency asking that some reply to -those assaults be made for the benefit of those who were not grounded -in the faith, and in danger of being deceived. Acting on this request -the presidency of the Weber Stake invited the writer to speak along -these lines in the Ogden Tabernacle. The invitation was accepted and -two discourses were delivered, the first, March 10, 1907, on the -subject of the "Origin of the Reorganized Church," and the other -April 28, 1907, on the question of "Succession." These remarks were -subsequently published in the <i>Deseret News</i>, and many requests were -received asking that they be published in pamphlet form, where they -could be preserved by those who had to meet the ministers of the -"Reorganization." An edition was therefore published in the summer -of 1907, which has been disposed of, evidently without supplying the -demand, for in the summer of 1909 the orders for the pamphlet were so -great that is was deemed necessary to issue a second edition. In the -meantime a reply appeared in the Saints' Herald, commencing with the -issue of June 30, and ending that of July 21, 1909. This reply will be -remembered more for the unfair way matters were treated and the fact -that the greater part of the evidence was left untouched, than for any -merit in the argument presented. Wherever it was deemed necessary, for -the sake of those who may be deceived, answers are given in this work -in footnote references to the argument set forth in the Reorganite -"defense." However, there was nothing presented in the "defense" -that really required any reply; by reading carefully the discourses -mentioned, the ordinary reader can readily perceive the trickery, -deception and sophistry, of the Reorganite reply.</p> - -<p>Part one of this book contains the discourse delivered in Ogden -on the "Origin of the 'Reorganized' Church;" part two contains the -discourse on the "Succession in the Presidency," and part three deals -with the most prominent differences existing between the Church and -the "Reorganization," wherein they accuse us of departing from the -doctrines of the Prophet Joseph Smith. This matter in part three is -added by request of a number of parties who have had to meet the -sophistry of the Reorganite missionaries.</p> - -<p>This book is not put forth to replace any other work, neither with -the idea that it will turn Reorganite ministers from the folly of their -ways; but with the hope that some honest soul who have been deceived -may see the light and embrace the truth, and that the feet of the -weak may be strengthened in the path of righteousness that they may -not falter on their way. Neither is it intended to be an exhaustive -treatise in of the subjects it contains; the idea has been in the main, -to present matters that have not been treated elsewhere.—J. F. -S., Jr.</p> - - - -<h2>ORIGIN OF THE "REORGANIZED" CHURCH.</h2> - -<p class="centered">The Question of Rejection—Salvation for the Dead</p> - -<p class="centered">* * * * *</p> - -<p class="centered">Remarks made in the Weber Stake Tabernacle, Ogden City, March 10, -1907, by Elder Joseph F. Smith, Jr.</p> - -<p class="centered">* * * * *</p> - -<p>My beloved brethren and sisters and friends: The great majority -of you who are assembled here today are, without doubt, members of -the Church of Jesus Christ of Latter-day Saints, and I suppose that -most of you have a divine testimony of the truth of this latter-day -work—the Gospel of Christ—which we have received. To you -who have a testimony, my remarks shall not be addressed particularly, -but if you will bear with me in what I have to say that I may be led to -say something that will strengthen the faith of those who may be weak, -or that will encourage those who have no faith at all, I will feel -amply paid.</p> - -<p>I am not here for the purpose of assailing any man for his religion, -for we Latter-day Saints hold that every man is entitled to his -religious views and should have the privilege of worshiping according -to the dictates of his conscience, let him worship, how, where, or what -he may. And we will protect him in this right. But we are opposed to -the custom adopted by certain men who travel through the settlements -of our people abusing the authorities of the Church, distorting our -doctrines and defaming the dead, for the purpose of destroying the -faith and confidence of the Latter-day Saints. Therefore in treating -the subject of the "Reorganized" Church this afternoon, it will be in -the spirit of self-defense.</p> - -<p>We will first consider the statement made by the senior senator from -Michigan, Mr. Burrows, in his speech delivered in the United States -Senate on the 11th of last December. After stating that the membership -of the Church at the martyrdom in 1844, was 50,000 adherents, he -continues:</p> - -<blockquote> - - <p>"The death of Joseph Smith in 1844, carried dismay and - demoralization throughout the entire membership of the Mormon - Church, scattering its adherents in divers directions and for the - time being seemed to presage the complete overthrow and dissolution - of the organization. Recovering, however, from the shock, the - scattered bands soon reappeared in various parts of the country - and promulgated their doctrines with increased zeal, and set to - work to reassemble and reorganize their scattered forces, resulting - finally in the formation of what is now known and recognized as - the Reorganized Church of Jesus Christ of Latter-day Saints, with - headquarters at Lamoni, Iowa, and presided over by Joseph Smith, a - son of the prophet."</p> - -</blockquote> - -<p>He continues:</p> - -<blockquote> - - <p>"During this period of disintegration one Brigham Young, who - had identified himself with the 'Mormon Organization' as early - as 1832, a man of indomitable will and undaunted courage, bold - and unscrupulous, seized upon the occasion of the demoralization - incident to the death of the prophet to place himself at the head - of some 5,000 Mormons, and marching over desert and mountain, - established himself with his adherents in the valley of Salt - Lake, July 24, 1847, then Mexican territory, where he undoubtedly - indulged the hope that the new doctrine of polygamy about to be - publicly proclaimed by him might be promulgated with impunity - and practiced and maintained without interference by the United - States."<sup><a name=1.1text></a><a href="#1.1">[1]</a></sup></p> - -</blockquote> - -<p>Now, this is not true. The senior senator from Michigan has here -stated the position of the "Reorganized" Church as capably and clearly -as any member of that sect could possibly have done, and in exactly the -same way that they have stated it for the past forty-seven years. Why -he was led to make such a statement he best may know, but it shows the -careful coaching that he has received by members of the "Reorganized" -Church in their opposition to the Church of Jesus Christ of Latter-day -Saints.</p> - -<p>In a pamphlet published by that organization in 1864, the following -appears:</p> - -<blockquote> - - <p>"The greater portion of the Church did not follow this Brigham - Young, and in obedience to the revelation in relation to gathering, - remained around about the land of Zion, waiting for the Lord to - again reveal Himself; and today where there is one Saint who was in - the Church in the days of Joseph the martyr, now associated with - Brigham Young, there are ten of those old members standing aloof or - rejoicing under the administration of the word of the Lord through - his son Joseph."</p> - -</blockquote> - -<h3>SAINTS FOLLOWED PRESIDENT YOUNG.</h3> - -<p>And this is not true. Now I intend to show that at the martyrdom the -Latter-day Saints followed President Brigham Young and the Twelve. And -too, in accordance with divine revelation. For we learn in the Doctrine -and Covenants that the quorum of Apostles is equal in authority with -the First Presidency and it is their right to take the lead of Church -affairs and the presidency in the absence of the First Presidency, -or when that quorum is invaded by the death of the President of the -Church.</p> - -<p>At the time of the martyrdom the Church in and about Nauvoo, the -headquarters, numbered not to exceed 20,000 souls. This information is -based on the best possible authority. And while this was not all the -Church membership in the United States, it was the great bulk of the -Saints, as the following will show:</p> - -<p>In the Times and Seasons, volume 2, page 274, in a "Proclamation -to the Saints scattered abroad," and signed by the Presidency Joseph -Smith, Sidney Rigdon, and Hyrum Smith, dated January 15, 1841, we read -the following:</p> - -<blockquote> - - <p>"The population of our city is increasing with unparalleled - rapidity, numbering more than 3,000 inhabitants. Every facility - is offered in the city and adjacent country, in Hancock county, - for the successful prosecution of the mechanical arts, and the - pleasing pursuits of agriculture. The waters of the Mississippi - can be successfully used for manufacturing purposes, to an almost - unlimited extent.</p> - - <p>"Having been instrumental in the hands of our Heavenly Father - in laying a foundation for the gathering of Zion, we would say, - let all those who appreciate the blessings of the Gospel, and - realize the importance of obeying the commandments of heaven, who - have been blessed of heaven with the possession of this world's - goods, first prepare for the general gathering, let them dispose - of their effects as fast as circumstances will possibly admit, - without making too great sacrifice, and remove to our city and - county—establish and build up manufactories in the city, purchase - and cultivate farms in the county—this will secure our permanent - inheritance, and prepare the way for the gathering of the poor. - This is agreeable to the order of heaven, and the only principle on - which the gathering can be effected—let the rich, then, and all - who can assist in establishing this place, make every preparation - to come on without delay, and strengthen our hands, and assist in - promoting the happiness of the Saints. This cannot be too forcibly - impressed on the minds of all, and the elders are hereby instructed - to proclaim this word in all places where the Saints reside, - in their public administrations, for this is according to the - instructions we have received from the Lord."</p> - -</blockquote> - -<p>Now, this shows that the Saints "scattered abroad" were commanded of -the Lord to gather at Nauvoo and in Hancock county, Illinois. It will -go without saying that all the faithful Latter-day Saints would take -advantage of this commandment and therefore the faithful Saints, or -the great majority of them would soon be located at Nauvoo. Again in -this same volume, page 434, we find another proclamation to the Saints -abroad, signed by President Joseph Smith, in which he says:</p> - -<blockquote> - - <p>"The First Presidency of the Church of Jesus Christ of Latter-day - Saints, anxious to promote the prosperity of said Church, feel it - their duty to call upon the Saints who reside out of this county - to make preparations to come in, without delay. This is important - and should be attended to by all who feel an interest in the - prosperity of this the corner stone of Zion. Here the Temple must - be raised, the university be built, and other edifices erected - which are necessary for the great work of the last days; and which - can only be done by a concentration of energy and enterprise. Let - it therefore be understood, that all the stakes, excepting those - in this county and in Lee county, Iowa, are discontinued, and the - Saints instructed to settle in this county as soon as circumstances - will permit."</p> - -</blockquote> - -<p>This was on May 24, 1841, and we find in the same volume, page 520, -an epistle from the Twelve to the "Saints scattered abroad," in which -the following is found:</p> - -<blockquote> - - <p>"We say to all Saints who desire to do the will of heaven, arise, - and tarry not, but come up hither to the places of gathering as - speedily as possible, for the time is rapidly approaching when - the Saints will have occasion to regret that they have so long - neglected to assemble themselves together and stand in holy places - awaiting those tremendous events which are so rapidly approaching - the nations of the earth.</p> - - <p>"It will be recollected that in a recent communication from the - First Presidency, all places of gathering are discontinued, - excepting Hancock county, Ill., and Zarahemla in Lee county, I. T., - opposite Nauvoo."</p> - -</blockquote> - -<p>At the conference of the Church held in October, 1841, Almon W. -Babbitt was disfellowshipped for persuading Saints who were emigrating -to Nauvoo to remain and build up Kirtland, Ohio, as the minutes say, -"until such time as he shall make satisfaction." This shows how -important this doctrine of gathering was. Therefore the great bulk of -the Latter-day Saints, at the time of the martyrdom, were located at -Nauvoo and its vicinity.</p> - -<p>It is in order now to show that these Latter-day Saints sustained -President Brigham Young and the Twelve.</p> - -<p>On the 8th day of August, following the martyrdom, a special -conference was held in Nauvoo at which time the claims of Sidney Rigdon -and the rightful claim of the Twelve Apostles were presented for the -vote of the Latter-day Saints. At this conference President Young, in -addressing the Saints said:</p> - -<blockquote> - - <p>"I will ask you as quorums, Do you want Brother Rigdon to stand - forward as your leader, your guide, your spokesman? President - Rigdon wants me to bring up the other question first, and that is, - Does the Church want, and is it their only desire to sustain the - Twelve as the First Presidency of this people? * * * * All that are - in favor of this, in all the congregation of the Saints manifest - it by holding up the right hand. (There was a universal vote.) If - there are any of the contrary mind, every man and every woman who - does not want the Twelve to preside, lift up your hands in like - manner, (no hands up.) This supersedes the other question, and - trying it by quorums." (History of the Church, Aug. 8, 1844.)</p> - -</blockquote> - -<p>Also at the general conference held the following October the -Apostles were again unanimously sustained by the vote of the Church as -the presiding quorum and Presidency of the Church. (Times and Seasons, -5:692). Mark you this was by the unanimous vote of the Saints.<sup><a name=1.2text></a><a href="#1.2">[2]</a></sup></p> - -<p>Now, in the exodus from Nauvoo these Saints—the great bulk of -the Church, continued to be true and faithful and followed the Twelve -Apostles.</p> - -<p>Governor Thomas Ford, in his "History of Illinois," states that in -1846 there were 16,000 Church members with the Twelve on the plains of -Iowa, while the 1,000 that remained, a small remnant, were those who -were unable to sell their property, or who having no property to sell, -were unable to get away. (History of "Reorganized" Church iii:164). And -this remnant followed as soon as they were able.</p> - -<p>In the census report for 1850—three years after the settlement -of Salt Lake valley, we learn that the population of Utah was 11,380, -all Mormons. That same year the population of Pottawattomie county, -Iowa, was 7,828, all Mormons, the Latter-day Saints at Kanesville. Thus -we see that 19,208 members of the Church who had followed President -Brigham Young in the exodus from Nauvoo, were located at these two -places. And that is not all, there were other settlements of the -Saints at Garden Grove, Mount Pisgah, St. Louis, and other places -where temporary settlements for the Saints were formed during that -exodus. These also later gathered to Utah. Thus we see that almost the -entire membership of the Church as it stood in 1844, is accounted for -in the following of President Brigham Young and the Twelve. That the -Church was not threatened with dissolution the following statistics -will show—I have not at hand the increase of membership of the -Church during that period in the United States, but the increase -in Great Britain is as follows: In the year 1844, the population -of the Church in the British Isles was 7,797. Six years after the -martyrdom—December, 1850—that membership had increased to -30,747. This does not show much of a dissolution or falling away.</p> - -<h3>WHO FORSOOK THE CHURCH?</h3> - -<p>I do not intend to convey the idea that there was not a falling -away, an apostasy, at the time of the martyrdom and the exodus from -Nauvoo, for there were many who forsook the cause, but compared with -the Church membership, they were but few. Who were they? Did the -faithful Saints forsake the Church at that time? Did those who risked -their lives—who were shot with the Prophet and Patriarch forsake -the Church? No! We do not find the faithful Latter-day Saints, who had -the Gospel rooted in their hearts turning away. Then who were those who -forsook the cause? I will tell you.</p> - -<p>In the parable of the sower the Savior said:</p> - -<blockquote> - - <p>"Behold a sower went forth to sow; and when he sowed some seed fell - by the wayside, and the fowls came and devoured them up. Some fell - upon stony places where they had not much earth; and forthwith they - sprung up, because they had no deepness of earth; and when the sun - was up, they were scorched; and because they had no root, they - withered away."</p> - -</blockquote> - -In explaining this parable He said: - -<blockquote> - - <p>"But he that received the seed into stony places, the same is he - that heareth the word, and anon with joy receiveth it; yet hath he - not root in himself, but dureth for a while; for when tribulation - or persecution ariseth because of the word, by and by he is - offended."</p> - -</blockquote> - -These were they who forsook the Church in the exodus from Nauvoo. Not -the faithful who had been tried and proved and not found wanting, who -had an abiding testimony of the truth. Now, let us see what Gen. Thomas -L. Kane has to say on this subject. He visited Nauvoo about this time -and also the camps of Israel. In the postscript to the second edition -of his lecture on "The Mormons" he says, page 86: - -<blockquote> - - <p>"The Mormons as I saw them, though a majority, were but a portion - of the Church as it flourished in Illinois. When the persecution - triumphed there, and no alternative remained for the steadfast in - the faith but the flight out of Egypt into the wilderness, as it - was termed, all their fair weather friends forsook them." * * * * *</p> - - <p>"So the Mormons have been as it were, broken and screened by - calamity. Their designing leaders have left them to seek after - fortunes elsewhere. Those that remain of the old stock are the - masses, always honest in the main and sincere even in delusion; and - their guides are a few tried and trusty men, little initiated in - the plotting of synagogues, and more noted for services rendered - than bounties received. They are the men whom I saw on the prairie - trail, sharing sorrow with the sorrowful, and poverty with the - poor; the chief of them all, a man of rare natural endowment, to - whose masterly guidance they are mainly indebted for their present - prosperity, driving his own ox team and carrying his sick child in - his arms."</p> - -</blockquote> - -We have the statement of Sidney Rigdon, one of those who forsook the -cause. It is found in his Messenger and Advocate for June, 1846, pages -474-5, and a portion of his statement I will now read: - -<blockquote> - - <p>"Their camp [that is the camp of the exiles, the pioneers] is in - the western part of Iowa, some 200 miles west of Nauvoo. Their - situation according to our informant, is as miserable as it well - could be. Their stock of provisions they took with them, is getting - fast reduced, so much so, that they can proceed no further; neither - can they go back. They are there without shelter, other than tents - and wagons, and their tents so indifferent that they will not shed - the rain, which has been incessantly falling since their arrival. - In this awful condition is to be found the aged and infirm, the - mother and tender infant. When our informant left, they were - going to fence in some 300 or 400 acres of land, for the purpose - of raising a crop of corn to try and preserve life. The remains - of their furniture, which in part consists of beds and bedding, - they are sending off to Missouri to exchange for corn and bacon to - sustain life. * * * * This said Young professed to be a follower - of Christ, and hold communion with Him, and to receive revelations - from Him; but where are his pretensions now? He has got, according - to our informant, some 800 or 1,000 people far into the wilds, - without food, without shelter, and himself being judge, without - object. * * * A state of wretchedness beyond this is not easily - conceived of. Our informant says when he left, which was some three - weeks since [and I may add that it is quite evident from this - account why he left] the mud, by reason of the incessant rains, was - six inches deep round their camp."</p> - -</blockquote> - -<p>I suppose that there are some present this afternoon who realize the -hardships through which the pioneers had to pass that tried men's souls -and that only the faithful were able to endure.</p> - -<p>I have now shown that the great majority of the Latter-day Saints -followed President Brigham Young and were true to the Church. We get a -good idea of the number who scattered from the testimony of William W. -Blair.</p> - -<h3>FEW JOINED REORGANITES.</h3> - -<p>Of the members of the Church who were in fellowship in 1844-6, the -"Reorganized" Church has received no more, and likely less than 1,000 -converts, which fact shows that the apostasy was not so great in 1844-6 -as has been stated by the Senator from Michigan and members of the -"Reorganization." This statement is based on the testimony of William -W. Blair, one of the original members of the "Reorganized" Church, as -he testified before the United States court of appeals for the Western -district of Missouri, in 1894, in the temple lot suit, which was for -the possession of property in the hands of the "Church of Christ," or -"Hedrickites."</p> - -<p>Before that court Mr. Blair, who was for many years a member of -the presidency of the "Reorganized" Church, testified that "1,000 was -probably too high an estimate for the members of the original Church, -that had joined the 'Reorganized' Church." He could "approximately -say," that 1,000 had joined the "Reorganized" Church, and "possibly -that estimate was too large." (Record pp. 180, 181).</p> - -<h3>ORIGIN OF "REORGANIZED" CHURCH.</h3> - -<p>We will now consider the origin of this "Reorganized" Church. Many -people have been lead to believe that this society had its origin at -the martyrdom, or immediately following the martyrdom. But this is not -the fact. Properly it did not come into existence until 1860—16 -years after the martyrdom, but the two men who were mainly responsible -for the organization commenced their work in 1852-3. These men were -Jason W. Briggs and Zenas H. Gurley. Perhaps a brief outline of their -lives would be interesting.</p> - -<p>Jason W. Briggs who was really the founder of the "Reorganized" -Church, or, who perhaps did more than any other one man to bring -about that sect, was born June 25, 1821, at Pompey, Onondaga county, -N. Y. It is said he joined the Church at Potosi, Wis., about 1841, -but most of the history of this man we get through the records of -the "reorganization." His home was at Beloit, Wis., from 1842 to -1854.<sup><a name=1.3text></a><a href="#1.3">[3]</a></sup> He remained with the Church -under the leadership of President Young and the Twelve until the year -1846 (Reorg. Hist., 3:737). It is interesting to note in this regard -that the exodus commenced February 4, 1846, so we are quite safe in -saying that this man was one of "the fair weather friends."</p> - -<p>After the exodus he joined James J. Strang, and in his organization -labored in the ministry quite extensively (Reorganite History 3; -737), filling short missions to various parts of New York and in -Wisconsin.</p> - -<p>In September of 1849, with B. G. Wright, he organized the Waukesha -branch of Mr. Strang's church (Hist. Reorganized Church, 3; 737-8). -Now, remember this was in September, 1849, and the organization of -this branch was in the Strangite church. About this same time he -also organized the Beloit branch for the same organization.<sup><a name=1.4text></a><a href="#1.4">[4]</a></sup></p> - -<p>In 1850 he left Mr. Strang's organization and joined with -William Smith, who had himself been a follower of Mr. Strang until -excommunicated from that organization. In William Smith's church Mr. -Briggs accepted the position of "apostle;" but at the time of the -disintegration of William Smith's church in 1851, he withdrew, and in -1852 joined with Zenas H. Gurley. These two men then organized what -was called at the time the "New Organization of the Church," but today -known as the "Reorganized" Church.</p> - -<p>In 1886, together with the family of Zenas H. Gurley,<sup><a name=1.5text></a><a href="#1.5">[5]</a></sup> Mr. Briggs withdrew from the -"Reorganization," which he had begotten. (Saints' Herald, 33; 248-9). -His reasons for withdrawing we will consider later.</p> - -<p>Zenas H. Gurley was more active in the Church previous to the -martyrdom. He was ordained a Seventy in Nauvoo in 1844, and when the -Twenty-first quorum of Seventy was organized, April 6, 1845, he was -chosen as the senior president, he being the oldest of the presidents -chosen. He was a native of New York state, born May 29, 1801, and was -therefore 43 years of age in 1844.</p> - -<p>We know something about this man's career between the martyrdom and -the exodus from the minutes of this quorum of Seventy. And as this -record contains some very interesting items I will read a few of them -here. In the minutes of November 2, 1845, we read:</p> - -<blockquote> - - <p>"President Zenas H. Gurley apologized for his absence the two last - meetings. He then enlarged upon the subject (i. e., the subject - before the quorum). He said he had received the assurance of - an addition of power of the Priesthood upon every accession of - authority he had received. We ought to be the best men living in - consideration of our privileges as members of the Church of Jesus - Christ of Latter-day Saints, enlightened as it was with divine - revelation, He exhorted the brethren not to aspire but to rise upon - their own merits and to visit the poor in their afflictions."</p> - -</blockquote> - -<p>In the minutes of November 9, we are informed that President Erastus H. -Derby, one of the presidents of that quorum, said:</p> - -<blockquote> - - <p>"Brother Brigham advised and counseled the Saints to get ready for - emigration in May, 1846. If he (Derby) possessed the wealth of the - whole nation he would not stay behind the Church going into the - wilderness."</p> - -</blockquote> - -<p>Immediately following these remarks, Zenas H. Gurley arose and said, as -the minutes read, that "He confirmed the same." That is, he too would -rather forsake the wealth of the whole nation than fail to go with the -Church into the wilderness. Then continuing his remarks, he said:</p> - -<blockquote> - - <p>"Small prototypes of great national events were given by command - of God, by the ancient prophets, and the like would probably - nowadays distinguish what God is about to do in the earth. * * * - Certain characters have been elected from before time to fulfill - certain purposes in the earth, called though they were from all - nations, tongues, and ranks. * * * The order of free masonry was - outrageously violated by the people of Hancock; but the pledges, - obligations and vows of the Latter-day Saints would, if adhered to, - exalt them to thrones dominions and power."</p> - -</blockquote> - -<p>This was in relation to temple work. On the 21st of December, 1845, he -said:</p> - -<blockquote> - - <p>"He remembered forcibly the sayings of the first presidents of - Seventy, that we should so live that no charge can be brought - against us. A few years ago the men in high standing in this - Church (the Twelve) were as little as we are. They obtained their - exaltation by patient submission to right, and minding their own - business. * * * There are many young men in this quorum able to - travel a great way. You will be called on to go, also to receive - your endowment. Keep always meek and a teachable spirit. The willow - always bends in the breeze and is also firm in the root. Though - many have gone out from the Church."—now remember this—"YET - it increases as fast as ever and evinces to the world as great - affinity and identity to the eternal plan of Jehovah as ever it - did."</p> - -</blockquote> - -<p>This does not sound much like a falling away or a dissolution of the -Church, does it? And this is the testimony of Zenas H. Gurley given -before he left the Church. Again, on the 3rd of January, 1846, the -minutes say:</p> - -<blockquote> - - <p>"Zenas H. Gurley enlarged on the subject of liberally donating - to the Church necessities. God said He has so shaped the scheme - of salvation as that to be saved and appear approved of God, we - must sacrifice of all that we possess. * * He felt filled with the - Spirit. The course the Church is pursuing has been spoken of by - Jesus Christ and the holy prophets of olden time."</p> - -</blockquote> - -<p>There is his endorsement of the course of the Church. And on January -10, 1846:</p> - -<blockquote> - - <p>"Zenas H. Gurley arose and said that the presidents of the quorum - had received their endowment."</p> - -</blockquote> - -<p>Continuing he said—mark you, he was one of those presidents:</p> - -<blockquote> - - <p>"He observed that it was remarkable for an unusual outpouring of - the Holy Spirit. He felt for the quorum that they should receive - their endowment. The Church authorities, the quorum of Seventy in - succession, to furnish the people engaged in the endowment, one day - each, and he wanted the quorum (Twenty-first) to acquit themselves - from every obligation."</p> - -</blockquote> - -<p>It may be interesting to know that this man and his wife were endowed -in the Temple January 6, 1846. Here is the testimony of Zenas H. Gurley -in relation to the Temple ceremonies when he was in full fellowship in -the Church and was in possession of the spirit of his calling. At that -time he declared most emphatically that on that occasion the Spirit of -the Lord was unusual in its outpouring. If that is true and he could -testify to it then, there cannot be anything so very bad in these -glorious privileges of which he testified. In later years when he had -lost the spirit of the Gospel and was fighting the work he had formerly -upheld, he denounced in bitterness these sacred ordinances that he -on this occasion sanctioned. His former testimony is the one that is -consistent.</p> - -<p>On the 17th of January, 1846, the minutes say:</p> - -<blockquote> - - <p>"President Zenas H. Gurley arose and said * * The business before - the meeting was the arranging for a donation for the benefit of - those of the Priesthood engaged in the Temple. (Not on the Temple - but in it). He beautifully observed that it was his design, and - also his council's to exalt the Twenty-first quorum, and the quorum - should reciprocally return the favor; give support and influence - towards its welfare."</p> - -</blockquote> - -<p>Then on the 25th of the same month:</p> - -<blockquote> - - <p>"President Zenas H. Gurley arose and said that the business before - the meeting was to select persons to receive their endowment. He - had received direction to select 10 or 12 to go in the Temple. He - desired the brethren not to think it was partiality to make this - selection. The most important point to be considered was to learn - obedience. This was the principle taught by Jesus Christ."</p> - -</blockquote> - -<p>He then proceeded to name the brethren for this purpose, and continuing -his remarks he said:</p> - -<blockquote> - - <p>"The Saints who have passed through the trials of the Church were - generally rooted and grounded in love and have a witness in their - hearts or they would not have remained."</p> - -</blockquote> - -<p>And I say amen to that. I wish with all my soul that Zenas H. Gurley -had been one of them for his own sake, for it was but 10 days after he -made this utterance, that the exodus from Nauvoo began, and this is -the last reference we have of Zenas H. Gurley while connected with the -Church! What became of him? "Because he had no root he withered away." -The terrible trials the Saints were forced to undergo in the wilderness -were too great for him; he could not stand the test. And while he had -declared that he would go with the Saints even if it required that he -should sacrifice the wealth of the whole nation, when put to the actual -test, his heart failed him and he sought safety in flight, he sought -his life, but lost the life eternal!</p> - -<p>The next reference we have of him in the minutes of the Twenty-first -quorum is in 1855, where the statement is made that he had fled from -the Church and was associated with James J. Strang. Of his connection -with Mr. Strang, I prefer to read to you the account from the history -of the "Reorganized" Church, for you know then we will have it correct. -On page 744 of volume three we have the following:</p> - -<blockquote> - - <p>"After the death of Joseph Smith, Elder Gurley investigated the - claims of the various leaders, and finally accepted those of James - J. Strang as being the most reasonable. A letter written by him - from Gananoque, Canada West, November 6, 1849, and published in - Gospel Herald, volume 4, page 187, indicates that he was then on a - mission to Canada in the interest of the organization under Strang. - On January 1, 1850, he again wrote from Landsdown, Upper Canada, - still engaged in the same work.</p> - - <p>"A letter written January 10, 1850, from Pittsburg, Canada West, - manifested zeal in his work."</p> - -</blockquote> - -<p>We have already shown how he manifested great zeal in his work in the -Twenty-first quorum before he left the Church. But to continue:</p> - -<blockquote> - - <p>"March 15, 1850 he wrote from St. Lawrence, New York, that he was - assisting Brother Silsby in organizing the brethren and helping - them in getting ready for Beaver. He was present at a conference - held at Voree, Wisconsin, June 1 and 2, 1850, and in these minutes - we find this entry: 'Brother Z. H. Gurley was'—</p> - -</blockquote> - -<p>Then there is an ellipsis, no doubt it would be interesting to know what -follows, and the account continues—</p> - -<blockquote> - - <p>'sent to the northeastern parts of Wisconsin, on the presentation - of President Strang.'"</p> - -</blockquote> - -<p>Now, please note carefully what follows:</p> - -<blockquote> - - <p>"It was probably while on the mission thus appointed that Elder - Gurley raised up the Yellowstone branch, the members of which - helped to form the nucleus of the Reorganization."—Page 744-5.</p> - -</blockquote> - -<p>We have already seen that Jason W. Briggs raised up the Waukesha -branch of the Strangite church in 1849, also that he raised up the -Beloit branch for the same organization, and now we have the admission -fatal to their organization, that the Yellowstone branch was also -raised up to Mr. James J. Strang. These branches you see became the -nucleus of the "Reorganization." They were not connected with the -Church of Jesus Christ of Latter-day Saints, according to their own -admission, but were organized for the Church of James J. Strang. Yet, -mark you, these Strangite branches were admitted into what was called -the "New organization," or the "Reorganization," on their original -baptisms.<sup><a name=1.6text></a><a href="#1.6">[6]</a></sup> It is quite evident that the -"Reorganization" is the offspring of the church of this man James J. -Strang.</p> - -<p>Now let us return to Jason W. Briggs. In Mr. Heman C. Smith's -"True Succession," pages 134-135, we have an alleged revelation that -this man received that was the cause of the coming together of the -so-called "Reorganized" Church. I have already told you that he was -the most important man in this movement, if not the father of it. The -"revelation" is as follows:</p> - -<blockquote> - - <p>"Therefore, let the elders whom I have ordained by the hand of my - servant Joseph, or by the hand of those ordained by him, resist not - this authority, nor faint in the discharge of duty, which is to - preach my gospel as revealed in the records of the Jews, and the - Book of Mormon, and the Book of Doctrine and Covenants; and cry - repentance and remission of sins through obedience to the gospel, - and I will sustain them, and give them my Spirit; and in mine own - due time will I call upon the seed of Joseph Smith, and will bring - one forth, and he shall be mighty and strong, and he shall preside - over the High Priesthood of my Church; and then shall the quorums - assemble, and the pure in heart shall gather, and Zion shall be - reinhabited, as I said unto my servant Joseph Smith."</p> - -</blockquote> - -<h3>WHY BRIGGS SECEDED.</h3> - -<p>In this alleged revelation we have this man teaching lineal -Priesthood or the right of succession from father to son. We also -have him teaching the literal gathering to Zion of the honest in -heart. We will now see what his reasons were for withdrawing from -the "Reorganized" Church. We find on pages 248-249 of volume 33 -of the Saints' Herald that the reasons why this man withdrew from -the "Reorganization" with the family of Zenas H. Gurley, were as -follows:</p> - -<p>That he could not believe in:</p> - -<p>(1) "The literal gathering of the Church into Jackson and the -adjoining counties in the state of Missouri (or any one or more places) -known as a local Zion."</p> - -<p>(2) "Temple building and ceremonial endowments therein."</p> - -<p>(3) "Baptism for the dead."</p> - -<p>(4) "Tithing as a law applicable to the Church."</p> - -<p>(5) "The law of consecration by which individuals are made legal -heirs to the Kingdom of Zion."</p> - -<p>(6) "A sole mouthpiece of God to the Church."</p> - -<p>(7) "The plenary inspiration of and consequent absolute authority of -what are called the sacred books."</p> - -<p>(8) "The doctrine of 'cursing our enemies,' and of 'avenging God -upon them to the third and fourth generations.'"</p> - -<p>(9) "To the foregoing may be added the revelation of January 19, -1841, section 107 D. & C., (124 our edition), which enjoins upon -the Church the building of a hotel, called the 'Lord's boarding-house,' -for Joseph Smith and posterity to dwell in from generation to -generation, as also the promise contained therein, viz: 'And as I said -unto Abraham concerning the kindreds of the earth, even so I say to my -servant Joseph, in thee and thy seed shall the kindreds of the earth be -blessed."</p> - -<p>"This coupled with the provisions in section 43, that 'none else -should or could receive revelation for the Church' and the provision of -section 19, that the Church shall receive Joseph's words and commands -the same as if from God's own mouth,—establish in our judgment a -lineal descent of authority, equivalent to an imperial dynasty, which -is foreign to the spirit and genius of the Gospel of Christ."</p> - -<p>This communication was dated March 28, 1886, and was signed by Jason -W. Briggs, (president of their apostles); Zenas H. Gurley, (a member -of that quorum); Gracie Gurley, Margaret Gurley, Edwin H. Gurley, Mida -Gurley.</p> - -<p>We see that this Mr. Briggs repudiated the fundamental portions of -his alleged revelation. In the "revelation" he teaches the gathering, -but here he says he does not believe in the gathering, either to -Jackson county or to any other place to be known as a local Zion. In -his "revelation" he teaches lineal Priesthood, but when he withdraws -from the church one reason was that he could not believe in "a sole -mouth-piece of God to the Church," and in an "imperial dynasty," -which he erroneously thought was taught in the revelation. Thus he -repudiates his "revelation," denies the divine mission of the Prophet -Joseph Smith, and repudiates the standard works of the Church.<sup><a name=1.7text></a><a href="#1.7">[7]</a></sup> Unstable to the last, this man would not rest -content in this organization which he was such a potent instrument in -bringing into existence.<sup><a name=1.8text></a><a href="#1.8">[8]</a></sup></p> - -<p>There is another thing in his so-called "revelation" that is -interesting. He declares that the Lord would raise up one of the seed -of Joseph Smith who would be mighty and strong. Now, evidently this -refers to Joseph Smith, president of that organization. Joseph Smith -of the "Reorganized" Church declares that he is not the one mighty and -strong and the "Reorganized" Church has backed him up by resolution in -that conclusion.<sup><a name=1.9text></a><a href="#1.9">[9]</a></sup></p> - -<h3>QUESTION OF REJECTION.</h3> - -<p>We now come to the question of the rejection of the Church. Our -friends tell us that the Church was rejected for the reason that they -failed to complete the Nauvoo Temple "in the sufficient time granted -by the Lord." They say that the Temple was not finished. The president -of the "Reorganization" has made the following statement in this -connection:</p> - -<blockquote> - - <p>"The basement was fitted for occupation and the baptismal font was - ready for use. The auditorium on the first floor was completed - sufficiently to be seated and occupied for assembly purposes. The - stairway on the south side was completed for use. The auditorium - on the second floor, the stairway on the north side, nor any other - portion of the building except those above named were completed; - though the small rooms above the second floor auditorium were used - by President Young and the resident Church authorities for various - purposes." (History of Reorganized Church, 2:562).</p> - -</blockquote> - -<p>His brother Alexander makes a similar statement.</p> - -<p>In reply to this it is only necessary to say that it made no difference -whether the Temple was finished or not. The revelation of January 19, -1841, provided,</p> - -<blockquote> - - <p>"That when I (the Lord) give a commandment to any of the sons of - men, to do a work unto my name, and those sons of men go with all - their might, and with all they have, to perform that work, and - cease not their diligence, and their enemies come upon them, and - hinder them from performing that work; behold, it behooveth me to - require that work no more at the hands of those sons of men, but to - accept of their offerings:</p> - - <p>"And the iniquity and transgression of my holy laws and - commandments, I will visit upon the heads of those who hindered my - work, unto the third and fourth generation, so long as they repent - not, and hate me, saith the Lord God.</p> - - <p>"Therefore for this cause have I accepted the offerings of those - whom I commanded to build up a city and a house unto my name, in - Jackson county, Missouri, and were hindered by their enemies, saith - the Lord your God:</p> - - <p>"And I will answer judgment, wrath, and indignation, wailing and - anguish and gnashing of teeth upon their heads, unto the third and - fourth generation, so long as they repent not and hate me, saith - the Lord your God.</p> - - <p>"And this I make an example unto you for your consolation - concerning all those who have been commanded to do a work, and have - been hindered by the hands of their enemies, and by oppression - saith the Lord your God."<sup><a name=1.10text></a><a href="#1.10">[10]</a></sup></p> - -</blockquote> - -<p>No sane man will dare say that the Saints were not hindered by their -enemies in the building of the Nauvoo Temple, both before and after the -martyrdom. Nevertheless, I maintain that they were diligent in their -labors as the following references will show, furthermore that the -Temple was completed. In the Times and Seasons, volume 3, page 775, -is to be found an editorial written by the Prophet Joseph in which he -says:</p> - -<blockquote> - - <p>"This noble edifice is progressing with great rapidity; strenuous - exertions are being made on every hand to facilitate its erection; - and materials of all kinds are in great state of forwardness. * * * - *</p> - - <p>"While the busy multitudes have thus been engaged in their several - avocations, performing their daily labor, and working one-tenth of - their time, others have not been less forward in bringing in their - tithings and consecrations for the same great object. Never since - the formation of this Church was laid have we seen manifested a - greater willingness to comply with the requisitions of Jehovah; a - more ardent desire to do the will of God; more strenuous exertions - used, or greater sacrifices made, then there have been since the - Lord said: Let the Temple be built by the tithing of my people. - It seemed as though the spirit of enterprise, philanthropy, and - obedience rested simultaneously upon old and young; and brethren - and sisters, boys and girls, and even strangers, who were not - in the Church, united with an unprecedented liberality in the - accomplishment of this great work; nor could the widow in many - instances, be prevented, out of her scanty pittance, from throwing - in her two mites."</p> - -</blockquote> - -<p>This was written in May, 1842. Remember the date, for I will have -occasion to refer to this again before we are through.</p> - -<p>This editorial reveals to us what is meant by laboring with your -might and "to cease not their diligence." The Lord did not require -all the time of the Saints to be devoted on that building, but a -tithing—one-tenth of their time or means. That is all He required -of them in order that they should fulfill the commandment. This is also -set forth in the second vol. of the Times and Seasons, page 567, and in -vol., 3 pages 938-9, but I take it for granted that the reference given -is sufficient to cover this ground.</p> - -<h3>TEMPLE BUILT BY SACRIFICE.</h3> - -<p>Let us here pause a moment and see what it took to build the Temple. -That structure cost more than one million dollars; the Saints were -poor, and a great deal of the time the Temple was in course of erection -they were harassed by their enemies. The Prophet Joseph was forced -into exile to avoid his enemies who tried to drag him to Missouri, and -therefore he could not devote his personal attention to the building of -the Temple as he otherwise would have done; and in this way the work -was retarded to some degree by the enemies of the people. Moreover, -the building of that structure was not like building one today. The -Saints could not order their timber from the lumber yard in a state of -preparation for the Temple. There were no iron foundries from which -they could obtain the required metal properly prepared; but on the -contrary, every detail had to be performed by the Saints. The timber -had to be hewed in the far off forests of Wisconsin, carried to Nauvoo, -and cut into boards and for the various uses of the Temple. The stone -had to be cut and polished from the quarries, and the whole work had to -be supplied out of the tithing of the people. If the Lord had required -all of their time how would they have supported their families? Of -course, He could have cared for them, but it was but the tenth, mark -you, of their time and means that was required. And yet some of our -friends complain that the Temple was not completed inside of six -months! Naturally under these conditions it would take a number of -years to complete the building.</p> - -<p>We have seen that the Saints were diligent up to May, 1842.<sup><a name=1.11text></a><a href="#1.11">[11]</a></sup> Let us now see if they did not continue -their diligence. Of course, there were some who were not diligent; but -not of the faithful, not of those who followed the Twelve. At the April -conference, 1844, the Patriarch Hyrum Smith, addressing the Saints, -said:</p> - -<blockquote> - - <p>"I am one of the committee (i. e., Temple committee); the committee - tell me the quarry is blockaded, it is filled with rock, the stone - cutters are wanting work; come on with your teams as soon as - conference is over. It is not necessary for me to tell who will - come and do it; I will prophesy that you will do it. There is not - one in the city but that will do right if they know it, only one or - two exceptions, and they are not worth notice; God will take care - of them, and if He doesn't, the devil will." (T. & S., 5:597).</p> - -</blockquote> - -<p>Now, I know that Hyrum Smith was a prophet of God, the Lord declared -it, and his prophecy did not fail. This shows the willingness of the -Saints to do this work as late as 1844.</p> - -<p>In a communication to the Times and Seasons, October 13, 1844, signed -"C," we have the following:</p> - -<blockquote> - - <p>"The Temple is rising even faster than could have been anticipated, - and has a very imposing appearance."</p> - -</blockquote> - -<p>Again on page 744, of volume 5, Times and Seasons, (December 15, 1844), -this is stated:</p> - -<blockquote> - - <p>"The Temple has progressed with greater rapidity since the death of - Joseph and Hyrum than ever it had done before; and things in this - city never looked more prosperous."</p> - -</blockquote> - -<p>And in an editorial in this same paper of May 15, 1845:</p> - -<blockquote> - - <p>"The Temple progresses rapidly and the Saints being united (as we - have heretofore said), are industrious, frugal and determined."</p> - -</blockquote> - -<p>Then in the Times and Seasons, volume 6, page 926:</p> - -<blockquote> - - <p>"After a little more than four years of hard labor, in truly - troublesome times, and not, too, without the loss of the best blood - in the Church, on the morning of the 24th ult. (April, 1845), at a - little past 6, a goodly number of Saints had the honor, and glory - to witness the capstone of the Temple laid in its place."</p> - -</blockquote> - -<p>In a letter from Elder John Taylor to Joseph Cain (Mill. Star, 8:31), -we find this:</p> - -<blockquote> - - <p>"My feelings were very peculiar while standing in the font, which - is of stone, and passing through the rooms when I thought how the - Saints had labored and striven to complete the building."</p> - -</blockquote> - -<p>And in the Times and Seasons, volume 6, page 1017:</p> - -<blockquote> - - <p>"On Sunday, the 5th of October (1845) through the indefatigable - exertions, unceasing industry, and heaven blessed labors, in the - midst of trials, tribulations, poverty, and worldly obstacles, - solemnized, in some instances, by death, about 5,000 Saints had the - inexpressible joy and great gratification to meet for the first - time in the house of the Lord in the city of Joseph (Nauvoo). From - mites and tithing, millions had risen up to the glory of God, as a - Temple where the children of the last kingdom, could come together - and praise the Lord."</p> - -</blockquote> - -<p>There are other passages; but these ought to suffice on this point of -the diligence of the Saints. But some one will say, all this testimony -is from those who are interested—from your friends. Should we take the -testimony of our enemies, those who are interested in our downfall, -and who are not acquainted with these facts? However, I will add the -testimony of one who hoped that the Temple would not be finished. In -the Messenger and Advocate of June, 1846, published by Sidney Rigdon, I -quote the following:</p> - -<blockquote> - - <p>"That people [the Saints with Brigham Young] were told that they - would not finish that Temple which THEY were building. They were - told that they would get the roof on, and do some of the inside - work, but never would finish it."</p> - -</blockquote> - -<p>Now mark this; he adds:</p> - -<blockquote> - - <p>"No people ever labored harder to prove the above declaration - false. No pains were spared; but where has it terminated? Just as - we said it would."</p> - -</blockquote> - -<p>Here we have the testimony of Sidney Rigdon, who opposed the Twelve -and the Church and the building of that Temple. Yet he says they were -diligent, but when he says it was not completed, he spoke too soon. -This article was written just shortly after the exodus commenced, and -at that time the Temple was not quite finished; but it was finished -before all the Saints' left Nauvoo.</p> - -<p>I suppose that it is unnecessary to continue this branch of the -subject any further, but since our Church members have to meet the -sophistry on the part of the elders of the "Reorganization," we -will.</p> - -<h3>NAUVOO TEMPLE COMPLETED.</h3> - -<p>In proof that the Temple was completed I present the following -evidence. In the Times and Seasons, volume 6, page 1017, we find the -following:</p> - -<blockquote> - - <p>"It certainly afforded a holy satisfaction to think that since - the 6th of April, 1841, when the first stone was laid, amidst - the most straightened circumstances, the Church of Jesus Christ - of Latter-day Saints has witnessed their bread cast upon waters; - or more properly their obedience to the commandments of the Lord - appear in the tangible form of a Temple, entirely enclosed, windows - in, with temporary floors, pulpits, and seats to accommodate so - many persons preparatory to a general conference."</p> - -</blockquote> - -<p>And on page 1018:</p> - -<blockquote> - - <p>"The font and the other parts of the Temple will be in readiness - in a few days to commence the administration of holy ordinances of - endowment, for which the faithful have long diligently labored and - fervently prayed, desiring above all things to see the beauty of - the Lord and inquire in His holy Temple."</p> - -</blockquote> - -<p>Now, this was given in October, 1845, and we learn that the font—that -is the permanent font, which replaced the former and temporary -one—also the other parts of the Temple would be in readiness in a few -days to commence the administration of holy ordinances. I wish now -to refer to another reference from the writings of the president of -the "Reorganization." I have already read where he declares that the -font and the first floor above the basement and one stairway, also the -basement, were completed. He reaffirms that in the following from an -editorial in the Saints' Herald of February 17, 1904:</p> - -<blockquote> - - <p>"Work continued to be done on the Temple until the fall of 1845, - possibly until the summer of 1846"—you see he is not quite sure - about it—"but the building was never finished; and whatever - ordinances were performed in it took place in rooms not wholly - finished."</p> - -</blockquote> - -<p>Now note this particularly:</p> - -<blockquote> - - <p>"The north stairway, the second or upper auditorium, and the attic - were entirely incompleted."</p> - -</blockquote> - -<p>We will now examine the Times and Seasons of January 20, 1846, and see -what his testimony is worth. Here on page 1096 occurs the following:</p> - -<blockquote> - - <p>"January thus far has been mild, which, in the midst of our - preparations for an exodus next spring, has given an excellent time - to finish the Temple. Nothing has appeared so much like a finish of - that holy edifice as the present."</p> - -</blockquote> - -<p>Now, I want to call your attention to this which immediately follows:</p> - -<blockquote> - - <p>"The ATTIC story was finished in December."</p> - -</blockquote> - -<p>That is in December 1845. You will remember that the president of the -Reorganization declares that the attic was "entirely incompleted." But -to continue the quotation:</p> - -<blockquote> - - <p>"And if the Lord continues to favor us, the first story above the - basement will be completed ready for meeting, in the month of - February. The font, standing upon 12 stone oxen, is about ready, - and the floor of the story is laid, so that all speculation about - the Temple of God at Nauvoo, must cease."</p> - -</blockquote> - -<p>Now the temporary floors were laid in October, 1845, so these floors -must have been the permanent ones, and while the temporary finishing in -October was for the purpose of fitting the building for the ordinances, -this finishing was permanent.</p> - -<p>Here is an interesting feature about the testimony of this man. The -parts of the Temple which the president of the "Reorganized" Church -says were completed—finished, the Times and Seasons here states -would not be finished for a few days, or till February, but the part -of the building which he says was "entirely incompleted," is here -declared to have been finished in the past December, 1845. I shall not -dispute with him the fact that the parts which he says were finished, -were completed, for they were; but what does his testimony amount to as -evidence when confronted with the statement of the Times and Seasons? -Simply nothing; more than to prove that he knew nothing about it at -all. Now which shall we believe? The Times and Seasons, published -at the time, or the president of the "Reorganization," who made his -statement some 40 years later? Remember if he admits that the Temple -was finished his whole structure crumbles to the ground—it's -bound to crumble anyway sooner or later, for it is built upon the -sand.</p> - -<p>Elder John Taylor, in an address to the Saints in England, published -in the Millennial Star of November, 1846, (vol. 8:97) has this to -say:</p> - -<blockquote> - - <p>"Time alone can unfold this to many, but to us it has been - manifested long ago, years before the Temple WAS COMPLETED, and - long before the martyrdom of our Prophet and Patriarch."</p> - -</blockquote> - -<p>Here he declares that the Temple was completed. Now our friends -quote from the remarks of President Brigham Young delivered at the -dedication of the St. George Temple to the effect that up to that time -the Saints had never had the privilege of completing and enjoying a -Temple. I call your attention to the fact that President Brigham Young -left Nauvoo before the Temple was finished. He left in February, 1846, -and a great portion of the Latter-day Saints were expelled from that -city before they had the privilege of receiving the ordinances of the -house of God, therefore President Young was correct when he said we -had not up to that time had the privilege of completing and enjoying -one. But I will now call your attention to the statement of President -Young's made in October, 1863, (News, 13:96). Said he,</p> - -<blockquote> - - <p>"We have already built two Temples, one at Kirtland, Ohio, and one - at Nauvoo, Illinois. * * * God commanded us to build the Nauvoo - Temple, and we built it, and performed our duty pretty well. There - are elders present here today who labored on that house with not a - shoe to their foot, or pantaloons that would cover their limbs, or a - shirt to cover their arms.</p> - - <p>"We performed the work, and performed it WITHIN THE TIME WHICH - THE LORD GAVE US TO DO IT IN. Apostates said that we never could - perform that work, but through the blessing of God it was completed - and accepted of Him. Apostates never build Temples unto God, but - the Saints are called to do this work."</p> - -</blockquote> - -<p>The Nauvoo Temple was publicly dedicated May 1, 1846, by Elder Orson -Hyde, and the following day about 3,000 Saints met in the building -in a public service. It is most likely that the greater number of -these Saints were also at the dedication. It is not reasonable to -suppose that this building was dedicated until it was finished, for -each part had been dedicated as it was finished, and the dedication -on the 1st of May, 1846, was of the entire structure.<sup><a name=1.12text></a><a href="#1.12">[12]</a></sup></p> - -<h3>THE REVELATION ON TEMPLE WORK.</h3> - -<p>I have now shown that the Temple was completed; that the Saints -were diligent in their labors, and they were also hindered by their -enemies. I now reaffirm what has previously been said; that it made no -difference, so far as the Church and its authority is concerned, even -if the Temple had not been completed, or finished, in the technical -sense of that word. Some of the embellishments, the ornamentations -and fixtures, may not have been placed in the building according to -the original intention, and in that technical sense the building may -not have been "finished completely." But if so, what difference would -it make? The Lord, thank heaven, is not as technical and peevish -as men are, or woe be unto all of us. The revelation does not say -that the Church would be rejected with its dead if every identical -board and plank or fixture was not in the building according to the -original design. The thing the revelation does require is that a place -be prepared, or built, where the Lord could reveal the Priesthood -and its ordinances which had been taken away or that had not been -restored. And, too, if the temporary floors had not been replaced by -the permanent floors, the Lord could and would have revealed Himself -to the Saints and would have accepted of their offering. Now let's see -just what the revelation does say about this matter. Beginning at verse -25.</p> - -<blockquote> - - <p>"25. And again, verily I say unto you, let all my Saints come from - afar;</p> - - <p>26. And send ye swift messengers, yea, chosen messengers, and say - unto them; come ye, with all your gold, and your silver, and your - precious stones, and with all your antiquities; and with all who - have knowledge of antiquities, that will come, may come, and bring - the box tree, and the fir tree, and the pine tree, together with - all the precious trees of the earth;</p> - - <p>27. And with iron, with copper, and with brass, and with zinc, and - with all your precious things of the earth, and build a house to my - name, for the most High to dwell therein;</p> - - <p>28. For there is not a place found on earth that he may come and - restore again that which was lost unto you, or which he hath taken - away, even the fulnesss of the Priesthood;</p> - - <p>29. For a baptismal font there is not upon the earth, that they, my - Saints, may be baptized for those who are dead;</p> - - <p>30. 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.</p> - - <p>31. 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.</p> - - <p>32. But behold, at the end of this appointment, your baptisms for - your dead shall not be acceptable unto me; and if you do not these - things at the end of the appointment, ye shall be rejected as a - church, with your dead, saith the Lord your God.</p> - - <p>33. For verily I say unto you, that after you have had sufficient - time to build a house to me, wherein the ordinance of baptizing - for the dead belongeth, and for which the same was instituted from - before the foundation of the world, your baptisms for your dead - cannot be acceptable unto me.</p> - - <p>34. For therein (that is in Temples) are the keys of the Holy - Priesthood ordained that you may receive honor and glory.</p> - - <p>35. And after this time, your baptisms for the dead, by those who - are scattered abroad, are not acceptable unto me, saith the Lord.</p> - - <p>36. For it is ordained that in Zion, and in her stakes, and in - Jerusalem, those places which I have appointed for refuge, shall be - the places for your baptisms for your dead.</p> - - <p>37. 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?</p> - - <p>38. For, for this cause I commanded Moses that he should build a - tabernacle, that they should bear it with them in the wilderness, - and to build a house in the land of promise that those ordinances - might be revealed which had been hid from before the world was;</p> - - <p>39. 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 revelation 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."</p> - -</blockquote> - -<p>I have read quite extensively from this revelation, now let us -examine and see just what is meant. At the time this revelation was -given the Saints were baptizing in the Mississippi river for their -dead, this was a special privilege that the Lord granted them in their -poverty and while they could prepare a place in the Temple for that -ordinance. He declares that while that place was being built He would -accept of their baptisms in the river, but just as soon as a place -could be prepared in the Temple baptisms for the dead in the river -should cease. Now you will notice that verse 31 reads:</p> - -<blockquote> - - <p>"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."</p> - -</blockquote> - -<p>Now I wish you to note what follows:</p> - -<blockquote> - - <p>"And during this time your baptisms shall be acceptable unto me."</p> - -</blockquote> - -<p>I take it that this means that the Lord would accept of their baptisms -in the river until they could prepare a place where the ordinance -could be attended to properly, and that He would not discontinue river -baptisms until they had had sufficient time to build such a place. I -want to read what the president of the "Reorganized" Church has to say -on this point. Said he:</p> - -<blockquote> - - <p>"Baptisms for the dead was a permissive rite."</p> - -</blockquote> - -<p>Of course I do not agree with him that it was a permissive rite, but to -continue the quotation:</p> - -<blockquote> - - <p>"Baptism for the dead was a permissive rite; or to write more - plainly, the Church was permitted by the Lord to baptize for the - dead under certain rules."</p> - -</blockquote> - -<p>Here is the rule:</p> - -<blockquote> - - <p>"By terms stated in the revelation this permissive rite could be - performed and would be acceptable if performed in the river while - the time given the Church in which the Temple should be built was - passing. After the completion of the Temple, baptisms for the dead - were to be performed in it." (Saints' Herald, February 17, 1904).</p> - -</blockquote> - -<p>We are certainly safe in saying that the Lord would not break His -promise, therefore if we can discover a time when baptisms were -discontinued in the river it will be a sign that the sufficient -time had expired, so far as baptisms in the river for the dead were -concerned. I turn to the minutes of the October conference, 1841, and -read from the remarks on baptism for the dead delivered by the Prophet -on the third day as follows:</p> - -<blockquote> - - <p>"There shall be no more baptisms for the dead until the ordinance - can be attended to in the font of the Lord's house; and the Church - shall not hold another general conference, until they can meet in - said house. <i>For thus saith the Lord!</i>" (Times and Seasons, Vol. - II., page 578).</p> - -</blockquote> - -<p>Remember this was in October, 1841—six months after the first -stone of the Temple was laid. Was the Temple finished? No. Was the -Church then rejected with its dead? Verily no! for this was 1841, and -I have already referred you to the editorial of the Prophet's of May, -1842, wherein he says that never since the formation, or foundation, -of the Church was laid, have the Saints been so willing to comply with -the requisitions of Jehovah, and manifested a more ardent desire to do -the will of God, than in the building of that Temple. Therefore they -could not have been rejected. Yet the sufficient time was up.<sup><a name=1.13text></a><a href="#1.13">[13]</a></sup> What must we then conclude? That the -Temple had progressed so far that baptisms could be performed in it -for the dead in accordance with the revelation, and it did not depend -altogether, you will see, on the complete finishing of the building; -and as the rooms were finished one by one and dedicated, they too, -could be used for the ordinances of the Temple until the whole Temple -was built.</p> - -<p>Are we right in our conclusion that a font had been built? Yes, a -temporary font had been built in the basement of the Temple—a -temporary one—but obviously one that answered the requirements -of the revelation. Moreover, in this temporary font, which was used by -the command of the Lord through the Prophet Joseph Smith, baptisms for -the dead were performed from November, 1841, until it was replaced by -the permanent font, and then these baptisms continued in that until the -Saints were driven from Nauvoo.</p> - -<h3>BAPTISMS FOR THE DEAD OBLIGATORY.</h3> - -<p>We will now examine the thirty-second verse; it is:</p> - -<blockquote> - - <p>"But behold, at the end of this appointment, your baptisms for your - dead shall not be acceptable unto me."</p> - -</blockquote> - -<p>That means, of course, the baptisms in the river shall not be -acceptable after the font is built. But listen to this:</p> - -<blockquote> - - <p>"And if you do not these things at the END OF THE APPOINTMENT ye - shall be rejected as a church, with your dead, saith the Lord your - God."</p> - -</blockquote> - -<p>If you do not do what things? Does it mean if you do not build the -Temple at the END of the appointment? That would be absurd. It means, -if you do not perform your baptisms for your dead and the ordinances -for the dead at the end—not the beginning, but the end—of -the appointment, then will you be rejected with your dead. So you see -it was not the failure to finish the attic, or to carve figures in -the woodwork, or embellish the building by placing pictures on the -walls, or painting them; it was not for this that the Church was to -be rejected; but it was to be rejected with its dead if it failed to -perform the work in the Temple for the dead when the opportunity was -afforded. Now let us see if this view is not in harmony with other -Scriptures. I turn to the second section of the Doctrine and Covenants. -Here the angel says:</p> - -<blockquote> - - <p>"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.</p> - - <p>"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.</p> - - <p>"If it were not so, the whole earth would be UTTERLY WASTED AT ITS - COMING."</p> - -</blockquote> - -<p>Why would the earth be wasted? Simply because if there is not a -welding link between the fathers and the children—which is the -work for the dead—then we will all stand rejected; the whole work -of God will fail and be utterly wasted. Such a condition of course, -shall not be. When Elijah restored this Priesthood, he said that the -time spoken of had fully come, and that the dreadful day of the Lord -was near, even at the doors.</p> - -<p>Let us now see what Joseph Smith had to say in relation to this. -Speaking of the baptism and salvation for the dead, he said:</p> - -<blockquote> - - <p>"The GREATEST RESPONSIBILITY in this world that God has laid upon - us, is to seek after our dead. The apostle says they without us - cannot be made perfect. Now I will speak of them: I say to you, - Paul, you cannot be perfect without us; it is necessary that those - who have gone before, and those who come after us should have - salvation in common with us, and thus hath God made it OBLIGATORY - to man. Hence God said He would send Elijah." (Times and Seasons, - 6:616).</p> - -</blockquote> - -<p>Moreover, at the conference held October, 1841, to which I have already -referred, the prophet said this:</p> - -<blockquote> - - <p>"Baptism for the dead is the only way that men can appear as - saviors on Mount Zion. The proclamation of the first principles of - the gospel was a means of salvation to men individually, and it was - the truth, not men, that saved them; but men by actively engaging - in rites of salvation <i>substitutionally</i>, become instrumental in - bringing multitudes of their kin into the Kingdom of God."</p> - - <p>"This doctrine"—that is, baptism for the dead—"he said, presents - in a clear light the wisdom and mercy of God, in preparing an - ordinance for the salvation of the dead, being baptized by proxy, - their names recorded in heaven, and they judged according to the - deeds done in the body."</p> - -</blockquote> - -<p>Now here comes the most important statement.</p> - -<blockquote> - - <p>—"This doctrine was the BURDEN OF THE SCRIPTURES. Those Saints - who NEGLECT it in behalf of their deceased relatives, do it at the - PERIL OF THEIR OWN SALVATION."</p> - -</blockquote> - -<p>There we have the key to the whole situation. If we neglect the -salvation of our dead when we have the opportunity to save them, then -we ourselves will be rejected, and that is just what the revelation of -January 19, 1841, says. In the Doctrine and Covenants, Section 128, -verse 5, we are told that baptism for the dead was prepared from before -the foundation of the world, "for the salvation of the dead," mark -this, "WHO SHOULD DIE WITHOUT A KNOWLEDGE OF THE GOSPEL!" And in verse -15:</p> - -<blockquote> - - <p>"And now, my dearly beloved brethren and sisters, let me assure you - that these are principles in relation to the dead and the living - that cannot be lightly passed over, as pertaining to our salvation, - as Paul says concerning the fathers, 'that they without us cannot - be made perfect, neither can we without our dead be made perfect.'"</p> - -</blockquote> - -<p>Here we have it in this revelation that if we do not save our dead we -cannot ourselves be saved, therefore if we neglect their salvation, we -ourselves will be rejected. Now verse 18:</p> - -<blockquote> - - <p>"It is sufficient to know * * * that the earth will be smitten - with a curse, UNLESS there is a welding link of some kind or - other, between the fathers and the children, upon some subject or - other, and behold what is that subject? IT IS THE BAPTISM FOR THE - DEAD. For we without them cannot be made perfect; neither can they - without us be made perfect. Neither can they nor we be made perfect - without those who have died in the Gospel also; for it is necessary - in the ushering in of the dispensation of the fulnesss of times, - which dispensation is now beginning to usher in, that a whole and - complete and perfect union and welding together of dispensations, - and keys, and powers, and glories, should take place, and be - revealed, from the days of Adam even to the present time; and not - only this, but those things which never have been revealed from - the foundation of the world, but have been kept hid from the wise - and prudent shall be revealed unto babes and sucklings in this the - dispensation of the fulness of times."</p> - -</blockquote> - -<h3>SALVATION FOR THE DEAD IMPORTANT.</h3> - -<p>Now, is it not plain to see how important this doctrine is, and why -the Saints were to be rejected? But they were not rejected for they -performed the baptisms for their dead, and are today performing the -baptisms and the ordinances for and in behalf of their dead. Therefore -they are not rejected. Again, the Prophet says that the Saints have not -too much time to save and redeem their dead, and gather their living -relatives together that they may be saved also, before the earth will -be smitten, as revealed by Malachi. Therefore it is quite evident why -the Lord permitted them to baptize in the river, and not wait until -those ordinances could be performed in the Temple, and why He was so -anxious that they should hurry and prepare a place in the Temple, where -they could be performed in accordance with the plan from before the -foundation of the world.</p> - -<p>Here is another statement that I wish to refer to. In an editorial -in the Times and Seasons written by the Prophet, in volume 3, pages -759-761, where he is speaking of the remarks made by the Savior to the -Jews, that upon them should come all the righteous blood shed upon the -earth from the blood of righteous Abel, unto the blood of Zacharias, -son of Barachias, who was slain between the Temple and the altar, -Joseph the Prophet declares in most emphatic terms that the reason why -this blood was to come upon these Jews was, that:</p> - -<blockquote> - - <p>"They possessed greater privileges than any other generation, not - only as pertaining to themselves but to their dead, their sin was - greater as they not only neglected their own salvation but that - of their progenitors, and hence their blood was required at their - hands."</p> - -</blockquote> - -<p>Now, if these Jews were to answer for the blood of their progenitors -because they neglected the salvation of their dead, then, may we not -ask; will not we have to answer for the blood of our dead if we neglect -these ordinances in their behalf? It matters not even if we have been -baptized and have had hands laid on our heads for the reception of the -Holy Ghost; if we wilfully neglect the salvation of our dead, then also -we shall stand rejected of the Lord because we have rejected our dead; -and just so sure their blood will be required at our hands.</p> - -<p>Now, what is the attitude of the "Reorganized" Church in relation to -the salvation of the dead, the neglect of which the Church—yes, -and also the individual—was to stand rejected of the Lord? -I have here a copy of a resolution that was passed by the general -conference of that sect in 1886, at the time that Mr. Briggs withdrew. -This resolution is in reply to his charge that he could not accept the -principle of "baptism for the dead." Here it is:</p> - -<blockquote> - - <p>"That as to the alleged Temple building and ceremonial endowments - therein, that we know of no Temple building, except as edifices - wherein to worship God, and no endowment except the endowment of - the Holy Spirit of the kind experienced by the early Saints on - Pentecost day."</p> - - <p>"'Baptism for the dead' referred to belongs to those local - questions of which the body has said by resolution:</p> - - <p>"'That the commandments of a local character, given to the first - organization of the Church are binding on the Reorganization only - so far as they are either reiterated or referred to as binding by - commandment to this church. And <i>that</i> principle has neither been - reiterated nor referred to as a commandment."</p> - -</blockquote> - -<p>Just think of that! They declare that we were rejected because we -failed to build a house where these ordinances were to be performed, -and yet they actually have the audacity to say that the work of -salvation for the dead is not binding on them because it has not -been reiterated or referred to as a commandment binding on them. -Now is that consistent? They call it a local commandment, yet we -have seen that this commandment was the burden of the Scriptures and -the greatest responsibility that God has placed upon us, and we are -obliged to save our dead if we would ourselves be saved. And yet, -this commandment without which the whole earth was to be utterly -wasted and destroyed—this eternal commandment that had been -prepared before the foundation of the world—is not binding on -them! "A local commandment!" "A permissive rite!" My friends, from the -teachings of Joseph Smith the Prophet, which I have presented, you -may well judge which is the Church "rejected with its dead."<sup><a name=1.14text></a><a href="#1.14">[14]</a></sup></p> - -<h4>Footnotes</h4> - -<p><a name="1.1"></a><a href="#1.1text">1.</a> This statement that the Latter-day Saints were -endeavoring to get beyond the jurisdiction of the United States, which -is repeated so often by anti-"Mormon" writers and speakers, including -many devotees of the "Reorganization," who vainly attempt to prove the -disloyalty of the Saints, is rather astonishing in the face of the -facts of history. The exodus to the Rocky Mountains was undertaken -<i>of necessity</i>, as it was from Missouri to Illinois, because the -Saints had been ruthlessly driven from their homes by armed mobocrats. -Notwithstanding this, the Church came to the Rocky Mountains because -the Lord willed it so, for He permitted the expulsion from Nauvoo that -His purposes might be fulfilled. The Prophet Joseph Smith, as early -as 1842, received a revelation declaring that the Saints would be -driven to these valleys. That revelation is found in the history of -the Church for Saturday, August 6, 1842. Our friends the Reorganites, -have themselves testified in their more sober moments to the truth of -this grand prediction. In a history published by them in 1880, and -which they said was "the aim of the publishers to place within the -reach of those who cared to know, a more correct standard from which to -determine the character and work of Joseph Smith, the founder, under -divine direction, of the Church of Jesus Christ of Latter-day Saints," -"And is the cheapest book published by the (Reorganized) Church." They -record the following:</p> - -<p>"Just at this time (1842) also occurred Joseph's first marked -prophecy, on record, concerning the removal of the Saints to the Rocky -Mountains. Says the Record:</p> - -<p>"Saturday 6th, (August, 1842). Passed over the river to Montrose, -Iowa, in company with General Adams, Colonel Brewer, and others, and -witnessed the installation of the officers of the Rising Sun Lodge of -Ancient York Masons, at Montrose, by General James Adams, Deputy Grand -Master of Illinois. While the Deputy Grand Master was engaged in giving -the requisite instructions to the Master Elect, I had a conversation -with a number of brethren, in the shade of the building, on the subject -of our persecutions in Missouri, and the constant annoyance which has -followed us since we were driven from the State. I prophesied that the -Saints would continue to suffer much affliction, and would be driven -to the Rocky Mountains, many would apostatize, others would be put -to death by our persecutors, or lose their lives in consequence of -exposure or disease, and some would live to go and assist in making -settlements and building cities, and see the Saints become a mighty -people in the midst of the Rocky Mountains."</p> - -<p>"The exodus is a great historic fact. It would do violence to -history to expunge this record. The Twelve, however, may have shaped -the record thus to fit their own events. It is not even affirmed -that Joseph gave such a revelation to the Church; but the historical -landmark, pointing to the Rocky Mountains, is this prophecy to his -Masonic brethren, on the 6th of August, 1842, just about five years -before the feet of the pioneers emerged from the last mountain gorge -into the beautiful valley of the Great Salt Lake." (Tullidge's Life of -Joseph Smith, Lamoni edition, page 398-9).</p> - -<p>In February 1844 a company was selected to go and explore Oregon -and California (Utah then being a portion of what was called "Upper -California,") for the purpose of selecting a site where the Saints -could build a city. The minutes of this meeting say: "At a meeting -of the Twelve, at the Mayor's office, Nauvoo, February 21, 1844, -seven o'clock, p. m., Brigham Young, Parley P. Pratt, Orson Pratt, -Wilford Woodruff, John Taylor, George A. Smith, Willard Richards and -four others being present, called by previous notice, by instruction -of President Joseph Smith on the 20th instant, for the purpose of -selecting a company to explore Oregon and California, and select a site -for a new city for the Saints."</p> - -<p>Jonathan Dunham, Phineas H. Young, David D. Yearsley and David -Fullmer, volunteered to go; and Alphonzo Young, James Emmett, George -D. Watt, and Daniel Spencer were requested to go. These brethren were -requested to meet with the council on the following Friday evening at -the Assembly Room, and the history of the Prophet continues: "Met with -the Twelve in the Assembly Room (Friday 23rd) concerning the Oregon and -California Exploring Expedition; Hyrum and Sidney present. I told them -I wanted an exploration of all that mountain country. Perhaps it would -be best to go direct to Santa Fe. Send twenty-five men: let them preach -the Gospel wherever they go. Let that man go that can raise $500, a -good horse and mule, a double-barrel gun, one barrel rifle, and the -other smooth bore, a saddle and bridle, a pair of revolving pistols, -bowie-knife, and a good saber. Appoint a leader, and let him beat up -for volunteers. I want every man that goes to be a king and a priest. -When he gets on the mountains he may want to talk with his God; when -with the savage nations have power to govern, etc. If we don't get -volunteers wait until after the election."</p> - -<p>On this and other occasions shortly following, these volunteered -to go: George D. Watt, Samuel Bent, Joseph A. Kelting, David Fullmer, -James Emmett, Daniel Spencer, Samuel Rolfe, Daniel Avery, Samuel W. -Richards, Almon L. Fuller, Hosea Stout, Thomas S. Edwards, Moses Smith -and Rufus Beach. There were also others. It is also a fact that on the -evening of June 22, 1844, because of persecution, the Prophet Joseph -Smith, his brother Hyrum and a few others crossed the Mississippi -river with the intention of going to the Rocky Mountains, beyond the -persecutions of their enemies. The following day they were accused of -cowardice by false friends who declared that they were fleeing from the -flock in time of danger. This falsehood so wounded the Prophet who had -stood in the breach from the beginning to protect the Saints, that he -returned to Nauvoo, and gave himself up declaring that if his life was -of no value to his friends, it was of none to himself. Four days later -he suffered martyrdom, sealing his testimony with his blood.</p> - -<p>Mr. George Derry, himself a Reorganite, in the Saints' Herald for -January 31, 1906, in reply to the editor who doubted that any such -intention as a settlement in the West was contemplated by Joseph Smith, -wrote the following:</p> - -<p>"In reading the article in Saints' Herald, No. 46, 'The Editor at -Home,' I got the impression that the writer was in doubt as to the -correct statement of S. W. Richards that he was one of twenty-five -men that were selected by Joseph Smith, Jr., to go out west to try -to find a location for the Saints beyond the reach of mobs—a -condition no doubt desirable in those trying times. S. W. Richards was -president of the Church in the British Isles while I lived in London. -I was president of a branch there and I was often brought in contact -with other presiding officers as they met in council every month. -The London conference was composed of forty-two branches, was often -visited by the president of the mission and his counselors. I well -remember S. W. Richards and others making the same statement at one of -our monthly meetings, for they frequently dwelt at considerable length -on the persecutions and trials of the Saints in that day. I believed -the statements then—fifty-three years ago. I have no reason to -reject it now. I have never heard it disproved. The testimony of S. W. -Richards is as true in 1905 [See Era, Vol. 7, 927] as it was in 1853, -that the company was organized. Recording the facts would not add to -their <i>truthfulness</i>. I never heard that the company went west, but the -company was <i>organized</i>, although conditions were changed.</p> - -<p>"In reading of the wonderful manifestations given in Kirtland, I -find the following vision seen by Joseph Smith: 'I saw Brigham Young -standing in a strange land in the far South and West in a desert place -on a rock in the midst of about a dozen men of color. He was preaching -to them in their own tongue. I saw the twelve apostles of the Lamb that -<i>now are</i> upon the earth standing together in a circle, much fatigued. -I finally saw them in the celestial Kingdom of God.'</p> - -<p>"The conditions here stated very much resemble the conditions -existing in Utah extending four hundred miles south of Salt Lake City. -Here is certainly strong indication, if visions are reliable, that -Brigham Young with the rest of the apostles would go to a strange land -beyond the bounds of civilization. And in view of the mobbings and -drivings they had to endure, is it any wonder that they should seek -a quiet resting-place? Who shall say there was anything dishonorable -in organizing a company by Joseph Smith, Jr., to seek out a quiet -resting-place where they could be free to worship God in peace, none -to make them afraid? The writer seems to have serious doubts as to -the truth of the statements of the two men he met in Salt Lake City, -because we have no record of the preparations made. I never heard it -stated that the company did go west, because conditions changed, but -the fact still remains—the company was formed, firearms and -provisions were agreed upon, but as to what happened to change the -program we have no record. But that the company was formed under the -direction and choice of Joseph Smith is beyond doubt." As early as -1831, the Lord in a revelation (Doc. & Cov. 49:25) declared that -"Zion shall flourish upon the hills and rejoice upon the mountains, and -shall be assembled together unto the place which I have appointed." -When Brigham Young therefore, and the apostles, lead the Church to the -valleys of the mountains, it was in fulfillment of the word of the Lord -to Joseph Smith, uttered first, in March, 1831, second in August 1842, -and moreover, it was but carrying out the design of the Prophet Joseph -Smith. When men accuse the Saints of fleeing to the west desiring to -get beyond the borders of the United States, and of being disloyal to -the American government, they not only place themselves at variance -with the facts of history, but utter a miserable falsehood that merits -only the severest contempt. In B. H. Roberts' "Succession," pages 109 -to 126, a complete array of evidence regarding the exodus as outlined -by Joseph Smith may be found. - -<p><a name="1.2"></a><a href="#1.2text">2.</a> In several of the revelations given to -the Church in the beginning, the doctrine of common consent is made -mandatory. In the revelation of April 6, 1830, the date of the -organization of the Church—the Lord says: "The elders are to -receive their licenses from other elders, by vote of the Church -(branch) to which they belong, or from the conferences." * * * * * No -person is to be ordained to any office in this Church, where there is -a regularly organized branch of the same, without the vote of that -Church." In section 26, verse 2: "All things shall be done by common -consent in the Church, by much prayer and faith, for all things ye -shall receive by faith." See also Sec. 124:144.</p> - -<p>The Saints by vote accepted the Twelve Apostles as the presiding -quorum of the Church at this special conference August 8, and again -at the regular conference in October. This fact settled the matter of -succession according to the revelations. These authorities and their -successors, have been sustained at each conference of the Church, twice -a year, and at the quarterly conferences of the various stakes four -times a year from that day to this. The question of succession was, -therefore, settled at Nauvoo when the assembled Saints voted to sustain -the Apostles as the presiding quorum of the Church. The attempt of any -party or parties, before any other body, to set up the Church and to -ordain officers in conflict with the action of the Church on the dates -previously mentioned, would be illegally done; just as much so as if in -the municipality, state or nation, after the majority of the citizens -had elected officers (and that almost unanimously) to serve them, a few -disgruntled, defeated, candidates and their sympathizers should appoint -another election, hold it by themselves and then declare that the -regularly and properly elected officers were rejected and unauthorized -to serve. Such a thing in the nation could be no more foolish or absurd -than were the attempts of apostates to set up a <i>new organization</i> -of the Church from a handful of disgruntled office-seekers and their -sympathizers. In one case there would be as much authority as in the -other and no more.</p> - -<p>But the contention of Reorganites has been, that the apostles -assumed authority and powers that did not belong to them. That their -duty was in the world and it was the prerogative of the high council of -Nauvoo with William Marks and counselors, at their head, to direct the -affairs of the Church. They say:</p> - -<p>"That the Twelve usurped authority, and assumed privileges and -duties after the death of Joseph and Hyrum which did not belong to -them, is seen in the fact that their mission and calling was to travel -abroad among the branches, and throughout the world, preaching, -organizing branches, thus building up the Church outside of Zion and -the organized stakes. That such was their mission and calling may -be seen in the law of the Church which is further confirmed in the -teachings of the martyr as follows:</p> - -<p>"'The Twelve <i>will have no right</i> to go into Zion, or any of its -stakes, and there undertake to regulate the affairs thereof, where -there is a standing high council. But it is <i>their duty to go abroad</i> -and regulate all matters relative to the different branches of the -Church.' Joseph Smith's History, Mill. Star, Vol. 15, p. 261.</p> - -<p>"After the death of Joseph, the Twelve superseded, by their -arrogant, despotic acts, the standing high council at the stake of -Nauvoo, of both which the late President Wm. Marks was president. And -this usurpation thus begun, has been perpetuated till now; entailing -darkness, discord, and misrule upon that faction of the Church." (The -Successor pp. 14, 15).</p> - -<p>Alexander H. Smith, presiding patriarch of the "Reorganized" church, -and then one of their "apostles," made the following statement, March -29, 1885, in Salt Lake City:</p> - -<p>"At the evening meeting his remarks were directed to the subject of -the reorganization of the church, in which he showed why this measure -became necessary, and how Brigham Young and the Twelve Apostles usurped -the leadership. He quoted from declarations of Joseph Smith and Brigham -Young, and the revelations to show what the organization and order of -the priesthood were, and how, in case of death of the prophet, the -word of the Lord, was to be given to the Saints. It was to be through -the high council of the chief or center stake of Zion, in which -jurisdiction the Twelve Apostles had no business whatever. Their work -and powers extended only to matters beyond the borders of Zion. When -the prophet was killed, therefore, the right and duty to rule fell upon -the high council at Nauvoo, of which Elder Marks was the president. But -Brigham Young and eight others of the Twelve, brushed this order of the -priesthood to one side, and seized the reins of government themselves." -(Saints' Herald, Vol. 32:342).</p> - -<p>This argument set forth in the "Successor" and by Alexander H. -Smith, which has been quite universal in the "Reorganized" Church, -would not be quite so bad if it was not for a number of insurmountable -difficulties and objections that stand in the way. In the first place -the objectors fail to state that the powers of the high council and -stake presidency at Nauvoo, were limited to the affairs of the stake, -and outside of that they held no jurisdiction. Following the martyrdom, -the Church was considering matters that affected the whole Church -and not merely the stake at Nauvoo. The Twelve Apostles, therefore, -assumed by legal right their proper place as the presiding quorum of -the Church, and were so sustained. The revelation on Priesthood (sec. -107) says the Twelve Apostles, form a quorum equal in authority with -the First Presidency (verse 24) and it was the duty of the Apostles, -not only to ordain evangelical ministers (Patriarchs) but also to -ordain and set in order all the other officers of the Church, (verse -58). We read that "God hath set some in the Church, <i>first</i> apostles, -secondarily prophets, thirdly teachers," etc. (I. Cor. 12:28) not -<i>first</i> high councils and presidents of Stakes. Neither are the duties -of the Apostles confined to their labors out side of the Stakes of Zion.</p> - -<p><a name="1.3"></a><a href="#1.3text">3.</a> If Jason W. Briggs joined the Church -of Jesus Christ of Latter-day Saints June 6, 1841, and resided in -Wisconsin from that time till 1854, he cannot be considered a faithful -member of the Church, "who desired to do the will of heaven;" for in -remaining at Beloit during all these years he was going contrary to -the word of the Lord given to the Prophet in 1841. On January 15th of -that year, the Lord said through the Presidency, Joseph Smith, Sidney -Rigdon and Hyrum Smith, and on divers other occasions, that the Saints -scattered abroad should come to Nauvoo and Hancock county. Here is the -command: "Let all those who <i>appreciate the blessings of the Gospel</i>, -and realize the importance of <i>obeying the commandments of heaven</i> * * -* first prepare for the general gathering. <i>Let them dispose of their -effects as fast as circumstances will possibly admit</i>, without making -too great sacrifice, and <i>remove to our city and county</i>. * * * <i>This -cannot be too forcibly impressed</i> on the <i>minds of all</i>, and the elders -are hereby instructed to proclaim this word in all places where the -Saints reside in their public ministrations, <i>for this is according to -the instructions we have received from the Lord</i>. (My italics.)</p> - -<p>Again, on May 24, 1841, the Prophet said this gathering to Hancock -and Lee counties was "important and should be attended to <i>by all who -feel an interest in the prosperity of this corner stone of Zion</i>," and -the Twelve Apostles a short time later, under the direction of the -First Presidency, in an epistle to the Saints, said: "We say to <i>all -Saints who desire to do the will of heaven</i>, arise, and tarry not, but -come up hither to the place of gathering <i>as speedily as possible</i>." -(My italics.)</p> - -<p>Mr. Briggs visited Nauvoo once in 1843, but again returned to -Wisconsin (Reorg. Hist. 3:737) where he lived until 1854, either -defying this commandment or else ignoring it, thus proving he was not -in harmony with the Presidency of the Church, and was one who did not -"desire to do the will of heaven." If he had been faithful he would -have gone to Nauvoo and remained there and assisted in the building of -the Temple, but he did not do so, <i>was not diligent</i> and went contrary -to the "instructions" the Presidency had "received from the Lord." That -the Lord would not choose such an unfaithful servant to build up His -Church, give him revelations and cause him to stand as president pro -tem., in the place of the Seed of Joseph Smith, which Reorganites claim -Jason W. Briggs did, is obvious and requires no further comment.</p> - -<p><a name="1.4"></a><a href="#1.4text">4.</a> I have been taken to task for saying that -about this time Jason W. Briggs organized the Beloit branch for the -Strang organization. Reorganites claim that the Beloit branch was -raised up in 1842 or 1843—they don't know just when. For the sake -of the argument we will grant that a branch was organized at Beloit in -1842 or 1843. If so, the faithful members of that branch removed to -Nauvoo, agreeable to the commandment of the Lord previously quoted. -Those who remained at Beloit, like Jason W. Briggs, were not faithful -in that they did not "desire to do the will of heaven." And what -has been said of Mr. Briggs, will also apply to them. Nevertheless, -between 1846 and 1848, Jason W. Briggs organized the Beloit branch for -Strang's organization, or else the Reorganite history is at fault. -They say that in 1849 the Beloit branch was a Strangite branch, and -remained with Mr. Strang until 1850 (Reorg. Hist., 3:737). Most of -these members—and they were few—after they left the -Strangites joined the organization of William B. Smith's organizations -were without authority, so whatever power those unfaithful members had -before 1844, they lost when they joined these apostate organizations of -Strang, et al. For they could not take power or authority with them. -This truth is expressed by an officer of the Reorganized Church who -said, at Galland's Grove, Iowa, October 25, 1863: "Whenever individuals -claiming authority under the church as organized by the first Joseph, -become members of any faction, they immediately become divested of -all authority except that received from that faction." (True Saints' -Herald, Vol. 4, page 158).</p> - -<p><a name="1.5"></a><a href="#1.5text">5.</a> In a vain effort to blind the readers of the -Saints' Herald the "defender" tries to make it appear that I state here -that Zenas H. Gurley left the "Reorganized" church; but from the way he -writes it, it is evident that he doesn't himself believe that any such -attempt was made. Zenas H. Gurley, Sen., died August 28, 1871, and in -speaking of his <i>family</i> in 1886—fifteen years later—it is -obvious that the reference does not include him. That Mr. Gurley left -them when he got on the other side, I have my reasons to believe, but -at no time in the entire publication has he been confounded with his -son of the same name. The son is mentioned <i>but once</i> and then only -incidentally and unavoidably in connection with the withdrawal of Jason -W. Briggs from the "Reorganization." The <i>family</i> of Zenas H. Gurley -mentioned here consisted of his wife Margaret, sons Zenas H. (who was -one of their "Apostles") Edwin H., and their wives. The attempt of the -writer of the "defense" to throw dust in the eyes of the readers of -the <i>Saints' Herald</i> as he has done here and at many other points, is -contemptible.</p> - -<p><a name="1.6"></a><a href="#1.6text">6.</a> In the "defense" that appeared in the -Saints' Herald, June 30, 1909, in answer to this, the statement is made -that, "Those were received whose original baptisms had been performed -either previously to 1844 or by men who held authority previous to -1844." This declaration helps their cause not at all, for whatever -authority any of those men who were active in these various "factions" -may have held, when in the Church, they could not take it with them, -when they withdrew. Moreover, action was taken against them and they -were divested of all authority by the Church of Jesus Christ of -Latter-day Saints, from which their authority came. And what authentic -proof have they to offer that these men had authority in the Prophet's -day? Zenas H. Gurley, and Jason W. Briggs were confessedly, the two -most active and most noted in this work of the "Reorganization." Mr. -Gurley, it is true, was senior president of the 21st quorum of Seventy -at Nauvoo before he left the Church, having been ordained under the -direction of President Joseph Young. He claimed it was by virtue of -this office in the Priesthood that he officiated originally in the -bringing forth of the "New Organization," in 1852. (True Saints' -Herald, Vol. I, page 56). Yet the president of the "Reorganization" -himself repudiates that authority. (See section on Succession, subject -<i>Properly Ordained?</i>)</p> - -<p>It is claimed by the "Reorganization" that Mr. Briggs was an Elder -in 1842, but that also is mere sayso, there is no authentic record for -it. In proof of this I submit the following correspondence.</p> -<blockquote> -<p class="right">Salt Lake City., Feb. 21, 1905.</p> - -<p><i>Mr. Heman C. Smith, Church Historian, Reorganized Church</i>.</p> - -<p>Dear Sir: The 3rd volume of the "History of the Reorganized Church," -page 737, states that Jason W. Briggs was ordained an Elder in 1842. -Will you kindly inform me who ordained him and the date of the -ordination; also the authority on which the statement of the ordination -is made, and oblige?</p> - -<p class="right">Very respectfully, <br> -JOSEPH F. SMITH, JR.</p> -</blockquote> -<p>The reply dated Lamoni, Iowa, Feb. 26, 1905, is as follows:</p> -<blockquote> -<p><i>Mr. Joseph F. Smith, Jr.</i> <i>Salt Lake City, U.</i></p> - -<p>Dear Sir: Yours of February 21, is at hand and contents noted.</p> - -<p>Replying we will say we are not able to inform you as to who -officiated in the ordination of Elder Jason W. Briggs to the office of -Elder; nor can we give you the date any nearer than the year 1842.</p> - -<p>The authority upon which the statement was made is the sworn -statement of Elder Briggs in the Temple Lot Case. See Plaintiff's -Abstract, page 393.</p> - -<p class="right">Very respectfully, <br> - -HEMAN C. SMITH.</p> -</blockquote> -<p>In the formation of the "New Organization" (now the -"Reorganization") Mr. Briggs acted by virtue of the office of High -Priest. Mr. Gurley says they had "two High Priests (Mr. Briggs being -one of them) and one senior President of the Seventies." (The Seventy -being himself). See True Saints' Herald, Vol. I, page 56. And in the -"revelation" given by Mr. Deam it was stated that "It is my will that -you respect authority in my Church, therefore let the greatest among -you preside at your conference." (True Saints' Herald, Vol. I, p. 55). -Mr. Jason W. Briggs was chosen to preside (p. 57). Where did he get -his authority as a High Priest by which he had the right to preside? -From James J. Strang. The Voree record of conferences, April 8, 1846, -contains the following: "Resolved unanimously that Jason W. Briggs be -ordained a High Priest. Ordination under the hands of President James -J. Strang and William Marks."</p> - -<p><a name="1.7"></a><a href="#1.7text">7.</a> In reply to this the Reorganite "defender" -declares that I have not been fair to Mr. Briggs, that if he believed -"even one section out of what was in excess of one hundred, both as -to its genuineness and authenticity, it would necessarily follow that -he believed to an extent in the mission of Joseph Smith through whom -it was given, in that case Joseph F. Smith, Jr., could not truthfully -use the language he did in describing Briggs' attitude toward the -Standard works of the Church." * * * * Mr. Briggs denied the <i>plenary</i> -inspiration of the sacred books; but that is neither a denial of the -authenticity, or of the partiality of their inspiration."</p> - -<p>This is a mere quibble. Mr. Briggs denied the gathering of Israel; -temple building and the ceremonial endowments therein; the salvation -of the dead through the temple ordinances, which the Prophet Joseph -said was "the burden of the Scriptures;" the law of tithing and of -consecration, the only law by which Zion could be redeemed and built; -the right of Joseph Smith or any other man to be a sole mouthpiece of -God to the Church; the plenary inspiration and consequent absolute -authority of the <i>Scriptures</i>; and the revelation on temple building. -What else he did not believe is not stated; but <i>if</i> there is any -fundamental principle in the mission of the Prophet Joseph, or in the -Scriptures that he <i>did believe</i>, surely he ought to have full credit -for it!</p> - -<p><a name="1.8"></a><a href="#1.8text">8.</a> The writer of the "defense" also very -peevishly objects to the statement that Mr. Briggs was unstable to the -last. He says: "If unstable and discontented <i>to</i> the last, he could -not have been stable and contented for a generation preceding the -'last'. If stable and contented for upwards of thirty years preceding -the last (1886,) then Mr. Smith uttered an untruth, then he reflected -a falsehood, when he said Briggs was 'unstable' and discontent 'to the -last.' Why not tell the truth about him even though an 'apostate?' I -see no excuse for reflecting on his stability any part of his life. If -he stepped momentarily aside from his path in the early part of his -life it was because his north star was obscured by a cloud he could -not avoid; but as soon as the cloud disappeared and his guiding star -was again visible, he resumed his pathway. No lack of stability there. -* * * * Joseph F. Smith, Jr., should tell the truth, even about the -dead."</p> - -<p>Another quibble. This is rather a severe arraignment to come from -a member of the "Reorganized" Church, which organization has been from -its beginning so energetic in maligning the leaders of the Church of -Jesus Christ of Latter-day Saints, both living and dead, accusing them -of every wickedness under the sun, even going so far as to accuse -President Young of being an accomplice in the death of the Prophet -Joseph Smith. (See R. C. Evans, in Toronto Star, of January 28, 1905, -and Saints' Herald, Vol. 32:190.)</p> - -<p>Well, let us see wherein we have wrongfully accused Mr. Briggs. He -joined the Church of Jesus Christ of Latter-day Saints in 1841; failed -to gather at Nauvoo when commanded; left the Church in 1846 during the -exodus, "because he had no root;" joined James J. Strang in 1846 and -remained with him until 1850; left Mr. Strang and followed William -Smith until 1851; left William Smith and joined with Zenas H. Gurley -in the "New Organization of the Church," which finally resulted in the -forming of the "Reorganized" Church; remained with this organization -until 1886, when he withdrew from it and died at Harris, Colorado, -January 11, 1899, rejecting the work he performed in all these -organizations. Moreover, he was "ordained" April 8, 1846 to the office -of "High Priest" by James J. Strang, and declared that Strang was -Joseph Smith's legal successor as this letter will show:</p> - -<p>"The following letter was written in answer to one from Mr. Briggs -of Wisconsin. His letter is too scurrilous to appear in print, -therefore we publish only the reply of Mr. Bacon."</p> - -<p>"Beaver Island, July 18th, 1851.</p> - -<p>"Mr. Briggs:</p> - -<p>"Sir: Some time since I received a letter from you in which you -claim to take the liberty to write to me, on the ground that our -acquaintance had been such as to forbid personal enmities; and, -therefore, you would carry out the precept: 'Do unto others as you -would have others do unto you;' and that I was less orthodox in the -pretenses of Strang, etc., than some others. * * * * * I will not -notice the argument, powerful as it may be, which you assert you have -found upon examination, touching the letter of appointment. But what -examination can this be, in which you have found out that you spoke -that which was not true? <i>When you declared in public congregations, at -your own fireside, and at the fireside of your neighbors</i>, that Joseph -Smith wrote with his own hand the 'Letter of Appointment' (for you saw -him in vision) and your surprise and faith in the 'knocking spirits' of -New York, from the fact that they (the spirits) asserted the same?"</p> - -<p>He represented the Beloit and Prairie branches of Strang's church -at the conference held in October, 1848, (Voree Record) and traveled -quite extensively for that cult from 1846 to 1850. When he joined -William B. Smith he acknowledged him as Prophet and leader, was -ordained by William B. Smith, an "Apostle." After he left William -B. Smith and joined Zenas H. Gurley he claimed to have a revelation -embodying the very things he repudiated when he withdrew from the -"Reorganization."</p> - -<p>To Mathias F. Cowley, in the presence of others, Mr. Briggs, a -short time before his death in answer to the question whether the -"revelation" he received in 1851 was true or not, said: "You know we -learn by experience. I would not like to claim it to be a revelation -now, but it is just as good as any revelation that was given to Joseph -Smith."</p> - -<p>Although he remained with the "Reorganized" Church for thirty years, -if this record does not show that he was unstable of character at the -beginning all the way through and "to the end," pray tell, what does -instability mean!</p> - -<p><a name="1.9"></a><a href="#1.9text">9.</a> The members of the "Reorganized" Church -in the beginning laid great stress on the statement that the Prophet -Joseph Smith was smitten by the shaft of death (D. & C. 85th sec.) -for putting forth his hand to steady the ark of God, and that his -successor should be the "one mighty and strong," the Lord should send, -"holding the sceptre of power in his hand, clothed with light for a -covering, whose mouth shall utter words, eternal words; while his -bowels shall be a fountain of truth, to set in order the house of God, -and to arrange by lot the inheritances of the Saints, whose names are -found, and the names of their fathers, and of their children, enrolled -in the book of the law of God."</p> - -<p>Mr. Briggs in his "revelation" says the Prophet's successor should -be one mighty and strong and one of his seed, and for years the claim -was made that Joseph Smith the present head of the "Reorganization," -was that personage. This is emphatically declared in the "Successor," -(revised edition) and in various numbers of the "Saints' Herald" and -other of their publications. This is from page 66, Vol. 17, True L. -D. S. Herald: "God foreknew the character of sister Emma—that -she would be faithful and true to him who had called her—and he -<i>elected</i> her to be the mother of the successor of the Martyr—the -"one mighty and strong," who is "to set in order the <i>house</i> of God, -(i. e., the church; see I. Tim. iii. 15; I. Pet. iv. 17; Heb. iii. 6), -and arrange by lot the inheritances of the Saints; the man who shall -lead them (the Saints) like as Moses led the children of Israel, (which -was by direct revelation from God), and who, when sent of God, would -find the Saints in 'bondage,' from which they should be 'led out' by -power, (of God) 'and with a stretched out arm.'"</p> - -<p>That's the way they formerly gave it; but they have been forced to -recede because their president has not come up to this standard of the -one spoken of in the Prophet's revelation. Therefore they have, since -1900, resolved:</p> - -<p>"Whereas, we have received no divine communication authorizing any -particular interpretation of the revelation before us; and as the -Reorganized Church has never taken action upon the matter;</p> - -<p>"Resolved, that we leave it an open question, to be decided as -God may develop His purposes among us, while we acknowledge the -leading features in it to be prominently characteristic of Jesus -Christ." (From a letter by Joseph Smith of the "Reorganization" in my -possession—J. F. S., Jr.)</p> - -<p>This is rather a hard jolt to Mr. Briggs' "revelation."</p> - -<p><a name="1.10"></a><a href="#1.10text">10.</a> The Reorganite "defender" says, "Also, we -wish Mr. Smith to note, that the Lord in the same connection says, 'If -my people will hearken to my voice,' they shall not be moved out of -their place. Were they moved? Yes, they were cannonaded from Nauvoo, -their enemies scattered them, some of them went to Utah. Was it because -they "hearkened," or because they had not hearkened?"</p> - -<p>He misinterprets the Scriptures. Thus do they read:</p> - -<p>"And if my people will hearken unto my voice, <i>and unto the voice of -my servants whom I have appointed to lead my people</i>, behold, verily I -say unto you, they shall not be moved out of their place" (verse 45). -Who these <i>servants</i> were that the Saints should <i>"hearken"</i> to, the -Lord informs us in verses 124 to 129 of this same section. "First, I -give unto you Hyrum Smith, to be a Patriarch unto you, * * * I give -unto you Joseph Smith, to be a presiding elder over all my Church. * -* * I give unto him for counselors my servant Sidney Rigdon, and my -servant William Law. * * * * I give unto you my servant Brigham Young, -to be a President over the Twelve traveling council, which Twelve hold -the keys to open up the authority of my kingdom upon the four corners -of the earth, and after that to send my word to every creature; They -are—Heber C. Kimball, Parley P. Pratt, Orson Pratt, Orson Hyde, -William Smith, John Taylor, John E. Page, Wilford Woodruff, Willard -Richards, George A. Smith." These were the general authorities who -were to be <i>"hearkened"</i> to. And the people hearkened to the Prophets -Joseph and Hyrum Smith until their death, then the right of presidency -fell on the shoulders of the Twelve. The faithful Saints "hearkened" to -them and helped them to build the Temple. But the unfaithful rejected -these servants whom the Lord in this revelation gave to the Church -for the Saints to hearken to, departed from Nauvoo, refused to comply -with the command of the Lord to build His house, and were consequently -<i>moved out of their place</i> in the Church into the "Reorganization." The -moving "out of their place" did not refer to the location (Nauvoo) but -to their place in the Kingdom of God; or, the Church of Jesus Christ -of Latter-day Saints. And all who refused to obey this commandment -and hearken to these <i>servants</i> were removed from the Church. "But if -they will not hearken to my voice, <i>nor unto the voice of these men -whom I have appointed</i>, they shall not be blest, because they pollute -mine holy grounds, and mine holy ordinances, and charters, and my holy -words which I give unto them. And it shall come to pass, That if you -build a house unto my name, and <i>do not do the things that I say</i>, (i. -e., hearken to "the voice of these men whom I have appointed") I will -not perform the oath which I make unto you, neither fulfil the promise -which ye expect at my hands, saith the Lord." (verses 46-7).</p> - -<p><a name="1.11"></a><a href="#1.11text">11.</a> The Reorganite response to this is as -follows: "Not by any means, no such an indication. We have seen that -they were diligent <i>in</i> May 1842—not <i>up to</i>. The corner-stone -of the edifice had been laid April 6, 1841, over a year from the date -of the quotation. Room for a great deal of lagging between those two -periods of time."</p> - -<p>"The next quotation is from Hyrum Smith (no reference) at the April -Conference, 1844, who speaks of, as Joseph F. Smith [Jr.], puts it, the -'willingness of the Saints to do the work as late as 1844.' Yes, but he -does not say they had been willing afforded time <i>up to</i> 1844. From May -1842, to April, 1844, (nearly two years), afforded time to be guilty of -lethargy and to falter enough to incur the penalty the fiat of the Lord -had fixed."</p> - -<p>Such miserable, puerile, balderdash set forth as argument, is -disgusting. Nevertheless it is characteristic of the "defense" -writer who, throughout, argues in this fashion, failing to present -the quotations he attacks for fear his readers will discover his -dishonorable methods. He was afraid to present to his readers the -quotation from the remarks of Patriarch Hyrum Smith and the quotation -from the Prophet wherein he said:</p> - -<p>"Never since the formation of this Church was laid have we seen -manifest a greater willingness to comply with the requisitions of -Jehovah, a more ardent desire to do the will of God; more strenuous -exertions used or greater sacrifices made, than have been SINCE <i>the -Lord said</i>, LET THE TEMPLE BE BUILT BY THE TITHING OF MY PEOPLE!"</p> - -<p>The reasons he did not give these quotations is, that he knew his -readers would see his trickery and deception. Then he goes on to argue -that the Saints were not <i>diligent</i> in September 1841, because the Lord -said at that time: "Let the work of my Temple, and <i>all the works which -I have appointed unto you</i>, be continued on and not cease, let <i>your -diligence</i> and <i>your perseverance</i>, and <i>patience</i>, and <i>your works be -redoubled</i>, and you shall in no wise lose your reward." (My italics). -Therefore, he argues, "they were not sufficiently diligent at that -time," because they were commanded to <i>redouble</i> their works. "That at -least makes one positive break in Mr. Smith's chain of diligence."</p> - -<p>Let us see: their works that were to be redoubled were not confined -to the building of the Temple, and the context of this revelation (see -sec. 127) proves that they were in favor with the Lord and had been -<i>diligent</i> and <i>patient</i> and <i>persevering</i> in their works. We have -seen too, from the Prophet's own words, that "laboring with their -might" meant <i>one-tenth</i> of their <i>time</i> or <i>means—a tithing</i> of -the people, which is all the Lord had asked of them, and this could -be redoubled without any thought of lethargy or lack of diligence. -There is no sense in the Reorganite "defender," being unreasonable, -technical and peevish in this matter to win a point for a dilapidated -cause. There is sufficient evidence given in this book; and it is not -all that could be given by any means, to show that the Saints labored -faithfully, diligently, and did all that the Lord required of them -until they had completed the Temple; and that, too, while they were -being harassed, persecuted, and in every way opposed by their enemies. -All these facts the "defender" very carefully avoids.</p> - -<p>Another thing. Who was it that failed to be diligent and to labor -with their mights in building the Temple? Those scattered members -who refused to go to Nauvoo when commanded, and afterwards,—if -we may accept Reorganite testimony—became the nucleus of their -Church! Those who fled from Nauvoo with James J. Strang, Sidney Rigdon -and William Smith; forsaking the Church; refusing to assist in the -completion of the Temple; opposing the building of that edifice; even -prophesying that it would not be built, and blocking the progress of -its erection! Notwithstanding the Lord declared to Parley P. Pratt in -a revelation just following the martyrdom—which is accepted by -the Reorganites as genuine—"Go and say unto <i>my people</i> (not -rejected) in Nauvoo, that they shall continue to pursue their daily -duties and take care of themselves, and make no movement in <i>Church -government</i> to reorganize or alter anything until the return of the -remainder of the quorum of the Twelve (not rejected). <i>But exhort -them that they continue to build the House of the Lord which I have -commanded them to build in Nauvoo</i>." (My comments and italics). -Autobiography of Parley P. Pratt, page 371). Notwithstanding this -commandment, some forsook Nauvoo and refused to assist in building the -Temple, and these were the ones who afterwards became active members -of the "Reorganization." It will take more evidence than a lot of -innuendos, accusations, and downright sophistry to prove that the Lord -rejected those who labored diligently on the Temple, according to His -command, and accepted those who rejected the Temple, and refused to -assist in its erection.</p> - -<p><a name="1.12"></a><a href="#1.12text">12.</a> Commenting on this the Reorganite -"defender" says: "On page 23 he quotes from Sidney Rigdon, 'In the -<i>Messenger</i> and <i>Advocate</i> for June, 1846;' and on next page (24) he -says: 'At that time (June, 1846) the temple was not quite finished.' On -page 24, not finished in June, and on page 23, finished on May 1st. On -which page is he correct?"</p> - -<p>If the foregoing criticism was written through ignorance, of -course the writer may be excused, for one cannot be expected to -furnish reasoning powers to men who lack the capacity to understand -a simple fact. But it appears very forcibly that it is a deliberate -prevarication, prepared purposely to deceive, and thus shall I look -upon it, rather than lay it to his stupidity.</p> - -<p>There is no contradiction whatever here, for I did not say, as -he gives it: "At this time (June, 1846) the Temple was not quite -finished." The reference taken from the letter of Sidney Rigdon, -appeared in the <i>Messenger</i> and <i>Advocate</i> of June, 1846, along with -a number of other articles <i>written</i> in March, April and May, 1846. -Any greenhorn, much less a man of wisdom and intelligence, knows that -an article appearing in a monthly magazine is <i>always written before</i> -the date of publication of the magazine, and more was this the case -in 1846, when the modern improvements and facilities were not to be -had by a small country publication. Now, what I did say—which -would have been apparent to his readers had he dared to publish the -statement of Sidney Rigdon and my comment which proves the diligence of -the Saints <i>up to</i> the last—was this: "This article was written -just shortly after the exodus commenced, and at <i>that time</i> (i. e., -shortly after the exodus commenced) the Temple was not quite finished, -but it was finished before all the Saints left Nauvoo." (See context). -This harmonizes perfectly with the date of dedication. Moreover, Sidney -Rigdon had not been at Nauvoo since before the exodus commenced, which -was in February, 1846, not June, and was not prepared to say just what -the Saints did after that time.</p> - -<p><a name="1.13"></a><a href="#1.13text">13.</a> In answer to the question, "when was the -Church rejected with its dead?" the president of the "Reorganization" -in an editorial in the Saints' Herald, February 17, 1905, said: "We -are not aware that specific date or time, or any one specific act has -been fixed upon as <i>the</i> time and <i>the</i> event when and why the Church -was rejected." He then declares that the seed was sown as early as 1843 -that finally grew and culminated in the "rejection of the Church."</p> - -<p>Mr. Heman C. Smith quotes Lyman Wight (True Succession, p. 74) -as follows: "We were to have sufficient time to build that house, -[Nauvoo Temple] during which time our baptisms for our dead should be -acceptable in the river. If we did not build within this time we were -to be rejected as a church, we and our dead together. Both the Temple -and baptizing went very leisurely, till the Temple was somewhere in -building the second story, when Brother Joseph from the stand announced -the alarming declaration that baptism for the dead was no longer -acceptable in the river. As much to say the time for building the -Temple had passed by, and both we and our dead were rejected together. -* * *</p> - -<p>"The Church now stands rejected together with their dead. The Church -being rejected now stands alienated from her God in every sense of the -word."</p> - -<p>Mr. Heman C. Smith accepts this statement saying: "What but blind -ambition to rule prevented others of the signers [Apostles] from -recognizing the consequence so apparent?"</p> - -<p>This was written by Lyman Wight in <i>1851</i> and was an <i>afterthought</i> -on his part, for he continued to work in the ministry until the death -of Joseph and Hyrum Smith, without one intimation by word or deed that -the Church had been rejected in 1841. Moreover, if the Saints could -get the structure of a building that cost a million dollars "somewhere -in building the second story" in that time of distress and trouble, -within <i>about six months</i> they could not possibly have worked <i>very -leisurely</i>, and the Prophet in 1842 praised them for their diligence -and zeal. (See page 38).</p> - -<p>Another Reorganite writer (A. M. Chase) in the Saints' Herald for -June 20, 1906, declares that the Church was rejected in 1841: "When -this appointment was ended by revelation, October 3, 1841, and the -temple not completed, then all Israel should have known they were -'rejected as a church' with their dead."</p> - -<p>It is quite evident that the sufficient time was up on this date, -for they were to have the privilege to baptize in the river "while -the time was passing" and this privilege of baptizing in the river -terminated, October 3, 1841, thus proving that the time had come for -baptisms in the Temple. It was not <i>finished</i> and the revelation did -not call for it to be <i>finished</i>, and at this time it was <i>built</i> -sufficiently for this ordinance to be attended to in the font in -the proper way. For that reason the Lord transferred the ordinance -of baptism for the dead from the river to the font of the Lord's -House. That he had not rejected the Church is evident from this very -commandment, for in it the Lord tells them to baptize in the font in -the Temple, which He would not have done had they been rejected. If He -had rejected them He would have stated so positively in a revelation to -the Prophet, for he received several revelations <i>after</i> this event and -some of them were concerning baptism for the dead and temple work. (See -sections 127 and 128). This commandment given to the Church in 1841 and -other revelations subsequently, prove conclusively that the Lord would -and did accept of the work for the dead in the Temple, without it being -"completely finished," after the privilege to baptize in the river had -expired. The thing for which they were to be rejected was the failure -to perform these ordinances, <i>after the expiration of river baptisms</i>, -and the Saints did not fail to perform the ordinances in the Temple.</p> - -<p><a name="1.14"></a><a href="#1.14text">14.</a> The Reorganite "defender" at this point -carefully avoids the evidence and argument presented here, and argues -at great length attempting to prove that the Church was rejected -because the Lord said He was "<i>about</i> to restore many things to the -earth pertaining to the Priesthood." The Lord said: "I deign to reveal -unto <i>My Church</i>, things which have been kept hid from before the -foundation of the world, things that pertain to the dispensation of the -fulnesss of times." The "defender" says these things were not revealed, -nor restored to the Church; that no revelations that were kept hid from -before the foundation of the world, pertaining to the Priesthood in the -dispensation of the fulnesss of times, have been revealed from heaven; -therefore the Church was rejected with its dead. He says their Doctrine -and Covenants contains no such revelations; that no such revelations -are to be found in our edition of the Doctrine and Covenants; and, -therefore, he concludes, no such revelations have been given to us, or -the Church; so the Church must have been rejected.</p> - -<p>He asks me to answer the following questions: "Now let us ask, Mr. -Smith: Have any such revelations been received? Name them. Where are -they and what are they?"</p> - -<p>I have taken this matter up under the head of "Temple Building and -Ceremonial Endowments Therein." All that is necessary to say here is -this: If the Lord kept things hid from the world since before the -foundation thereof was laid and now has revealed them to His people, -they are not intended for the world and necessarily will not be -found in the written word. Such revelations have been revealed unto -the Church in the Temples of the Lord; but I shall <i>not</i> name them. -If the Lord saw fit to keep them from the world, yes, and from the -dispensations past, He does not intend to reveal them to the world -<i>now</i>; neither to the scoffer and the unbeliever in His works. Let our -friend read Matthew 7:10-12, as it is given in the Holy Scriptures: -"<i>And the mysteries of the kingdom ye shall keep within yourselves</i>; -for it is not meet to give that which is holy unto the dogs; neither -cast ye your pearls unto swine, lest they trample them under their -feet. For the world cannot receive that which ye, yourselves, are not -able to bear; wherefore ye shall not give your pearls unto them, lest -they turn again and rend you."</p> - - - -<h2>Succession in the Presidency of the Church.</h2> - -<p class="centered">* * * * *</p> - -<p class="centered">An Address Delivered in the Weber Stake Tabernacle, Ogden, Sunday, -April 28, 1907, by Elder Joseph F. Smith, Jr.</p> - -<p class="centered">* * * * *</p> - -<p>A short time ago I was invited to address the Saints from this -stand on the subject of "The Origin of the Reorganized Church." It has -been thought by some that it would be wise to continue the subject and -therefore I have been invited to address you this afternoon on the -question of Succession in the Presidency of the Church. In doing so, I -desire it to be understood that I have no feeling of animosity towards -those of a different faith; but so much has been said on the other -side of this question, and so little in our defense, that I feel it -important to deal with this subject.</p> - -<p>The testimony on which members of the so-called "Reorganized" Church -base their contention that Joseph, son of the Prophet Joseph Smith, -should have succeeded his father in the Presidency of the Church is as -follows:</p> - -<p>1. That it is his right by the law of lineage—that the office -of president of the High Priesthood descends from father to the first -born son.</p> - -<p>2. That it is his right by appointment of his father.</p> - -<p>3. That he was properly ordained by those holding the authority to -preach and administer in the ordinances of the gospel.</p> - -<p>We shall take these questions up and consider them and will refer -to the passages in the Doctrine and Covenants that are used by these -people, together with other passages that they do not use, and we will -see just how much there is in them in support of their position.</p> - -<p>We will first consider the statement that the Prophet was to choose -his successor. The passages referred to in support of this are in -the Doctrine and Covenants as follows: Sections 28:6-7, 35:18, and -43:2-5. These I shall read to you. I cannot stop now to explain the -circumstances under which these revelations were given, and take it for -granted that you will consider that matter for yourselves. The first of -these was given to Oliver Cowdery and I read, beginning with the 4th -verse:</p> - -<blockquote> - - <p>"And if thou art led at any time by the Comforter, to speak or - teach, or at all times by the way of commandment unto the Church, - thou mayest do it. But thou shalt not write by way of commandment, - but by wisdom; and thou shalt not command him who is at thy head, - and at the head of the Church, for I have given him the keys of - the mysteries, and the revelations which are sealed, until I shall - appoint unto them another in his stead."</p> - -</blockquote> - -<p>You see, the Lord was to appoint another.</p> - -<p>The passage in section 35 is as follows:</p> - -<blockquote> - - <p>"And I have sent forth the fulnesss of my Gospel by the hand of - my servant Joseph; and in weakness have I blessed him, and I have - given unto him the keys of the mystery of those things which have - been sealed, even things which were from the foundation of the - world, and the things which shall come from this time until the - time of my coming, IF HE ABIDE IN ME, AND IF NOT, ANOTHER WILL I - PLANT IN HIS STEAD. Wherefore, watch over him that his faith fail - not, and it shall be given by the Comforter, the Holy Ghost, that - knoweth all things."</p> - -</blockquote> - -<p>The third passage is as follows, beginning with the first verse:</p> - -<blockquote> - - <p>"O hearken, ye Elders of my Church, and give an ear to the word - which I shall speak unto you; for behold verily, verily, I say unto - you, that ye have received a commandment for a law unto my Church, - through him whom I have appointed unto you, to receive commandments - and revelations from my hand.</p> - - <p>"And this ye shall know assuredly that there is none other - appointed unto you to receive commandments and revelations until - he be taken, if he abide in me. But verily, verily, I say unto - you, that none else shall be appointed unto this gift except it be - through him, FOR IF IT BE TAKEN FROM HIM, he shall not have power - except to appoint another in his stead; and this shall be a law - unto you, that ye receive not the teachings of any that shall come - before you as revelations or commandments; and this I give unto you - that you may not be deceived, that you may know they are not of me."</p> - -</blockquote> - -<p>These revelations, extracts from which I have read, were all given -between September, 1830, and the first of March, 1831. At that time the -Church was less than one year old, and was not fully organized with -its various officers as we have it today. The quorums of Apostles and -Seventies were not called till 1835—over four years subsequent to -these revelations. When they were given the Prophet Joseph was young -and inexperienced, and this law was laid down for the government of -the Church as it existed at that time, as these revelations clearly -indicate. You will notice from these passages, that the Lord was to -choose another in the Prophet's stead in case of his removal through -transgression, or for any other cause, during that incipient stage of -the history of the Church. It was necessary at that time that some -provision be made for the perpetuity of the prophetic office, in case -that Joseph Smith should not prove faithful to the great trust in -the days of his preparation and qualification, and before he became -thoroughly seasoned and fitted for this important calling. In such an -emergency the power of necessity must have been conferred by Joseph -Smith on his successor, for he held the keys; therefore, the Lord -declared that in case of the prophet's transgression or removal, he -would still retain the power in that case to ordain his successor and -to confer upon such successor, whom the Lord was to choose, the keys -and authority that had been conferred upon him.</p> - -<p>It must also be remembered that the Prophet Joseph, like the -prophets of old and even the Savior Himself, had to continue from -grace to grace and "increase in wisdom and stature, and in favor with -God," and with him, as with the Master, "he received not a fulnesss -at first;" but through trials, tribulations, and varied experiences, -had to prove his worthiness before God in order that he might hold the -keys of the kingdom. It was during this period of preparation that -the expression in the revelations quoted were given regarding the -appointment of a successor; but later the Lord revealed more of His -will, and the Church was established with all the proper officers and -quorums for its guidance and perpetuity, when death should remove its -President. Moreover, while in these revelations the Lord prepared the -means of a successor in case of the transgression or removal of Joseph -Smith, later when he had proved himself and evinced before God through -his faithfulness that he was worthy of the trust placed in him, the -Lord declared that the keys of the kingdom should never be taken from -him in the following words:</p> - -<blockquote> - - <p>"Thus saith the Lord, verily, verily, I say unto you my son, - thy sins are forgiven thee according to thy petition, for thy - prayers and the prayers of thy brethren have come up into my ears; - Therefore thou art blessed from henceforth that bear the keys of - the kingdom given unto you; which kingdom is coming forth for the - last time.</p> - - <p>"Verily I say unto you, the keys of this kingdom shall NEVER be - taken from you, while thou art in the world, neither in the world - to come; nevertheless, through you shall the oracles be given to - another, yea, even unto the CHURCH."</p> - -</blockquote> - -<p>I take it as a natural sequence that this law which was given in -March, 1833, superseded the provision made in 1830 and winter of 1831, -wherein a law was given as a protection to the Church in case of the -taking away of the keys from Joseph the Prophet—a contingency -that did not arise.<sup><a name=2.1text></a><a href="#2.1">[1]</a></sup> Later in the year -1835, when the Twelve Apostles were chosen and their duties defined, -the Lord declared that they were equal with the Presidency as a quorum. -That is, in case of the dissolution or destruction of the First -Presidency of the Church, the Twelve should succeed to the presidency, -and would thus act until such time and place as the Lord revealed that -the First Presidency should be again organized. And whenever the First -Presidency should be disorganized it would devolve upon the Apostles' -quorum to set in order and direct the affairs of the Church. I quote -from the one hundred and seventh section.</p> - -<blockquote> - - <p>"And they (that is the Twelve) form a quorum, equal in authority - and power to the three Presidents previously mentioned.</p> - - <p>"The Seventy are also called to preach the Gospel and to be - especial witnesses unto the Gentiles and in all the world. Thus - differing from other officers in the Church in the duties of their - calling.</p> - - <p>"And they form a quorum equal in authority to that of the Twelve - special witnesses or Apostles just named."</p> - -</blockquote> - -<p>That is to say: that when the First Presidency is disorganized, the -Twelve Apostles become the presiding quorum of the Church until the -presidency is again organized, and during that time they are virtually -the Presidency of the Church—the presiding quorum. If through -some cause—which is not likely to arise—both these quorums -should be destroyed then it would devolve on the Seventies to set in -order the Church and they would become the presiding quorum. This is -the law that God has revealed, and it is the only law and order of -the Priesthood that He has revealed for the guidance of the Church in -succession. You may search the Doctrine and Covenants from beginning to -end and will find no other law of succession.</p> - -<p>I think it must be conceded that the Apostles could not be equal -in authority with the Presidency when the First Presidency is fully -and properly organized. There could not be two heads—or three -heads—of equal authority at the same time, for such a thing would -lead to confusion. Hence the Apostles are equal, as has been stated in -that they have power to assume control of the affairs of the Church -when the Presidency is dissolved by the death of the President. This -idea was clearly in the mind of the Prophet when on the 16th day of -January, 1836, in a special council of the Presidency and the Twelve, -he said—This is in the History of the Church, vol. 2, page 374; -also the 'Reorganite' history, vol. 2, pages 11-12:</p> - -<blockquote> - - <p>"I next proceeded to explain the duty of the Twelve, and their - authority, which is next to the present Presidency, and that the - arrangement of the assembly in this place on the 15th instant, - in placing the High Council of Kirtland next the Presidency, was - because the business to be transacted was business relating to - that body in particular, which was to fill the several quorums - in Kirtland, not because they were first in office, and that the - arrangements were the most judicious that could be made on the - occasion; also the Twelve are not subject to any other than the - First Presidency; viz., myself, Sidney Rigdon, and Frederick G. - Williams, who are now my counselors; and where I am not, there is - no First Presidency over the Twelve."</p> - -</blockquote> - -<p>If in such a case, there is no First Presidency over the Twelve, then -the Twelve must be the presiding quorum of the Church when the First -Presidency is disorganized. Again, at a special conference of the -Church held August 16, 1841, we are informed in the minutes that the -Prophet addressed the Saints as follows—(T. S., 2. 521.):</p> - -<blockquote> - - <p>"President Joseph Smith now arriving proceeded to state to the - conference at considerable length, the object of their present - meeting, and in addition to what President Young had stated in the - morning, said that the time had come when the Twelve should be - called upon to stand in their place next to the First Presidency, - and attend to the settling of emigrants and the business of the - Church at the stakes and assist to bear off the kingdom victorious - to the nations; and as they had been faithful and had borne the - burden in the heat of the day that it was right that they should - have an opportunity of providing something for themselves and - families, and at the same time relieve him so that he might attend - to the business of translating.</p> - - <p>"Motioned, seconded and carried, that the conference approve of the - instructions of President Smith, in relation to the Twelve, and - that they proceed accordingly, to attend to the duties of their - office."</p> - -</blockquote> - -<p>Therefore it was by right of divine appointment that the Apostles' -quorum became the presiding quorum of the Church at the death of the -Prophet Joseph Smith.</p> - -<h3>LINEAGE.</h3> - -<p>We will now consider this "law of lineage." From section 86, they -quote to us as follows:</p> - -<blockquote> - - <p>"Therefore, thus saith the Lord unto you with whom the Priesthood - hath continued through the lineage of your fathers, for ye are - lawful heirs, according to the flesh, and have been hid from the - world with Christ in God; therefore your life and the Priesthood - hath remained and must needs remain through you and your lineage, - until the restoration of all things spoken by the mouths of all the - holy prophets since the world began."</p> - -</blockquote> - -<p>But they fail to quote the eleventh and succeeding verse:</p> - -<blockquote> - - <p>"Therefore, blessed are ye if ye continue in my goodness, a light - unto the gentiles, and through the Priesthood, a savior unto my - people Israel. The Lord hath said it, Amen."</p> - -</blockquote> - -<p>But to whom was this revelation given? Was it to the Prophet -Joseph Smith alone? Is this a promise that his seed shall inherit -the Priesthood? Certainly not. This revelation was given December 6, -1832, to the Elders of the Church. Therefore, when members of the -"Reorganization" declare that Joseph Smith was one of these Elders -and must be included with his posterity in the promise, we meet their -argument with the counter statement, that the promise was also to Hyrum -Smith, to Brigham Young, Heber C. Kimball, George A. Smith, Parley P. -Pratt, Orson Pratt, and a large number of other Elders who never have -been identified with the "Reorganization," nor have their children, and -to them this promise is as sure as to the seed of any others. We must -not lose sight of the fact that no man can lay claim to salvation, nor -to the Priesthood of God, simply because he had a faithful father. The -inference in this eleventh verse is, that if they are not faithful, -then they will not receive the fulfilment of the promise. The posterity -of Joseph Smith, like the posterity of any other Elder of Israel, will -stand or fall on their own foundation which they have builded. And if -the sons of Joseph Smith refuse to keep the commandments, the blessings -will pass them by; but God's work will continue until the consummation -of all things.</p> - -<p>Again they quote from section 112 as follows:</p> - -<blockquote> - - <p>"For verily I say unto you, the keys of the dispensation which ye - have received, have come down from the fathers; and last of all - being sent down from heaven unto you."</p> - -</blockquote> - -<p>This revelation was given to Thomas B. Marsh and the Apostles in -July, 1837; and while it is true that the Priesthood which these men -held did come down from the fathers, it was not from father to son, -from generation to generation, in the flesh. For the Priesthood, as we -know, was conferred on the heads of Joseph Smith and Oliver Cowdery -by Peter, James and John. Joseph Smith's grandfather did not hold the -Priesthood nor his fathers before him for generations upon generations. -So we must look at this in a broader sense than our friends are willing -that we should do. What is meant by the Priesthood coming down from -the fathers, and that it must needs remain through the lineage of the -Elders of the Church? It means simply this, that the Priesthood has -come down from those who held it in ancient days and has been conferred -upon men in this day according to promise, because they are of the seed -of Joseph of the tribe of Ephraim. For the Lord promised to bless the -children of Ephraim in the latter days with His power. And when the -Church was established it was with the promise that it was never again -to be destroyed; therefore, it must needs be that the Priesthood remain -through the lineage of the Elders of the Church. But it will be through -those who are faithful, and not the unfaithful sons, and there is not -one word in these passages that declares that the Presidency of the -High Priesthood descends from father to son, and that it is the right -of the son of Joseph Smith to succeed his father. Not one word!</p> - -<p>They also quote section 110; to the effect that the generations were -to be blessed through the seed of Joseph Smith. That passage is from a -vision received by Joseph Smith and Oliver Cowdery, April 3, 1836, when -they received the keys of various dispensations, and is as follows:</p> - -<blockquote> - - <p>"After this, 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."</p> - -</blockquote> - -<p>Therefore they say that unless the sons of the Prophet Joseph -Smith were in the true Church and held the Priesthood, this promise -would fail. Not so, however. As I have said, if those sons are not -faithful the realization of the promise will pass them by until some -of the seed of Joseph Smith will stand up to receive the blessing. -Furthermore, this promise was not made solely to Joseph Smith. Oliver -Cowdery received the same blessing; but he left the Church and went -into forbidden paths, and the promised blessing was taken from him and -given to another. So it will be with the sons of Joseph the Prophet; -if they repent not they shall not receive the blessing. The Lord has -declared:</p> - -<blockquote> - - <p>"Who am I, saith the Lord, that have promised and have not - fulfilled? I command and a man obeys not, I revoke and they receive - not the blessing."</p> - -</blockquote> - -<p>I stated that this blessing that was given to Oliver Cowdery was taken -from him and given to another. In the Doctrine and Covenants, section -124:94-95, this is found:</p> - -<blockquote> - - <p>"And from this time forth I appoint unto him (that is Hyrum Smith) - that he may be a prophet, and a seer, and a revelator unto my - Church, as well as my servant Joseph.</p> - - <p>"That he may act in concert also with my servant Joseph, and that - he shall receive counsel from my servant Joseph, who shall show - unto him the keys whereby he may ask and receive, and be crowned - with the same blessing, and glory, and honor, and Priesthood, and - gifts of the Priesthood, that once were put upon him that was my - servant Oliver Cowdery."</p> - -</blockquote> - -<p>Here the blessings of Oliver Cowdery are transferred to the head -of Hyrum Smith, and, therefore, we can say with equal emphasis -that in the seed of Hyrum Smith, as well as in the seed of Joseph -Smith, all generations after him shall be blessed. For the Lord hath -spoken it! Now, the seed of Hyrum Smith are not connected with the -"Reorganization." However, in the words of another let me say:</p> - -<blockquote> - - <p>"That the descendants of Joseph Smith, and those of Hyrum Smith, - stand before God as do all other men, assured of honor or dishonor, - exaltation or degradation, according to their individual works."</p> - -</blockquote> - -<p>We are also referred to verses 56-58 of section 124, which, perhaps, -is a passage on which they lay the greatest stress of all. I shall read -beginning with the fifty-sixth verse, and ask you to follow me closely -and I will read it as clearly as I possibly can:</p> - -<blockquote> - - <p>"And now I say unto you, as pertaining to my boarding house which I - have commanded you to build for the boarding of strangers, let it - be built unto my name, and let my name be named upon it, and let my - servant Joseph, and his house have place therein, from generation - to generation;</p> - - <p>"For this anointing have I put upon his head, that his blessing - shall also be put upon the head of his posterity after him.</p> - - <p>"And as I said unto Abraham concerning the kindreds of the earth, - even so I say unto my servant Joseph, in thee and in thy seed shall - the kindred of the earth be blessed."</p> - -</blockquote> - -<p>You see it says, "this anointing have I put upon his head." What -anointing does this refer to? Notice that it says, "as pertaining to -my boarding house * * let my servant Joseph, and his house have place -therein, from generation to generation." That is the anointing the -term "this" refers to. It is the place in that boarding house, and has -nothing to do with the Presidency of the Church. I have already shown -to you that in the seed of Hyrum Smith as well as in the seed of Joseph -Smith the generations after them were to be blessed; there is nothing -in this promise indicating that the posterity of either of them shall -have right to the Presidency of the Church.</p> - -<p>But they say this blessing does not refer to the boarding house in -which the Prophet Joseph paid stock for himself and generations after -him; but that it refers to the blessing of his progenitors; that is, -to the birthright which was given to Joseph—the right of the -primogeniture. And considering this passage Heman C. Smith, in his -"True Succession," has the following to say:</p> - -<blockquote> - - <p>"Here then is the blessing given to Joseph to occupy in this - position, and to discharge these duties and responsibilities. But - some one objects that this is not called a 'blessing;' but is it - not a blessing? However, to silence this caviling, we refer the - reader to the blessing of Joseph Smith as pronounced by his father - on the occasion of the ordination of the High Council. February 19, - 1834, Joseph in his history says:</p> - - <p>"'My father Joseph then laid his hands upon my head and said, - "Joseph, I lay my hands upon thy head and pronounce the blessings - of thy progenitors upon thee, that thou mayest hold the keys of the - mysteries of the kingdom of heaven, until the coming of the Lord. - Amen.'" (True Succession, p. 44).</p> - -</blockquote> - -<p>Then he goes on to say that this is the blessing referred to in the -revelation I have just quoted from, and that it was the blessing of the -primogeniture. The birthright of the first born. But Mr. Heman C. Smith -is too hasty. Invariably in quoting this blessing given to the Prophet -by his father and which is found in the Times and Seasons, volume 6, -pages 994-5, they tactfully refrain from quoting what immediately -follows. I will quote it from the Times and Seasons:</p> - -<blockquote> - - <p>"He also laid his hands upon the head of his son Samuel and said, - 'Samuel, I lay my hands upon thy head, and pronounce the blessing - of thy progenitors upon thee, that thou mayest remain a Priest of - the Most High God, and like Samuel of old, hear His voice, saying, - Samuel, Samuel. Amen.'</p> - - <p>"John Johnson also, laid his hands upon the head of his son Luke - and said, 'My Father in heaven, I ask thee to bless this my son, - according to the blessings of his forefathers, that he may be - strengthened in his ministry, according to his holy calling. Amen.'"</p> - -</blockquote> - -<p>This proves to us that the blessing of the progenitors was not -necessarily the blessing of the first born; nor was it the right to the -Presidency of the Church; for Samuel received a blessing similar to -that of his brother Joseph, and neither of them received the birthright -in these blessings. I shall now show you that it was Hyrum Smith who -received the blessing of the first born—the birthright—and -it was not the Presidency of the Church either, for they are not the -same. However, before I show this I want to read a paragraph from the -history published by the "Reorganized" Church. This is volume 2, and -is "written and compiled" by Joseph Smith and his assistant, Heman C. -Smith, their historian. On pages 462-3 they give the dying blessings -pronounced by Patriarch Joseph Smith on the heads of his children. They -introduce this account in the following words:</p> - -<blockquote> - - <p>"In connection with the fact that Joseph's and William's children - are identified with the Reorganization, while Hyrum's and Samuel's - are in Utah, it is interesting to note that the children of the two - former were to be blessed after them, while the children of the two - latter are not mentioned.</p> - - <p>"The account of this deathbed scene and the blessings, as given by - Lucy Smith, the mother of the Prophet and widow of the Patriarch, - is as follows:"</p> - -</blockquote> - -<p>Here is the blessing of Hyrum Smith:</p> - -<blockquote> - - <p>"My son Hyrum, I seal upon your head your patriarchal blessing, - which I placed upon your head before, for that shall be verified. - In addition to this, I now give you my dying blessing, You shall - have a season of peace, so that you shall have sufficient rest to - accomplish the work which God has given you to do. You shall be - as firm as the pillars of heaven unto the end of your days. I NOW - SEAL UPON YOUR HEAD THE PATRIARCHAL POWER, and you shall bless the - people. This is my dying blessing upon your head in the name of - Jesus. Amen."</p> - -</blockquote> - -<p>There is the birthright!</p> - -<p>And now Joseph's blessing:</p> - -<blockquote> - - <p>"Joseph, my son, you are called to a high and holy calling. You - are even called to do the work of the Lord. Hold out faithful and - you shall be blessed and your children after you. You shall even - live to finish your work. At this Joseph cried out, weeping, 'Oh! - my father, shall I?' 'Yes,' said his father, 'you shall live to - lay out the plan of all the work which God has given you to do. - This is my dying blessing on your head, in the name of Jesus. I - also confirm your former blessing upon your head; for it shall be - fulfilled. Even so. Amen."</p> - -</blockquote> - -<p>On first thought it is a little strange that the children of Joseph -the Prophet are to be blessed after him, while that promise is not -in the blessing of Hyrum Smith. However, let us examine the blessing -given to Hyrum Smith a little more closely. The first sentence reads: -"My son Hyrum, I seal upon your head your patriarchal blessing, which -I placed upon your head before, <i>for that shall be verified</i>. And what -followed was in addition to that former blessing so there was no need -of repeating what that former blessing contained; but it was to be -verified. I have before me that former blessing. This is a patriarchal -blessing given by Patriarch Joseph Smith on the head of his son Hyrum, -December 9, 1834, in Kirtland, Ohio, and is recorded in Patriarch -Joseph Smith's book of blessings on pages 1 and 2, and is in the -handwriting of Oliver Cowdery. Here is a portion of it:</p> - -<blockquote> - - <p>"Hyrum, thou art my oldest son whom the Lord has spared unto me. - * * * * Behold thou art Hyrum, the Lord hath called thee by that - name, and by that name He has blessed thee. Thou hast borne the - burden and the heat of the day, thou hast toiled hard and labored - much for the good of thy father's family; thou hast been a stay - many times to them, and by thy diligence they have often been - sustained. Thou hast loved thy father's family with a pure love, - and hast greatly desired their salvation. Thou hast always stood by - thy father, and reached forth the helping hand to lift him up when - he was in affliction, and though he has been out of the way, thou - hast never forsaken him nor laughed him to scorn; for all these - kindnesses the Lord my God will bless thee."</p> - -</blockquote> - -<p>I promised that I would prove to you that when the Patriarch blessed -Joseph, his son, with the blessing of his progenitors, that it was not -the birthright, but that that blessing was reserved for Hyrum. Here is -the proof, or at least a portion of it. The blessing continues:</p> - -<blockquote> - - <p>"I now ask my Heavenly Father in the name of Jesus Christ, to - BLESS THEE with the SAME BLESSING with which Jacob blessed his son - Joseph, for thou art his true descendant, and thy posterity shall - be numbered with the house of Ephraim, and with them thou shalt - stand up to crown the tribes of Israel; when they come shouting to - Zion. * * * *</p> - - <p>"The Lord will multiply his choice blessings upon thee and thy - seed after thee and thou with them shall have an inheritance in - Zion, and they shall possess it from generation to generation, and - thy name shall never be blotted out from among the just, for the - righteous shall rise up, and also thy children after thee, and say - thy memory is just, that thou wert a just man and perfect in thy - day."</p> - -</blockquote> - -<p>We see that Hyrum was blessed with the blessing of Joseph, and we learn -from the fifth chapter of I Chronicles that through the transgression -of Reuben, Joseph received the birthright, and he got it from his -father Jacob. In the second verse we read:</p> - -<blockquote> - - <p>"For Judah prevailed above his brethren, and of him came the chief - ruler; but the birthright was Joseph's."</p> - -</blockquote> - -<p>Before we leave this chapter in Chronicles let me state that -if Joseph received the birthright, and if the birthright and the -Presidency of the Church were inseparable, then it should have been -through Joseph that the Messiah should have come; but we learn that -Judah prevailed above his brethren in this particular.</p> - -<p>So you see Hyrum was blessed with Joseph's blessing, and in his -dying blessing his father declared that it should be verified! I -maintain that the birthright therefore was not the blessing of his -progenitors that was given to Joseph, neither to Samuel Smith.</p> - -<p>Our friends have solemnly informed us there was "no blessing to the -children of Hyrum Smith." I desire to call your attention to a few -expressions in the blessing which I have just read. The promise is -here given that the posterity of Hyrum Smith shall be numbered with -the house of Ephraim and shall stand up with their father to crown the -tribes of Israel when they come shouting to Zion. Now, how can they -crown the tribes of Israel unless they hold the Priesthood and are -faithful men? Again, the promise is made to them that they shall have -an inheritance in Zion and possess it from generation to generation, -and their names never were to be blotted out. Now, how could this be -unless they were members of the Church holding the Priesthood? For -the faithless and unbelieving and the apostate was not to be numbered -in Zion, but his name was to be blotted out. I think you will agree -with me that these gentlemen in their preface to these blessings spoke -rather hastily of the children of Hyrum Smith.</p> - -<p>I have here another blessing. This was given by the Prophet Joseph -to his brother Hyrum December 18, 1833, at Kirtland, and is also -recorded in the handwriting of Oliver Cowdery and is on file in the -Historian's office, Salt Lake City. This blessing shows to us that the -Prophet Joseph Smith recognized the fact that his brother Hyrum had -received the birthright. He says:</p> - -<blockquote> - - <p>"Blessed of the Lord is my brother Hyrum, for the integrity of his - heart; he shall be girt about with strength, and faithfulness shall - be the strength of his loins; from generation to generation he - shall be a shaft in the hands of his God to execute judgment upon - His enemies."</p> - -</blockquote> - -<p>I will pause here. We are told that faithfulness shall be the strength -of his loins. This is a figure. We all understand what it means. It -means that the children of Hyrum Smith shall be faithful and from -generation to generation shall be a shaft in the hands of God to -execute His judgments. That is what it means!</p> - -<p>But the blessing continues:</p> - -<blockquote> - - <p>"And he shall be hid by the hand of the Lord, that none of his - secret parts shall be discovered unto his enemies unto his hurt. - * * * He shall stand in the tracks of his father, and be numbered - among those who hold the right of Patriarchal Priesthood, even the - Evangelical Priesthood and power shall be upon him. His children - shall be many and his posterity numerous, and they shall rise up - and call him blessed."</p> - -</blockquote> - -<p>Here we have the Prophet acknowledging that his brother Hyrum should -receive the birthright, for it was the right of Patriarchal Priesthood, -even the Evangelical Priesthood that was conferred upon the first born, -and not the office of President of the Church.</p> - -<p>We learn from the Doctrine and Covenants that there are two -offices in the Church that descend from father to son. One is that of -the Bishopric, for upon Aaron and his sons the Lord conferred this -Priesthood (section 68:16-18). The other is that of the Evangelist. -This we learn in section 107, but our friends misconstrue this section -and try to make it appear that it is the Melchizedek Priesthood that is -meant.<sup><a name=2.2text></a><a href="#2.2">[2]</a></sup></p> - -<p>I will read it and you may judge for yourselves:</p> - -<blockquote> - - <p>"It is the duty of the Twelve, in all large branches of the Church - to ordain Evangelical ministers, as they shall be designated unto - them by revelation.</p> - - <p>"The order of this Priesthood was confirmed to be handed down from - father to son, and rightly belongs to the literal descendants of - the chosen seed, to whom the promises were made.</p> - - <p>"This order was instituted in the days of Adam, and came down by - lineage in the following manner," etc.</p> - -</blockquote> - -<p>Now, Hyrum Smith obtained this birthright from his father. The Prophet -Joseph Smith declared in his blessing upon the head of his brother -Hyrum that it was his right to walk in the footsteps of his father. -Let's see what the Lord says about this: In section 124, verse 91, we -read:</p> - -<blockquote> - - <p>"And again, verily I say unto you, let my servant William (Law) be - appointed, ordained, and anointed, as a counselor unto my servant - Joseph in the room of my servant Hyrum, that my servant Hyrum may - take the office of Priesthood and Patriarch, which was appointed - unto him by his father, by blessing and also BY RIGHT!"</p> - -</blockquote> - -<p>The fact that the Lord has made two exceptions in the order of the -Priesthood, and has so plainly indicated them proves beyond the need of -controversy that the other offices do not so descend, for if they did, -the Lord would not make special mention of these two. Another thing, -if the first born son was to receive the office of Patriarch, that is -sufficient proof that the Presidency of the High Priesthood did not -so descend, for if it did one man must of necessity hold them both. -Again we learn that this evangelical order came down from father to son -and was instituted in the days of Adam. Let us see if the office of -president has come down in that manner.</p> - -<p>Reorganites sometimes quote to us the following from section 81, but -for the life of me I do not understand why, since it destroys their -position:</p> - -<blockquote> - - <p>"Verily, verily I say unto you my servant Frederick G. Williams - listen to the voice of him who speaketh, to the word of the Lord, - your God; and hearken to the calling wherewith you are called, even - to be a High Priest in my Church, and a counselor unto my servant - Joseph Smith, Jun.</p> - - <p>"Unto whom I have given the keys of the kingdom, which belongeth - always unto the Presidency of the High Priesthood."</p> - -</blockquote> - -<p>If the keys of the kingdom belongeth always to the Presidency of -the High Priesthood, then Peter was President of the High Priesthood -for the Lord conferred upon him the keys of the kingdom (Matt. 16:19), -and he conferred them upon Joseph Smith (Doc. & Cov. 27 and 128 -sections) even when we go back in ancient Israel we find Moses of the -tribe of Levi ordaining Joshua the son of Nun as his successor,<sup><a name=2.3text></a><a href="#2.3">[3]</a></sup> and not his own son; Joseph, son of Jacob, -receiving the birthright, but his brother Levi receiving the Priesthood -in Israel, and Judah the promise of the Messiah. Even in Book of Mormon -times, Nephi was the younger brother of Sam, a faithful man, and Nephi -ordained his brother Jacob, not his son. Alma who became the High -Priest of the Nephite church was not a son of Mosiah who by right of -birth became the king of the people. And thus we might go on. It is a -peculiar law indeed when the Lord ignores it almost if not quite every -time, and we may conclude that it is a man-made doctrine concocted to -bolster up the claim of an aspiring set of men, not inspired of the -Lord.</p> - -<h3>CHOSEN BY HIS FATHER.</h3> - -<p>We will now consider the claim that the president of the -"Reorganized" Church was appointed by his father. They base their claim -on the testimony of the following witnesses: (1) the statement of the -president of the "Reorganization," (2) the statement of Lyman Wight, -(3) the statement of James Whitehead, (4) the statement of John S. -Carter, (5) and the statement of William Smith.</p> - -<p>The president of their church declares that he was blessed in -Liberty Jail, twice afterwards before the fall of 1843, and again -publicly in the Grove at Nauvoo. (True Succession, p. 40). However, -he is very careful in the wording of his statement and deals with -glittering generalities. All he dare tell us is that the "promise and -blessing of a life of usefulness to the cause of truth was pronounced -upon his head." Lyman Wight declares that the Prophet blessed his -son in Liberty Jail in 1839 as his successor. In another place he -states that this blessing was given shortly after they came out of -Liberty Jail. (See Succession, pp. 51-2). So you see that Lyman Wight -contradicts himself. We will further examine his statement. Sidney -Rigdon, Caleb Baldwin and Alexander McRae were fellow prisoners with -the Prophet Joseph, Patriarch Hyrum and Lyman Wight in Liberty. If any -such blessing or ordination, or whatever you desire to call it, had -taken place at that time these brethren would have known something of -it. Moreover, Hyrum Smith and Sidney Rigdon were counselors to the -President, and in such an appointment they would in all reason have -been called on to assist in such blessing; an account of it would -have been made on the records of the Church. In other words it would -have been done in an official way, and not in a corner. These fellow -prisoners with the Prophet and Patriarch, even including Lyman Wight, -knew nothing of such an appointment, calling or ordination while in -Liberty prison. No record of such a thing was made. Again, that such -a blessing did not take place, either in or shortly after they came -out of that prison, is quite evident from the fact that Sidney Rigdon, -August 8, 1844, while making his claim to the "guardianship" of the -Church, declared that there could be no successor to Joseph Smith. It -is also quite evident that this expression was an afterthought on the -part of Lyman Wight from the fact that on that memorable 8th of August, -1844, he voted to sustain the Twelve Apostles as the presiding quorum -and Presidency of the Church, (History of the Church, for August 8, -1844). If such a thing had taken place Sidney Rigdon and Lyman Wight -would most certainly have remembered it on that day. But they were not -only ignorant of such a thing, but each took a course diametrically -opposed to this alleged blessing. The entire lives of Caleb Baldwin -and Alexander McRae also protest against the statement of Lyman -Wight.<sup><a name=2.4text></a><a href="#2.4">[4]</a></sup></p> - -<p>The testimony of James Whitehead is as follows:</p> - -<blockquote> - - <p>"I recollect a meeting that was held in the winter of 1843, - at Nauvoo, Ill., prior to Joseph Smith's death, at which the - appointment was made by him, Joseph Smith, of his successor. His - son Joseph was selected as his successor. Joseph Smith did the - talking. There were present Joseph and Hyrum Smith, John Taylor, - and some others who also spoke on the subject; there were 25 I - suppose at the meeting. At that meeting Joseph Smith, the present - presiding officer of the complainant church, was selected by his - father as his successor. He was ordained and anointed at that - meeting. Hyrum Smith, the Patriarch, anointed him, and Joseph, his - father, blessed him and ordained him and Newel K. Whitney poured - the oil on his head, and he was set apart to be his father's - successor in office, holding all the powers that his father held. - I cannot tell all the persons that were present, there was a good - many there. John Taylor and Willard Richards, they were two of the - Twelve, Ebenezer Robinson was present, and George J. Adams, Alpheus - Cutler, and Reynolds Cahoon. I cannot tell them all; I was there - too."</p> - -</blockquote> - -<p>Newel K. Whitney, John Taylor, Willard Richards and Reynolds Cahoon -all remained with the Church and came with the Twelve to Utah. Their -entire lives protest against this falsehood of James Whitehead. They -deny that any such ordination ever took place. Ebenezer Robinson also -denies it and after the martyrdom, he followed Sidney Rigdon, and -later joined the Whitmerites. If George J. Adams was present on such -an occasion, he soon forgot it, for after the martyrdom, he followed -James J. Strang and acknowledged him as the legal successor to the -Prophet Joseph Smith, and was the very man who crowned Strang "king" on -Beaver Island. Alpheus Cutler also denied that any such thing as this -occurred. I shall read his testimony. This is the statement of Abraham -Kimball, his grandson:</p> - -<p>Father Cutler said:</p> - -<blockquote> - - <p>"I know that Brigham Young is Joseph Smith's legal and lawful - successor, and always did know it. But the reason I am where I - am, I could not be led but must lead. I have run my race and must - meet my fate, and I know what my doom is, as I died once as dead - as any one dies. And I went to the land of spirits, and saw the - crown I should wear if I remained faithful and the condemnation I - should meet if I failed. I begged to stay. I was informed I could - not remain now, but must return and warn sinners to repent. And - the first word I spoke on returning was to Sidney Rigdon, who - was bending over me, 'Sidney, repent of your sins or you will be - damned.' He then continued. 'I know that Mormonism is true. I know - that Heber C. Kimball is your father, and Isaac's and he is a good - man. Now I want you to take Isaac and return to your father, and - remain true to Mormonism and never yield the point, for it will - save and exalt you in the kingdom of God and all who will live - it to the end of their days.' He then wept like a child, which - caused my eyes to moisten. After recovering himself he continued by - saying: 'Now my boy, I want to ask one favor of you, and that is - that you will never reveal what I have told you today to the people - I lead while I live as you boys are going away and I depend on the - people for my support.' I promised him I would do as requested. He - then released me to go visiting."</p> - - <p>"Now, Mr. Wilcox (E. S. Wilcox) and friends, I am in a shape that I - may be called to meet my God any minute, as disease is praying upon - my poor body and I am near a skeleton, and my flesh may soon be - devoured by worms; but I bear testimony to you before my God that - the statement I have made of Alpheus Cutler's confession is correct - as near as I can word it."—Saints' Herald, Vol. 52:255.</p> - -</blockquote> - -<p>You see that each of these men named by James Whitehead give the lie -to his declaration by their entire lives, but this is not all. Joseph -Smith of the "Reorganized" Church denies it himself. While he states -that he was blessed by his father, in his testimony under oath in the -Temple lot suit, he said:</p> - -<blockquote> - - <p>"No, sir, I did not state that I was ordained by my father; I did - not make the statement. I was NOT ordained by my father as his - successor—according to my understanding of the word ordained, I - was not"—Plaintiff's Abstract, Page 79, Par. 126.</p> - -</blockquote> - -<p>Thus the testimony of James Whitehead is worthless. John S. Carter -said the Prophet chose his son at a public meeting in Nauvoo on a -Sunday, "not long before Joseph was killed." (True Succession, page -48). Yet none of the people knew of this. Nothing was said of it during -the trouble with Sidney Rigdon. And William Marks, president of the -Nauvoo Stake, would most likely be present at the public meetings held -on Sundays in Nauvoo. Yet he supported the claim of Sidney Rigdon -to be the guardian when the latter declared that there could be no -successor. It is a little strange that such an appointment could be -made at a public meeting and all the people—just a few months -later—be ignorant of it. Where were the people the day this -public meeting was held? How much easier it would have been for Sidney -Rigdon to have said, August 8, 1844: "I want to be appointed 'Guardian' -until young Joseph grows up," instead of declaring that no successor -could be appointed! How easy it would have been for Lyman Wight to have -said, "I was present when Joseph blessed his son in Liberty prison, -as his successor," or for James Whitehead and John S. Carter to have -declared that young Joseph had been ordained as his father's successor -in a public meeting in Nauvoo shortly before the martyrdom, and thus -have reminded the people of it. How strange that such an important -occurrence should slip the minds of the entire people on such a -vital occasion? But they did not think of it. The truth is it was an -afterthought on the part of these men.</p> - -<p>Another thing which is peculiar: There were too many "appointments" -and "ordinations" of this "successor" which makes the thing look -suspicious. It is hardly reasonable to suppose that the Prophet, -"appointed," "blessed," and "ordained" his son to this office every few -days. If such a thing had taken place it would have been done in the -proper way and manner in the presence of the presiding officers of the -Church and a proper record of it would have been made and filed away. -But the records of the Church are silent and it is quite significant -that Lyman Wight, James Whitehead, John S. Carter and even Joseph -of the "Reorganization" himself had "forgotten" this "appointing" -or "ordination" at the most critical moment for it to have been -mentioned—August 8, 1844.</p> - -<p>William Smith stated that the right of Presidency was by lineage, -and therefore he supported the son of the Prophet in 1850, or even -in November, 1845. (True Succession, p. 17). Yet William Smith knew -of no appointment or ordination of young Joseph, although he was one -of the Apostles, and would have been sure to have known had such a -thing taken place. In May, 1845, he stated that the Twelve were the -proper authorities to lead the Church. (Times and Seasons, 6:904). -He was excommunicated in the following October and it was not till -after his excommunication that he advocated the right of young Joseph. -Furthermore, William Smith claimed that he was himself ordained by his -brother to lead the Church (Roberts' Succession, pp. 103-105.) And he -also followed James J. Strang and accepted him as the "successor" until -excommunicated from that cult.</p> - -<p>Now, can we put any credence in the testimonies of such men as -Lyman Wight, James Whitehead, John S. Carter, and William Smith? Most -assuredly not.</p> - -<p>That the Prophet did not choose his son is quite evident also from -the following testimony given by reliable witnesses and at the proper -time:</p> - -<h3>TESTIMONY OF PRESIDENT YOUNG.</h3> - -<p>At a meeting held at Nauvoo, August 7, 1844, he said:</p> - -<blockquote> - - <p>"How often has Joseph said to the Twelve, 'I have laid the - foundation and you must build thereon, for upon your shoulders the - kingdom rests. * * * * I tell you in the name of the Lord, that - no man can put another between the Twelve and the Prophet Joseph - Smith. Why? Because Joseph was their file leader, and he has - committed into their hands the keys of the kingdom in this last - dispensation for all the world; don't put a thread between the - Priesthood of God."—(History of the Church for August 7, 1844).</p> - -</blockquote> - -<p>And in a letter written to Orson Spencer, January 23, 1848, President -Young said:</p> - -<blockquote> - - <p>"Joseph told the Twelve the year before he died, 'There is not one - key or power to be bestowed on this Church to lead the people into - the celestial gate but I have give you, showed you, and talked - it over to you, the kingdom is set up, and you have the perfect - pattern, and you can go and build up the kingdom and go in at the - celestial gate, taking your train with you."—Mill. Star, 10:115.</p> - -</blockquote> - -<h3>TESTIMONY OF HEBER C. KIMBALL.</h3> - -<blockquote> - - <p>"Brother Joseph has passed behind the veil, and he pulled off his - shoes, and some one else puts them on, until he passes the veil to - Brother Joseph. President Young is our president, and our head, and - he puts the shoes on first. If Brother Hyrum had remained here, he - would have put them on. Hyrum has gone with Joseph and is still his - counselor. The Twelve have received the keys of the kingdom, and as - long as there is one of them left, he will hold them in preference - to any one else."—Times and Seasons, 5: 664.</p> - -</blockquote> - - -<h3>TESTIMONY OF ORSON HYDE.</h3> - -<blockquote> - - <p>"The shafts of the enemy are always aimed at the head first. - Brother Joseph said some time before he was murdered, 'If I am - taken away, upon you, the Twelve, will rest the responsibility of - leading this people, and do not be bluffed off by any man."—Times - and Seasons, 5: 650.</p> - - <p>"Before I went east on the 4th of April last, we were in council - with Brother Joseph almost every day for weeks, said Brother Joseph - in one of those councils, 'There is something going to happen; I - don't know what it is, but the Lord bids me to hasten and give you - your endowment before the Temple is finished.' He conducted us - through every ordinance of the Holy Priesthood, and when he had - gone through with all the ordinances, he rejoiced very much, and - said, 'Now, if they kill me, you have got all the keys, and all - the ordinances and you can confer them upon others, and the hosts - of Satan will not be able to tear down the kingdom, as fast as you - will be able to build it up;' and now, said he, 'on your shoulders - will the responsibility of leading this people rest, for the Lord - is going to let me rest awhile.'"—Times and Seasons, 5: 651.</p> - -</blockquote> - -<h3>TESTIMONY OF WILFORD WOODRUFF.</h3> - -<blockquote> - - <p>"Has the Prophet Joseph found Elder Rigdon in his councils when he - organized the quorum of the Twelve, a few months before his death, - to prepare them for the endowment? And when they received their - endowment, and actually received the keys of the kingdom of God, - and oracles of God, keys of revelation, and the pattern of heavenly - things, and thus, addressing the Twelve, (Joseph) exclaimed, - 'Upon your shoulders, the kingdom rests, and you must round your - shoulders, and bear it; for I have had to do it until now. But now - the responsibility rests upon you.'"—Times and Seasons, 5: 698</p> - -</blockquote> - -<p>And also President Woodruff's testimony given in 1892. (Succession, -page 101).</p> - -<h3>BATHSHEBA W. SMITH'S TESTIMONY.</h3> - -<blockquote> - - <p>"I was a resident of Nauvoo, State of Illinois, from 1840 to 1846. - I was married to George A. Smith, July 25, 1841, Elder Don Carlos - Smith performing the ceremony. Near the close of the year 1843, - or in the beginning of the year 1844, I received the ordinance of - anointing in a room in Sister Emma Smith's house in Nauvoo, and - the same day, in company with my husband, I received my endowment - in the upper room over the Prophet Joseph Smith's store. The - endowments were given under the direction of the Prophet Joseph - Smith, who afterwards gave us lectures or instructions in regard to - the endowment ceremonies. They are the same today as they were then.</p> - - <p>In the year 1844, a short time before the death of the Prophet - Joseph Smith, it was my privilege to attend a regular prayer circle - meeting in the upper room over the Prophet's store. There were - present at this meeting most of the Twelve Apostles, their wives, - and a number of other prominent brethren and their wives. On that - occasion the Prophet arose and spoke at great length, and during - his remarks I heard him say that he had conferred on the heads - of the Twelve Apostles all the keys and powers pertaining to the - Priesthood, and that upon the heads of the Twelve Apostles the - burden of the kingdom rested, and they would have to carry it."<sup><a name=2.5text></a><a href="#2.5">[5]</a></sup></p> - -</blockquote> - -<h3>BENJAMIN F. JOHNSON'S TESTIMONY.</h3> - -<p>At the eighty-seventh birthday anniversary celebration of Elder -Benjamin F. Johnson, held at Mesa, Arizona, July 29, 1905, that -Patriarch said:</p> - -<blockquote> - - <p>"I speak of things of which I know I was the business partner of - Joseph Smith, from my mission until the time of his martyrdom, was - as familiar with him as with my brother or my father.</p> - - <p>"Do I know that Brigham Young was the true successor of Joseph - Smith? I knew it before the Prophet was martyred, for Joseph had - made it known. I was present when the Prophet gave his charge to - the Twelve Apostles, when in council, after solemn prayer, he rose - up with the light of heaven shining in his countenance, related - his experiences with reference to the beginning of this work, the - responsibilities placed upon him, the persecutions and hardships - through which he had passed. He declared that God had revealed all - the truth necessary to save mankind, had given unto him the keys - of the kingdom, and he had carried the weight and load thus far, - and then, speaking directly to the Twelve, he said: 'I now roll off - the burden of this responsibility upon you; I give unto you all the - keys and powers bestowed upon me, and I say unto you, that unless - you round up your shoulders and bear off this kingdom you will be - damned."</p> - -</blockquote> - -<h3>EZRA T. CLARK'S TESTIMONY.</h3> - -<blockquote> - - <p>"Before I left Nauvoo, I heard the Prophet Joseph say he would give - the Saints a key whereby they would never be led away or deceived, - and that was: 'The Lord would never suffer the majority of this - people to be led away or deceived by imposters, nor would he allow - the records of this Church to fall into the hands of the enemy.' - I heard Joseph say this, and I also heard him say that he would - roll the burden of the Apostleship upon the quorum of the Twelve. - I heard Joseph preach many times; heard him in the last sermon he - ever delivered, bear testimony to the truth of the work that God - had called him to; also that the Lord had never suffered him to be - slain by his enemies, because his work had not been done, until a - short time ago. He had now laid the foundation of this work, and - rolled the burden of the Priesthood upon the Twelve; and having - given them their washings and anointings, they would now bear off - this work triumphantly, and it would roll on faster than ever - before; and, if the Lord was willing to accept him, he was willing - to go."—M. I. A. Era, Vol. 5: 202.</p> - -</blockquote> - - -<h3>PROPERLY ORDAINED.</h3> - -<p>We will now consider the claim that Joseph Smith of the -"Reorganization" was properly ordained. We must first know what -constitutes a proper ordination.</p> - -<p>First. It must be done by those holding authority in the Priesthood who -have been properly appointed; otherwise the ordination is not valid.</p> - -<p>Second. The ordination must be approved by the body of the Church and -sanctioned by the Church, or it is not valid. For there is in the -Gospel the law of common consent. Doc. & Cov. Sec. 20:63, 65; 26:2.</p> - -<p>Third, If a man exercises his Priesthood contrary to the rules of the -Church, or in unrighteousness, Amen to his authority.—Doc. & Cov. -121:27.</p> - -<p>Fourth, "Again, I say unto you, it shall not be given to any one to -go forth to preach my Gospel, or to build up my Church except he be -ordained by some one who has authority, and it is known to the Church -that he has authority, and has been regularly ordained by the heads of -the Church."—(Sec. 42:11).</p> - -<p>The question is, will the ordination of Joseph Smith of the -"Reorganization" stand this test? He was "ordained" under the hands of -William Marks (mouth), Zenas H. Gurley, William W. Blair and Samuel -Powers. Messrs. Blair and Powers never did belong to the Church of -Jesus Christ of Latter-day Saints, so we will pass them by without -consideration, and will take up the cases of William Marks and Zenas H. -Gurley separately.</p> - -<p>William Marks was president of the Nauvoo stake at the time of the -martyrdom, but it is of a more recent period that we are considering -him. Did he in 1860 hold the priesthood? William Marks was dropped from -his position as president of the Nauvoo stake at a conference of the -Church held October 7, 1844. (T. & S., 5: 692).</p> - -<p>The whole Church voting not to sustain him, excepting two votes. This -action was taken because he supported the claims of Sidney Rigdon and -opposed the Twelve and action of the Church. In the December following -he acknowledged his error in the following:</p> - -<blockquote> - - <p class="centered">NOTICE.</p> - - <p>"After mature and candid deliberation, I am fully and - satisfactorily convinced that Mr. Sidney Rigdon's claims to the - Presidency of the Church of Jesus Christ of Latter-day Saints, - are not founded in truth. I have been deceived by his specious - pretenses and now feel to warn every one over whom I may have - any influence to beware of him, and his pretended visions and - revelations. The Twelve are the proper persons to lead the Church."</p> - - <p class="right">"WILLIAM MARKS."</p> - -</blockquote> - -<p>After making this acknowledgment he was received back into -fellowship, but did not again obtain his former position. Later -he became dissatisfied and withdrew from the Church and was -excommunicated. During the exodus he joined James J. Strang, and -in 1846 was called to be a counselor to James J. Strang in his -organization. (History of "Reorganized" Church, 3:723). For a time -he was also president of Strang's "Stake of Zion," and also a bishop -in his organization (History of "Reorganized" Church, 3:44 and 723). -First a "bishop," then "president of the 'Stake of Zion,' and then -"counselor" in Strang's presidency. In 1852 he became a member of -Charles B. Thompson's church (Reorg. Hist., 3:55 and 3:724). In -1855 he left Thompson and entered into an organization with John E. -Page and others (Reorg. Hist., 3:724); and on June 11, 1859, he was -received into the "Reorganization" on his original baptism," "and they -recognized his original ordination to the Priesthood, although he had -been disfellowshiped by the church that conferred that Priesthood. -After he was disfellowshiped in 1844 and later left the Church and -wandered around through the organizations of James J. Strang, Charles -B. Thompson and John E. Page, receiving "ordinations," and honors, -and positions, in these movements, he was then received into the -"Reorganized" Church on his original baptism. Now, I ask the question -in all candor of any fair minded Latter-day Saint—Did he after -this, in 1860, have any authority or Priesthood to confer upon Joseph -Smith of the "Reorganization," much less the keys and position of -president of the High Priesthood; keys that he never did hold?<sup><a name=2.6text></a><a href="#2.6">[6]</a></sup></p> - -<h3>GURLEY'S AUTHORITY.</h3> - -<p>Zenas H. Gurley, who also laid hands on the head of Joseph in that -"ordination," was ordained to the office of a Seventy in Nauvoo in -1844 under the direction of President Joseph Young. Members of the -"Reorganization" claim that he was ordained a Seventy in Far West, -Mo., in 1838, but this is not the fact. The records in the Historian's -office show that this man was ordained in 1844, as I have stated, and -the following year—April 6, 1845—he was made the senior -president of the Twenty-first quorum of Seventy. He left the Church as -did William Marks, and therefore lost his Priesthood and had none to -confer on the head of Joseph Smith.</p> - -<p>Now the revelation clearly indicates that no man is called to -build up the Church unless it is known to the Church that he has been -properly ordained to that calling, by the heads of the Church. But -these men were not so called. On the 8th of July, 1904, I wrote to Mr. -Heman C. Smith, historian of the "Reorganization" as follows:</p> - -<blockquote> - - <p>"In the biographical sketch of Zenas H. Gurley, in the third - volume of your Church History, the statement is made that he, - (Zenas H. Gurley) was ordained to the office of a Seventy at Far - West, Missouri. Would you kindly furnish me with the date of this - ordination, and also state the authority on which the statement is - made, and oblige."</p> - -</blockquote> - -<p>On the 15th of that month I received the following:</p> - -<blockquote> - - <p>"Replying to yours of July 8, will say that the church record in - the Recorder's office shows that Zenas H. Gurley was ordained to - the office of Seventy at Far West, Mo., in 1838; day and month - are not stated. This appears once in the hand-writing of Isaac - Sheen, former church recorder, and once in the handwriting of - Henry A. Stebbins, the present church recorder. Elder Stebbins' - memory is that he received it directly from Elder Gurley; and it is - presumable that Elder Sheen also had the information direct. It is - upon the authority of this record that the statement was made in - the biographical sketch."</p> - -</blockquote> - -<p>You see they don't know very much about it, it is all presumption. -I cannot conceive of any reason why Mr. Gurley would desire to falsify -the record, and doubt that he ever made such a statement as the above. -The fact is, however, that he was not ordained a Seventy in Far West in -1838, but in Nauvoo in 1844.</p> - -<p>Now we will see how much faith they put in the "authority" of Mr. -Gurley themselves. January 30, 1905, the following communication was -sent to the president of the "Reorganization:"</p> - -<blockquote> - - <p>"Will you be so kind as to answer for me the following questions: - Is it a teaching of the 'Reorganized' Church that the quorums of - Seventies are limited in number to seven quorums, or do you place a - limit on these quorums at all?</p> - - <p>"Do you recognize as valid any of the ordinations in Nauvoo in - 1844-5, of men to the office of Seventy, under the direction of the - Twelve Apostles and first council of Seventy, beyond those of the - first seven quorums?</p> - - <p>"In the Church of Jesus Christ of Latter-day Saints in Utah, the - custom is to ordain Seventies and organize quorums beyond the - seventh, and as this practice has been opposed by some of the - Elders of the 'Reorganized' Church, I was prompted to inquire if - those Elders were in harmony with the doctrines of the Church."</p> - -</blockquote> - -<p>On the 31st of January the following was received:</p> - -<blockquote> - - <p>"There are no provisions as revelations as law to the Church for - the organization of more than seven quorums of Seventy; for that - reason we do not recognize as valid any of the ordinations in - Nauvoo in 1844-5 beyond those of the first seven quorums; and - our teaching is that the number is necessarily limited by direct - provision of the law."</p> - -</blockquote> - -<p>Thus you see, the president of the "Reorganization" repudiates the -Priesthood of the very man who "ordained" him to the office which he -pretends to hold. In conclusion let me add that these men did not -hold the keys of the kingdom and therefore could not bestow them on -another. The organization to which they belong is not the Church of -Jesus Christ of Latter-day Saints, and all the laying on of hands that -they can practice from now till dooms day, will not give one single -soul the Priesthood of God, for that can only come through the proper -channel—the Church of Jesus Christ of Latter-day Saints. An -ordination in the "Reorganized" Church is of no more effect than is -an ordination in the Methodist, Presbyterian, or Catholic church, for -those officiating do not hold the Priesthood, and are not recognized -of God. The Prophet did bestow the keys of the kingdom upon the head -of Brigham Young and with him his associates, the Twelve, as we have -shown with a multitude of unimpeachable testimony. If it was necessary -for all the prophets from Adam to Peter, James and John to confer -their keys upon the head of Joseph Smith (See D. & C., 110 and -128 sections), notwithstanding he has been ordained to the Priesthood -by angels, then in all reason we must hold that it is necessary for -him to bestow the same power and keys of the kingdom on others which -the evidence shows that he did. The men who ordained Joseph Smith of -the "Reorganization" were not regularly ordained and did not hold the -keys of the kingdom. The Apostles constituted the second quorum in the -Church and were sustained in their calling as the First Presidency of -the Church by the vote of the people August 8, 1844, and again at the -fall conference in October of that same year.</p> - -<p>I call the attention of the Latter-day Saints once more to the -fact previously mentioned (section 43:4-6) that there is but one at a -time who holds the keys and the right to receive revelation for the -Church, and that man is the President of the Church. And when the First -Presidency is disorganized through the death of the President, then, -according to revelation, the Twelve Apostles become the presiding -quorum of the Church, and then, if the Lord has any revelations to give -to His people they will come through the proper channels—the -President of the Twelve. If we will keep this in mind it will be a key -to us as the Lord intended that it should be, by which we may gage -and weigh the pretended revelations of men. When we see this man, or -that man, or perhaps that woman, or child, giving revelations as was -the case in the "Reorganized" Church when Jason W. Briggs, Zenas H. -Gurley, Henry H. Deam and the daughter of Zenas H. Gurley, received -"revelations" bearing on the organization of their cult, we will -know assuredly that these things are not of God. The Lord will never -ignore the presiding officer and quorum of the Church, for he respects -authority, as He requires us to respect authority. And it will always -be a key to us, if we will bear it in mind, that whenever He has a -revelation or commandment to give to His people that it will come -through the presiding officer of the Church. This is plainly taught in -the revelations.</p> - -<p>If there is within the sound of my voice one soul who has not -received a testimony of this work, and that Brigham Young was the right -man in the right place, and the rightful successor, and so on down to -the present day, then I say to you, when you go home go before the -Lord in the spirit of repentance, and humility, and prayer, and ask -Him in faith for that knowledge and He will hear your prayers. There -is no reason why any man should be deceived, for the Lord has promised -us that we shall receive if we ask and if we knock it shall be opened -unto us. By keeping the commandments of God, all men may know of this -work that it is true. If you will do this, then when these deceivers -and pretenders, these men who delight in destroying your faith, come to -you saying that you are in the dark, you can say to them, get behind -me, for I will not be deceived by you. I know we have the truth, that -this is the work of the Lord, that Jesus is the Redeemer of the world, -and that Joseph Smith was a Prophet of God and was called to stand at -the head of this dispensation, and those keys and that position he will -ever hold. He was not a fallen Prophet, but died a martyr to this work. -May God bless you. Amen.</p> - -<h4>Footnotes</h4> - -<p><a name="2.1"></a><a href="#2.1text">1.</a> Serious objection is raised to this line -of argument by the author of the "defense," who attempts to place -me in a false position by imputing to me expressions that are not -here conveyed. Had he been honest in his argument he would have -fairly presented what I have had to say; but this he has studiously -avoided throughout his reply. Here he argues that the provisions in -these revelations regarding a "successor" were not limited in their -scope, but were to be carried out during the life of Joseph Smith. -I respectfully call his attention to an editorial in the <i>Saints' -Herald</i> of August 18, 1888. At that time Joseph Smith, his president, -and William W. Blair, counselor, were the editors of the <i>Herald</i>. -The article is called "<i>The Power to Perpetuate the Church</i>." After -quoting these passages the author—presumably the editor, or his -assistant, for it is an editorial—continues:</p> - -<p>(d) "The authority to ordain is given unto the Church.</p> - -<p>(e) " 'Verily, I say unto you, the keys of this kingdom shall never -be taken from you, while thou art in the world, neither in the world to -come; nevertheless, through you shall the oracles be given to another; -yea, even unto the Church.'</p> - -<p>(f) "This language was addressed to Joseph Smith, the one who -had been appointed of God to hold and exercise the gift to receive -commandments and revelations for the Church, two full years after it -was said through him <i>that if he fell away he should have power only to -appoint one in his stead</i>. The saying is preceded by the statement that -the sins of Joseph Smith had been forgiven him, and he should bear the -keys from thenceforth.</p> - -<p>(g) "Joseph Smith was taken away dying a martyr, of which death -he was conscious and made preparation before it occurred. He was -not accused of the Lord of transgression and the gift that had been -conferred upon him taken from him; nor was there a command given him to -appoint another in his stead because he had been unworthy and the Lord -proposed to depose him from his office. <i>It was only in the event of -the gift being taken from him that he was to so appoint another. This -event did not occur</i>. * * *</p> - -<p>"If Joseph Smith had been adjudged unworthy to longer bear the -"keys" and exercise the "gift," which had been conferred upon him, -he was under obligation to declare it, at the command of God, and to -designate who the Lord had ordained to act in his stead. <i>The fact that -no such declaration was made</i>, is strong proof that no command came -from God, and <i>no one was so designated to act in his stead</i> while he -was still living. This proof is made stronger still by the declaration -made by Joseph Smith just before his death: "I go as a lamb to the -slaughter."</p> - -<p>(h) "If Joseph Smith continued to abide in Christ, which all must -admit that he did, in that case the gift conferred was to continue with -him; not only in the present world, the life of the flesh, but the keys -were to remain with him in the world to come. But that no harm could -come to the Church, and the elders be put in possession of a key to the -situation in case Joseph Smith should be taken, <i>they were told that -there was no one other than he appointed until he was taken, and that -when this should occur the oracles should be given to the Church</i>.</p> - -<p>(k) "The command, 'Nevertheless through you shall the oracles be -given unto the Church,' is equivalent to the saying, Until Joseph -Smith be taken he shall continue to act in the office unto which he is -called, and shall continue to exercise the gifts conferred upon him; -but when he is taken, <i>then</i> the oracles and the power conferred in -them <i>are lodged with, or in the Church</i>, to be exercised and observed -in accordance with the revelations and commandments given to and -accepted by the Church, from God through him, up to the time he should -be taken."</p> - -<p>The writer then quotes sec. 87, paragraph 5, Reorganite Doctrine and -Covenants, and continues:</p> - -<p>(n) "This commandment was given to Joseph Smith, Sidney Rigdon and -Frederick G. Williams. The latter died before Joseph Smith did; and -whatever may have been the rights of Sidney Rigdon at the death of -Joseph Smith, he was not permitted to stand in Joseph's stead nor act -as his successor. This confirms the thought that Joseph was to continue -in the exercise of the gift conferred upon him, during his life, and -<i>was not to be compelled to appoint another in his stead</i>." (My italics -throughout.)</p> - -<p>We concur.</p> - -<p><a name="2.2"></a><a href="#2.2text">2.</a> Of this the "defense" says: "Our friend's -idea is that 'the order of this priesthood;' refers to the office of -evangelist in particular rather than to the Melchizedek priesthood in -general, although the latter is under consideration not only on the -page from which the quotation is taken, but also on the following page -and on the two preceding."</p> - -<p>It does refer to the priesthood of the evangelist, and only by a -deliberate twisting of the Scriptures can it be made to apply to the -Melchizedek Priesthood in general; it does not read that way. In the -verses preceding the <i>offices</i> of the priesthood have been defined also -the duties of the officers. The paragraphs immediately preceding speak -of the High Councils.</p> - -<p>Verse 38 declares that the traveling High Council shall call upon -the Seventy when they need assistance, then verse 39 says it is the -duty of the Twelve to ordain evangelical ministers. From and including -verse 40 to 57, is parenthetical and is explanatory of the office of -the Evangelist. Verse 58 continues: "It is the duty of the Twelve, -<i>also</i> to ordain and set in order <i>all other officers</i> in the Church. -Only by misconstruing the revelation can this be given the appearance -of applying to the Melchizedek Priesthood.</p> - -<p>The critic says: "If it said 'this <i>office</i> of the Priesthood,' -there might be some shadow of reason in his contention, but it does -not." Is our friend not aware of the fact that the office of the -Evangelist (Patriarch) is spoken of as an order of Priesthood? The -Lord said pertaining to Hyrum Smith: "That my servant Hyrum may take -the office of <i>Priesthood</i> and Patriarch which was appointed unto -him by his father, by blessing and also by right." (Sec. 124:91). -And in the blessing of Hyrum by his brother Joseph at Kirtland: "He -shall stand in the tracks of his father, and be numbered among those -who hold the right of Patriarchal <i>Priesthood</i>, even the Evangelical -<i>Priesthood</i> and power shall be upon him." It is spoken of as an order -of Priesthood, although a part of the Melchizedek Priesthood, just -as the Levitical is spoken of as an order, included in the Aaronic -Priesthood.</p> - -<p><a name="2.3"></a><a href="#2.3text">3.</a> The "defense" writer says: "There is not a -scrap of evidence that Moses confirmed upon Joshua a particle of -Priesthood—merely the civil leadership" The Scriptures say: "And -Joshua the son of Nun was full of the spirit of wisdom; <i>for Moses had -laid his hands upon him</i>; and the children of Israel hearkened unto -him, and did as the Lord commanded Moses." (Deut. 34:9). He may, of -course, quibble because it does not say he gave him "the priesthood" -when he laid hands upon him; but surely he did not lay hands on Joshua -merely to give him civil leadership. It was by the power of the -Priesthood that he led Israel and commanded the sun and moon, he could -have done it by no other power. In regard to the others mentioned here -who were ordained, the "defender" is absolutely silent.</p> - -<p><a name="2.4"></a><a href="#2.4text">4.</a> Of this argument and the testimony that follows -the "defense" writer remains silent, the editor of the Herald, however, -takes exception to the statement that Lyman Wight was at the meeting on -the 8th of August, having refused to attend. He says: "Heber C. Kimball -and George Miller came to his house, in her presence, (L. Wight's -oldest daughter) with a summons from Brigham Young to appear, which -he declined to do, declaring that the Twelve were usurping authority. -This resulted in a personal encounter during which Miller was forcibly -evicted from the room by Wight and Kimball followed without awaiting -the enforcement of the order."</p> - -<p>If Lyman Wight refused to attend that meeting then he is incompetent -to say that the Apostles were usurping authority, for he knew nothing -about it. Moreover, if this statement is true it merely shows the -bitter apostate spirit manifested by Lyman Wight at that time. It -was his duty to meet with the Twelve and if things were not going as -he thought they should he had the privilege of stating his feelings; -this he refused to do, if the statement is correct. His hasty -unchristian-like action and sulking in his house does not redound to -the credit of the man.</p> - -<p><a name="2.5"></a><a href="#2.5text">5.</a> Blood Atonement and Origin of Plural Marriage, -p. 104.</p> - -<p><a name="2.6"></a><a href="#2.6text">6.</a> Here are a few items in the history of William -Marks after he left the Church and was excommunicated.</p> - -<p>At a conference held at Voree, April 6, 1846, "On motion of William -Marks * * * James J. Strang unanimously called to the chair as -President of the Conference." "On motion of Elder William Marks, it was -unanimously resolved that this church receive, acknowledge, and uphold -James J. Strang as President of this church, Prophet, Seer, Revelator, -and Translator, with our faith and prayers."—<i>Voree Record</i>.</p> - -<p>April 8, 1846: "The First Presidency presented William Marks for the -office of Bishop of the Church and on motion of Apostle John E. Page, -resolved unanimously (that he) be sustained."—<i>Voree Record</i>.</p> - -<p>Aug. 26, 1849: "Brother William Marks was then ordained, consecrated -and set apart as Apostle of the Lord, Jesus Christ, a Counselor to the -Prophet, one of the First Presidency, and a Prophet of the Most High -God, under the hands of Presidents Strang and Adams."</p> - -<p>"Brother William Marks was anointed, <i>ordained</i> and set apart to -administer baptism for the dead, under the hands of Presidents Strang -and Adams."—<i>Voree Record</i>.</p> - -<p>Previously, William Marks had forsaken James J. Strang, and January, -1849, James J. Strang had a "revelation" in which he said: "Behold my -servant, William Marks, has gone far astray in departing from me, yet -I will give unto him a little space, that he may return and receive -my word, and stand in his place; for I remember his works that he has -done in the time that is past. If he will return and abide faithful, I -will make him great, and his possessions shall be great, and he shall -possess a city, and his children shall dwell therein; a nation shall -call him Blessed."</p> - -<p>Well, he returned, and at the conference August 25, 1849, arose and -said: "He ought to make a confession to the Saints for <i>not</i> acting in -his calling and also to ask their forgiveness. Gave a brief history of -the course he had pursued after the martyrdom of the Prophet Joseph, -testified that he had ever had the fullest confidence in the work of -the last days, and knew it was of God, and was now determined by the -help of God to go forth in the discharge of his duty and act in the -place in which he was called by revelation of God through His servant -James" [J. Strang].—<i>Voree Record</i>.</p> - -<p>He was received back and sustained.</p> - -<p>In the year 1852 he joined Charles B. Thompson's organization and -was "<i>ordained</i>" "Chief evangelitical teacher of the School of Faith -in Jehovah's Presbytery of Zion." Acting in this calling he wrote an -epistle to "the School of Faith to all the traveling teacher's quorums -and classes of said school, and Jehovah's presbytery of Zion." In that -epistle he said:</p> - -<p>"Well Brethren: I have lived to see the foundation and the platform -laid, the principles revealed and the order given, whereby the great -work of the Father can, and will be accomplished. <i>There is no doubt -resting on my mind in reference to this work of Baneemy being the work -of God, for I am fully convinced that it is the work it purports to -be</i>, the work of the Father spoken of in the Book of Mormon, to prepare -the way for the restoration of His covenants to the house of Israel. -Now, all who are convinced of this fact ought to move forward and take -a decided stand to labor for Jehovah and the benefit of Mankind. I -intend from this time, henceforth, to labor in the cause and give my -influence and substance to speed the work." (Harbinger and Organ, Vol. -3:52-3-4).</p> - -<p>This is his testimony when with Thompson. He later organized a -quorum at Batavia, and appointed James Blakeslee—a man who was -excommunicated from the Church May 18, 1844, with Francis M. Higbee, -Charles Ivans and Austin Cowles, for apostasy—chief, and Jehial -Savage teacher. "After this he joined John E. Page's organization, -forgetting how faithful he had promised to be in Thompson's -organization, and later (1859) connected himself with the "New -Organization." He was not one of the true fold, for:</p> - -<p>"When he [the true Shepherd] putteth forth his own sheep, he goeth -before them, and the sheep follow him; for they know his voice. And a -stranger will they not follow, but will flee from him; for they know -not the voice of strangers."—(John 10:4-5).</p> - - - -<h2>The Doctrines of Joseph Smith.</h2> - -<p>One of the charges made by the "Reorganized" Church against the -Church of Jesus Christ of Latter-day Saints, is that when the Apostles -assumed their place as the presiding quorum following the martyrdom -of Joseph and Hyrum Smith, they departed from the pure Gospel as -it was revealed in the Bible, Book of Mormon, and the revelations -and teachings of the Prophet Joseph Smith, and in the stead thereof -introduced false doctrines that were never entertained by the Prophet -and were foreign to the revelations given to the Church. This proves, -they declare, the "apostasy" of the Church and its "rejection" and -the few scattered members who refused to follow the leadership -of the Apostles into forbidden paths, and to accept these "false -doctrines" retained the Spirit of the Lord and were directed by Him to -"re-organize" the "faithful" members into what was then called a "New -Organization of the Church," the name subsequently having been changed -to the "Re-organized" Church. They inform us—though it is most -likely with some misgivings and doubts—that these "faithful" few -who refused to follow after "false gods," or "bow the knee to Baal," -still retained the Priesthood they had received from the "Original" -Church and were "not rejected as individuals" although the "Church was -rejected with its dead." Therefore, when these "faithful" souls tired -of wandering around in the apostate organizations of James J. Strang, -Sidney Rigdon, William Smith, Charles B. Thompson, and others, as sheep -that knew not the Master's voice, and therefore followed strangers, -receiving from these self-appointed leaders "ordinations" and honors, -and after having testified that these false teachers were inspired -of God and their organizations the work of the Lord—after all -this, when they came together and formed the "New Organization" they -were still the "faithful" who had not followed after "false gods" or -"bowed the knee to Baal," and had retained power to "re-organize" the -Church according to the original pattern, although the Prophet had not -commissioned them.</p> - -<p>In an address to these scattered "faithful" written shortly after -the "New Organization of the Church" was formed, the declaration was -made "that we believe that the Church of Christ organized on the 6th -day of April, A. D. 1830, exists as on that day, wherever six or -more Saints are organized to the pattern in the Book of Doctrine and -Covenants." And, of course, <i>they</i> are the Saints "organized according -to the pattern"—if their word can be taken for the fact.</p> - -<p>The president of their church states it this way: "The individuals -who kept this covenant (the new and everlasting covenant of the Gospel) -were accepted of Him and were not rejected, nor their standing before -God put in jeopardy by the departure of others from the faith. Whatever -office in the priesthood each held, under the ordinations ordered by -the call of God and vote of the Church, would remain valid. They could -as elders, priests, teachers, etc., pursue the duties of warning, -expounding, and inviting all to come to Christ, and by command of -God, could build up the Church from any single branch, which, like -themselves, had not bowed the knee to Baal, or departed from the faith -of the Church as founded in the standard works of the body at the death -of Joseph and Hyrum Smith."—(Saints' Herald, Feb. 17, 1904).</p> - -<p>In their attempt to prove that the Apostles led the Church astray -and introduced false doctrines, they have one standard by which the -Church and the Apostles are measured; but in proving that <i>they</i> are -the "faithful who have kept the new and everlasting covenant" and have -remained in harmony with "the pattern" their standard of measurement is -quite another thing. The Church is to be judged by all the unauthorized -sayings and doings of any or all of its members or ministers. Their -church is to be judged "by its authorized doctrines and deeds, and not -by the unauthorized sayings or doings of some or many of its members or -ministers." (<i>See Blood Atonement and Origin of Plural Marriage, page -44</i>).</p> - -<p>They even go so far in their own defense as to reject the teachings -and revelations of the Prophet Joseph Smith, wherein they are in -conflict with their expressed views and have not been received by them -by vote of their church as doctrine; but they deny to us the privilege -of being tried by our "authorized doctrines and deeds," and would force -upon us, as a body, teachings of any member of the Church wherein they -think they could make a point to their advantage; and this they have -done in the courts of the land. We grant unto them the right to be -tried by that rule laid down by the president of their organization, -and claim the right to be tried by the same kind of standard. The -Church of Jesus Christ of Latter-day Saints is not responsible for the -sayings or doings of any individual in conflict with that which has -been received as a standard by which the Church is to be governed. We -are to be judged by <i>our</i> authorized doctrines and deeds not by the -whims or notions of men. But the ministers of the "Reorganization" -have not been willing from the beginning to permit us to stand on this -platform, but insist that we stand on the platform they have prepared -for us.</p> - -<p>The Bible, Book of Mormon, Doctrine and Covenants and the Pearl of -Great Price, including the Articles of Faith, have been received by -the vote of the Church in general conference assembled as the standard -works of the Church. On this platform we stand. The Church is not -responsible for the remarks made by any Elder or for the numerous -books that have been written. The authors of the words or books must -be responsible for their own utterances. It is not to be supposed from -this that all that has been written outside of the standard works of -the Church is discarded and rejected, for these things are profitable -as helps in the government of the Church, and to promote faith in the -members. The point is this, if in these books mistakes are found, "they -are the mistakes of men," and the Church as an organization is not to -be held accountable for them, but for that which is received from time -to time by vote of the Church, as it comes through the President of the -High Priesthood. When the Lord reveals his mind and will it is to be -received, "whether by mine own voice or by the voice of my servants, it -is the same," but we are not to be judged by "unauthorized sayings or -deeds."</p> - -<p>The ministers of the "Reorganization" tell us that the Church has -departed from the teachings received from 1830-1844 in many principles -of vital importance, viz., the Godhead, marriage, the atonement, the -location of Zion, Temple building and the ceremonies therein, and other -things, in which they have strictly adhered to the original faith. We -will take these subjects up one by one and see which organization it -is that is following the teachings of the Prophet Joseph Smith and the -doctrines of "the Original Church." First as to the Godhead.</p> - -<h3>THE GODHEAD.</h3> - -<p>The first article of faith of the Church of Jesus Christ of -Latter-day Saints, reads as follows:</p> - -<p>"We believe in God, the Eternal Father, and in His Son, Jesus -Christ, and in the Holy Ghost."</p> - -<p>We accept these three personages as the supreme governing council -in the heavens. The Father and the Son have tabernacles of flesh and -bones, and the Holy Ghost is a personage of spirit. (D. & C. -130:22). We worship the Father in the name of the Son, who is the -Mediator between God and man, and His is the only name given whereby -man can be saved (D. & C. 18:23). We accept Jesus as the Only -Begotten Son of the Father in the flesh, although we are all His -offspring in the spirit, (Acts 17:28) and therefore His children. This -is the teaching of "Mormonism."</p> - -<p>We are accused by the Reorganites, however, of departing from -the doctrines of the Prophet Joseph Smith in that we believe in a -plurality of Gods. That we believe in a plurality of Gods is true, -and if they do not—and they confess almost unanimously that -they do not—then they are not following the teachings and -revelations of Joseph Smith. If the Father and the Son and the Holy -Ghost are separate and distinct personages, then they are three Gods, -then they are plural, this fact Joseph Smith taught to the world. But -our Reorganite friends quote from a purported discourse of President -Brigham Young to the effect that Adam is our Father and our God, and -the only God with whom we have to do. But this discourse even if -reported correctly—which we have reason to believe is not the -case—is not the doctrine of the Church and has not been received -by the Church. Joseph Smith the Prophet taught a plurality of Gods, and -moreover, that man, by obeying the commandments of God and keeping the -whole law will eventually reach the power and exaltation by which he -also will become a God. And if Reorganites do not accept this truth, -then they have departed from the teachings of the Prophet Joseph Smith. -The doctrine of plurality of Gods, did not originate with Brigham -Young, but was taught him by Joseph Smith.</p> - -<p>In a discourse delivered by the Prophet in Nauvoo at the April -conference of the Church in 1844, he said:</p> - -<blockquote> - - <p>"I will go back to the beginning before the world was, to show - what kind of a being God is. What sort of a being was God in the - beginning? Open your ears and hear, all ye ends of the earth, for - I am going to prove it to you by the Bible, and to tell you the - designs of God in relation to the human race, and why He interferes - with the affairs of man.</p> - - <p>"<i>God himself</i> was once as we are now, and is an exalted man, and - sits enthroned in yonder heavens! That is the great secret. If the - veil were rent today, and the great God who holds this world in - its orbit, and who upholds all worlds and all things by His power, - was to make Himself visible,—I say, if you were to see Him today, - you would see Him like a man in form—like yourselves in all the - person, image and very form as a man; for Adam was created in the - very fashion, image and likeness of God, and received instruction - from, and walked, talked and conversed with Him, as one man talks - and communes with another.</p> - -<center><p>* * * * * * * *</p></center> - - <p>"I shall comment on the very first Hebrew word in the Bible; I - will make a comment on the very first sentence of the history of - creation in the Bible—<i>Berosheit</i>. I want to analyze the word. - <i>Baith</i>—in, by, through, and everything else. <i>Rosh</i>—the head. - <i>Sheit</i>—grammatical termination. When the inspired man wrote it, - he did not put the baith there. An old Jew without any authority - added the word; he thought it too bad to begin to talk about the - head! It read first, 'The head one of the Gods brought forth the - Gods.' That is the true meaning of the word—<i>Baurau</i> signifies - to bring forth. If you do not believe it, you do not believe the - learned man of God. Learned men can teach you no more than what I - have told you. <i>Thus the head God brought forth the Gods in the - grand council</i>.</p> - - <p>"I will transpose and simplify it in the English language. Oh ye - lawyers, ye doctors, and ye priests, who have persecuted me, I want - to let you know that the Holy Ghost knows something as well as you - do. The head God called together the Gods and sat in grand council - to bring forth the world."—(See Era, January, 1909).</p> - -</blockquote> - -<p>In another discourse delivered June 16, 1844 the Prophet said:</p> - -<blockquote> - - <p>"And hath made us kings and priests unto God <i>and His Father</i>: to - Him be glory and dominion forever and ever. Amen."—(Rev. 1:6). It - is altogether correct in the translation. Now, you know that of - late some malicious and corrupt men have sprung up and apostatized - from the Church of Jesus Christ of Latter-day Saints, and they - declare that the Prophet believes in a plurality of Gods; and, - lo and behold! we have discovered a very great secret, they cry, - 'The Prophet says there are many Gods, and this proves that he has - fallen.'"</p> - - <p>"I will preach on the plurality of Gods. I have selected this text - for the express purpose. I wish to declare I have always, and in - all congregations when I have preached on the subject of the Deity, - it has been the plurality of Gods. It has been preached by the - Elders fifteen years. I have always declared God to be a distinct - personage, Jesus Christ a separate and distinct personage from God - the Father, and that the Holy Ghost was a distinct personage and a - spirit; and these three constitute three distinct personages and - three Gods. If this is in accordance with the New Testament, lo - and behold! we have three Gods anyhow, and they are plural; and - who can contradict it? The text says—'And hath made us kings and - priests unto God <i>and His Father</i>.' The apostles have discovered - that there were Gods above, for Paul says God was the Father of - our Lord Jesus Christ. My object was to preach the Scriptures, - and preach the doctrine they contain, there being a God above the - Father of our Lord Jesus Christ I am bold to declare. * * John was - one of the men, and the Apostles declare they were made kings and - priests unto God the Father of our Lord Jesus Christ. It reads just - so in the Revelations. Hence, the doctrine of a plurality of Gods - is as prominent in the Bible as any other doctrine. It is all over - the face of the Bible. It stands beyond the power of controversy. A - wayfaring man, though a fool, need not err therein.'</p> - - <p>"Paul says there are Gods many, and Lords many * * * But to us - there is but one God—that is, <i>pertaining</i> to us; and he is in all - and through all. But if Joseph Smith says there are Gods many and - Lords many, they cry: 'Away with him! Crucify him, crucify him!' - Mankind verily say that the Scriptures are with them. Search the - Scriptures, for they testify of things that these apostates would - gravely pronounce blasphemy. Paul, if Joseph Smith is a blasphemer, - you are. I say there are Gods many, and Lords many, but to us - only one; and we are to be in subjection to that one, and no man - can limit the bounds or the eternal existence of eternal time. * - * * Some say I do not interpret the Scriptures the same as they - do. they say it means the heathens' gods. Paul says there are - Gods many, and Lords many; and that makes a plurality of Gods, in - spite of the whims of all men. * * You know, and I testify, that - Paul had no allusion to the heathen gods. I have it from God, and - get over it if you can. I have a witness of the Holy Ghost, and - a testimony that Paul had no allusion to the heathen gods in the - text. I will show from the Hebrew Bible that I am correct, and the - first word shows a plurality of Gods; and I want the apostates - and learned men to come here and prove to the contrary, if they - can. An unlearned boy must give you a little Hebrew. <i>Berosheit - Baurau Eloheim ait aushamayeen vehau auraits</i>, rendered by King - James' translators, 'In the beginning God created the heavens and - the earth. I want to analyze the word <i>Berosheit. Rosh</i>, the head; - <i>sheit</i>, a grammatical termination. The <i>Baith</i> was not originally - put there when the inspired man wrote it, but it has been since - added by an old Jew. Baurau signifies to bring forth; <i>Eloheim</i> is - from the word <i>Eloi</i>, God in the singular number; and by adding the - word <i>heim</i>, it renders it Gods. It read first—'In the beginning - the head of the Gods brought forth the Gods,' or, as others have - translated it—'The head of the Gods called the Gods together.'</p> - -<center><p>* * * * * * *</p></center> - - <p>"The head God organized the heavens and the earth. I defy all the - learning in the world to refute me. 'In the beginning the head of - the Gods organized the heavens and the earth.' * * If we pursue - the Hebrew text further, it reads—'<i>Berosheit baurau Eloheim - ait Aushamayeen vehau auraits</i>,' 'The head one of the Gods said, - 'Let us make man in our own image.' I once asked a learned Jew - 'If the Hebrew language compells us to render all words ending in - heim in the plural, why not render the first Eloheim plural? He - replied—'That is the rule, with few exceptions; but in this case - it would ruin the Bible.' He acknowledged I was right. I came here - to investigate these things precisely as I believe them. Hear and - judge for yourselves: and if you go away satisfied, well and good.</p> - - <p>"In the very beginning the Bible shows there is a plurality of Gods - beyond the power of refutation. * * * The word <i>Eloheim</i> ought to - be in the plural all the way through—Gods. The head of the Gods - appointed one God for us; and when you take a (this) view of the - subject, it sets one free to see all the beauty, holiness and - perfection of all the Gods."—(See Mill. Star, Vol. 24:108, et seq).</p> - -</blockquote> - -<p>This is the doctrine taught by Joseph Smith the Prophet at Nauvoo, -and we accept his teachings as authentic. "But this was not published -until after the Prophet's death," says our Reorganite objectors, and -"Brigham Young tampered with history and made it read to suit himself, -therefore we do not accept it." Nevertheless these two discourses -were delivered before the congregation of the Saints and thousands -of them heard the Prophet deliver these remarks, and <i>if he had not -spoken as here represented</i>, the Apostles would not have dared publish -his remarks within a month or two after they were delivered, for the -people would have discovered the deception. But thousands of them -have testified that these discourses were delivered by Joseph Smith. -None can, without successful contradiction, say he did not deliver -them. Again, the objection is raised, that these discourses were never -accepted by the Church as doctrine, and therefore are not binding even -if the Prophet did deliver them. Very well; the fact remains that the -Church has accepted the Bible <i>as far as it is translated correctly</i>. -Therefore, where it is not translated correctly we should receive the -correct translation <i>when it is given</i>. The Prophet says the Hebrew -word <i>Eloheim</i> is plural and means Gods, and should have been so -translated in the Bible throughout. Is that true? If you think not, why -not accept the Prophet's challenge to prove to the contrary? If you -cannot, then hold your peace about it being binding!</p> - -<p>Well, my friends of the "Reorganization" we will give you another -quotation from the Prophet Joseph Smith, <i>this time it was published</i> -before his martyrdom and that too by himself, for which he declared he -stood responsible (See Times and Seasons, Vol. 3:710). This quotation -is taken from the <i>Book of Abraham</i> in the <i>Times and Seasons</i> for -March 1, 1842, which the Prophet says are some ancient records "from -the Catacombs of Egypt, purporting to be the writings of Abraham, -which he made in Egypt, called the <i>Book of Abraham</i>, written by his -own hand, upon papyrus." These records were translated by the Prophet -at Nauvoo, and in the MS. History of the Church prepared under his -direction, he declares that they are absolutely the writings of -Abraham, a fact which a reading of them will show. If you accept Joseph -Smith as a Prophet, Seer and Revelator, you must, if you believe he -translated the record, accept these writings, at least as the genuine -translations of Abraham's record. There is no room for quibbling -here.</p> - -<p>This is from the Prophet's translation:</p> - -<blockquote> - - <p>"Thus, I Abraham, talked with the Lord face to face, as one man - talketh with another. * * * * *</p> - - <p>"Now the Lord had shewn unto me, Abraham, the intelligences that - were organized before the world was; and among all these there were - many of the noble and great ones, and God saw these souls that they - were good, and he stood in the midst of them, and He said, these, - I will make my rulers; for He stood among those that were spirits, - and He saw that they were good; and He said unto me, Abraham, - thou art one of them, thou wast chosen before thou wast born. And - there stood one among them that was like unto God, and He said - unto those, who were with Him, We will go down, for there is space - there, and we will take of these materials, and we will make an - Earth whereon these may dwell; and we will prove them herewith, to - see if they will do all things whatsoever the Lord their God shall - command them; and they who keep their first estate shall be added - upon; and they who keep not their first estate, shall not have - glory in the same kingdom with those who keep their first estate; - and they who keep their second estate, shall have glory added upon - their heads forever and forever.</p> - - <p>Verse 23. "And the Lord said, who shall I send? And one answered - like unto the Son of Man, here am I, send me. And another answered - and said, here am I, send me. And the Lord said, I will send the - first. And the second was angry and kept not his first estate, and, - at that day, many followed after him. And then the Lord said, let - us go down; and they went down at the beginning, and they organized - and formed (that is, the Gods) the heavens and the earth. And the - earth, after it was formed, was empty and desolate; because they - had not formed anything but the earth; and darkness reigned upon - the face of the deep, and the spirit of the Gods was brooding upon - the face of the water.</p> - - <p>24. And they said, the Gods, let there be light, and there was - light. And they, the Gods, comprehended the light, for it was - bright; and they divided the light, or caused it to be divided from - the darkness, and the Gods called the light day, and the darkness - they called night. * * * * *</p> - - <p>25. And the Gods also said let there be an expanse in the midst of - the waters, and it shall divide the waters from the waters. And the - Gods ordered the expanse, so that it divided the waters which were - under the expanse from the waters which were above the expanse: and - it was so, even as they ordered. And the Gods called the expanse - heaven. * * *</p> - - <p>26. And the Gods ordered, saying, let the waters under the heavens - be gathered unto one place, and let the earth come up dry, and it - was so, as they ordered; and the Gods pronounced the earth dry."</p> - -</blockquote> - -<p>Thus it continues unto the end of the 32nd verse in each verse -declaring that the formation of the earth was done under the direction -of the Gods. This agrees admirably with the discourses delivered at -Nauvoo in 1844, previously quoted. Is it true doctrine? It certainly -was taught by Joseph Smith, so in accepting it, we are not so far out -of harmony with his teachings on this subject as our enemies have -stated. Here again we hear another objection from our Reorganite -brethren. Say they: "This <i>Book of Abraham</i> was never accepted by -the Church in the Prophet's day as doctrine and it has not been so -accepted by us; it is not a part of 'our authorized doctrines and -deeds,' therefore it is not binding on us." Perhaps so, you may not -have accepted it. That does not destroy the truth of this doctrine, -which the Prophet Joseph Smith and the Church in his day <i>did -accept</i>—the Doctrine of plurality of Gods. Do you deny this? If -so then you deny the revelations of God given through the Seer and -<i>you</i> are out of harmony with the revelations given through that man. -The Bible and the Doctrine and Covenants both have been received as the -law of the Church, and these sacred books both teach the doctrine of -plurality of Gods. First as to the Bible: I quote in each instance from -the "Inspired Translation."</p> - -<blockquote> - - <p>"For the Lord your God is God of gods, and Lord of lords, a great - God, a mighty, and a terrible, which regardeth not persons, nor - taketh reward."—(Deut. 10:17).</p> - - <p>Joshua says: "The Lord God of gods, the Lord God of gods, he - knoweth, and Israel he shall know."—(Josh. 22:22).</p> - - <p>David the Psalmist says: "Oh give thanks unto the Lord; for He is - good; for His mercy endureth forever.</p> - - <p>"Oh give thanks unto the God of gods; for His mercy endureth - forever.</p> - - <p>"Oh give thanks to the Lord of lords, for His mercy endureth - forever."—(Psalm 136:1-3).</p> - - <p>Again he says in the 138th Psalm: "I will praise Thee with my whole - heart; before the gods, will sing praise unto Thee."</p> - -</blockquote> - -<p>But you say these were the heathen gods? but that will never do, -surely the Lord is not the chief God of the heathen gods. Perhaps we -may discover more light on the subject.</p> - -<blockquote> - - <p>Again the Psalmist sings: "God standeth in the congregation of the - mighty; he judgeth among the gods. * * * I have said ye are gods; - and all of you are children of the Most High."</p> - -</blockquote> - -<p>Say what you will of the other passages, but of this you must admit -that the heathen gods are not mentioned, for this truth received the -divine approval of the Redeemer Himself as He taught the apostate Jew: -Hear Him:</p> - -<blockquote> - - <p>"I and my Father are one."</p> - - <p>"Jesus answered them, Many good works have I shown you from my - Father; for which of those works do ye stone me?</p> - - <p>"The Jews answered him, saying, For a good work we stone thee not; - but for blasphemy; and because that thou, being a man, maketh - thyself God."</p> - - <p>"Jesus answered them, Is it not written in your law, I said, Ye are - gods?</p> - - <p>"If he called them gods, unto whom the word of God came, <i>and the - Scriptures cannot be broken</i>;</p> - - <p>"Say ye of him, whom the Father hath sanctified, and sent into the - world, Thou blasphemest; because I said, I am the Son of God?"</p> - -</blockquote> - -<p>And the Jews were shocked, just as a Reorganite minister is, with -this doctrine of plurality of Gods, and they sought the life of the -Savior, but He was delivered out of their midst.</p> - -<p>The Apostle John in his First Epistle and third chapter also teaches -this doctrine:</p> - -<blockquote> - - <p>"Behold, what manner of love the Father hath bestowed upon us, that - we should be called the sons of God; therefore <i>the world knoweth - us not</i>, because it knew him not.</p> - - <p>"Beloved, <i>now are we the sons of God</i>, and <i>it doth not yet appear - what we shall be</i>; but we know that, when he shall appear, we shall - be like him; for we shall see him as he is."</p> - -</blockquote> - -<p>If the faithful, who keep the commandments of the Father are <i>His -sons</i>, then they are heirs of the kingdom and shall receive of the -fulnesss of the Father's glory, even until they become like Father. And -how can they be perfect as their Father in heaven is perfect if they -are not like Him?</p> - -<p>In the revelations given to Joseph which were accepted by the Church -before 1844, the doctrine of plurality of Gods is also taught. From the -"Vision" one of the grandest revelations ever given to man, I quote the -following:</p> - -<blockquote> - - <p>"And again, we bear record for we saw and heard, and this is the - testimony of the Gospel of Christ, concerning them who come forth - in the resurrection of the just: They are they who received the - testimony of Jesus, and believed on His name, and were baptized - after the manner of His burial, being buried in the water in His - name, and this according to the commandment which He has given, - that by keeping the commandments, they might be washed and cleansed - from all their sins, and receive the Holy Spirit by the laying on - of the hands of him who is ordained and sealed unto this power: - and who overcome by faith, and are sealed by the Holy Spirit of - promise, which the Father sheds forth upon all those who are just - and true; they are they who are the Church of the firstborn; they - are they into whose hands the Father has given all things; they are - they who are priests and kings, who have received of His fulnesss, - and of His glory, and are priests of the Most High after the order - of Melchizedek, which was after the order of Enoch, which was after - the order of the Only Begotten Son; wherefore, as it is written, - they are gods, even the sons of God; wherefore all things are - theirs, whether life or death, or things present, or things to - come, all are theirs, and they are Christ's and Christ is God's - and they shall overcome all things."—(D. & C., Sec. 76:50-60. - Reorganite edition, 76:5).</p> - -</blockquote> - -<p>How could this doctrine be stated plainer? This is the doctrine -taught by the Savior to the Jews, by David in his psalms and by others -of the prophets. Here it is stated emphatically that they who are of -the Church of the Firstborn (i. e., those who keep the whole law) even -"<i>as it is written, they are gods</i>, even the sons of God!" Where is it -written? In this section; and in the words of the Savior wherein He -says, referring to David's Psalm, "<i>the Scriptures cannot be broken</i>" -(John 10:34-36). Doesn't this teach plainly the doctrine of plurality -of Gods? Does it not teach the fact that the children shall, through -obedience, sometime obtain the exaltation of the Gods themselves? If -not what does it mean? Even a Reorganite dare not argue that these are -the heathen gods!</p> - -<p>Now, if they overcome <i>all things, then</i> there <i>are not some things</i> -that they do not overcome. If these are to receive "of His fulnesss -and of His glory, and if into their 'hands the Father has <i>given all -things</i>, then the Father <i>has not withheld</i> some of the fulnesss of -His glory, or <i>some things</i>. And if they receive His fulnesss and His -glory, and if <i>all things</i> are theirs, whether life or death, or things -present, or things to come, <i>all are theirs</i>," how can they receive -these blessings and not become Gods? They cannot. Yet this is doctrine -received by the Church and taught by Joseph Smith the Seer.</p> - -<p>Speaking of this same subject in the revelation on Priesthood (Sec. -84:35-40. Reorganite edition, 83:6) the Lord says:</p> - -<blockquote> - - <p>"And also all they who receive this priesthood receiveth me, saith - the Lord, for he that receiveth my servants receiveth me, and he - that receiveth me receiveth my Father, and he that receiveth my - Father receiveth my Father's kingdom. Therefore, <i>all that my - Father hath</i> shall be given unto him; and this is according to the - oath and covenant which belongeth to the priesthood.<sup><a name=3.1text></a><a href="#3.1">[1]</a></sup> Therefore, - all those who receiveth the priesthood receiveth this oath and - covenant of my Father, <i>which He cannot break, neither can it be - moved</i>; but whoso breaketh this covenant, after he hath received - it, and altogether turneth therefrom, shall not have forgiveness of - sins in this world nor in the world to come."</p> - -</blockquote> - -<p>Here again we are given to understand that those who are faithful in -obtaining the priesthood and magnifying their calling that they become -of the Church of the Firstborn, receiving ALL THAT THE FATHER HATH! -and this according to an oath and covenant that cannot be broken. Now, -again, how are they to receive <i>all that the Father hath</i>, if something -is withheld? And if something is not withheld, how can they receive all -that He hath and not become as He is, that is, Gods themselves?</p> - -<p>Here is another revelation given to the Prophet December 27, 1832. -This is section 88 and verses 106-7 (Reorganite edition, 85:33):</p> - -<blockquote> - - <p>"And again, another angel shall sound his trump, which is the - seventh angel, saying, It is finished! It is finished! the Lamb - of God hath overcome and trodden the wine-press alone; even the - wine-press of the fierceness of the wrath of Almighty God; And - then shall the angels be crowned with the glory of His might, - and the saints shall be filled with His glory, and receive their - inheritance and be <i>made equal with Him</i>" (i. e., with Christ).</p> - -</blockquote> - -<p>How can the Saints receive of His fulnesss and be <i>equal</i> with -the Lord and not be as He is, that is Gods? This is not the doctrine -of Brigham Young (for then in the eyes of Reorganites it would be -blasphemy), but these are the revelations of the Lord to Joseph Smith. -And these revelations have been received by the "Reorganized" Church -as binding on them, yet they do not accept the truth these revelations -contain. Therefore, they prove themselves to be those who have departed -from the teachings of the Prophet Joseph Smith.</p> - -<h3>ADAM.</h3> - -<p>A word now, in relation to Adam. If all those, <i>as it is -written—and the Scriptures cannot be broken</i>—are Gods unto -whom the word of God came, and they are to receive all things, even -the fulnesss of the Father's glory and be made equal with him, will -not Father Adam be included among them? What do the Scriptures say of -<i>him</i>?</p> - -<blockquote> - - <p>In section 107:54-55: "And the Lord appeared unto them, and they - rose up and blessed Adam, and called him Michael, the Prince, the - Archangel,</p> - - <p>"And the Lord administered comfort unto Adam, and said unto him, <i>I - have set thee to be at the head</i>—a multitude of nations shall come - of thee, and <i>thou art a prince over them forever</i>." Section 78:16: - "Who hath appointed Michael your prince, and established his feet, - and <i>set him upon high, and given unto him the keys of Salvation - under the counsel and direction of the Holy One</i>, who is without - beginning of days or end of life."</p> - -</blockquote> - -<p>These expressions are from the revelations to Joseph Smith, Brigham -Young did not receive them, although he accepted them.</p> - -<p>This is what the Prophet said in a discourse in 1839:</p> - -<blockquote> - - <p>"The Priesthood was first given to Adam, he obtained the First - Presidency, and held the keys of it from generation to generation. - He obtained it in the Creation, before the world was formed, as - in Gen. 1:26, 27, 28. He had dominion given him over every living - creature. He is Michael, the Archangel spoken of in the Scriptures. - * * * * The Priesthood is an everlasting principle, and existed - with God from eternity, and will to eternity, without beginning - of days or end of years. The keys have to be brought from heaven - whenever the Gospel is sent. When they are revealed from heaven, - <i>it is by Adam's authority</i>. (My italics.)</p> - - <p>"Daniel in his seventh chapter speaks of the Ancient of Days; he - means the oldest man, our Father Adam, Michael, he will call his - children together and hold a council with them to prepare them for - the coming of the Son of Man. He (Adam) is the father of the human - family, and presides over the spirits of all men, and all that have - had the keys must stand before him in this grand council. This may - take place before some of us leave this stage of action. The Son of - Man stands before him, and there is given him glory and dominion. - Adam delivers up his stewardship to Christ, that which was - delivered to him as holding the keys of the universe, but retains - his standing as head of the human family.—(History of the Church, - Vol. 3:385-7. See also Vol. 4:207-9.)</p> - -</blockquote> - -<p>Now, if all the Saints who become members of the Church of the -Firstborn are to become Gods—<i>and the Scriptures cannot be -broken</i>—through the fulnesss of the Father's glory which they are -to receive after they are "made equal with Him," will not Adam, who is -appointed "<i>to be at the head</i>" as "a prince over them forever," be one -of them? And as one of them he shall hold the scepter of power and rule -over them under the direction of the Holy One of Israel, and they shall -be in subjection to him forever.</p> - -<p>This was taught by Joseph Smith, and in departing from it, the -"Reorganized" Church has denied the revelations and teachings of the -Lord.</p> - -<h3>THE ONLY BEGOTTEN OF THE FATHER.</h3> - -<p>In connection with this subject, Reorganites also claim that Brigham -Young went astray and apostatized because he declared that Jesus -Christ was not begotten of the Holy Ghost. Reorganites claim that He -was begotten of the Holy Ghost, and they make the statement that the -Scriptures so teach. But they do err not understanding the Scriptures. -They tell us the Book of Mormon states that Jesus was begotten of the -Holy Ghost. I challenge the statement; the Book of Mormon teaches no -such thing! Neither does the Bible. It is true there is one passage -that states so but we must consider it in the light of other passages -with which it is in conflict. The Book of Mormon says:</p> - -<blockquote> - - <p>"And behold, He shall be born of Mary at Jerusalem * * she being a - virgin, a precious and chosen vessel, who shall be overshadowed, - and conceive <i>by the power</i> of the Holy Ghost."</p> - -</blockquote> - -<p>With this Luke agrees:</p> - -<blockquote> - - <p>"Then said Mary unto the angel; How can this be?</p> - - <p>"And the angel answered and said unto her, of the Holy Ghost, - and <i>the power of the Highest</i>. Therefore also, that holy child - that shall be born of thee shall be called the Son of God.—Luke - 1:34-35).</p> - -</blockquote> - -<p>In Matthew it reads "of the Holy Ghost" which evidently means "power -of the Holy Ghost," to agree with the Book of Mormon and with Luke.</p> - -<p>If Reorganites are correct then Jesus is not the Only Begotten Son -of the Father, but the Son of the Holy Ghost. This will not do for it -conflicts with the Scriptures. The Prophet taught that the Father, -Son and Holy Ghost were three separate personages, and that Jesus was -the Only Begotten of the Father. In the Book of Genesis, (Inspired -Scriptures) Jesus is spoken of throughout as the <i>Only Begotten of the -Father</i> not less than <i>twelve</i> times and in the Book of Mormon at least -five times and a great number of times in the Doctrine and Covenants -(see section 76:23, 25, 35, 57) and in these Scriptures He is spoken of -as the Son of God innumerable times. Now, if He is the <i>Only Begotten</i> -of the Father in the flesh, He must be the Son of the Father and not -the Son of the Holy Ghost. Yet, to be consistent, Reorganites must -claim that Jesus is the Son of the Holy Ghost and not the Son of God -the Father. Their alternative—if it can be called such—must -be, then, the stand of Mr. William H. Kelley, the "president" of their -"apostles," who in a written statement in answer to the question put to -him by the writer, September 10, 1903: "You say that Jesus Christ the -Son of God was begotten of the Holy Ghost. Is He the Son of the Holy -Ghost?"</p> - -<p>Mr. Kelley signed his answer as follows: "<i>I do not know</i>. Wm. H. -Kelley."</p> - -<p>Just think of this for a moment. Here is a man professing to be the -Chief of the Special Witnesses for Christ, declaring that he does not -know whether Jesus is the Son of God the Father or the Son of the Holy -Ghost. And the Savior declared it so plainly that He was the Son of -the Father, His Only Begotten, and was so acknowledged by the Father -throughout the Scriptures. "And this is life eternal, that they might -know Thee the only true God, and Jesus Christ, whom Thou hast sent." -John 17:3. Again we prove that <i>they</i> have departed from the Scriptures -and the teachings and revelations of the Prophet Joseph Smith. Why do -they make this error? Because they do not understand the Scriptures and -fail to recognize the fact that all things that the Father doeth are -done by the <i>power of the Holy Ghost</i>.</p> - -<h3>MARRIAGE.</h3> - -<p>The question of Celestial (including plural) marriage is treated -quite extensively in <i>Blood Atonement and the Origin of Plural -Marriage</i> so it will be passed with a brief notice here.</p> - -<p>We maintain with abundant authority that Joseph Smith the Prophet -introduced Celestial Marriage, that is, marriage for eternity, into -the Church. This fact has been admitted by many members of the -"Reorganized" Church, notwithstanding they attack us on this doctrine -and say it is not a doctrine of the Church. And while they attack us -the better part of them hope it is true. What is there so terrible in -the doctrine of the preservation of the family union in eternity? What -right-living God-fearing man is there but would be glad to meet his -parents, his wife and children, in the kingdom of God and know they -were united never again to separate? While this belief is not taught in -the creeds of men—including the Reorganites—yet there is -a hope burning in the bosoms of many people that this doctrine <i>may</i> -prove true!</p> - -<p>Well, it is a Scriptural doctrine, and it <i>is</i> true, for the Lord -revealed it to Joseph Smith. In the beginning, the very first marriage -was one intended to last forever. Do you not believe it? I quote from -the Inspired Scriptures:</p> - -<blockquote> - - <p>"And I, God, created man <i>in mine own image</i>, in the image of mine - Only Begotten created I him, <i>male and female created I them</i>, - And I, God, blessed them, and said unto them, Be fruitful, and - multiply, and replenish the earth, and subdue it; and have dominion - over the fish of the sea, and over the fowl of the air, and over - every living thing that moveth upon the earth."—(Genesis 1:29-30).</p> - -</blockquote> - -<p>This was a spiritual creation, man was created in the image of God, -<i>male and female</i>, first in the Spirit, and told in that spiritual -creation that they were expected to multiply and replenish the earth -when they were placed upon it to subdue it. This we prove from the -second chapter of Genesis beginning with the fifth verse:</p> - -<blockquote> - - <p>"For I, the Lord God, created all things of which I have spoken - <i>spiritually</i>, before they were naturally upon the face of the - earth; for I, the Lord God, had not caused it to rain upon the face - of the earth.</p> - - <p>"And I, the Lord God, had created all the children of men, and - not yet a man to till the ground, for in heaven created I them, - and there was not yet flesh upon the earth, neither in the water, - neither in the air."</p> - - <p>Verse 23. "And I, the Lord God, said unto mine Only Begotten, that - it was not good that the man should be alone;</p> - - <p>"Wherefore, I will make an help meet for him."</p> - -</blockquote> - -<p>Here the Lord declares that it is not good for man to be alone, -and therefore he gave him an helpmeet, Eve; and this union was formed -before <i>mortality or death came into the world</i>, and there is no -indication that it was meant to have an end. If, therefore, it was not -good for man to be alone before the days of mortality, will it not also -be good for man to have a helpmeet <i>after</i> mortality has passed away? -Paul thought so, said he: "Nevertheless neither is the man without the -woman, neither the woman without the man, <i>in the Lord</i>."—(I Cor. -11:11).</p> - -<p>Alexender H. Smith, "Patriarch" of the "Reorganized" Church, in a -discourse that is very excellent in many respects, delivered July 1, -1903, and published in "Zion's Ensign" of December 31, 1903, taught -the eternity of the marriage covenant as strongly and emphatically as -it could have been done by an Elder of the Church of Jesus Christ of -Latter-day Saints. The subject of the discourse was: "In My Father's -house are many mansions," after enlarging upon the theme for some time, -he concludes his discourse with some personal testimony regarding the -last illness of his mother from which the following extracts are here -produced:</p> - -<blockquote> - - <p>"Pretty son the still, small voice of the Spirit said, "If your - mother dies <i>she will be with her companion, Joseph</i>. If she lives - she cannot but live a few short years at most of pain and anguish."</p> - -<center><p>* * * * * * * * * * * *</p></center> - - <p>"Just before she passed away she called, 'Joseph, Joseph,' I - thought she meant my brother. He was in the room, and I spoke to - him, and said, Joseph, mother wants you. I was at the head of the - bed. My mother raised right up, lifted her left hand as high as she - could raise it, and called, Joseph. I put my left arm under her - shoulders, took her hand in mine, saying, Mother, what is it, laid - her hand on her bosom, and she was dead; she had passed away.</p> - - <p>"And when I talked of her calling, Sr. Revel, who was with us - during our sickness, said, Don't you understand that? No, I - replied, I do not. Well, a short time before she died she had a - vision which she related to me. She said that your father came to - her and said to her, Emma, come with me, it is time for you to come - with me. And as she related it she said, I put on my bonnet and - my shawl and went with him; I did not think that it was anything - unusual. I went with him into a mansion, a beautiful mansion, and - he showed me through the different apartments of that beautiful - mansion. And one room was the nursery. In that nursery was a babe - in the cradle. She said, I knew my babe, my Don Carlos that was - taken away from me. She sprang forward, caught the child up in her - arms, and wept with joy over the child. When she recovered herself - sufficiently she turned to Joseph, and said. Where are the rest of - my children? He said to her, Emma, be patient, and you shall have - all of your children."</p> - -</blockquote> - -<p>Then Alexander comments:</p> - -<blockquote> - - <p>"Do you wonder why, as a son of that mother, I plead for those who - believe upon the Lord Jesus Christ, and picture their beautiful - home in the city of God, in the language that I do, when I realize - that my mother occupies, or will occupy one of those beautiful - mansions? <i>It may be imagination; but it is grand</i>; it fills me - with a grand hope."</p> - -</blockquote> - -<p>And so they do hope, notwithstanding the fact that they oppose us in -this doctrine, and say that there is no union of parents and children -in family union after death. They secretly hope, and pray in their very -hearts, that after all in this we <i>may</i> be right.</p> - -<h3>BLOOD ATONEMENT.</h3> - -<p>This subject is also found in <i>Blood Atonement and the Origin of -Plural Marriage</i>, therefore only a brief outline will be given here. -Joseph Smith taught that there were certain sins so grievous that man -may commit, that will place the transgressors beyond the power of the -atonement of Christ. If these offenses are committed, then the blood of -Christ will not cleanse them from their sins even though they repent. -Therefore their only hope is to have their own blood shed to <i>atone</i>, -as far as possible, in their behalf. This is Scriptural doctrine, and -is taught in all the standard works of the Church. The doctrine was -established in the beginning, that "Whoso sheddeth man's blood, <i>by man -shall his</i> blood shed to <i>atone</i> as far as possible, in their behalf. -For a commandment I give, that every man's brother shall preserve the -life of man, for in mine own image have I made man."—(Genesis -9:12-13, Inspired Scriptures).</p> - -<p>This was the law among the Nephites: "Wo unto the murderer, who -deliberately killeth, <i>for he shall die</i>."—(II Nephi 9:35).</p> - -<p>John says: "If any man see his brother sin a sin which is not unto -death, he shall ask, and he shall give him life for them that sin not -unto death. <i>There is a sin unto death</i>: I do not say that ye shall -pray for it."</p> - -<p>Every nation since the world began has practiced blood atonement at -least in part as that doctrine is based upon the Scriptures. And men -for certain crimes have had to <i>atone</i> for their sins wherein they have -placed themselves beyond the redeeming power of the blood of Christ.</p> - -<p>But that the Church practices "Blood Atonement" on apostates or any -others, which is preached by ministers of the "Reorganization" is a -damnable falsehood for which the accusers must answer.</p> - -<h3>ZION.</h3> - -<p>Members of the "Reorganized" Church inform us that Zion does not -include Utah,<sup><a name=3.2text></a><a href="#3.2">[2]</a></sup> but is limited to -Jackson County, Mo., and the regions round about, Nauvoo being one of -the "corner stones;" and when the Saints came westward they left the -borders of Zion. Moreover, since Temples were to be built in Zion and -Jerusalem, all the Temples we may build in Utah or the West are not -recognized of the Lord on this ground alone, if no other.</p> - -<p>We accept the fact that the center place where the City New -Jerusalem is to be built, is in Jackson Country, Missouri. It was -never the intention to substitute Utah or any other place for Jackson -Country. But we do hold that Zion when reference is made to the land, -is as broad as America, both North and South—all of it is Zion. -If Zion is limited in its scope to the country surrounding Jackson -County, it is indeed too bad that Nephi did not know that fact. What -a glorious thing it would have been had there been a few Reorganites -in his day to inform him of it. Then he and his people would not have -fallen into the error of building Temples—like unto Solomon's at -Jerusalem—away off down in Central or South America, but they -could have placed one in Jackson Country, or the regions round about. -It was really an unfortunate occurrence.</p> - -<p>But to be serious. The Book of Mormon informs us that the whole of -America, both North and South, is a choice land above all other lands, -in other words—Zion. The Lord told the Jaredites that He would -lead them to a land "which is choice above all the land of the earth." -(Ether 1:42). We understand that they landed in Central America where -their kingdom existed the greater part of their residence in America. -When the Lord led the family of Lehi to this land, He said to them: -"And inasmuch as ye shall keep my commandments, ye shall prosper, -and shall be led to a land of promise; yea, even a land which I have -prepared for you; yea, a land which is choice above all other lands." -(I. Nephi, 2:20). It is generally understood that they landed in South -America, and that their nations, the Nephites and Lamanites, dwelt in -South and Central America during the greater part of their sojourn -here. At any rate, the time of their civilization was principally spent -in the South and not in the region now comprising the United States. -This proves beyond the possibility of doubt that the choice land was -South as well as North America, and while the City New Jerusalem, which -the Book of Mormon tells us is to be built on this land that is choice -above all other lands, will be in Jackson County, nevertheless, if one -accepts the Book of Mormon, one must accept the whole hemisphere as the -land of Zion.</p> - -<p>At the April conference of the Church, held at Nauvoo in 1844, the -Prophet Joseph Smith declared that the whole of America was Zion. (See -Mill. Star, 23:280). His remarks are recorded in the <i>Life of Joseph -the Prophet</i> (Reorganite edition, page 503) as follows:</p> - -<blockquote> - - <p>"But in the mighty sweep of the crowning sermons of his life we - must not overlook the more miscellaneous gems and striking sayings. - Here is one for America, like the sound of an archangel's trump:</p> - - <p>"I want to make a proclamation to the Elders. You know very well - that the Lord has led this Church by revelation. I have now another - revelation—a grand and glorious revelation. I shall not be able to - dwell as largely upon it as at some other time, but I will give you - the first principles. You know there has been a great discussion - in relation to Zion, where it is, and where the gathering of the - dispensation is, which I am now going to tell you. The Prophets - have spoken and written upon it, but I will make a proclamation - that will cover a broader ground. <i>The whole of America is Zion - itself</i>, from north to south, and is described by the Prophets, - who declared that it is the Zion, where the mountain of the Lord - should be, and that it should be in the centre of the land. When - the Elders will take up and examine the old prophecies in the Bible - they will see it."</p> - -</blockquote> - -<h3>"AN ESOTERIC GOSPEL."</h3> - -<p>Another charge is that after the death of Joseph and Hyrum Smith, -President Young and the Apostles introduced secrets into the Church, -that they claimed to hold "<i>keys that the written word never spoke -of, nor never will</i>." (True Succession, p. 122). All this, say they, -is contrary to the Gospel of Jesus Christ and to the teachings of -Joseph Smith, who always taught openly and not in secret. One of their -defenders writing on this point quotes from the Redeemer as follows:</p> - -<blockquote> - - <p>"Jesus answered him, I spake openly to the world; I ever taught in - the synagogue, and in the temple, wither the Jews always resort; - <i>and in secret have I said nothing</i>. Why ask thou me? ask them: - behold they know what I said." (John 18:18-21.)</p> - - <p>"But Brigham was afraid that people would ask his followers what he - taught. In speaking of some who wanted their endowments, he says: - 'Well, he gets his endowment, and what for? To go to California, - and <i>reveal everything he can</i>, and stir up wickedness, and prepare - himself for hell." (Journal of Discourses, 2: 144).</p> - - <p>"Christ was not afraid of any revealments. He stood there among - His enemies, defying them to find any fault with His teachings; - but Brigham was afraid of what his followers might reveal of his - doctrine and secret works. Did he represent Christ?" (Necessity for - a Reorganization, p. 30).</p> - -</blockquote> - -<p>Yes, Jesus taught the Gospel openly as far as the Jews were able to -stand it; but it does not follow that he did not teach His disciples -things that were not for the world! And at times He was constrained by -His Father from teaching His disciples some truths. Why? Because of the -hardness of their hearts they were not able to receive His teachings. -In not revealing everything to the world, did Brigham Young,—aye, -did Joseph Smith represent Christ? for Brigham Young was only following -in the footsteps of the Seer! What was it the Savior said to Peter, -James, and John, when they came down from the mount of transfiguration? -Jesus charged them, saying, "Tell the vision to no man, until the Son -of Man be risen again from the dead."—Matt. 17:8. (Inspired -Scriptures) Why didn't he tell them to proclaim it openly from the -housetops? Because it was not for the world! Jesus was in the habit -of teaching the people in parables. On one occasion when He had thus -spoken, His disciples came and said unto him:</p> - -<blockquote> - - <p>"Why speakest Thou unto them in parables? He answered and said unto - them, <i>Because it is given unto you to know the mysteries of the - kingdom of heaven</i>, but <i>to them</i> it is not given. For whosoever - receiveth, to him shall be given, and he shall have more abundance; - but whosoever continueth not to receive, from him <i>shall be taken - away even that he hath</i>. Therefore speak I to them in parables; - because they, seeing, see not; and hearing, they hear not; neither - do they understand." (Matt. 13:8-12).</p> - -</blockquote> - -<p>On another occasion Jesus said unto His disciples: "And other sheep -I have, which are not of this fold; them also I must bring, and they -shall hear my voice; and there shall be one fold, and one shepherd." -(John 10:16). But He did not tell them who those "other sheep" were. -The reason He failed to tell them this interesting fact we learn from -the Book of Mormon:</p> - -<blockquote> - - <p>"And now it came to pass that when Jesus had spoken these words, - He said unto those Twelve whom He had chosen, ye are my disciples; - and ye are a light unto this people, who are a remnant of the - house of Joseph. And behold, this is the land of your inheritance; - and the Father hath given it unto you. And not at any time hath - the Father given me commandment that I should tell it unto your - brethren at Jerusalem; neither at any time hath the Father given - me commandment, that I should tell unto them concerning the other - tribes of the house of Israel, whom the Father hath led away out - of the land. This much did the Father command me, that I should - tell unto them. That other sheep I have, which are not of this - fold; them also I must bring, and they shall hear my voice, and - there shall be one fold, and one shepherd. And now, <i>because - of stiffneckedness and unbelief, they understood not my word: - therefore I was commanded to say no more of the Father concerning - this thing unto them</i>." (III. Nephi, 15:11-17).</p> - -</blockquote> - -<p>How different this is from Reorganite philosophy, according to their -rule of faith, Jesus should have spoken boldly and openly and should -not have withheld anything. Was Jesus "<i>afraid</i> of any revealments?"</p> - -<p>Paul says he knew a man, whether in the body, or out of the body, he -could not tell, "How that he was caught up into paradise, and <i>heard -unspeakable words, which it is not lawful for a man to utter</i>." What -made the words unlawful to utter to man? simply because in the hardness -of his heart and unbelief, man was not worthy to hear them, he could -not endure them.</p> - -<p>The Book of Mormon is most emphatic on this point that there are -"mysteries" that are not to be revealed to the unfaithful. This is from -the Prophet Alma:</p> - -<blockquote> - - <p>"And now Alma began to expound these things unto him, (Zeezrom), - saying, It is given unto many <i>to know the mysteries</i> of God; - <i>nevertheless they are laid under a strict command, that they shall - not impart only according to the portion of His word, which He doth - grant unto the children of men; according to the heed and diligence - which they give unto Him</i>; and therefore he that will harden his - heart, the same receiveth the lesser portion of the word; and he - that will not harden his heart, to him is given the greater portion - of the word, <i>until he know them in full</i>; and they that will - harden their hearts, to them is given the <i>lesser portion</i> of the - word, <i>until they know nothing concerning his mysteries</i>; and then - they are taken captive by the devil, and led by his will down to - destruction. Now, this is what is meant by the chains of hell."</p> - -</blockquote> - -<p>It is because Reorganites have hardened their hearts that they have -not received the <i>greater portion</i> of the word, even the mysteries, -and therefore they are, through their hard-heartedness and unbelief, -captives of the devil and in danger of the chains of hell.</p> - -<p>If the Lord places His servants under a strict command <i>not to -reveal</i> His word, "only according to the portion of His word, which -He doth grant unto the children of men, according to the heed and -diligence which they give unto Him;" and, therefore, they withhold some -of those things from the world that have been revealed unto them does -that make them <i>cowardly</i>? If so, not only Brigham Young, but Joseph -Smith, yes, even the Son of Man Himself would be cowardly. No, the fact -that they have refused to do this thing proves them to possess the -greatest courage, for it has caused them to face persecutions, even -death.</p> - -<p>We are told that the Book of Mormon contains the fulnesss of the -Gospel, yet the greater parts of the teachings of the Savior to that -people are not yet revealed, because of the unbelief of the people. -This is from III. Nephi, 26th chapter:</p> - -<blockquote> - - <p>"And now there cannot be written in this book even a hundredth part - of the teachings which Jesus did truly teach unto the people; but - behold the plates of Nephi do contain the more part of the things - which He taught the people; and these things have I written, which - are a <i>lesser part</i> of the things which He taught the people; and I - have written them to the intent that they may be brought again unto - this people, from the Gentiles, according to the words which Jesus - hath spoken.</p> - - <p>"And when they shall have received this, which is expedient that - they should have first, <i>to try their faith</i>, and if it shall so - be that they shall believe these things, then shall the <i>greater - things</i> be made manifest unto them. And if it so be that they will - not believe these things, then shall the greater things be withheld - from them, <i>unto their condemnation</i>. Behold I was about to write - them all which were engraven upon the plates of Nephi, <i>but the - Lord forbid it, saying, I will try the faith of my people</i>." - (Verses 6-11).</p> - -</blockquote> - -<p>The calling of Brigham Young a coward for withholding some things -that the Lord has revealed to His Church, may be excused because of the -ignorance of the accusers; but who dare presume to say the Lord was -cowardly because He withheld the greater things from His people? And -yet if you have done it unto one of His servants ye have done it unto -Him.</p> - -<p>Again:</p> - -<blockquote> - - <p>"Behold, I have written upon these plates the very things which - the brother of Jared saw: and there never was greater things made - manifest, than that which was made manifest unto the brother of - Jared; wherefore the Lord hath commanded me to write them; and I - have written them. And He commanded me that I should seal them up; - and He also hath commanded that I should seal up the interpretation - thereof; wherefore I have sealed up the interpreters, according to - the commandment of the Lord. For the Lord said unto me, They shall - not go forth unto the Gentiles until the day that they shall repent - of their iniquity, and become clean before the Lord." (Ether 4:4-6).</p> - -</blockquote> - -<p>Joseph the Prophet was commanded to keep some things from going -out into the world that had been revealed unto him and the Church. He -also received revelations that he could not teach to the Church in the -beginning, no more than Jesus could teach all things to His disciples. -When he did reveal some of the "mysteries" there were many who left Him -and denied the faith, just as they did when Jesus told His disciples He -was the bread of life (John 6:66). "Many of them went back and walked -no more with Him." The Prophet said at Kirtland, April 6, 1837: "If the -Church knew all the commandments, one half they would condemn through -prejudice and ignorance. (Hist. of Church, Vol. 2:477). A great many -did fall away at that time, not being able to endure, and among them -were the Witnesses of the Book of Mormon, one of whom afterwards set up -a church of his own, declaring that Joseph Smith was a fallen Prophet, -and rejecting all his commandments given after about 1835.</p> - -<p>The Lord gave a revelation to the Prophet, March 7, 1831, at -Kirtland (Sec. 45), in which He revealed many things to take place -before His second coming, and at the close of the revelation He -said:</p> - -<blockquote> - - <p>"And now I say unto you, <i>keep these things from going abroad unto - the world</i>, until it is expedient in me that ye may accomplish this - work in the eyes of the people, and in the eyes of your enemies, - that they may not know your works until ye have accomplished the - thing which I have commanded you."</p> - -</blockquote> - -<p>When the Prophet Joseph gave his charge to the first foreign -missionaries of the Church, Elders Heber C. Kimball, Orson Hyde, Joseph -Fielding, and others, he said:</p> - -<blockquote> - - <p>"My instructions to the brethren were, when they arrived in - England, to adhere closely to the first principles of the Gospel, - and remain <i>silent</i> concerning the <i>gathering</i>, the <i>vision</i>, (D. & - C., Sec. 76), and the <i>Book of Doctrine and Covenants</i>, until such - time as the work was fully established, and it should be clearly - made manifest by the Spirit to do otherwise. (Hist. of Church, - 2:492).</p> - -</blockquote> - -<p>Was there anything in the doctrine of <i>gathering</i>, in the <i>vision</i>, -or the <i>Doctrine and Covenants</i>, that Joseph Smith was ashamed of? -Was he "afraid that people would ask his followers what he taught?" -that he gave such a charge to these first foreign missionaries of the -Church! Was he afraid, a coward? No, he was merely obeying the voice -of the Spirit, for the people were not prepared to receive these -things. Brigham Young was no more "afraid that the people would ask his -followers what he taught," than was Joseph Smith, or even the Master -Himself, when He commanded certain of His disciples to withhold some of -His teachings from the world, until after His resurrection.</p> - -<p>Now, our Reorganite friends have attempted to make considerable -capital out of the statement of President Brigham Young, that there -were "keys that the written word never spoke of, nor never will." In -the light of the facts herein set forth, that "it is given unto many -to <i>know the mysteries</i> of God; <i>nevertheless they are laid under -a strict command, that they shall not impart only according to the -portion of His word, which He doth grant unto the children of men</i>; -according to the <i>heed</i> and <i>diligence</i> which they give unto Him, and -that things have been revealed to the faithful even to babes, that were -"<i>forbidden</i>, that there should not any man <i>write them</i>," and that -many of them have seen and heard "<i>unspeakable things</i>, which are <i>not -lawful to be written</i>," (III. Nephi 26:16, 18). is it, after all, so -unreasonable that there should be <i>keys</i> that the written word <i>does -not and will not</i> speak of? Joseph Smith the Prophet held the "<i>keys</i>" -of the <i>mystery of things which have been sealed</i>, even things which -were from the foundation of the world." (D. & C. 35:18), which -<i>mysteries</i> it was given to the Saints to know, "but <i>unto the world</i> -it is not <i>given to know them</i>." (D. & C. 42:65). Again: "But unto -him that keepeth my commandments, I will give the mysteries of my -kingdom, and the same shall be in him a well of living water, springing -up unto everlasting life." (D. & C. 63:23).</p> - -<p>Now, how were these <i>keys</i> and <i>mysteries</i> to be kept from the -world, if they were to be published to the world in the written word? -And if the Saints through faithfulness are to receive the <i>mysteries</i> -of the kingdom, then they must be withheld from the world and from -the unfaithful. How is this to be if they are to be published to -the world in the written word? Therefore, when our friends of the -"Reorganization" attack President Young because there were <i>keys</i> not -spoken of in the written word, which keys we have seen were held by -Joseph Smith, they merely display their own ignorance and folly in -raising the question.</p> - -<h3>TEMPLE BUILDING AND CEREMONIAL ENDOWMENTS THEREIN.</h3> - -<p>Another phase of this same subject is Temple work, which is so -bitterly attacked by the Reorganites. They say:</p> - -<blockquote> - - <p>"That as to the alleged 'temple building and ceremonial endowments - therein,' that we know of no temple building, except as edifices - wherein to worship God, and no endowment except the endowment of - the Holy Spirit of the kind experienced by the early Saints on - Pentecost day." (Book of Resolutions, p. 82).</p> - -</blockquote> - -<p>They take the ground that the Temple work of the Latter-day -Saints is contrary to the teachings of the Prophet, and it was not -contemplated before the martyrdom that in the Temple of God anything -of a secret nature should take place. Of course it is to be expected -that the "Reorganization" knows of "no Temple building or ceremonial -endowments therein," for they have rejected the "<i>greater things</i>" and -therefore the Lord has withheld from them this knowledge "to their -condemnation." This charge has been already answered in part in what -goes before, but we will see what is in the revelations to Joseph -Smith which justify still further the actions of the Church of Jesus -Christ of Latter-day Saints in the belief and practice of "ceremonial -endowments," etc., in the Temples.</p> - -<p>After speaking of baptism for the dead in the revelation of January -19, 1841, the Lord continues:</p> - -<blockquote> - - <p>"And again, verily I say unto you, How shall your <i>washings</i> 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 <i>anointings</i>, and your <i>washings</i>, and your baptisms for the - dead, and your <i>solemn assemblies</i>, and your memorials for your - sacrifices, by the sons of Levi, and for your <i>oracles in your - most holy places</i>, wherein you receive <i>conversations</i>, and your - statutes and judgments, for the beginning of the revelations and - foundation of Zion, and for her glory, honor, and endowment of - all her municipals, <i>are ordained</i> by the <i>ordinance of my holy - house</i> 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>I may reveal mine ordinances therein, unto my people</i>." - (Verses 37-40).</p> - -</blockquote> - -<p>Here are mentioned ordinances that were not had on Pentecost day -that were to be had in the Lord's Temple, of which our self-confessed -Reorganites know nothing, because God has not revealed these things -unto them, and He will not for they have rejected these greater things -to <i>their own condemnation</i>.</p> - -<p>In the Book of Abraham (See Pearl of Great Price) published by the -Prophet Joseph Smith in the Times and Seasons in 1842, is given a -fac-similie of hieroglyphics with an accompanying translation by Joseph -Smith, as far as he was permitted to translate. These figures are -numbered from 1 to 20. Here are some of these translations and comments -of the Prophet: Figure 3.—Is made to represent God, sitting upon -His throne, clothed with power and authority; with a crown of eternal -light upon His head; representing also the grand <i>key-words</i> of the -Holy Priesthood, as revealed to Adam, etc." Figure 7.—Represents -God sitting upon His throne revealing through the heavens, the grand -<i>key-words</i> of the Priesthood, as, also, the sign of the Holy Ghost -unto Abraham, in the form of a dove. Figure 8.—<i>Contains writing -that cannot be revealed unto the world, but is to be had in the Holy -Temple of God</i>. Figures 9, 10, 11, the Prophet says "Ought not to be -revealed at the present time; if the world can find out these numbers, -so let it be. Amen." Figures 12, to 20, "Will be given in the own due -time of the Lord." Then the Prophet concludes: "The above translation -is given as far as we have any right to give, at the present time."</p> - -<p>Here, then, we find things that were to be taught to the Saints in -the Temple of the Lord, but were not to be revealed to the world; for -they are sacred and holy, and can only be had in the Temple of God, for -the Lord through Joseph Smith declared it.</p> - -<p>Again, in verse 28 (see 124), the Lord says: "For there is not a -place found on earth that he may come and restore again that which was -lost unto you, or which he hath taken away, even the <i>fulnesss of the -Priesthood</i>." Therefore, we learn that only in the Temple of the Lord -can the fulnesss of the Priesthood be received by His people.</p> - -<p>These facts place our Reorganite brethren in a rather unenviable -light, for they are opposing through ignorance and unbelief, and the -hardness of their hearts, the revelations of the Lord on Temple work as -it was revealed to Joseph Smith, and by him to others, and from them to -the Church.</p> - -<p>"Hold on," say they, "not so fast, the Lord said He was <i>about</i> -to restore these things, but it depended on the faithfulness of the -Saints, and Joseph Smith died before the Temple was built, therefore, -since these things could only be revealed to the people <i>in the Temple</i> -they were not revealed."</p> - -<p>"Have any such revelations been received? Name them. Where are -they and what are they? Our Doctrine and Covenants contains only two -sections that were given between that time and the time the Saints -left Nauvoo, and they are not revelations, but letters of Joseph -Smith containing items of revelation pertaining to baptism for the -dead. The Utah Doctrine and Covenants contains nothing that could be -accepted as a response, an answer, to the promise in full."<sup><a name=3.3text></a><a href="#3.3">[3]</a></sup></p> - -<p>Now, it's our turn to cry "Hold on, not so fast." We will examine -the word of the Lord: In verse 41 (sec. 124) He says: "For I deign to -reveal <i>unto my Church</i>, things which have been kept hid from before -the foundation of the world, <i>things that pertain to the dispensation</i> -of the fulnesss of times." Well, if we were rejected, and <i>they have -not received</i> the revelations of these things the Lord was <i>about to -reveal to His Church</i>, then it stands to reason that <i>they are not His -Church</i> or they would have received them. For the word of the Lord -cannot be broken. They testify to us that <i>they have not</i> received -these things.</p> - -<p>In section 127:8, the Lord again affirms: "For <i>I am about to -restore many things</i> to the earth, pertaining to the Priesthood, saith -the Lord of Hosts." Yes, He was about to do it, but nearly seventy -years have passed away and the "Reorganization" confesses that they -have not been revealed to them yet! Then they are not the Church! This -is obvious.</p> - -<p>Elijah said the time had fully come (Sec. 110) and the Prophet said -"the earth will be smitten with a curse, unless there is a welding link -of some kind or other, between the fathers and the children * * * it -is necessary in the ushering in of the dispensation of the fulnesss -of times * * that a whole and complete and perfect union, and welding -together of <i>dispensations</i>, and <i>keys</i>, and <i>powers</i>, and <i>glories</i> -should take place and <i>be revealed</i> from the days of Adam even to the -present time; and not only this, but those things which <i>never have -been revealed from the foundation of the world</i>, but have been kept hid -from the wise and prudent, shall be revealed unto babes and sucklings -in this the dispensation of the fulnesss of times." (Sec. 128:18).</p> - -<p>Here is a point of considerable interest that our friends have -overlooked. The Lord says: "<i>And I will show unto my servant Joseph ALL -THINGS pertaining to this house, and the Priesthood thereof</i>; and the -place whereon it shall be built. (Sec. 124:42). Evidently the Lord was -going to show him these things before the Temple was built. Did the -Lord keep His word? Our Reorganite friends say not, that these things -<i>were not</i> revealed. But they were revealed to Joseph Smith <i>and he -revealed them to others</i>; not the unfaithful who would receive only -the "lesser portion of the word" and were therefore denied the greater -things, but he taught them to the Apostles and others. Now, the Lord -did not say that Joseph Smith could not receive the fulnesss of the -Priesthood <i>out side of the Temple</i>, neither that he should not confer -the same Priesthood upon others, to the contrary the Lord said He -would reveal these things to Joseph Smith, but it was <i>His people, His -Church</i> that could not receive them outside of the Temple of the Lord! -and unto them He was going to reveal them <i>in</i> the Temple, but unto -Joseph Smith He would show <i>all things</i> pertaining to His house, and -<i>the Priesthood thereof</i>.</p> - -<p>It is unnecessary here to quote the evidence proving that Joseph -Smith received <i>all things</i> pertaining to the Priesthood of the Lord's -house and conferred them on the heads of the Apostles, for that is -given in another place, and has often been recorded. It is, therefore, -sufficient to say that shortly before his death he conferred upon the -heads of the Apostles all the <i>keys and Priesthood</i> the Lord had given -him, and this was done by command of the Lord. We will merely refer to -the testimony of Orson Hyde which with other testimonies is given in -this book. Said Brother Hyde:</p> - -<blockquote> - - <p>"Before I went east on the 4th of April last, we were in council - with Brother Joseph almost every day for weeks, said Brother Joseph - in one of those councils, 'There is something going to happen; I - don't know what it is, but the Lord bids me to hasten and give you - your endowment before the Temple is finished.' He conducted us - through every ordinance of the Holy Priesthood, and when he had - gone through with all the ordinances, he rejoiced very much, and - said, 'Now, if they kill me, you have got all the keys, and all - the ordinances, and you can confer them upon others, and the hosts - of Satan will not be able to tear down the kingdom, as fast as you - will be able to build it up.'" (Times and Seasons, 5:651).</p> - -</blockquote> - -<p>"Have any such revelations been received? they cry. Name them. Where -are they and what are they?" Yes, these revelations have been received. -They were revealed to Joseph Smith<sup><a name=3.4text></a><a href="#3.4">[4]</a></sup> -and from him to the Apostles, and by the Apostles they have been given -to the faithful Saints in the Temples of the Lord; both at Nauvoo -and here in Utah. "<i>Name them?</i>" No, I shall not name them nor tell -what they are. Why? because if the Lord kept some things hid from -the world since before the foundation of the world, pertaining to -the dispensation of the fulnesss of times, and has revealed them now -unto <i>His Church</i>, I have no authority to reveal them to the world. -Moreover, I am—like every other member of the Church—"laid -under a strict command, not to impart only according to the portion -of His word, which He doth grant unto the children of men." Should I -reveal these things, because of the hardness of your hearts you would -not receive them, therefore, you shall receive but the lesser portion -of the word, to your condemnation. If you will not hear Moses and the -Prophets, neither will you though one arose from the dead.</p> - -<h3>REVELATION.</h3> - -<p>Another charge is that the Presidents of the Church have not -received the revelations of the Lord which have been given to the -"Reorganization" through their president. The charge is false. The -Presidents of the Church from the Prophet Joseph until now have -received revelations from the Lord for the guidance of His people. -While all these revelations have not been placed in the Doctrine and -Covenants, they are none the less true. Not all the revelations given -to Joseph the Seer were placed in the Doctrine and Covenants in his -day, we have added many of his revelations to that volume since his -death; and there are others that have not been placed in it. Some of -them were for the Church and <i>not for the world</i>, and, therefore, are -given only to the Saints. But many revelations have been given to -the Church since the death of Joseph Smith, some of these have been -published, some have not. It has been my privilege to read and handle -a number of them that are still in the manuscript and have not as yet -been given to the world for a wise purpose in the Lord. But they are on -file and will be preserved.</p> - -<p>A short time ago a number of Elders visited Lamoni and held -meetings there. The following issue of the Saints' Herald contained an -editorial, not very dignified, ridiculing them. It was written by the -associate editor. In part he said:</p> - -<blockquote> - - <p>"It may be urged that these are young and inexperienced men. But - the dearth of spiritual power is not confined to these young men. - Joseph F. Smith, who is supposed to be a 'Prophet, seer, and - revelator,' when before the Senate Committee was asked by Senator - Dubois, 'Have you received any individual revelations yourself, - since you became president of the Church under your own definition, - even, of a revelation?'</p> - - <p>"To this he replied, 'I cannot say that I have.'</p> - - <p>"A moment later he added, 'Well, I can say this: That if I live as - I should in the line of my duties, I am susceptible, I think, of - the impressions of the Spirit of the Lord upon my mind at any time, - <i>just as any good Methodist or any other church member might be</i>.'</p> - - <p>"This seems to be in line with the experiences of his predecessors, - Snow, Woodruff, Taylor, and Young, who also posed as 'revelators,' - for during a period of over sixty years they have received nothing - professing to be a revelation, that was thought worthy of a place - in the Book of Doctrine and Covenants." (Elbert A. Smith, <i>Saints' - Herald</i>, 56:681).</p> - -</blockquote> - -<p>This slurring presumption counts for naught, for the editor of the -<i>Herald</i> knows nothing pertaining to the revelations we have received, -or what we think of them. Nor is he fair to President Joseph F. Smith -in this quotation from the record of the investigation, for it does not -convey the belief or knowledge, or the true expression of President -Smith, and was purposely misapplied, which a careful reading of his -testimony will show.</p> - -<p>To presume to speak in the name of the Lord is a serious matter, -and woe be to the man who speaks in the name of the Lord when he has -not been commanded. It is far better never to receive a revelation -than to follow after those who receive "revelations" that the Lord has -not given. The "revelations" given by the Reorganite president to the -"Reorganized" Church, need only to be read to convince one of their -spurious character. They are weak, puerile, and it takes a very little -of the spirit of discernment to know what source they are of. However, -if they are acceptable to the "Reorganization," that is their business. -We are satisfied.</p> - -<p>But the people who lack in discernment may be deceived through the -pretenses of men and accept for facts and revelations that which the -Lord has not commanded. If there are any who are honestly deceived -pertaining to the revelations of this man who presumes to be the -"President of the High Priesthood" and "the mouthpiece of God," we will -respectfully call their attention to one or two items in his pretended -revelations.</p> - -<p>This is from section 116, "revelation" given May 4, 1865:</p> - -<blockquote> - - <p>"Be not hasty in ordaining men of the negro race to offices in my - church, for verily I say unto you, All are not acceptable unto me - as servants, nevertheless I will that all may be saved, but every - man in his own order, and there are some who are chosen instruments - to be ministers to their own race. Be ye content, I the Lord have - spoken it."</p> - -</blockquote> - -<p>The Prophet Joseph Smith taught the Saints that the negroes could -not hold the Priesthood, for the Lord had cursed them as pertaining -to the Priesthood. This is supported by the revelation in the Book of -Abraham, which was translated by the Prophet. It reads:</p> - -<blockquote> - - <p>"Now the first government of Egypt was established by Pharaoh, the - eldest son of Egyptus, the daughter of Ham, and it was after the - manner of government of Ham, which was patriarchal.</p> - - <p>"Pharaoh, being a righteous man, established his kingdom and judged - his people wisely and justly all his days, seeking earnestly - to imitate that order established by the fathers in the first - generations, in the days of the first patriarchal reign, even the - reign of Adam, and also of Noah, his father, who blessed him with - the blessings of the earth, and with the blessings of wisdom, but - <i>cursed him as pertaining to the Priesthood</i>. Now, Pharaoh being of - the lineage by which <i>he could not have the right of Priesthood</i>, - notwithstanding the Pharaohs would fain claim it from Noah, through - Ham, therefore my father was led away by their idolatry." (Book of - Abraham 1:25-27).</p> - -</blockquote> - -<p>The Lord did not tell Abraham that the children of Ham were cursed as -pertaining to the Priesthood, and then command Joseph Smith of the -"Reorganization" to be slow in ordaining them. In the "Reorganized" -Church they have a few, at least, of the negro race, that they have -"ordained to the priesthood" but it is contrary to the word of God. -This Reorganite revelation is spurious.</p> - -<p>Here is an extract from another:</p> - -<blockquote> - - <p>"The quorum of twelve, my servants, may choose and appoint one of - their number to take the place of my servant Alexander H. Smith, - and <i>if they shall choose William H. Kelley</i>, from among them - for this place, <i>it will be pleasing unto me</i>; NEVERTHELESS, IF - <i>directed by the spirit of revelation</i> and <i>wisdom</i> they <i>may - choose another</i>." (Sec. 124:3).</p> - -</blockquote> - -<p>Can any sane man believe that the Lord gave this "revelation?" Did -He not know His mind and will, was not <i>His</i> the "spirit of revelation -and wisdom?" or was there a disagreement on the point between the Lord -and the Holy Spirit?</p> - -<p>Other extracts might be given from these alleged "revelations" -showing their inconsistency, but this will suffice. I have not given -these in the spirit of ridicule, but for the purpose of opening the -eyes of the blind that they might see, and seeing understand. Let our -friends straighten out a few things of this kind among themselves, then -they can the better attack us on the point of revelation.</p> - -<p>At this point I desire to consider another matter. At the Salt Lake -Conference, held March 19, 1905, not long after the return of President -Joseph F. Smith from the investigation in Washington, he addressed the -Saints on the subject of revelation. In the course of his remarks, he -referred to his testimony and said:</p> - -<blockquote> - - <p>"Now, with reference to the principle and doctrine of revelation, - it may be proper for me to say a few words on this subject while - I am on my feet. For me to say, which was the very end that my - critics and inquisitors were endeavoring to get me to say, in order - that I might be led into that trap which they had made for me, to - say that God had given to me a revelation upon some new doctrine, - or theory, or principle, or precept, or anything to be written, - to be observed, or handed down as a guide to the Church, would - have been untrue. I could not have said that, for He has not done - this. But has God revealed to me His mind and His will? Has He made - manifest to me a knowledge of His truth by and through the Spirit - of revelation? Did you ever hear of my denying that? No; no man has - ever heard me deny that.</p> - - <p>"When I was baptized as a little child, right up here at the - junction of East Temple and North Temple streets, where City Creek - then ran, but where it is now covered and obliterated—when I was - baptized into the Church of Jesus Christ of Latter-days Saints, God - Almighty revealed to me that I had done an act which He approved; - I received then and there a revelation from Almighty God, that - has been with me like a well of living water, springing up into - everlasting life in me, which has been a stay and a staff to me in - all my daily walks, at home and abroad. God revealed to me that - Joseph Smith was a Prophet of God, that his message was divine, - that he was raised up by the power of the Almighty to lay the - foundation of this great latter-day work. The Lord has revealed to - me the truth that he sealed his testimony with his blood, that he - was true to the end, as was the Son of God, true until he cried, - 'It is enough!' upon the cross. The Lord has revealed to me in - terms that are unmistakable and that are undeniable, that Brigham - Young succeeded lawfully and divinely to the Presidency of the - Church of Jesus Christ of Latter-day Saints by the will of the - Almighty. I would not be without that revelation for all the gold - and wealth of the world. The Lord revealed to me in terms that - cannot be mistaken, by me at least, that John Taylor was inspired - of the Lord and was a Prophet of God, and was the lawful and divine - successor in the Priesthood and Presidency of the Church of Jesus - Christ of Latter-day Saints, to Brigham Young. The Lord revealed - to me that Wilford Woodruff lawfully and divinely succeeded John - Taylor, that Lorenzo Snow lawfully and divinely followed Wilford - Woodruff. I leave to you to say whether the Lord willed, and - whether it is lawful and right, that I should be in the position in - which God has suffered me to be placed. * *</p> - - <p>"The Lord Almighty has revealed to me many things for my own - guidance, to assist me in the discharge of my duty, as an elder in - the Church, as a high priest in the Church, as an apostle, one of - the twelve apostles in the Church of Jesus Christ of Latter-day - Saints. And I fervently believe that God has manifested to me in - my present capacity, many glorious things, many principles and - oftentimes much more wisdom than is inherent in myself; and I - believe He will continue to do so as long as I am receptive, as - long as I am in a position to hear when He speaks, to listen when - He calls, and to receive when He gives to me that which He desires."</p> - -</blockquote> - -<p>These remarks were taken up, twisted, and falsified by a Salt Lake -newspaper, which is so characterless and vile that it is without an -equal, and sent out into the world as a press dispatch, declaring -that President Joseph F. Smith had in the Tabernacle confessed that -he had lied before the Senate Committee on Privileges and Elections, -in relation to the subject of revelation when he was a witness before -said committee. They made it appear in their dispatch that he had -stated in Washington that he had not received any revelation, and in -the Tabernacle he declared that that was false for he had received many -of them. He testified in Washington as he testified in the Tabernacle, -that he had received revelation, as this will show:</p> - -<blockquote> - - <p>Mr. Tayler: Did Joseph Smith contend that always there was a - visible appearance of the Almighty or of an angel?</p> - - <p>Mr. Smith. No, sir: he did not.</p> - - <p>Mr. Tayler. How otherwise did he claim to receive revelations?</p> - - <p>Mr. Smith. By the Spirit of the Lord.</p> - - <p>Mr. Tayler. And in that way, such revelations <i>as you have - received</i>, you have had them?</p> - - <p>Mr. Smith. Yes, sir. (Investigation, Vol. 1: 100).</p> - -</blockquote> - -<p>Without waiting to verify this falsehood circulated from an unspeakable -source in Salt Lake City, the President of the "Reorganization," as -editor of the <i>Saints' Herald</i> took up the hue and cry with evident -great pleasure and wrote an editorial consigning President Joseph F. -Smith to perdition as a perjurer in the following words:</p> - -<blockquote> - - <p class="centered">"<i>Who Make and Love a Lie</i>."</p> - - <p>"If President Joseph F. Smith has stated in public what it is - currently reported he has, that in the statements made by him - when a witness before the Senatorial Committee, whose sittings - for inquiry have lately been finished, the report of which in - regard to the unseating of Senator Smoot is awaited, he testified - to that which was not true, he has done an unfortunate and unwise - thing. There may have been some moral bravery in doing as he did - in stating that he was breaking the law of the State, the law of - the United States, and the law of God by continuing to live with - his five wives; and such boldness may have made some admirers of - the President of the Utah Church; but, when that president publicly - states that he lied when he gave his evidence before the Senatorial - Committee, those who may have admired him for his avowal of his - guilt will not, cannot admire him as a confessed perjurer. It may - be said that President Joseph F. Smith did not make oath to what - was false, as he was not sworn, that is, no judicial oath was - administered to him, but, when a witness chooses to affirm that - privilege is granted by the courts; the form of the affirmation is - much like this: 'I do solemnly affirm, subject to the pains and - penalties of perjury, that the testimony I shall give in the case - now pending * * * shall be the truth, the whole truth, and nothing - but the truth.' If President Joseph F. Smith faced the committee - on such an affirmation, and gave false testimony, can it be called - anything but perjury? We think not.</p> - - <p>"We were surprised when he testified as he did; we now are more - surprised to learn that he has said that he affirmed what was not - true. What can honorable men in or out of the Church think of such - a man? What reliance can be placed on what such a man declares? - If he sought by falsehood to avoid falling into a "trap" set for - him before the committee, by confessing that he did so falsify, he - has assuredly fallen into a more open and dangerous one." (Saints' - Herald, Vol. 52:314-315).</p> - -</blockquote> - -<p>Immediately after this editorial appeared in the <i>Saints' Herald</i> the -attention of the editor, Joseph Smith, was called to the fact that it -was based on a falsehood. Among others who requested him to correct -the wrong and injustice he had inflicted on his people as well as on -President Smith, was the writer, who immediately forwarded a protest -with a clipping from a non-"Mormon" Utah paper correcting the false -report. Others wrote to him on the same subject, but no satisfactory -correction was ever made. This was very unchristianlike conduct; surely -not the part of a prophet of the Lord! It is true, that in a later -editorial he quoted a portion of the remarks of President Joseph F. -Smith delivered at that conference, but without apology or correction -for bearing false witness. This is the comment following the brief -extract he saw fit to give:</p> - -<blockquote> - - <p>"We give these extracts from President Joseph F. Smith's talk on - the afternoon of March 19, 1905, on the subject of revelation, as - they contain the statements on which the charge is based that he - contradicted and denied what he testified to before the Territorial - (Investigation) Committee, offering no comment upon them, leaving - those who read them to judge of them without the bias of an - expression from us."</p> - -</blockquote> - -<p>Surely his sense of fairness after making such an accusation, should -have demanded of him more than this.</p> - -<p>The following letter, which, under the circumstances, is worthy of -producing, was forwarded to him also requesting that justice be done, -but it was ignored absolutely:</p> - -<blockquote> - - <p class="right">"Salt Lake City, April 5, 1905.</p> - - <p>"<i>Joseph Smith, Esq</i>.,<br> - "<i>Editor, 'The Saints' Herald,'</i><br> - "<i>Lamoni, Iowa</i>.</p> - - <p>"My Dear Sir:</p> - - <p>"I was very greatly surprised to notice in the issue of the - 'Herald' of March 29, 1905, your editorial entitled, 'Who Make - and Love a Lie.' I am surprised because of the plainly implied - accusation that President Joseph F. Smith is a maker and lover - of lies. I am surprised because of the unfairness of the article - referred to which will take for granted the statement of a - man's bitterest foe and place that statement before his people, - commenting upon it as if it were an admitted fact, without one - word of explanation from the person so wickedly accused, or a - single effort to present both sides. I am surprised because such an - article appears in a periodical which is the organ of a religious - organization claiming to have sprung out of the work founded by the - great prophet who, 'came up through much tribulation,' and who was - misrepresented through all his days upon the earth.</p> - - <p>"I am surprised that a man whose early years were spent in the - sorrows and privations incident to the persecutions suffered by - a father whose whole life was spent in sorrow and affliction, - in consequence of the false testimony borne against him and the - constant misrepresentation of his mission, should allow himself to - pass judgment upon another before hearing his defense, and finding - him guilty of 'an unfortunate and unwise thing,' forgetting the - wise proverb, 'He who judgeth a matter before he heareth it, is not - wise.'</p> - - <p>"It is true, the article begins with the expression—'<i>If</i>President - Joseph F. Smith has stated in public,' etc., etc., but the - remainder of the article clearly assumes that it is sure that - he <i>did</i> so state, as note: "but, when the President publicly - states that he lied when he gave his evidence,' * * * those who - (previously) admired him. * * * * cannot admire him as a confessed - perjurer.</p> - - <p>"President Joseph F. Smith has never stated in public nor in - private that he lied when he gave his evidence or at any other - time, and he is not a confessed, nor any other kind of a perjurer, - and I must repeat that I am surprised that any man claiming to be - fair, and to be an example of truthfulness, should follow in the - steps of men who indeed 'love and make lies,' as you well know.</p> - - <p>"Does it occur to you that there is anything in the nature of - <i>loving</i> a lie when a person repeats the lies of others and takes - pleasure in assuming the false accusations are true?—or that - there is anything in the nature of '<i>making</i> a lie' when a person - takes the lying testimony of a man's foes and places it before his - people without giving them the opportunity of judging the matter by - knowing both sides?</p> - - <p>"It was by such specious falsehoods that the life of the Prophet - Joseph was repeatedly placed in danger. It was by such false - testimony that the Son of Man was condemned by the Priests, the - Rabbis, the Scribes and the Pharisees.</p> - - <p>"You ask, 'What can honorable men, in or out of the Church, think - of such a man?'</p> - - <p>"Let me say in reply to your question:—honorable men and men of - wisdom, who love the truth, in or out of the Church, seek to know - the truth before joining with the rabble in the cry, 'Crucify him! - Crucify him!' and such men, who know the facts, and who love not a - lie, but love the truth and the Lord its maker, honor and revere - the man whom your article so subtly defames. They know him to be - an upright, true, pure, honorable man, whose simple life has been - before his people all his days, whose heart is true, whose tongue - is true, whose courage is undaunted, whose faith is unshaken, and - who is, in all respects, worthy of the love, confidence and support - of the people of the living God.</p> - - <p>"In order that you may not fall under the dreadful charge of - 'Loving and Making a Lie,' will you publish, for the information of - the readers of the 'Herald,' the other side of this matter if it is - furnished you?</p> - - <p>"It is not my habit to take up matters of this kind, and if these - accusations had been made against myself, I should never have - noticed them, but knowing what a great injustice your article - does to a good and noble man—my true friend and brother—I felt - impelled to call your attention to it, in the hope that your sense - of fairness would cause you to do simple justice, and not join in - the hue and cry of those who 'Make and Love a Lie.'"</p> - - <p class="right">"Yours truly, <br> - "THOMAS HULL."</p> - -</blockquote> - -<p>He failed absolutely, when the evidence was furnished him, to -justly, honorably, make the matter right. There is some degree of -commendation due the man who maligns another if he is willing to -make amends, and we can honor a man who will correct an error when -he discovers that fact and is willing to make full satisfaction; but -little respect can be had for one who, after wronging another, will not -attempt to right it when he learns he is wrong. Abraham Lincoln said in -his debate with Douglas, that there was a <i>moral rule</i>, "That persons -who tell what they do not know to be true, falsify as much as those who -knowingly tell falsehoods." We leave the matter in the hand of a Just -Judge, who will judge all men according to their works.</p> - -<h3>WHO ORDAINED BRIGHAM YOUNG.</h3> - -<p><i>The following is from the Deseret News, May 11, 1907</i>.</p> - -<p>A correspondent writing from Parker, Idaho, requests a reply, -through the columns of the "News" to the question, "By whom was -President Young ordained to the Presidency of the Church?" It appears -that the emissaries of the Reorganite Church have discovered in that -question a fruitful source of sophistical controversy, and that they -are triumphantly asking it wherever they go.</p> - -<p>The proper reply is, he was ordained by the Prophet Joseph to that -calling, when the Prophet, prompted by the Holy Spirit, conferred upon -the Twelve Apostles the power and authority, he himself had received. -The following statement of facts by Elder Joseph F. Smith, Jr., can be -verified by the authentic records of the Church:</p> - -<p>"The Prophet Joseph earnestly desired that his brother Hyrum should -live to succeed him in the Presidency of the Church. In the year 1841, -by command of the Lord, he ordained him to this exalted position, as -is quite evident from the following, Section 124, verses 94-5, of the -Doctrine and Covenants:</p> - -<blockquote> - - <p>"And from this time forth I appoint unto him (Hyrum Smith) that he - may be a prophet, and a seer, and a revelator unto my Church as - well as my servant Joseph.</p> - - <p>"That he may act in concert also with my servant Joseph, and that - he shall receive counsel from my servant Joseph, who shall show - unto him the keys whereby he may ask and receive, and be crowned - with the same blessing and glory, and honor, and Priesthood, and - gifts of the Priesthood, that once were put upon him that was my - servant Oliver Cowdery."</p> - -</blockquote> - -<p>From this revelation we learn that the Lord appointed Hyrum Smith -both as Patriarch and to act in concert with his brother Joseph in the -Presidency of the Church. In accordance with this revelation, Hyrum was -so ordained January 24, 1841. This was not in the sense of a counselor -to Joseph, for at this very appointment Hyrum was removed as counselor -to the President and William Law was ordained in his stead.</p> - -<p>Joseph and Hyrum continued to so act from this time forth until -their martyrdom, June 27, 1844. Shortly before the martyrdom the -Prophet tried with all his power to persuade Hyrum not to accompany -him to Carthage, knowing full well the fate that awaited them there. -Had Hyrum stayed behind, and thereby remained in mortality, he would, -by virtue of his position and ordination received in 1841, have become -the president of the Church. His brother intended that this should be -(Times and Seasons, 5:683), but through his faithfulness to, and love -for, his brother, Hyrum fell a martyr before the Prophet Joseph did.</p> - -<p>Now mark! The Lord, who knew that Hyrum should receive a martyr's -crown at Carthage, in the winter of 1843-4, commanded the Prophet to -confer upon the heads of the Twelve Apostles, every key, power, and -principle, that the Lord had sealed upon his head. The Prophet declared -that he knew not why, but the Lord commanded him to endow the Twelve -with these keys and Priesthood, and after it was done, he rejoiced -very much, saying in substance, "Now, if they kill me, you have all -the keys and all the ordinances and you can confer them upon others, -and the powers of Satan will not be able to tear down the kingdom as -fast as you will be able to build it up, and upon your shoulders will -the responsibility of leading this people rest." (Times and Seasons, -5:651).</p> - -<p>In this manner the Prophet ordained the Twelve Apostles, which body -constitutes the second quorum of the Church, equal in authority with -the First Presidency. (Doc. & Cov. 107:23-24) with the keys of -the kingdom, Brigham Young was president of the Twelve, and upon him -devolved the duty of presiding.</p> - -<p>Therefore, after the death of Joseph and Hyrum Smith, the Twelve -assumed by authority of their office, the duty to preside over the -Church. Later, when through revelation the quorum of the First -Presidency was reorganized with three presidents—Brigham Young -and Counselors Heber C. Kimball and Willard Richards, they claimed, -and rightfully, that since they were ordained under the hands of -Joseph Smith and from him had received all the keys and powers of the -Priesthood which the Prophet held, it would have been superfluous to -have been ordained again. They were in this capacity, however, set -apart and sustained by the unanimous vote of the Saints, which was -essential to make such ordination of force in the Church.</p> - -<p>There is an abundance of testimony to prove that the Prophet did so -ordain the Twelve, some of which can be found in the Times and Seasons, -volume 5, pages 651, 664, and 698; also in the Millennial Star, volume -10, page 115.</p> - -<p>We repeat that Brigham Young received all the keys, powers, -authority and Priesthood, that were held by Joseph Smith, that enabled -him to preside over the High Priesthood, from the Prophet Joseph Smith -in Nauvoo in the winter of 1843-4."</p> - -<p>This important question was settled long ago by the entire body -of the Saints who accepted the leadership of the Twelve, after the -departure of the Prophet and Patriarch, and sustained President Young -in his office. It was settled by the approval of the Almighty of -the marvelous work He accomplished, and which could not have been -done without divine aid and guidance. To ascribe the mighty deeds -Brigham Young performed through the power of the divine Spirit which -rested upon him, to the spirit that is the originator of succession, -rebellion, apostasy, and falsehood, is to come dangerously near -blasphemy. What is it but a repetition of the sin of the adversaries -of our Lord who, although they knew that "no man can do the miracles -that thou doest, except God be with him" (John 3:2): yet proclaimed to -the people: "He hath an unclean spirit," (Mark 3:30). What is it but to -assail the disciple with a weapon that was in vain directed against the -Master? There was some excuse for difference of opinion on the subject -of succession, immediately after the martyrdom, because the people were -not in possession of full information, but there is no excuse now. To -use a familiar illustration: At the time of an election citizens are -expected to have different opinions as to candidates for office; they -are expected to work for those whose views and principles they support. -But when the question is settled at the polls, loyalty demands that all -accept the verdict and work together for the common interests of the -community. The body of the Latter-day Saints having accepted, as guided -by the Holy Spirit, the leadership of the Twelve, there was no longer -any valid reason for seeking the leadership of other shepherds.</p> - -<p>The trouble with some of our "Reorganized" brethren is that they -look upon the members of the Church as a flock of sheep, that, like -other property, can be inherited. This is entirely contrary to the -fundamental principles of the Gospel. The Church belongs to Christ. The -leaders and officers are the servants of the Lord and the people of the -Lord. It follows that the Lord raises up whoever He pleases, to perform -the services necessary from time to time. Brigham Young was every way -equipped for the peculiar work needed during his time. Who could have -done what he did? Sidney Rigdon? Lyman Wight? James J. Strang? Or the -founders of the so-called "Reorganized" Church? Let the reader reflect -on the facts history records, and then decide for himself, remembering -that every tree is known by its fruit.</p> - -<h4>Footnotes</h4> - -<p><a name="3.1"></a><a href="#3.1text">1.</a> This Priesthood and fulnesss can only be -obtained in the Temple of God.</p> - -<p><a name="3.2"></a><a href="#3.2text">2.</a> See Pamphlet by Hyrum O. Smith, "<i>The Necessity -for a Reorganization</i>," pp. 22-24.</p> - -<p><a name="3.3"></a><a href="#3.3text">3.</a> Saints' Herald, Vol. 56:662.</p> - -<p><a name="3.4"></a><a href="#3.4text">4.</a> As an additional evidence that these things -were revealed to the Prophet, attention is called to the patriarchal -blessing given by his father and found on page 71:</p> - -<p>"You shall even live to finish your work. At this Joseph cried out, -weeping, 'Oh, my father, shall I?' 'Yes,' said his father, 'you shall -live to lay out the plan of all the work which God has given you to -do."</p> - -<p>This proves, then, that the Lord revealed to him all these things -promised in the revelations that had been kept hid. And he revealed -them unto the Apostles.</p> - - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of Origin of the 'Reorganized' Church and -the Question of Succession, by Joseph Fielding Smith, Jr. - -*** END OF THIS PROJECT GUTENBERG EBOOK ORIGIN OF REORGANIZED CHURCH *** - -***** This file should be named 50357-h.htm or 50357-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/0/3/5/50357/ - -Produced by Tyler Garrett, Mormon Texts Project Intern -(http://mormontextsproject.org) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Origin of the 'Reorganized' Church and the Question of Succession - -Author: Joseph Fielding Smith, Jr. - -Release Date: October 31, 2015 [EBook #50357] - -Language: English - -Character set encoding: ASCII - -*** START OF THIS PROJECT GUTENBERG EBOOK ORIGIN OF REORGANIZED CHURCH *** - - - - -Produced by Tyler Garrett, Mormon Texts Project Intern -(http://mormontextsproject.org) - - - - - - -Origin of the "Reorganized" Church and the Question of Succession - -By Elder Joseph F. Smith, Jr. - -Salt Lake City - -1909 - - - -INTRODUCTION. - -During the summer of 1906 and continuing until the summer of 1907, -a number of Reorganite ministers who were engaged in missionary -work in Salt Lake City and Ogden, were greatly encouraged by one or -two apostates and the local anti-"Mormon" press. Their method of -proselyting was of the usual nature, a tirade of abuse and false -accusation hurled at the authorities of the Church. Encouraged -by the anti-"Mormon" help, they became extremely vindictive in -their references to President Brigham Young and the present Church -authorities. Their sermons were so bitter and malignant--which has been -the character of most of their work from the beginning, in Utah--that -they raised considerable protest from many respectable citizens. Even -non-"Mormons" declared that in no other community would such vicious -attacks be tolerated. It appeared at times that these missionaries were -attempting to provoke the "Mormon" people to some act of violence, -that it might be seized upon and published to the world through the -anti-"Mormon" press that they had been mobbed, and thus capital for -their cause be made of it. Fortunately they were not molested to the -credit of the people so constantly abused. One of these meetings was -attended by a prominent gentleman from the East who was somewhat -acquainted with Utah and her people, he said, in conversation with the -writer a few days later, that never in his experience has he witnessed -such a thing before. "If that fellow"--referring to a Reorganite who -has since been promoted in his church--"should come to our town and -abuse the ministers of our church, calling them murderers, thieves and -liars, as he did Brigham Young and your churchmen, we would kick him -off the streets." - -While this agitation was going on, a number of the young people of -Ogden appealed to their stake presidency asking that some reply to -those assaults be made for the benefit of those who were not grounded -in the faith, and in danger of being deceived. Acting on this request -the presidency of the Weber Stake invited the writer to speak along -these lines in the Ogden Tabernacle. The invitation was accepted and -two discourses were delivered, the first, March 10, 1907, on the -subject of the "Origin of the Reorganized Church," and the other -April 28, 1907, on the question of "Succession." These remarks were -subsequently published in the _Deseret News_, and many requests were -received asking that they be published in pamphlet form, where they -could be preserved by those who had to meet the ministers of the -"Reorganization." An edition was therefore published in the summer -of 1907, which has been disposed of, evidently without supplying the -demand, for in the summer of 1909 the orders for the pamphlet were so -great that is was deemed necessary to issue a second edition. In the -meantime a reply appeared in the Saints' Herald, commencing with the -issue of June 30, and ending that of July 21, 1909. This reply will be -remembered more for the unfair way matters were treated and the fact -that the greater part of the evidence was left untouched, than for any -merit in the argument presented. Wherever it was deemed necessary, for -the sake of those who may be deceived, answers are given in this work -in footnote references to the argument set forth in the Reorganite -"defense." However, there was nothing presented in the "defense" -that really required any reply; by reading carefully the discourses -mentioned, the ordinary reader can readily perceive the trickery, -deception and sophistry, of the Reorganite reply. - -Part one of this book contains the discourse delivered in Ogden on -the "Origin of the 'Reorganized' Church;" part two contains the -discourse on the "Succession in the Presidency," and part three deals -with the most prominent differences existing between the Church and -the "Reorganization," wherein they accuse us of departing from the -doctrines of the Prophet Joseph Smith. This matter in part three is -added by request of a number of parties who have had to meet the -sophistry of the Reorganite missionaries. - -This book is not put forth to replace any other work, neither with the -idea that it will turn Reorganite ministers from the folly of their -ways; but with the hope that some honest soul who have been deceived -may see the light and embrace the truth, and that the feet of the -weak may be strengthened in the path of righteousness that they may -not falter on their way. Neither is it intended to be an exhaustive -treatise in of the subjects it contains; the idea has been in the main, -to present matters that have not been treated elsewhere.--J. F. S., Jr. - - - -ORIGIN OF THE "REORGANIZED" CHURCH. - -The Question of Rejection--Salvation for the Dead - -* * * * * - -Remarks made in the Weber Stake Tabernacle, Ogden City, March 10, 1907, -by Elder Joseph F. Smith, Jr. - -* * * * * - -My beloved brethren and sisters and friends: The great majority of -you who are assembled here today are, without doubt, members of the -Church of Jesus Christ of Latter-day Saints, and I suppose that most of -you have a divine testimony of the truth of this latter-day work--the -Gospel of Christ--which we have received. To you who have a testimony, -my remarks shall not be addressed particularly, but if you will bear -with me in what I have to say that I may be led to say something that -will strengthen the faith of those who may be weak, or that will -encourage those who have no faith at all, I will feel amply paid. - -I am not here for the purpose of assailing any man for his religion, -for we Latter-day Saints hold that every man is entitled to his -religious views and should have the privilege of worshiping according -to the dictates of his conscience, let him worship, how, where, or what -he may. And we will protect him in this right. But we are opposed to -the custom adopted by certain men who travel through the settlements -of our people abusing the authorities of the Church, distorting our -doctrines and defaming the dead, for the purpose of destroying the -faith and confidence of the Latter-day Saints. Therefore in treating -the subject of the "Reorganized" Church this afternoon, it will be in -the spirit of self-defense. - -We will first consider the statement made by the senior senator from -Michigan, Mr. Burrows, in his speech delivered in the United States -Senate on the 11th of last December. After stating that the membership -of the Church at the martyrdom in 1844, was 50,000 adherents, he -continues: - - "The death of Joseph Smith in 1844, carried dismay and - demoralization throughout the entire membership of the Mormon - Church, scattering its adherents in divers directions and for the - time being seemed to presage the complete overthrow and dissolution - of the organization. Recovering, however, from the shock, the - scattered bands soon reappeared in various parts of the country - and promulgated their doctrines with increased zeal, and set to - work to reassemble and reorganize their scattered forces, resulting - finally in the formation of what is now known and recognized as - the Reorganized Church of Jesus Christ of Latter-day Saints, with - headquarters at Lamoni, Iowa, and presided over by Joseph Smith, a - son of the prophet." - -He continues: - - "During this period of disintegration one Brigham Young, who - had identified himself with the 'Mormon Organization' as early - as 1832, a man of indomitable will and undaunted courage, bold - and unscrupulous, seized upon the occasion of the demoralization - incident to the death of the prophet to place himself at the head - of some 5,000 Mormons, and marching over desert and mountain, - established himself with his adherents in the valley of Salt - Lake, July 24, 1847, then Mexican territory, where he undoubtedly - indulged the hope that the new doctrine of polygamy about to be - publicly proclaimed by him might be promulgated with impunity - and practiced and maintained without interference by the United - States."[1] - -Now, this is not true. The senior senator from Michigan has here stated -the position of the "Reorganized" Church as capably and clearly as any -member of that sect could possibly have done, and in exactly the same -way that they have stated it for the past forty-seven years. Why he was -led to make such a statement he best may know, but it shows the careful -coaching that he has received by members of the "Reorganized" Church in -their opposition to the Church of Jesus Christ of Latter-day Saints. - -In a pamphlet published by that organization in 1864, the following -appears: - - "The greater portion of the Church did not follow this Brigham - Young, and in obedience to the revelation in relation to gathering, - remained around about the land of Zion, waiting for the Lord to - again reveal Himself; and today where there is one Saint who was in - the Church in the days of Joseph the martyr, now associated with - Brigham Young, there are ten of those old members standing aloof or - rejoicing under the administration of the word of the Lord through - his son Joseph." - - -SAINTS FOLLOWED PRESIDENT YOUNG. - -And this is not true. Now I intend to show that at the martyrdom the -Latter-day Saints followed President Brigham Young and the Twelve. And -too, in accordance with divine revelation. For we learn in the Doctrine -and Covenants that the quorum of Apostles is equal in authority with -the First Presidency and it is their right to take the lead of Church -affairs and the presidency in the absence of the First Presidency, or -when that quorum is invaded by the death of the President of the Church. - -At the time of the martyrdom the Church in and about Nauvoo, the -headquarters, numbered not to exceed 20,000 souls. This information is -based on the best possible authority. And while this was not all the -Church membership in the United States, it was the great bulk of the -Saints, as the following will show: - -In the Times and Seasons, volume 2, page 274, in a "Proclamation to the -Saints scattered abroad," and signed by the Presidency Joseph Smith, -Sidney Rigdon, and Hyrum Smith, dated January 15, 1841, we read the -following: - - "The population of our city is increasing with unparalleled - rapidity, numbering more than 3,000 inhabitants. Every facility - is offered in the city and adjacent country, in Hancock county, - for the successful prosecution of the mechanical arts, and the - pleasing pursuits of agriculture. The waters of the Mississippi - can be successfully used for manufacturing purposes, to an almost - unlimited extent. - - "Having been instrumental in the hands of our Heavenly Father - in laying a foundation for the gathering of Zion, we would say, - let all those who appreciate the blessings of the Gospel, and - realize the importance of obeying the commandments of heaven, who - have been blessed of heaven with the possession of this world's - goods, first prepare for the general gathering, let them dispose - of their effects as fast as circumstances will possibly admit, - without making too great sacrifice, and remove to our city and - county--establish and build up manufactories in the city, purchase - and cultivate farms in the county--this will secure our permanent - inheritance, and prepare the way for the gathering of the poor. - This is agreeable to the order of heaven, and the only principle on - which the gathering can be effected--let the rich, then, and all - who can assist in establishing this place, make every preparation - to come on without delay, and strengthen our hands, and assist in - promoting the happiness of the Saints. This cannot be too forcibly - impressed on the minds of all, and the elders are hereby instructed - to proclaim this word in all places where the Saints reside, - in their public administrations, for this is according to the - instructions we have received from the Lord." - -Now, this shows that the Saints "scattered abroad" were commanded of -the Lord to gather at Nauvoo and in Hancock county, Illinois. It will -go without saying that all the faithful Latter-day Saints would take -advantage of this commandment and therefore the faithful Saints, or -the great majority of them would soon be located at Nauvoo. Again in -this same volume, page 434, we find another proclamation to the Saints -abroad, signed by President Joseph Smith, in which he says: - - "The First Presidency of the Church of Jesus Christ of Latter-day - Saints, anxious to promote the prosperity of said Church, feel it - their duty to call upon the Saints who reside out of this county - to make preparations to come in, without delay. This is important - and should be attended to by all who feel an interest in the - prosperity of this the corner stone of Zion. Here the Temple must - be raised, the university be built, and other edifices erected - which are necessary for the great work of the last days; and which - can only be done by a concentration of energy and enterprise. Let - it therefore be understood, that all the stakes, excepting those - in this county and in Lee county, Iowa, are discontinued, and the - Saints instructed to settle in this county as soon as circumstances - will permit." - -This was on May 24, 1841, and we find in the same volume, page 520, an -epistle from the Twelve to the "Saints scattered abroad," in which the -following is found: - - "We say to all Saints who desire to do the will of heaven, arise, - and tarry not, but come up hither to the places of gathering as - speedily as possible, for the time is rapidly approaching when - the Saints will have occasion to regret that they have so long - neglected to assemble themselves together and stand in holy places - awaiting those tremendous events which are so rapidly approaching - the nations of the earth. - - "It will be recollected that in a recent communication from the - First Presidency, all places of gathering are discontinued, - excepting Hancock county, Ill., and Zarahemla in Lee county, I. T., - opposite Nauvoo." - -At the conference of the Church held in October, 1841, Almon W. Babbitt -was disfellowshipped for persuading Saints who were emigrating to -Nauvoo to remain and build up Kirtland, Ohio, as the minutes say, -"until such time as he shall make satisfaction." This shows how -important this doctrine of gathering was. Therefore the great bulk of -the Latter-day Saints, at the time of the martyrdom, were located at -Nauvoo and its vicinity. - -It is in order now to show that these Latter-day Saints sustained -President Brigham Young and the Twelve. - -On the 8th day of August, following the martyrdom, a special conference -was held in Nauvoo at which time the claims of Sidney Rigdon and the -rightful claim of the Twelve Apostles were presented for the vote -of the Latter-day Saints. At this conference President Young, in -addressing the Saints said: - - "I will ask you as quorums, Do you want Brother Rigdon to stand - forward as your leader, your guide, your spokesman? President - Rigdon wants me to bring up the other question first, and that is, - Does the Church want, and is it their only desire to sustain the - Twelve as the First Presidency of this people? * * * * All that are - in favor of this, in all the congregation of the Saints manifest - it by holding up the right hand. (There was a universal vote.) If - there are any of the contrary mind, every man and every woman who - does not want the Twelve to preside, lift up your hands in like - manner, (no hands up.) This supersedes the other question, and - trying it by quorums." (History of the Church, Aug. 8, 1844.) - -Also at the general conference held the following October the Apostles -were again unanimously sustained by the vote of the Church as the -presiding quorum and Presidency of the Church. (Times and Seasons, -5:692). Mark you this was by the unanimous vote of the Saints.[2] - -Now, in the exodus from Nauvoo these Saints--the great bulk of the -Church, continued to be true and faithful and followed the Twelve -Apostles. - -Governor Thomas Ford, in his "History of Illinois," states that in 1846 -there were 16,000 Church members with the Twelve on the plains of Iowa, -while the 1,000 that remained, a small remnant, were those who were -unable to sell their property, or who having no property to sell, were -unable to get away. (History of "Reorganized" Church iii:164). And this -remnant followed as soon as they were able. - -In the census report for 1850--three years after the settlement of -Salt Lake valley, we learn that the population of Utah was 11,380, all -Mormons. That same year the population of Pottawattomie county, Iowa, -was 7,828, all Mormons, the Latter-day Saints at Kanesville. Thus -we see that 19,208 members of the Church who had followed President -Brigham Young in the exodus from Nauvoo, were located at these two -places. And that is not all, there were other settlements of the -Saints at Garden Grove, Mount Pisgah, St. Louis, and other places -where temporary settlements for the Saints were formed during that -exodus. These also later gathered to Utah. Thus we see that almost -the entire membership of the Church as it stood in 1844, is accounted -for in the following of President Brigham Young and the Twelve. -That the Church was not threatened with dissolution the following -statistics will show--I have not at hand the increase of membership of -the Church during that period in the United States, but the increase -in Great Britain is as follows: In the year 1844, the population -of the Church in the British Isles was 7,797. Six years after the -martyrdom--December, 1850--that membership had increased to 30,747. -This does not show much of a dissolution or falling away. - - -WHO FORSOOK THE CHURCH? - -I do not intend to convey the idea that there was not a falling away, -an apostasy, at the time of the martyrdom and the exodus from Nauvoo, -for there were many who forsook the cause, but compared with the Church -membership, they were but few. Who were they? Did the faithful Saints -forsake the Church at that time? Did those who risked their lives--who -were shot with the Prophet and Patriarch forsake the Church? No! We do -not find the faithful Latter-day Saints, who had the Gospel rooted in -their hearts turning away. Then who were those who forsook the cause? I -will tell you. - -In the parable of the sower the Savior said: - - "Behold a sower went forth to sow; and when he sowed some seed fell - by the wayside, and the fowls came and devoured them up. Some fell - upon stony places where they had not much earth; and forthwith they - sprung up, because they had no deepness of earth; and when the sun - was up, they were scorched; and because they had no root, they - withered away." - -In explaining this parable He said: - - "But he that received the seed into stony places, the same is he - that heareth the word, and anon with joy receiveth it; yet hath he - not root in himself, but dureth for a while; for when tribulation - or persecution ariseth because of the word, by and by he is - offended." - -These were they who forsook the Church in the exodus from Nauvoo. Not -the faithful who had been tried and proved and not found wanting, who -had an abiding testimony of the truth. Now, let us see what Gen. Thomas -L. Kane has to say on this subject. He visited Nauvoo about this time -and also the camps of Israel. In the postscript to the second edition -of his lecture on "The Mormons" he says, page 86: - - "The Mormons as I saw them, though a majority, were but a portion - of the Church as it flourished in Illinois. When the persecution - triumphed there, and no alternative remained for the steadfast in - the faith but the flight out of Egypt into the wilderness, as it - was termed, all their fair weather friends forsook them." * * * * * - - "So the Mormons have been as it were, broken and screened by - calamity. Their designing leaders have left them to seek after - fortunes elsewhere. Those that remain of the old stock are the - masses, always honest in the main and sincere even in delusion; and - their guides are a few tried and trusty men, little initiated in - the plotting of synagogues, and more noted for services rendered - than bounties received. They are the men whom I saw on the prairie - trail, sharing sorrow with the sorrowful, and poverty with the - poor; the chief of them all, a man of rare natural endowment, to - whose masterly guidance they are mainly indebted for their present - prosperity, driving his own ox team and carrying his sick child in - his arms." - -We have the statement of Sidney Rigdon, one of those who forsook the -cause. It is found in his Messenger and Advocate for June, 1846, pages -474-5, and a portion of his statement I will now read: - - "Their camp [that is the camp of the exiles, the pioneers] is in - the western part of Iowa, some 200 miles west of Nauvoo. Their - situation according to our informant, is as miserable as it well - could be. Their stock of provisions they took with them, is getting - fast reduced, so much so, that they can proceed no further; neither - can they go back. They are there without shelter, other than tents - and wagons, and their tents so indifferent that they will not shed - the rain, which has been incessantly falling since their arrival. - In this awful condition is to be found the aged and infirm, the - mother and tender infant. When our informant left, they were - going to fence in some 300 or 400 acres of land, for the purpose - of raising a crop of corn to try and preserve life. The remains - of their furniture, which in part consists of beds and bedding, - they are sending off to Missouri to exchange for corn and bacon to - sustain life. * * * * This said Young professed to be a follower - of Christ, and hold communion with Him, and to receive revelations - from Him; but where are his pretensions now? He has got, according - to our informant, some 800 or 1,000 people far into the wilds, - without food, without shelter, and himself being judge, without - object. * * * A state of wretchedness beyond this is not easily - conceived of. Our informant says when he left, which was some three - weeks since [and I may add that it is quite evident from this - account why he left] the mud, by reason of the incessant rains, was - six inches deep round their camp." - -I suppose that there are some present this afternoon who realize the -hardships through which the pioneers had to pass that tried men's souls -and that only the faithful were able to endure. - -I have now shown that the great majority of the Latter-day Saints -followed President Brigham Young and were true to the Church. We get a -good idea of the number who scattered from the testimony of William W. -Blair. - - -FEW JOINED REORGANITES. - -Of the members of the Church who were in fellowship in 1844-6, the -"Reorganized" Church has received no more, and likely less than 1,000 -converts, which fact shows that the apostasy was not so great in 1844-6 -as has been stated by the Senator from Michigan and members of the -"Reorganization." This statement is based on the testimony of William -W. Blair, one of the original members of the "Reorganized" Church, as -he testified before the United States court of appeals for the Western -district of Missouri, in 1894, in the temple lot suit, which was for -the possession of property in the hands of the "Church of Christ," or -"Hedrickites." - -Before that court Mr. Blair, who was for many years a member of the -presidency of the "Reorganized" Church, testified that "1,000 was -probably too high an estimate for the members of the original Church, -that had joined the 'Reorganized' Church." He could "approximately -say," that 1,000 had joined the "Reorganized" Church, and "possibly -that estimate was too large." (Record pp. 180, 181). - - -ORIGIN OF "REORGANIZED" CHURCH. - -We will now consider the origin of this "Reorganized" Church. Many -people have been lead to believe that this society had its origin at -the martyrdom, or immediately following the martyrdom. But this is not -the fact. Properly it did not come into existence until 1860--16 years -after the martyrdom, but the two men who were mainly responsible for -the organization commenced their work in 1852-3. These men were Jason -W. Briggs and Zenas H. Gurley. Perhaps a brief outline of their lives -would be interesting. - -Jason W. Briggs who was really the founder of the "Reorganized" Church, -or, who perhaps did more than any other one man to bring about that -sect, was born June 25, 1821, at Pompey, Onondaga county, N. Y. It is -said he joined the Church at Potosi, Wis., about 1841, but most of the -history of this man we get through the records of the "reorganization." -His home was at Beloit, Wis., from 1842 to 1854.[3] He remained with -the Church under the leadership of President Young and the Twelve until -the year 1846 (Reorg. Hist., 3:737). It is interesting to note in this -regard that the exodus commenced February 4, 1846, so we are quite safe -in saying that this man was one of "the fair weather friends." - -After the exodus he joined James J. Strang, and in his organization -labored in the ministry quite extensively (Reorganite History 3; 737), -filling short missions to various parts of New York and in Wisconsin. - -In September of 1849, with B. G. Wright, he organized the Waukesha -branch of Mr. Strang's church (Hist. Reorganized Church, 3; 737-8). -Now, remember this was in September, 1849, and the organization of -this branch was in the Strangite church. About this same time he also -organized the Beloit branch for the same organization.[4] - -In 1850 he left Mr. Strang's organization and joined with William -Smith, who had himself been a follower of Mr. Strang until -excommunicated from that organization. In William Smith's church Mr. -Briggs accepted the position of "apostle;" but at the time of the -disintegration of William Smith's church in 1851, he withdrew, and in -1852 joined with Zenas H. Gurley. These two men then organized what -was called at the time the "New Organization of the Church," but today -known as the "Reorganized" Church. - -In 1886, together with the family of Zenas H. Gurley,[5] Mr. Briggs -withdrew from the "Reorganization," which he had begotten. (Saints' -Herald, 33; 248-9). His reasons for withdrawing we will consider later. - -Zenas H. Gurley was more active in the Church previous to the -martyrdom. He was ordained a Seventy in Nauvoo in 1844, and when the -Twenty-first quorum of Seventy was organized, April 6, 1845, he was -chosen as the senior president, he being the oldest of the presidents -chosen. He was a native of New York state, born May 29, 1801, and was -therefore 43 years of age in 1844. - -We know something about this man's career between the martyrdom and the -exodus from the minutes of this quorum of Seventy. And as this record -contains some very interesting items I will read a few of them here. In -the minutes of November 2, 1845, we read: - - "President Zenas H. Gurley apologized for his absence the two last - meetings. He then enlarged upon the subject (i. e., the subject - before the quorum). He said he had received the assurance of - an addition of power of the Priesthood upon every accession of - authority he had received. We ought to be the best men living in - consideration of our privileges as members of the Church of Jesus - Christ of Latter-day Saints, enlightened as it was with divine - revelation, He exhorted the brethren not to aspire but to rise upon - their own merits and to visit the poor in their afflictions." - -In the minutes of November 9, we are informed that President Erastus H. -Derby, one of the presidents of that quorum, said: - - "Brother Brigham advised and counseled the Saints to get ready for - emigration in May, 1846. If he (Derby) possessed the wealth of the - whole nation he would not stay behind the Church going into the - wilderness." - -Immediately following these remarks, Zenas H. Gurley arose and said, as -the minutes read, that "He confirmed the same." That is, he too would -rather forsake the wealth of the whole nation than fail to go with the -Church into the wilderness. Then continuing his remarks, he said: - - "Small prototypes of great national events were given by command - of God, by the ancient prophets, and the like would probably - nowadays distinguish what God is about to do in the earth. * * * - Certain characters have been elected from before time to fulfill - certain purposes in the earth, called though they were from all - nations, tongues, and ranks. * * * The order of free masonry was - outrageously violated by the people of Hancock; but the pledges, - obligations and vows of the Latter-day Saints would, if adhered to, - exalt them to thrones dominions and power." - -This was in relation to temple work. On the 21st of December, 1845, he -said: - - "He remembered forcibly the sayings of the first presidents of - Seventy, that we should so live that no charge can be brought - against us. A few years ago the men in high standing in this - Church (the Twelve) were as little as we are. They obtained their - exaltation by patient submission to right, and minding their own - business. * * * There are many young men in this quorum able to - travel a great way. You will be called on to go, also to receive - your endowment. Keep always meek and a teachable spirit. The willow - always bends in the breeze and is also firm in the root. Though - many have gone out from the Church."--now remember this--"YET - it increases as fast as ever and evinces to the world as great - affinity and identity to the eternal plan of Jehovah as ever it - did." - -This does not sound much like a falling away or a dissolution of the -Church, does it? And this is the testimony of Zenas H. Gurley given -before he left the Church. Again, on the 3rd of January, 1846, the -minutes say: - - "Zenas H. Gurley enlarged on the subject of liberally donating - to the Church necessities. God said He has so shaped the scheme - of salvation as that to be saved and appear approved of God, we - must sacrifice of all that we possess. * * He felt filled with the - Spirit. The course the Church is pursuing has been spoken of by - Jesus Christ and the holy prophets of olden time." - -There is his endorsement of the course of the Church. And on January -10, 1846: - - "Zenas H. Gurley arose and said that the presidents of the quorum - had received their endowment." - -Continuing he said--mark you, he was one of those presidents: - - "He observed that it was remarkable for an unusual outpouring of - the Holy Spirit. He felt for the quorum that they should receive - their endowment. The Church authorities, the quorum of Seventy in - succession, to furnish the people engaged in the endowment, one day - each, and he wanted the quorum (Twenty-first) to acquit themselves - from every obligation." - -It may be interesting to know that this man and his wife were endowed -in the Temple January 6, 1846. Here is the testimony of Zenas H. Gurley -in relation to the Temple ceremonies when he was in full fellowship in -the Church and was in possession of the spirit of his calling. At that -time he declared most emphatically that on that occasion the Spirit of -the Lord was unusual in its outpouring. If that is true and he could -testify to it then, there cannot be anything so very bad in these -glorious privileges of which he testified. In later years when he had -lost the spirit of the Gospel and was fighting the work he had formerly -upheld, he denounced in bitterness these sacred ordinances that he -on this occasion sanctioned. His former testimony is the one that is -consistent. - -On the 17th of January, 1846, the minutes say: - - "President Zenas H. Gurley arose and said * * The business before - the meeting was the arranging for a donation for the benefit of - those of the Priesthood engaged in the Temple. (Not on the Temple - but in it). He beautifully observed that it was his design, and - also his council's to exalt the Twenty-first quorum, and the quorum - should reciprocally return the favor; give support and influence - towards its welfare." - -Then on the 25th of the same month: - - "President Zenas H. Gurley arose and said that the business before - the meeting was to select persons to receive their endowment. He - had received direction to select 10 or 12 to go in the Temple. He - desired the brethren not to think it was partiality to make this - selection. The most important point to be considered was to learn - obedience. This was the principle taught by Jesus Christ." - -He then proceeded to name the brethren for this purpose, and continuing -his remarks he said: - - "The Saints who have passed through the trials of the Church were - generally rooted and grounded in love and have a witness in their - hearts or they would not have remained." - -And I say amen to that. I wish with all my soul that Zenas H. Gurley -had been one of them for his own sake, for it was but 10 days after he -made this utterance, that the exodus from Nauvoo began, and this is -the last reference we have of Zenas H. Gurley while connected with the -Church! What became of him? "Because he had no root he withered away." -The terrible trials the Saints were forced to undergo in the wilderness -were too great for him; he could not stand the test. And while he had -declared that he would go with the Saints even if it required that he -should sacrifice the wealth of the whole nation, when put to the actual -test, his heart failed him and he sought safety in flight, he sought -his life, but lost the life eternal! - -The next reference we have of him in the minutes of the Twenty-first -quorum is in 1855, where the statement is made that he had fled from -the Church and was associated with James J. Strang. Of his connection -with Mr. Strang, I prefer to read to you the account from the history -of the "Reorganized" Church, for you know then we will have it correct. -On page 744 of volume three we have the following: - - "After the death of Joseph Smith, Elder Gurley investigated the - claims of the various leaders, and finally accepted those of James - J. Strang as being the most reasonable. A letter written by him - from Gananoque, Canada West, November 6, 1849, and published in - Gospel Herald, volume 4, page 187, indicates that he was then on a - mission to Canada in the interest of the organization under Strang. - On January 1, 1850, he again wrote from Landsdown, Upper Canada, - still engaged in the same work. - - "A letter written January 10, 1850, from Pittsburg, Canada West, - manifested zeal in his work." - -We have already shown how he manifested great zeal in his work in the -Twenty-first quorum before he left the Church. But to continue: - - "March 15, 1850 he wrote from St. Lawrence, New York, that he was - assisting Brother Silsby in organizing the brethren and helping - them in getting ready for Beaver. He was present at a conference - held at Voree, Wisconsin, June 1 and 2, 1850, and in these minutes - we find this entry: 'Brother Z. H. Gurley was'-- - -Then there is an ellipsis, no doubt it would be interesting to know what -follows, and the account continues-- - - 'sent to the northeastern parts of Wisconsin, on the presentation - of President Strang.'" - -Now, please note carefully what follows: - - "It was probably while on the mission thus appointed that Elder - Gurley raised up the Yellowstone branch, the members of which - helped to form the nucleus of the Reorganization."--Page 744-5. - -We have already seen that Jason W. Briggs raised up the Waukesha branch -of the Strangite church in 1849, also that he raised up the Beloit -branch for the same organization, and now we have the admission fatal -to their organization, that the Yellowstone branch was also raised -up to Mr. James J. Strang. These branches you see became the nucleus -of the "Reorganization." They were not connected with the Church of -Jesus Christ of Latter-day Saints, according to their own admission, -but were organized for the Church of James J. Strang. Yet, mark you, -these Strangite branches were admitted into what was called the "New -organization," or the "Reorganization," on their original baptisms.[6] -It is quite evident that the "Reorganization" is the offspring of the -church of this man James J. Strang. - -Now let us return to Jason W. Briggs. In Mr. Heman C. Smith's "True -Succession," pages 134-135, we have an alleged revelation that -this man received that was the cause of the coming together of the -so-called "Reorganized" Church. I have already told you that he was -the most important man in this movement, if not the father of it. The -"revelation" is as follows: - - "Therefore, let the elders whom I have ordained by the hand of my - servant Joseph, or by the hand of those ordained by him, resist not - this authority, nor faint in the discharge of duty, which is to - preach my gospel as revealed in the records of the Jews, and the - Book of Mormon, and the Book of Doctrine and Covenants; and cry - repentance and remission of sins through obedience to the gospel, - and I will sustain them, and give them my Spirit; and in mine own - due time will I call upon the seed of Joseph Smith, and will bring - one forth, and he shall be mighty and strong, and he shall preside - over the High Priesthood of my Church; and then shall the quorums - assemble, and the pure in heart shall gather, and Zion shall be - reinhabited, as I said unto my servant Joseph Smith." - - -WHY BRIGGS SECEDED. - -In this alleged revelation we have this man teaching lineal Priesthood -or the right of succession from father to son. We also have him -teaching the literal gathering to Zion of the honest in heart. We will -now see what his reasons were for withdrawing from the "Reorganized" -Church. We find on pages 248-249 of volume 33 of the Saints' Herald -that the reasons why this man withdrew from the "Reorganization" with -the family of Zenas H. Gurley, were as follows: - -That he could not believe in: - -(1) "The literal gathering of the Church into Jackson and the adjoining -counties in the state of Missouri (or any one or more places) known as -a local Zion." - -(2) "Temple building and ceremonial endowments therein." - -(3) "Baptism for the dead." - -(4) "Tithing as a law applicable to the Church." - -(5) "The law of consecration by which individuals are made legal heirs -to the Kingdom of Zion." - -(6) "A sole mouthpiece of God to the Church." - -(7) "The plenary inspiration of and consequent absolute authority of -what are called the sacred books." - -(8) "The doctrine of 'cursing our enemies,' and of 'avenging God upon -them to the third and fourth generations.'" - -(9) "To the foregoing may be added the revelation of January 19, 1841, -section 107 D. & C., (124 our edition), which enjoins upon the Church -the building of a hotel, called the 'Lord's boarding-house,' for Joseph -Smith and posterity to dwell in from generation to generation, as -also the promise contained therein, viz: 'And as I said unto Abraham -concerning the kindreds of the earth, even so I say to my servant -Joseph, in thee and thy seed shall the kindreds of the earth be -blessed." - -"This coupled with the provisions in section 43, that 'none else should -or could receive revelation for the Church' and the provision of -section 19, that the Church shall receive Joseph's words and commands -the same as if from God's own mouth,--establish in our judgment a -lineal descent of authority, equivalent to an imperial dynasty, which -is foreign to the spirit and genius of the Gospel of Christ." - -This communication was dated March 28, 1886, and was signed by Jason -W. Briggs, (president of their apostles); Zenas H. Gurley, (a member -of that quorum); Gracie Gurley, Margaret Gurley, Edwin H. Gurley, Mida -Gurley. - -We see that this Mr. Briggs repudiated the fundamental portions of -his alleged revelation. In the "revelation" he teaches the gathering, -but here he says he does not believe in the gathering, either to -Jackson county or to any other place to be known as a local Zion. In -his "revelation" he teaches lineal Priesthood, but when he withdraws -from the church one reason was that he could not believe in "a sole -mouth-piece of God to the Church," and in an "imperial dynasty," which -he erroneously thought was taught in the revelation. Thus he repudiates -his "revelation," denies the divine mission of the Prophet Joseph -Smith, and repudiates the standard works of the Church.[7] Unstable to -the last, this man would not rest content in this organization which he -was such a potent instrument in bringing into existence.[8] - -There is another thing in his so-called "revelation" that is -interesting. He declares that the Lord would raise up one of the seed -of Joseph Smith who would be mighty and strong. Now, evidently this -refers to Joseph Smith, president of that organization. Joseph Smith -of the "Reorganized" Church declares that he is not the one mighty and -strong and the "Reorganized" Church has backed him up by resolution in -that conclusion.[9] - - -QUESTION OF REJECTION. - -We now come to the question of the rejection of the Church. Our friends -tell us that the Church was rejected for the reason that they failed -to complete the Nauvoo Temple "in the sufficient time granted by the -Lord." They say that the Temple was not finished. The president of the -"Reorganization" has made the following statement in this connection: - - "The basement was fitted for occupation and the baptismal font was - ready for use. The auditorium on the first floor was completed - sufficiently to be seated and occupied for assembly purposes. The - stairway on the south side was completed for use. The auditorium - on the second floor, the stairway on the north side, nor any other - portion of the building except those above named were completed; - though the small rooms above the second floor auditorium were used - by President Young and the resident Church authorities for various - purposes." (History of Reorganized Church, 2:562). - -His brother Alexander makes a similar statement. - -In reply to this it is only necessary to say that it made no difference -whether the Temple was finished or not. The revelation of January 19, -1841, provided, - - "That when I (the Lord) give a commandment to any of the sons of - men, to do a work unto my name, and those sons of men go with all - their might, and with all they have, to perform that work, and - cease not their diligence, and their enemies come upon them, and - hinder them from performing that work; behold, it behooveth me to - require that work no more at the hands of those sons of men, but to - accept of their offerings: - - "And the iniquity and transgression of my holy laws and - commandments, I will visit upon the heads of those who hindered my - work, unto the third and fourth generation, so long as they repent - not, and hate me, saith the Lord God. - - "Therefore for this cause have I accepted the offerings of those - whom I commanded to build up a city and a house unto my name, in - Jackson county, Missouri, and were hindered by their enemies, saith - the Lord your God: - - "And I will answer judgment, wrath, and indignation, wailing and - anguish and gnashing of teeth upon their heads, unto the third and - fourth generation, so long as they repent not and hate me, saith - the Lord your God. - - "And this I make an example unto you for your consolation - concerning all those who have been commanded to do a work, and have - been hindered by the hands of their enemies, and by oppression - saith the Lord your God."[10] - -No sane man will dare say that the Saints were not hindered by their -enemies in the building of the Nauvoo Temple, both before and after the -martyrdom. Nevertheless, I maintain that they were diligent in their -labors as the following references will show, furthermore that the -Temple was completed. In the Times and Seasons, volume 3, page 775, is -to be found an editorial written by the Prophet Joseph in which he says: - - "This noble edifice is progressing with great rapidity; strenuous - exertions are being made on every hand to facilitate its erection; - and materials of all kinds are in great state of forwardness. * * * - * - - "While the busy multitudes have thus been engaged in their several - avocations, performing their daily labor, and working one-tenth of - their time, others have not been less forward in bringing in their - tithings and consecrations for the same great object. Never since - the formation of this Church was laid have we seen manifested a - greater willingness to comply with the requisitions of Jehovah; a - more ardent desire to do the will of God; more strenuous exertions - used, or greater sacrifices made, then there have been since the - Lord said: Let the Temple be built by the tithing of my people. - It seemed as though the spirit of enterprise, philanthropy, and - obedience rested simultaneously upon old and young; and brethren - and sisters, boys and girls, and even strangers, who were not - in the Church, united with an unprecedented liberality in the - accomplishment of this great work; nor could the widow in many - instances, be prevented, out of her scanty pittance, from throwing - in her two mites." - -This was written in May, 1842. Remember the date, for I will have -occasion to refer to this again before we are through. - -This editorial reveals to us what is meant by laboring with your -might and "to cease not their diligence." The Lord did not require -all the time of the Saints to be devoted on that building, but a -tithing--one-tenth of their time or means. That is all He required of -them in order that they should fulfill the commandment. This is also -set forth in the second vol. of the Times and Seasons, page 567, and in -vol., 3 pages 938-9, but I take it for granted that the reference given -is sufficient to cover this ground. - - -TEMPLE BUILT BY SACRIFICE. - -Let us here pause a moment and see what it took to build the Temple. -That structure cost more than one million dollars; the Saints were -poor, and a great deal of the time the Temple was in course of erection -they were harassed by their enemies. The Prophet Joseph was forced -into exile to avoid his enemies who tried to drag him to Missouri, and -therefore he could not devote his personal attention to the building of -the Temple as he otherwise would have done; and in this way the work -was retarded to some degree by the enemies of the people. Moreover, -the building of that structure was not like building one today. The -Saints could not order their timber from the lumber yard in a state of -preparation for the Temple. There were no iron foundries from which -they could obtain the required metal properly prepared; but on the -contrary, every detail had to be performed by the Saints. The timber -had to be hewed in the far off forests of Wisconsin, carried to Nauvoo, -and cut into boards and for the various uses of the Temple. The stone -had to be cut and polished from the quarries, and the whole work had to -be supplied out of the tithing of the people. If the Lord had required -all of their time how would they have supported their families? Of -course, He could have cared for them, but it was but the tenth, mark -you, of their time and means that was required. And yet some of our -friends complain that the Temple was not completed inside of six -months! Naturally under these conditions it would take a number of -years to complete the building. - -We have seen that the Saints were diligent up to May, 1842.[11] Let us -now see if they did not continue their diligence. Of course, there were -some who were not diligent; but not of the faithful, not of those who -followed the Twelve. At the April conference, 1844, the Patriarch Hyrum -Smith, addressing the Saints, said: - - "I am one of the committee (i. e., Temple committee); the committee - tell me the quarry is blockaded, it is filled with rock, the stone - cutters are wanting work; come on with your teams as soon as - conference is over. It is not necessary for me to tell who will - come and do it; I will prophesy that you will do it. There is not - one in the city but that will do right if they know it, only one or - two exceptions, and they are not worth notice; God will take care - of them, and if He doesn't, the devil will." (T. & S., 5:597). - -Now, I know that Hyrum Smith was a prophet of God, the Lord declared -it, and his prophecy did not fail. This shows the willingness of the -Saints to do this work as late as 1844. - -In a communication to the Times and Seasons, October 13, 1844, signed -"C," we have the following: - - "The Temple is rising even faster than could have been anticipated, - and has a very imposing appearance." - -Again on page 744, of volume 5, Times and Seasons, (December 15, 1844), -this is stated: - - "The Temple has progressed with greater rapidity since the death of - Joseph and Hyrum than ever it had done before; and things in this - city never looked more prosperous." - -And in an editorial in this same paper of May 15, 1845: - - "The Temple progresses rapidly and the Saints being united (as we - have heretofore said), are industrious, frugal and determined." - -Then in the Times and Seasons, volume 6, page 926: - - "After a little more than four years of hard labor, in truly - troublesome times, and not, too, without the loss of the best blood - in the Church, on the morning of the 24th ult. (April, 1845), at a - little past 6, a goodly number of Saints had the honor, and glory - to witness the capstone of the Temple laid in its place." - -In a letter from Elder John Taylor to Joseph Cain (Mill. Star, 8:31), -we find this: - - "My feelings were very peculiar while standing in the font, which - is of stone, and passing through the rooms when I thought how the - Saints had labored and striven to complete the building." - -And in the Times and Seasons, volume 6, page 1017: - - "On Sunday, the 5th of October (1845) through the indefatigable - exertions, unceasing industry, and heaven blessed labors, in the - midst of trials, tribulations, poverty, and worldly obstacles, - solemnized, in some instances, by death, about 5,000 Saints had the - inexpressible joy and great gratification to meet for the first - time in the house of the Lord in the city of Joseph (Nauvoo). From - mites and tithing, millions had risen up to the glory of God, as a - Temple where the children of the last kingdom, could come together - and praise the Lord." - -There are other passages; but these ought to suffice on this point of -the diligence of the Saints. But some one will say, all this testimony -is from those who are interested--from your friends. Should we take the -testimony of our enemies, those who are interested in our downfall, -and who are not acquainted with these facts? However, I will add the -testimony of one who hoped that the Temple would not be finished. In -the Messenger and Advocate of June, 1846, published by Sidney Rigdon, I -quote the following: - - "That people [the Saints with Brigham Young] were told that they - would not finish that Temple which THEY were building. They were - told that they would get the roof on, and do some of the inside - work, but never would finish it." - -Now mark this; he adds: - - "No people ever labored harder to prove the above declaration - false. No pains were spared; but where has it terminated? Just as - we said it would." - -Here we have the testimony of Sidney Rigdon, who opposed the Twelve -and the Church and the building of that Temple. Yet he says they were -diligent, but when he says it was not completed, he spoke too soon. -This article was written just shortly after the exodus commenced, and -at that time the Temple was not quite finished; but it was finished -before all the Saints' left Nauvoo. - -I suppose that it is unnecessary to continue this branch of the subject -any further, but since our Church members have to meet the sophistry on -the part of the elders of the "Reorganization," we will. - - -NAUVOO TEMPLE COMPLETED. - -In proof that the Temple was completed I present the following -evidence. In the Times and Seasons, volume 6, page 1017, we find the -following: - - "It certainly afforded a holy satisfaction to think that since - the 6th of April, 1841, when the first stone was laid, amidst - the most straightened circumstances, the Church of Jesus Christ - of Latter-day Saints has witnessed their bread cast upon waters; - or more properly their obedience to the commandments of the Lord - appear in the tangible form of a Temple, entirely enclosed, windows - in, with temporary floors, pulpits, and seats to accommodate so - many persons preparatory to a general conference." - -And on page 1018: - - "The font and the other parts of the Temple will be in readiness - in a few days to commence the administration of holy ordinances of - endowment, for which the faithful have long diligently labored and - fervently prayed, desiring above all things to see the beauty of - the Lord and inquire in His holy Temple." - -Now, this was given in October, 1845, and we learn that the font--that -is the permanent font, which replaced the former and temporary -one--also the other parts of the Temple would be in readiness in a few -days to commence the administration of holy ordinances. I wish now -to refer to another reference from the writings of the president of -the "Reorganization." I have already read where he declares that the -font and the first floor above the basement and one stairway, also the -basement, were completed. He reaffirms that in the following from an -editorial in the Saints' Herald of February 17, 1904: - - "Work continued to be done on the Temple until the fall of 1845, - possibly until the summer of 1846"--you see he is not quite sure - about it--"but the building was never finished; and whatever - ordinances were performed in it took place in rooms not wholly - finished." - -Now note this particularly: - - "The north stairway, the second or upper auditorium, and the attic - were entirely incompleted." - -We will now examine the Times and Seasons of January 20, 1846, and see -what his testimony is worth. Here on page 1096 occurs the following: - - "January thus far has been mild, which, in the midst of our - preparations for an exodus next spring, has given an excellent time - to finish the Temple. Nothing has appeared so much like a finish of - that holy edifice as the present." - -Now, I want to call your attention to this which immediately follows: - - "The ATTIC story was finished in December." - -That is in December 1845. You will remember that the president of the -Reorganization declares that the attic was "entirely incompleted." But -to continue the quotation: - - "And if the Lord continues to favor us, the first story above the - basement will be completed ready for meeting, in the month of - February. The font, standing upon 12 stone oxen, is about ready, - and the floor of the story is laid, so that all speculation about - the Temple of God at Nauvoo, must cease." - -Now the temporary floors were laid in October, 1845, so these floors -must have been the permanent ones, and while the temporary finishing in -October was for the purpose of fitting the building for the ordinances, -this finishing was permanent. - -Here is an interesting feature about the testimony of this man. The -parts of the Temple which the president of the "Reorganized" Church -says were completed--finished, the Times and Seasons here states would -not be finished for a few days, or till February, but the part of the -building which he says was "entirely incompleted," is here declared -to have been finished in the past December, 1845. I shall not dispute -with him the fact that the parts which he says were finished, were -completed, for they were; but what does his testimony amount to as -evidence when confronted with the statement of the Times and Seasons? -Simply nothing; more than to prove that he knew nothing about it at -all. Now which shall we believe? The Times and Seasons, published -at the time, or the president of the "Reorganization," who made his -statement some 40 years later? Remember if he admits that the Temple -was finished his whole structure crumbles to the ground--it's bound to -crumble anyway sooner or later, for it is built upon the sand. - -Elder John Taylor, in an address to the Saints in England, published in -the Millennial Star of November, 1846, (vol. 8:97) has this to say: - - "Time alone can unfold this to many, but to us it has been - manifested long ago, years before the Temple WAS COMPLETED, and - long before the martyrdom of our Prophet and Patriarch." - -Here he declares that the Temple was completed. Now our friends quote -from the remarks of President Brigham Young delivered at the dedication -of the St. George Temple to the effect that up to that time the Saints -had never had the privilege of completing and enjoying a Temple. I call -your attention to the fact that President Brigham Young left Nauvoo -before the Temple was finished. He left in February, 1846, and a great -portion of the Latter-day Saints were expelled from that city before -they had the privilege of receiving the ordinances of the house of God, -therefore President Young was correct when he said we had not up to -that time had the privilege of completing and enjoying one. But I will -now call your attention to the statement of President Young's made in -October, 1863, (News, 13:96). Said he, - - "We have already built two Temples, one at Kirtland, Ohio, and one - at Nauvoo, Illinois. * * * God commanded us to build the Nauvoo - Temple, and we built it, and performed our duty pretty well. There - are elders present here today who labored on that house with not a - shoe to their foot, or pantaloons that would cover their limbs, or a - shirt to cover their arms. - - "We performed the work, and performed it WITHIN THE TIME WHICH - THE LORD GAVE US TO DO IT IN. Apostates said that we never could - perform that work, but through the blessing of God it was completed - and accepted of Him. Apostates never build Temples unto God, but - the Saints are called to do this work." - -The Nauvoo Temple was publicly dedicated May 1, 1846, by Elder Orson -Hyde, and the following day about 3,000 Saints met in the building in -a public service. It is most likely that the greater number of these -Saints were also at the dedication. It is not reasonable to suppose -that this building was dedicated until it was finished, for each part -had been dedicated as it was finished, and the dedication on the 1st of -May, 1846, was of the entire structure.[12] - - -THE REVELATION ON TEMPLE WORK. - -I have now shown that the Temple was completed; that the Saints -were diligent in their labors, and they were also hindered by their -enemies. I now reaffirm what has previously been said; that it made no -difference, so far as the Church and its authority is concerned, even -if the Temple had not been completed, or finished, in the technical -sense of that word. Some of the embellishments, the ornamentations and -fixtures, may not have been placed in the building according to the -original intention, and in that technical sense the building may not -have been "finished completely." But if so, what difference would it -make? The Lord, thank heaven, is not as technical and peevish as men -are, or woe be unto all of us. The revelation does not say that the -Church would be rejected with its dead if every identical board and -plank or fixture was not in the building according to the original -design. The thing the revelation does require is that a place be -prepared, or built, where the Lord could reveal the Priesthood and its -ordinances which had been taken away or that had not been restored. -And, too, if the temporary floors had not been replaced by the -permanent floors, the Lord could and would have revealed Himself to the -Saints and would have accepted of their offering. Now let's see just -what the revelation does say about this matter. Beginning at verse 25. - - "25. And again, verily I say unto you, let all my Saints come from - afar; - - 26. And send ye swift messengers, yea, chosen messengers, and say - unto them; come ye, with all your gold, and your silver, and your - precious stones, and with all your antiquities; and with all who - have knowledge of antiquities, that will come, may come, and bring - the box tree, and the fir tree, and the pine tree, together with - all the precious trees of the earth; - - 27. And with iron, with copper, and with brass, and with zinc, and - with all your precious things of the earth, and build a house to my - name, for the most High to dwell therein; - - 28. For there is not a place found on earth that he may come and - restore again that which was lost unto you, or which he hath taken - away, even the fulnesss of the Priesthood; - - 29. For a baptismal font there is not upon the earth, that they, my - Saints, may be baptized for those who are dead; - - 30. 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. - - 31. 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. - - 32. But behold, at the end of this appointment, your baptisms for - your dead shall not be acceptable unto me; and if you do not these - things at the end of the appointment, ye shall be rejected as a - church, with your dead, saith the Lord your God. - - 33. For verily I say unto you, that after you have had sufficient - time to build a house to me, wherein the ordinance of baptizing - for the dead belongeth, and for which the same was instituted from - before the foundation of the world, your baptisms for your dead - cannot be acceptable unto me. - - 34. For therein (that is in Temples) are the keys of the Holy - Priesthood ordained that you may receive honor and glory. - - 35. And after this time, your baptisms for the dead, by those who - are scattered abroad, are not acceptable unto me, saith the Lord. - - 36. For it is ordained that in Zion, and in her stakes, and in - Jerusalem, those places which I have appointed for refuge, shall be - the places for your baptisms for your dead. - - 37. 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? - - 38. For, for this cause I commanded Moses that he should build a - tabernacle, that they should bear it with them in the wilderness, - and to build a house in the land of promise that those ordinances - might be revealed which had been hid from before the world was; - - 39. 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 revelation 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." - -I have read quite extensively from this revelation, now let us examine -and see just what is meant. At the time this revelation was given the -Saints were baptizing in the Mississippi river for their dead, this was -a special privilege that the Lord granted them in their poverty and -while they could prepare a place in the Temple for that ordinance. He -declares that while that place was being built He would accept of their -baptisms in the river, but just as soon as a place could be prepared -in the Temple baptisms for the dead in the river should cease. Now you -will notice that verse 31 reads: - - "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." - -Now I wish you to note what follows: - - "And during this time your baptisms shall be acceptable unto me." - -I take it that this means that the Lord would accept of their baptisms -in the river until they could prepare a place where the ordinance -could be attended to properly, and that He would not discontinue river -baptisms until they had had sufficient time to build such a place. I -want to read what the president of the "Reorganized" Church has to say -on this point. Said he: - - "Baptisms for the dead was a permissive rite." - -Of course I do not agree with him that it was a permissive rite, but to -continue the quotation: - - "Baptism for the dead was a permissive rite; or to write more - plainly, the Church was permitted by the Lord to baptize for the - dead under certain rules." - -Here is the rule: - - "By terms stated in the revelation this permissive rite could be - performed and would be acceptable if performed in the river while - the time given the Church in which the Temple should be built was - passing. After the completion of the Temple, baptisms for the dead - were to be performed in it." (Saints' Herald, February 17, 1904). - -We are certainly safe in saying that the Lord would not break His -promise, therefore if we can discover a time when baptisms were -discontinued in the river it will be a sign that the sufficient -time had expired, so far as baptisms in the river for the dead were -concerned. I turn to the minutes of the October conference, 1841, and -read from the remarks on baptism for the dead delivered by the Prophet -on the third day as follows: - - "There shall be no more baptisms for the dead until the ordinance - can be attended to in the font of the Lord's house; and the Church - shall not hold another general conference, until they can meet in - said house. _For thus saith the Lord!_" (Times and Seasons, Vol. - II., page 578). - -Remember this was in October, 1841--six months after the first stone -of the Temple was laid. Was the Temple finished? No. Was the Church -then rejected with its dead? Verily no! for this was 1841, and I have -already referred you to the editorial of the Prophet's of May, 1842, -wherein he says that never since the formation, or foundation, of the -Church was laid, have the Saints been so willing to comply with the -requisitions of Jehovah, and manifested a more ardent desire to do -the will of God, than in the building of that Temple. Therefore they -could not have been rejected. Yet the sufficient time was up.[13] What -must we then conclude? That the Temple had progressed so far that -baptisms could be performed in it for the dead in accordance with the -revelation, and it did not depend altogether, you will see, on the -complete finishing of the building; and as the rooms were finished one -by one and dedicated, they too, could be used for the ordinances of the -Temple until the whole Temple was built. - -Are we right in our conclusion that a font had been built? Yes, -a temporary font had been built in the basement of the Temple--a -temporary one--but obviously one that answered the requirements of the -revelation. Moreover, in this temporary font, which was used by the -command of the Lord through the Prophet Joseph Smith, baptisms for the -dead were performed from November, 1841, until it was replaced by the -permanent font, and then these baptisms continued in that until the -Saints were driven from Nauvoo. - - -BAPTISMS FOR THE DEAD OBLIGATORY. - -We will now examine the thirty-second verse; it is: - - "But behold, at the end of this appointment, your baptisms for your - dead shall not be acceptable unto me." - -That means, of course, the baptisms in the river shall not be -acceptable after the font is built. But listen to this: - - "And if you do not these things at the END OF THE APPOINTMENT ye - shall be rejected as a church, with your dead, saith the Lord your - God." - -If you do not do what things? Does it mean if you do not build the -Temple at the END of the appointment? That would be absurd. It means, -if you do not perform your baptisms for your dead and the ordinances -for the dead at the end--not the beginning, but the end--of the -appointment, then will you be rejected with your dead. So you see -it was not the failure to finish the attic, or to carve figures in -the woodwork, or embellish the building by placing pictures on the -walls, or painting them; it was not for this that the Church was to -be rejected; but it was to be rejected with its dead if it failed to -perform the work in the Temple for the dead when the opportunity was -afforded. Now let us see if this view is not in harmony with other -Scriptures. I turn to the second section of the Doctrine and Covenants. -Here the angel says: - - "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." - -Why would the earth be wasted? Simply because if there is not a welding -link between the fathers and the children--which is the work for the -dead--then we will all stand rejected; the whole work of God will fail -and be utterly wasted. Such a condition of course, shall not be. When -Elijah restored this Priesthood, he said that the time spoken of had -fully come, and that the dreadful day of the Lord was near, even at the -doors. - -Let us now see what Joseph Smith had to say in relation to this. -Speaking of the baptism and salvation for the dead, he said: - - "The GREATEST RESPONSIBILITY in this world that God has laid upon - us, is to seek after our dead. The apostle says they without us - cannot be made perfect. Now I will speak of them: I say to you, - Paul, you cannot be perfect without us; it is necessary that those - who have gone before, and those who come after us should have - salvation in common with us, and thus hath God made it OBLIGATORY - to man. Hence God said He would send Elijah." (Times and Seasons, - 6:616). - -Moreover, at the conference held October, 1841, to which I have already -referred, the prophet said this: - - "Baptism for the dead is the only way that men can appear as - saviors on Mount Zion. The proclamation of the first principles of - the gospel was a means of salvation to men individually, and it was - the truth, not men, that saved them; but men by actively engaging - in rites of salvation _substitutionally_, become instrumental in - bringing multitudes of their kin into the Kingdom of God." - - "This doctrine"--that is, baptism for the dead--"he said, presents - in a clear light the wisdom and mercy of God, in preparing an - ordinance for the salvation of the dead, being baptized by proxy, - their names recorded in heaven, and they judged according to the - deeds done in the body." - -Now here comes the most important statement. - - --"This doctrine was the BURDEN OF THE SCRIPTURES. Those Saints - who NEGLECT it in behalf of their deceased relatives, do it at the - PERIL OF THEIR OWN SALVATION." - -There we have the key to the whole situation. If we neglect the -salvation of our dead when we have the opportunity to save them, then -we ourselves will be rejected, and that is just what the revelation of -January 19, 1841, says. In the Doctrine and Covenants, Section 128, -verse 5, we are told that baptism for the dead was prepared from before -the foundation of the world, "for the salvation of the dead," mark -this, "WHO SHOULD DIE WITHOUT A KNOWLEDGE OF THE GOSPEL!" And in verse -15: - - "And now, my dearly beloved brethren and sisters, let me assure you - that these are principles in relation to the dead and the living - that cannot be lightly passed over, as pertaining to our salvation, - as Paul says concerning the fathers, 'that they without us cannot - be made perfect, neither can we without our dead be made perfect.'" - -Here we have it in this revelation that if we do not save our dead we -cannot ourselves be saved, therefore if we neglect their salvation, we -ourselves will be rejected. Now verse 18: - - "It is sufficient to know * * * that the earth will be smitten - with a curse, UNLESS there is a welding link of some kind or - other, between the fathers and the children, upon some subject or - other, and behold what is that subject? IT IS THE BAPTISM FOR THE - DEAD. For we without them cannot be made perfect; neither can they - without us be made perfect. Neither can they nor we be made perfect - without those who have died in the Gospel also; for it is necessary - in the ushering in of the dispensation of the fulnesss of times, - which dispensation is now beginning to usher in, that a whole and - complete and perfect union and welding together of dispensations, - and keys, and powers, and glories, should take place, and be - revealed, from the days of Adam even to the present time; and not - only this, but those things which never have been revealed from - the foundation of the world, but have been kept hid from the wise - and prudent shall be revealed unto babes and sucklings in this the - dispensation of the fulness of times." - - -SALVATION FOR THE DEAD IMPORTANT. - -Now, is it not plain to see how important this doctrine is, and why -the Saints were to be rejected? But they were not rejected for they -performed the baptisms for their dead, and are today performing the -baptisms and the ordinances for and in behalf of their dead. Therefore -they are not rejected. Again, the Prophet says that the Saints have not -too much time to save and redeem their dead, and gather their living -relatives together that they may be saved also, before the earth will -be smitten, as revealed by Malachi. Therefore it is quite evident why -the Lord permitted them to baptize in the river, and not wait until -those ordinances could be performed in the Temple, and why He was so -anxious that they should hurry and prepare a place in the Temple, where -they could be performed in accordance with the plan from before the -foundation of the world. - -Here is another statement that I wish to refer to. In an editorial -in the Times and Seasons written by the Prophet, in volume 3, pages -759-761, where he is speaking of the remarks made by the Savior to the -Jews, that upon them should come all the righteous blood shed upon the -earth from the blood of righteous Abel, unto the blood of Zacharias, -son of Barachias, who was slain between the Temple and the altar, -Joseph the Prophet declares in most emphatic terms that the reason why -this blood was to come upon these Jews was, that: - - "They possessed greater privileges than any other generation, not - only as pertaining to themselves but to their dead, their sin was - greater as they not only neglected their own salvation but that - of their progenitors, and hence their blood was required at their - hands." - -Now, if these Jews were to answer for the blood of their progenitors -because they neglected the salvation of their dead, then, may we not -ask; will not we have to answer for the blood of our dead if we neglect -these ordinances in their behalf? It matters not even if we have been -baptized and have had hands laid on our heads for the reception of the -Holy Ghost; if we wilfully neglect the salvation of our dead, then also -we shall stand rejected of the Lord because we have rejected our dead; -and just so sure their blood will be required at our hands. - -Now, what is the attitude of the "Reorganized" Church in relation to -the salvation of the dead, the neglect of which the Church--yes, and -also the individual--was to stand rejected of the Lord? I have here a -copy of a resolution that was passed by the general conference of that -sect in 1886, at the time that Mr. Briggs withdrew. This resolution -is in reply to his charge that he could not accept the principle of -"baptism for the dead." Here it is: - - "That as to the alleged Temple building and ceremonial endowments - therein, that we know of no Temple building, except as edifices - wherein to worship God, and no endowment except the endowment of - the Holy Spirit of the kind experienced by the early Saints on - Pentecost day." - - "'Baptism for the dead' referred to belongs to those local - questions of which the body has said by resolution: - - "'That the commandments of a local character, given to the first - organization of the Church are binding on the Reorganization only - so far as they are either reiterated or referred to as binding by - commandment to this church. And _that_ principle has neither been - reiterated nor referred to as a commandment." - -Just think of that! They declare that we were rejected because we -failed to build a house where these ordinances were to be performed, -and yet they actually have the audacity to say that the work of -salvation for the dead is not binding on them because it has not -been reiterated or referred to as a commandment binding on them. -Now is that consistent? They call it a local commandment, yet we -have seen that this commandment was the burden of the Scriptures and -the greatest responsibility that God has placed upon us, and we are -obliged to save our dead if we would ourselves be saved. And yet, this -commandment without which the whole earth was to be utterly wasted and -destroyed--this eternal commandment that had been prepared before the -foundation of the world--is not binding on them! "A local commandment!" -"A permissive rite!" My friends, from the teachings of Joseph Smith the -Prophet, which I have presented, you may well judge which is the Church -"rejected with its dead."[14] - - -Footnotes - -1. This statement that the Latter-day Saints were endeavoring to get -beyond the jurisdiction of the United States, which is repeated so -often by anti-"Mormon" writers and speakers, including many devotees -of the "Reorganization," who vainly attempt to prove the disloyalty of -the Saints, is rather astonishing in the face of the facts of history. -The exodus to the Rocky Mountains was undertaken _of necessity_, as it -was from Missouri to Illinois, because the Saints had been ruthlessly -driven from their homes by armed mobocrats. Notwithstanding this, the -Church came to the Rocky Mountains because the Lord willed it so, -for He permitted the expulsion from Nauvoo that His purposes might -be fulfilled. The Prophet Joseph Smith, as early as 1842, received a -revelation declaring that the Saints would be driven to these valleys. -That revelation is found in the history of the Church for Saturday, -August 6, 1842. Our friends the Reorganites, have themselves testified -in their more sober moments to the truth of this grand prediction. In -a history published by them in 1880, and which they said was "the aim -of the publishers to place within the reach of those who cared to know, -a more correct standard from which to determine the character and work -of Joseph Smith, the founder, under divine direction, of the Church of -Jesus Christ of Latter-day Saints," "And is the cheapest book published -by the (Reorganized) Church." They record the following: - -"Just at this time (1842) also occurred Joseph's first marked prophecy, -on record, concerning the removal of the Saints to the Rocky Mountains. -Says the Record: - -"Saturday 6th, (August, 1842). Passed over the river to Montrose, -Iowa, in company with General Adams, Colonel Brewer, and others, and -witnessed the installation of the officers of the Rising Sun Lodge of -Ancient York Masons, at Montrose, by General James Adams, Deputy Grand -Master of Illinois. While the Deputy Grand Master was engaged in giving -the requisite instructions to the Master Elect, I had a conversation -with a number of brethren, in the shade of the building, on the subject -of our persecutions in Missouri, and the constant annoyance which has -followed us since we were driven from the State. I prophesied that the -Saints would continue to suffer much affliction, and would be driven -to the Rocky Mountains, many would apostatize, others would be put -to death by our persecutors, or lose their lives in consequence of -exposure or disease, and some would live to go and assist in making -settlements and building cities, and see the Saints become a mighty -people in the midst of the Rocky Mountains." - -"The exodus is a great historic fact. It would do violence to history -to expunge this record. The Twelve, however, may have shaped the record -thus to fit their own events. It is not even affirmed that Joseph gave -such a revelation to the Church; but the historical landmark, pointing -to the Rocky Mountains, is this prophecy to his Masonic brethren, on -the 6th of August, 1842, just about five years before the feet of the -pioneers emerged from the last mountain gorge into the beautiful -valley of the Great Salt Lake." (Tullidge's Life of Joseph Smith, -Lamoni edition, page 398-9). - -In February 1844 a company was selected to go and explore Oregon -and California (Utah then being a portion of what was called "Upper -California,") for the purpose of selecting a site where the Saints -could build a city. The minutes of this meeting say: "At a meeting -of the Twelve, at the Mayor's office, Nauvoo, February 21, 1844, -seven o'clock, p. m., Brigham Young, Parley P. Pratt, Orson Pratt, -Wilford Woodruff, John Taylor, George A. Smith, Willard Richards and -four others being present, called by previous notice, by instruction -of President Joseph Smith on the 20th instant, for the purpose of -selecting a company to explore Oregon and California, and select a site -for a new city for the Saints." - -Jonathan Dunham, Phineas H. Young, David D. Yearsley and David Fullmer, -volunteered to go; and Alphonzo Young, James Emmett, George D. Watt, -and Daniel Spencer were requested to go. These brethren were requested -to meet with the council on the following Friday evening at the -Assembly Room, and the history of the Prophet continues: "Met with the -Twelve in the Assembly Room (Friday 23rd) concerning the Oregon and -California Exploring Expedition; Hyrum and Sidney present. I told them -I wanted an exploration of all that mountain country. Perhaps it would -be best to go direct to Santa Fe. Send twenty-five men: let them preach -the Gospel wherever they go. Let that man go that can raise $500, a -good horse and mule, a double-barrel gun, one barrel rifle, and the -other smooth bore, a saddle and bridle, a pair of revolving pistols, -bowie-knife, and a good saber. Appoint a leader, and let him beat up -for volunteers. I want every man that goes to be a king and a priest. -When he gets on the mountains he may want to talk with his God; when -with the savage nations have power to govern, etc. If we don't get -volunteers wait until after the election." - -On this and other occasions shortly following, these volunteered to go: -George D. Watt, Samuel Bent, Joseph A. Kelting, David Fullmer, James -Emmett, Daniel Spencer, Samuel Rolfe, Daniel Avery, Samuel W. Richards, -Almon L. Fuller, Hosea Stout, Thomas S. Edwards, Moses Smith and Rufus -Beach. There were also others. It is also a fact that on the evening -of June 22, 1844, because of persecution, the Prophet Joseph Smith, -his brother Hyrum and a few others crossed the Mississippi river with -the intention of going to the Rocky Mountains, beyond the persecutions -of their enemies. The following day they were accused of cowardice by -false friends who declared that they were fleeing from the flock in -time of danger. This falsehood so wounded the Prophet who had stood in -the breach from the beginning to protect the Saints, that he returned -to Nauvoo, and gave himself up declaring that if his life was of no -value to his friends, it was of none to himself. Four days later he -suffered martyrdom, sealing his testimony with his blood. - -Mr. George Derry, himself a Reorganite, in the Saints' Herald for -January 31, 1906, in reply to the editor who doubted that any such -intention as a settlement in the West was contemplated by Joseph Smith, -wrote the following: - -"In reading the article in Saints' Herald, No. 46, 'The Editor at -Home,' I got the impression that the writer was in doubt as to the -correct statement of S. W. Richards that he was one of twenty-five -men that were selected by Joseph Smith, Jr., to go out west to try to -find a location for the Saints beyond the reach of mobs--a condition -no doubt desirable in those trying times. S. W. Richards was president -of the Church in the British Isles while I lived in London. I was -president of a branch there and I was often brought in contact with -other presiding officers as they met in council every month. The London -conference was composed of forty-two branches, was often visited by -the president of the mission and his counselors. I well remember S. W. -Richards and others making the same statement at one of our monthly -meetings, for they frequently dwelt at considerable length on the -persecutions and trials of the Saints in that day. I believed the -statements then--fifty-three years ago. I have no reason to reject it -now. I have never heard it disproved. The testimony of S. W. Richards -is as true in 1905 [See Era, Vol. 7, 927] as it was in 1853, that the -company was organized. Recording the facts would not add to their -_truthfulness_. I never heard that the company went west, but the -company was _organized_, although conditions were changed. - -"In reading of the wonderful manifestations given in Kirtland, I -find the following vision seen by Joseph Smith: 'I saw Brigham Young -standing in a strange land in the far South and West in a desert place -on a rock in the midst of about a dozen men of color. He was preaching -to them in their own tongue. I saw the twelve apostles of the Lamb that -_now are_ upon the earth standing together in a circle, much fatigued. -I finally saw them in the celestial Kingdom of God.' - -"The conditions here stated very much resemble the conditions existing -in Utah extending four hundred miles south of Salt Lake City. Here is -certainly strong indication, if visions are reliable, that Brigham -Young with the rest of the apostles would go to a strange land -beyond the bounds of civilization. And in view of the mobbings and -drivings they had to endure, is it any wonder that they should seek -a quiet resting-place? Who shall say there was anything dishonorable -in organizing a company by Joseph Smith, Jr., to seek out a quiet -resting-place where they could be free to worship God in peace, none -to make them afraid? The writer seems to have serious doubts as to -the truth of the statements of the two men he met in Salt Lake City, -because we have no record of the preparations made. I never heard it -stated that the company did go west, because conditions changed, but -the fact still remains--the company was formed, firearms and provisions -were agreed upon, but as to what happened to change the program we -have no record. But that the company was formed under the direction -and choice of Joseph Smith is beyond doubt." As early as 1831, the -Lord in a revelation (Doc. & Cov. 49:25) declared that "Zion shall -flourish upon the hills and rejoice upon the mountains, and shall be -assembled together unto the place which I have appointed." When Brigham -Young therefore, and the apostles, lead the Church to the valleys -of the mountains, it was in fulfillment of the word of the Lord to -Joseph Smith, uttered first, in March, 1831, second in August 1842, -and moreover, it was but carrying out the design of the Prophet Joseph -Smith. When men accuse the Saints of fleeing to the west desiring to -get beyond the borders of the United States, and of being disloyal to -the American government, they not only place themselves at variance -with the facts of history, but utter a miserable falsehood that merits -only the severest contempt. In B. H. Roberts' "Succession," pages 109 -to 126, a complete array of evidence regarding the exodus as outlined -by Joseph Smith may be found. - -2. In several of the revelations given to the Church in the beginning, -the doctrine of common consent is made mandatory. In the revelation of -April 6, 1830, the date of the organization of the Church--the Lord -says: "The elders are to receive their licenses from other elders, -by vote of the Church (branch) to which they belong, or from the -conferences." * * * * * No person is to be ordained to any office in -this Church, where there is a regularly organized branch of the same, -without the vote of that Church." In section 26, verse 2: "All things -shall be done by common consent in the Church, by much prayer and -faith, for all things ye shall receive by faith." See also Sec. 124:144. - -The Saints by vote accepted the Twelve Apostles as the presiding -quorum of the Church at this special conference August 8, and again -at the regular conference in October. This fact settled the matter of -succession according to the revelations. These authorities and their -successors, have been sustained at each conference of the Church, twice -a year, and at the quarterly conferences of the various stakes four -times a year from that day to this. The question of succession was, -therefore, settled at Nauvoo when the assembled Saints voted to sustain -the Apostles as the presiding quorum of the Church. The attempt of any -party or parties, before any other body, to set up the Church and to -ordain officers in conflict with the action of the Church on the dates -previously mentioned, would be illegally done; just as much so as if in -the municipality, state or nation, after the majority of the citizens -had elected officers (and that almost unanimously) to serve them, a few -disgruntled, defeated, candidates and their sympathizers should appoint -another election, hold it by themselves and then declare that the -regularly and properly elected officers were rejected and unauthorized -to serve. Such a thing in the nation could be no more foolish or absurd -than were the attempts of apostates to set up a _new organization_ -of the Church from a handful of disgruntled office-seekers and their -sympathizers. In one case there would be as much authority as in the -other and no more. - -But the contention of Reorganites has been, that the apostles assumed -authority and powers that did not belong to them. That their duty was -in the world and it was the prerogative of the high council of Nauvoo -with William Marks and counselors, at their head, to direct the affairs -of the Church. They say: - -"That the Twelve usurped authority, and assumed privileges and duties -after the death of Joseph and Hyrum which did not belong to them, is -seen in the fact that their mission and calling was to travel abroad -among the branches, and throughout the world, preaching, organizing -branches, thus building up the Church outside of Zion and the organized -stakes. That such was their mission and calling may be seen in the law -of the Church which is further confirmed in the teachings of the martyr -as follows: - -"'The Twelve _will have no right_ to go into Zion, or any of its -stakes, and there undertake to regulate the affairs thereof, where -there is a standing high council. But it is _their duty to go abroad_ -and regulate all matters relative to the different branches of the -Church.' Joseph Smith's History, Mill. Star, Vol. 15, p. 261. - -"After the death of Joseph, the Twelve superseded, by their arrogant, -despotic acts, the standing high council at the stake of Nauvoo, -of both which the late President Wm. Marks was president. And this -usurpation thus begun, has been perpetuated till now; entailing -darkness, discord, and misrule upon that faction of the Church." (The -Successor pp. 14, 15). - -Alexander H. Smith, presiding patriarch of the "Reorganized" church, -and then one of their "apostles," made the following statement, March -29, 1885, in Salt Lake City: - -"At the evening meeting his remarks were directed to the subject of -the reorganization of the church, in which he showed why this measure -became necessary, and how Brigham Young and the Twelve Apostles usurped -the leadership. He quoted from declarations of Joseph Smith and Brigham -Young, and the revelations to show what the organization and order of -the priesthood were, and how, in case of death of the prophet, the -word of the Lord, was to be given to the Saints. It was to be through -the high council of the chief or center stake of Zion, in which -jurisdiction the Twelve Apostles had no business whatever. Their work -and powers extended only to matters beyond the borders of Zion. When -the prophet was killed, therefore, the right and duty to rule fell upon -the high council at Nauvoo, of which Elder Marks was the president. But -Brigham Young and eight others of the Twelve, brushed this order of the -priesthood to one side, and seized the reins of government themselves." -(Saints' Herald, Vol. 32:342). - -This argument set forth in the "Successor" and by Alexander H. Smith, -which has been quite universal in the "Reorganized" Church, would -not be quite so bad if it was not for a number of insurmountable -difficulties and objections that stand in the way. In the first place -the objectors fail to state that the powers of the high council and -stake presidency at Nauvoo, were limited to the affairs of the stake, -and outside of that they held no jurisdiction. Following the martyrdom, -the Church was considering matters that affected the whole Church -and not merely the stake at Nauvoo. The Twelve Apostles, therefore, -assumed by legal right their proper place as the presiding quorum of -the Church, and were so sustained. The revelation on Priesthood (sec. -107) says the Twelve Apostles, form a quorum equal in authority with -the First Presidency (verse 24) and it was the duty of the Apostles, -not only to ordain evangelical ministers (Patriarchs) but also to -ordain and set in order all the other officers of the Church, (verse -58). We read that "God hath set some in the Church, _first_ apostles, -secondarily prophets, thirdly teachers," etc. (I. Cor. 12:28) not -_first_ high councils and presidents of Stakes. Neither are the duties -of the Apostles confined to their labors out side of the Stakes of Zion. - -3. If Jason W. Briggs joined the Church of Jesus Christ of Latter-day -Saints June 6, 1841, and resided in Wisconsin from that time till 1854, -he cannot be considered a faithful member of the Church, "who desired -to do the will of heaven;" for in remaining at Beloit during all these -years he was going contrary to the word of the Lord given to the -Prophet in 1841. On January 15th of that year, the Lord said through -the Presidency, Joseph Smith, Sidney Rigdon and Hyrum Smith, and on -divers other occasions, that the Saints scattered abroad should come -to Nauvoo and Hancock county. Here is the command: "Let all those who -_appreciate the blessings of the Gospel_, and realize the importance -of _obeying the commandments of heaven_ * * * first prepare for the -general gathering. _Let them dispose of their effects as fast as -circumstances will possibly admit_, without making too great sacrifice, -and _remove to our city and county_. * * * _This cannot be too forcibly -impressed_ on the _minds of all_, and the elders are hereby instructed -to proclaim this word in all places where the Saints reside in their -public ministrations, _for this is according to the instructions we -have received from the Lord_. (My italics.) - -Again, on May 24, 1841, the Prophet said this gathering to Hancock and -Lee counties was "important and should be attended to _by all who feel -an interest in the prosperity of this corner stone of Zion_," and the -Twelve Apostles a short time later, under the direction of the First -Presidency, in an epistle to the Saints, said: "We say to _all Saints -who desire to do the will of heaven_, arise, and tarry not, but come -up hither to the place of gathering _as speedily as possible_." (My -italics.) - -Mr. Briggs visited Nauvoo once in 1843, but again returned to Wisconsin -(Reorg. Hist. 3:737) where he lived until 1854, either defying this -commandment or else ignoring it, thus proving he was not in harmony -with the Presidency of the Church, and was one who did not "desire to -do the will of heaven." If he had been faithful he would have gone -to Nauvoo and remained there and assisted in the building of the -Temple, but he did not do so, _was not diligent_ and went contrary to -the "instructions" the Presidency had "received from the Lord." That -the Lord would not choose such an unfaithful servant to build up His -Church, give him revelations and cause him to stand as president pro -tem., in the place of the Seed of Joseph Smith, which Reorganites claim -Jason W. Briggs did, is obvious and requires no further comment. - -4. I have been taken to task for saying that about this time Jason -W. Briggs organized the Beloit branch for the Strang organization. -Reorganites claim that the Beloit branch was raised up in 1842 or -1843--they don't know just when. For the sake of the argument we will -grant that a branch was organized at Beloit in 1842 or 1843. If so, -the faithful members of that branch removed to Nauvoo, agreeable to -the commandment of the Lord previously quoted. Those who remained -at Beloit, like Jason W. Briggs, were not faithful in that they did -not "desire to do the will of heaven." And what has been said of Mr. -Briggs, will also apply to them. Nevertheless, between 1846 and 1848, -Jason W. Briggs organized the Beloit branch for Strang's organization, -or else the Reorganite history is at fault. They say that in 1849 the -Beloit branch was a Strangite branch, and remained with Mr. Strang -until 1850 (Reorg. Hist., 3:737). Most of these members--and they were -few--after they left the Strangites joined the organization of William -B. Smith's organizations were without authority, so whatever power -those unfaithful members had before 1844, they lost when they joined -these apostate organizations of Strang, et al. For they could not take -power or authority with them. This truth is expressed by an officer -of the Reorganized Church who said, at Galland's Grove, Iowa, October -25, 1863: "Whenever individuals claiming authority under the church -as organized by the first Joseph, become members of any faction, they -immediately become divested of all authority except that received from -that faction." (True Saints' Herald, Vol. 4, page 158). - -5. In a vain effort to blind the readers of the Saints' Herald the -"defender" tries to make it appear that I state here that Zenas H. -Gurley left the "Reorganized" church; but from the way he writes it, -it is evident that he doesn't himself believe that any such attempt -was made. Zenas H. Gurley, Sen., died August 28, 1871, and in speaking -of his _family_ in 1886--fifteen years later--it is obvious that the -reference does not include him. That Mr. Gurley left them when he got -on the other side, I have my reasons to believe, but at no time in the -entire publication has he been confounded with his son of the same -name. The son is mentioned _but once_ and then only incidentally and -unavoidably in connection with the withdrawal of Jason W. Briggs from -the "Reorganization." The _family_ of Zenas H. Gurley mentioned here -consisted of his wife Margaret, sons Zenas H. (who was one of their -"Apostles") Edwin H., and their wives. The attempt of the writer of -the "defense" to throw dust in the eyes of the readers of the _Saints' -Herald_ as he has done here and at many other points, is contemptible. - -6. In the "defense" that appeared in the Saints' Herald, June 30, 1909, -in answer to this, the statement is made that, "Those were received -whose original baptisms had been performed either previously to 1844 -or by men who held authority previous to 1844." This declaration helps -their cause not at all, for whatever authority any of those men who -were active in these various "factions" may have held, when in the -Church, they could not take it with them, when they withdrew. Moreover, -action was taken against them and they were divested of all authority -by the Church of Jesus Christ of Latter-day Saints, from which their -authority came. And what authentic proof have they to offer that these -men had authority in the Prophet's day? Zenas H. Gurley, and Jason -W. Briggs were confessedly, the two most active and most noted in -this work of the "Reorganization." Mr. Gurley, it is true, was senior -president of the 21st quorum of Seventy at Nauvoo before he left the -Church, having been ordained under the direction of President Joseph -Young. He claimed it was by virtue of this office in the Priesthood -that he officiated originally in the bringing forth of the "New -Organization," in 1852. (True Saints' Herald, Vol. I, page 56). Yet the -president of the "Reorganization" himself repudiates that authority. -(See section on Succession, subject _Properly Ordained?_) - -It is claimed by the "Reorganization" that Mr. Briggs was an Elder in -1842, but that also is mere sayso, there is no authentic record for it. -In proof of this I submit the following correspondence. - - Salt Lake City., Feb. 21, 1905. - - _Mr. Heman C. Smith, Church Historian, Reorganized Church_. - - Dear Sir: The 3rd volume of the "History of the Reorganized Church," - page 737, states that Jason W. Briggs was ordained an Elder in 1842. - Will you kindly inform me who ordained him and the date of the - ordination; also the authority on which the statement of the - ordination is made, and oblige? - - Very respectfully, - JOSEPH F. SMITH, JR. - -The reply dated Lamoni, Iowa, Feb. 26, 1905, is as follows: - - _Mr. Joseph F. Smith, Jr._ _Salt Lake City, U._ - - Dear Sir: Yours of February 21, is at hand and contents noted. - - Replying we will say we are not able to inform you as to who - officiated in the ordination of Elder Jason W. Briggs to the office - of Elder; nor can we give you the date any nearer than the year 1842. - - The authority upon which the statement was made is the sworn statement - of Elder Briggs in the Temple Lot Case. See Plaintiff's Abstract, page - 393. - - Very respectfully, - HEMAN C. SMITH. - -In the formation of the "New Organization" (now the "Reorganization") -Mr. Briggs acted by virtue of the office of High Priest. Mr. Gurley -says they had "two High Priests (Mr. Briggs being one of them) and one -senior President of the Seventies." (The Seventy being himself). See -True Saints' Herald, Vol. I, page 56. And in the "revelation" given by -Mr. Deam it was stated that "It is my will that you respect authority -in my Church, therefore let the greatest among you preside at your -conference." (True Saints' Herald, Vol. I, p. 55). Mr. Jason W. Briggs -was chosen to preside (p. 57). Where did he get his authority as a High -Priest by which he had the right to preside? From James J. Strang. The -Voree record of conferences, April 8, 1846, contains the following: -"Resolved unanimously that Jason W. Briggs be ordained a High Priest. -Ordination under the hands of President James J. Strang and William -Marks." - -7. In reply to this the Reorganite "defender" declares that I have not -been fair to Mr. Briggs, that if he believed "even one section out -of what was in excess of one hundred, both as to its genuineness and -authenticity, it would necessarily follow that he believed to an extent -in the mission of Joseph Smith through whom it was given, in that case -Joseph F. Smith, Jr., could not truthfully use the language he did in -describing Briggs' attitude toward the Standard works of the Church." * -* * * Mr. Briggs denied the _plenary_ inspiration of the sacred books; -but that is neither a denial of the authenticity, or of the partiality -of their inspiration." - -This is a mere quibble. Mr. Briggs denied the gathering of Israel; -temple building and the ceremonial endowments therein; the salvation -of the dead through the temple ordinances, which the Prophet Joseph -said was "the burden of the Scriptures;" the law of tithing and of -consecration, the only law by which Zion could be redeemed and built; -the right of Joseph Smith or any other man to be a sole mouthpiece of -God to the Church; the plenary inspiration and consequent absolute -authority of the _Scriptures_; and the revelation on temple building. -What else he did not believe is not stated; but _if_ there is any -fundamental principle in the mission of the Prophet Joseph, or in the -Scriptures that he _did believe_, surely he ought to have full credit -for it! - -8. The writer of the "defense" also very peevishly objects to the -statement that Mr. Briggs was unstable to the last. He says: "If -unstable and discontented _to_ the last, he could not have been stable -and contented for a generation preceding the 'last'. If stable and -contented for upwards of thirty years preceding the last (1886,) then -Mr. Smith uttered an untruth, then he reflected a falsehood, when -he said Briggs was 'unstable' and discontent 'to the last.' Why not -tell the truth about him even though an 'apostate?' I see no excuse -for reflecting on his stability any part of his life. If he stepped -momentarily aside from his path in the early part of his life it was -because his north star was obscured by a cloud he could not avoid; -but as soon as the cloud disappeared and his guiding star was again -visible, he resumed his pathway. No lack of stability there. * * * * -Joseph F. Smith, Jr., should tell the truth, even about the dead." - -Another quibble. This is rather a severe arraignment to come from a -member of the "Reorganized" Church, which organization has been from -its beginning so energetic in maligning the leaders of the Church of -Jesus Christ of Latter-day Saints, both living and dead, accusing them -of every wickedness under the sun, even going so far as to accuse -President Young of being an accomplice in the death of the Prophet -Joseph Smith. (See R. C. Evans, in Toronto Star, of January 28, 1905, -and Saints' Herald, Vol. 32:190.) - -Well, let us see wherein we have wrongfully accused Mr. Briggs. He -joined the Church of Jesus Christ of Latter-day Saints in 1841; failed -to gather at Nauvoo when commanded; left the Church in 1846 during the -exodus, "because he had no root;" joined James J. Strang in 1846 and -remained with him until 1850; left Mr. Strang and followed William -Smith until 1851; left William Smith and joined with Zenas H. Gurley -in the "New Organization of the Church," which finally resulted in the -forming of the "Reorganized" Church; remained with this organization -until 1886, when he withdrew from it and died at Harris, Colorado, -January 11, 1899, rejecting the work he performed in all these -organizations. Moreover, he was "ordained" April 8, 1846 to the office -of "High Priest" by James J. Strang, and declared that Strang was -Joseph Smith's legal successor as this letter will show: - -"The following letter was written in answer to one from Mr. Briggs of -Wisconsin. His letter is too scurrilous to appear in print, therefore -we publish only the reply of Mr. Bacon." - -"Beaver Island, July 18th, 1851. - -"Mr. Briggs: - -"Sir: Some time since I received a letter from you in which you claim -to take the liberty to write to me, on the ground that our acquaintance -had been such as to forbid personal enmities; and, therefore, you would -carry out the precept: 'Do unto others as you would have others do unto -you;' and that I was less orthodox in the pretenses of Strang, etc., -than some others. * * * * * I will not notice the argument, powerful as -it may be, which you assert you have found upon examination, touching -the letter of appointment. But what examination can this be, in which -you have found out that you spoke that which was not true? _When you -declared in public congregations, at your own fireside, and at the -fireside of your neighbors_, that Joseph Smith wrote with his own -hand the 'Letter of Appointment' (for you saw him in vision) and your -surprise and faith in the 'knocking spirits' of New York, from the fact -that they (the spirits) asserted the same?" - -He represented the Beloit and Prairie branches of Strang's church at -the conference held in October, 1848, (Voree Record) and traveled quite -extensively for that cult from 1846 to 1850. When he joined William -B. Smith he acknowledged him as Prophet and leader, was ordained by -William B. Smith, an "Apostle." After he left William B. Smith and -joined Zenas H. Gurley he claimed to have a revelation embodying the -very things he repudiated when he withdrew from the "Reorganization." - -To Mathias F. Cowley, in the presence of others, Mr. Briggs, a -short time before his death in answer to the question whether the -"revelation" he received in 1851 was true or not, said: "You know we -learn by experience. I would not like to claim it to be a revelation -now, but it is just as good as any revelation that was given to Joseph -Smith." - -Although he remained with the "Reorganized" Church for thirty years, -if this record does not show that he was unstable of character at the -beginning all the way through and "to the end," pray tell, what does -instability mean! - -9. The members of the "Reorganized" Church in the beginning laid great -stress on the statement that the Prophet Joseph Smith was smitten by -the shaft of death (D. & C. 85th sec.) for putting forth his hand to -steady the ark of God, and that his successor should be the "one mighty -and strong," the Lord should send, "holding the sceptre of power in his -hand, clothed with light for a covering, whose mouth shall utter words, -eternal words; while his bowels shall be a fountain of truth, to set in -order the house of God, and to arrange by lot the inheritances of the -Saints, whose names are found, and the names of their fathers, and of -their children, enrolled in the book of the law of God." - -Mr. Briggs in his "revelation" says the Prophet's successor should be -one mighty and strong and one of his seed, and for years the claim -was made that Joseph Smith the present head of the "Reorganization," -was that personage. This is emphatically declared in the "Successor," -(revised edition) and in various numbers of the "Saints' Herald" and -other of their publications. This is from page 66, Vol. 17, True L. -D. S. Herald: "God foreknew the character of sister Emma--that she -would be faithful and true to him who had called her--and he _elected_ -her to be the mother of the successor of the Martyr--the "one mighty -and strong," who is "to set in order the _house_ of God, (i. e., the -church; see I. Tim. iii. 15; I. Pet. iv. 17; Heb. iii. 6), and arrange -by lot the inheritances of the Saints; the man who shall lead them (the -Saints) like as Moses led the children of Israel, (which was by direct -revelation from God), and who, when sent of God, would find the Saints -in 'bondage,' from which they should be 'led out' by power, (of God) -'and with a stretched out arm.'" - -That's the way they formerly gave it; but they have been forced to -recede because their president has not come up to this standard of the -one spoken of in the Prophet's revelation. Therefore they have, since -1900, resolved: - -"Whereas, we have received no divine communication authorizing any -particular interpretation of the revelation before us; and as the -Reorganized Church has never taken action upon the matter; - -"Resolved, that we leave it an open question, to be decided as God -may develop His purposes among us, while we acknowledge the leading -features in it to be prominently characteristic of Jesus Christ." (From -a letter by Joseph Smith of the "Reorganization" in my possession--J. -F. S., Jr.) - -This is rather a hard jolt to Mr. Briggs' "revelation." - -10. The Reorganite "defender" says, "Also, we wish Mr. Smith to note, -that the Lord in the same connection says, 'If my people will hearken -to my voice,' they shall not be moved out of their place. Were they -moved? Yes, they were cannonaded from Nauvoo, their enemies scattered -them, some of them went to Utah. Was it because they "hearkened," or -because they had not hearkened?" - -He misinterprets the Scriptures. Thus do they read: - -"And if my people will hearken unto my voice, _and unto the voice of -my servants whom I have appointed to lead my people_, behold, verily I -say unto you, they shall not be moved out of their place" (verse 45). -Who these _servants_ were that the Saints should _"hearken"_ to, the -Lord informs us in verses 124 to 129 of this same section. "First, I -give unto you Hyrum Smith, to be a Patriarch unto you, * * * I give -unto you Joseph Smith, to be a presiding elder over all my Church. * -* * I give unto him for counselors my servant Sidney Rigdon, and my -servant William Law. * * * * I give unto you my servant Brigham Young, -to be a President over the Twelve traveling council, which Twelve hold -the keys to open up the authority of my kingdom upon the four corners -of the earth, and after that to send my word to every creature; They -are--Heber C. Kimball, Parley P. Pratt, Orson Pratt, Orson Hyde, -William Smith, John Taylor, John E. Page, Wilford Woodruff, Willard -Richards, George A. Smith." These were the general authorities who -were to be _"hearkened"_ to. And the people hearkened to the Prophets -Joseph and Hyrum Smith until their death, then the right of presidency -fell on the shoulders of the Twelve. The faithful Saints "hearkened" to -them and helped them to build the Temple. But the unfaithful rejected -these servants whom the Lord in this revelation gave to the Church -for the Saints to hearken to, departed from Nauvoo, refused to comply -with the command of the Lord to build His house, and were consequently -_moved out of their place_ in the Church into the "Reorganization." The -moving "out of their place" did not refer to the location (Nauvoo) but -to their place in the Kingdom of God; or, the Church of Jesus Christ -of Latter-day Saints. And all who refused to obey this commandment -and hearken to these _servants_ were removed from the Church. "But if -they will not hearken to my voice, _nor unto the voice of these men -whom I have appointed_, they shall not be blest, because they pollute -mine holy grounds, and mine holy ordinances, and charters, and my holy -words which I give unto them. And it shall come to pass, That if you -build a house unto my name, and _do not do the things that I say_, (i. -e., hearken to "the voice of these men whom I have appointed") I will -not perform the oath which I make unto you, neither fulfil the promise -which ye expect at my hands, saith the Lord." (verses 46-7). - -11. The Reorganite response to this is as follows: "Not by any means, -no such an indication. We have seen that they were diligent _in_ May -1842--not _up to_. The corner-stone of the edifice had been laid April -6, 1841, over a year from the date of the quotation. Room for a great -deal of lagging between those two periods of time." - -"The next quotation is from Hyrum Smith (no reference) at the April -Conference, 1844, who speaks of, as Joseph F. Smith [Jr.], puts it, the -'willingness of the Saints to do the work as late as 1844.' Yes, but he -does not say they had been willing afforded time _up to_ 1844. From May -1842, to April, 1844, (nearly two years), afforded time to be guilty of -lethargy and to falter enough to incur the penalty the fiat of the Lord -had fixed." - -Such miserable, puerile, balderdash set forth as argument, is -disgusting. Nevertheless it is characteristic of the "defense" -writer who, throughout, argues in this fashion, failing to present -the quotations he attacks for fear his readers will discover his -dishonorable methods. He was afraid to present to his readers the -quotation from the remarks of Patriarch Hyrum Smith and the quotation -from the Prophet wherein he said: - -"Never since the formation of this Church was laid have we seen -manifest a greater willingness to comply with the requisitions of -Jehovah, a more ardent desire to do the will of God; more strenuous -exertions used or greater sacrifices made, than have been SINCE _the -Lord said_, LET THE TEMPLE BE BUILT BY THE TITHING OF MY PEOPLE!" - -The reasons he did not give these quotations is, that he knew his -readers would see his trickery and deception. Then he goes on to argue -that the Saints were not _diligent_ in September 1841, because the Lord -said at that time: "Let the work of my Temple, and _all the works which -I have appointed unto you_, be continued on and not cease, let _your -diligence_ and _your perseverance_, and _patience_, and _your works be -redoubled_, and you shall in no wise lose your reward." (My italics). -Therefore, he argues, "they were not sufficiently diligent at that -time," because they were commanded to _redouble_ their works. "That at -least makes one positive break in Mr. Smith's chain of diligence." - -Let us see: their works that were to be redoubled were not confined to -the building of the Temple, and the context of this revelation (see -sec. 127) proves that they were in favor with the Lord and had been -_diligent_ and _patient_ and _persevering_ in their works. We have seen -too, from the Prophet's own words, that "laboring with their might" -meant _one-tenth_ of their _time_ or _means--a tithing_ of the people, -which is all the Lord had asked of them, and this could be redoubled -without any thought of lethargy or lack of diligence. There is no -sense in the Reorganite "defender," being unreasonable, technical and -peevish in this matter to win a point for a dilapidated cause. There is -sufficient evidence given in this book; and it is not all that could -be given by any means, to show that the Saints labored faithfully, -diligently, and did all that the Lord required of them until they had -completed the Temple; and that, too, while they were being harassed, -persecuted, and in every way opposed by their enemies. All these facts -the "defender" very carefully avoids. - -Another thing. Who was it that failed to be diligent and to labor -with their mights in building the Temple? Those scattered members who -refused to go to Nauvoo when commanded, and afterwards,--if we may -accept Reorganite testimony--became the nucleus of their Church! Those -who fled from Nauvoo with James J. Strang, Sidney Rigdon and William -Smith; forsaking the Church; refusing to assist in the completion of -the Temple; opposing the building of that edifice; even prophesying -that it would not be built, and blocking the progress of its erection! -Notwithstanding the Lord declared to Parley P. Pratt in a revelation -just following the martyrdom--which is accepted by the Reorganites as -genuine--"Go and say unto _my people_ (not rejected) in Nauvoo, that -they shall continue to pursue their daily duties and take care of -themselves, and make no movement in _Church government_ to reorganize -or alter anything until the return of the remainder of the quorum of -the Twelve (not rejected). _But exhort them that they continue to build -the House of the Lord which I have commanded them to build in Nauvoo_." -(My comments and italics). Autobiography of Parley P. Pratt, page 371). -Notwithstanding this commandment, some forsook Nauvoo and refused to -assist in building the Temple, and these were the ones who afterwards -became active members of the "Reorganization." It will take more -evidence than a lot of innuendos, accusations, and downright sophistry -to prove that the Lord rejected those who labored diligently on the -Temple, according to His command, and accepted those who rejected the -Temple, and refused to assist in its erection. - -12. Commenting on this the Reorganite "defender" says: "On page 23 he -quotes from Sidney Rigdon, 'In the _Messenger_ and _Advocate_ for June, -1846;' and on next page (24) he says: 'At that time (June, 1846) the -temple was not quite finished.' On page 24, not finished in June, and -on page 23, finished on May 1st. On which page is he correct?" - -If the foregoing criticism was written through ignorance, of course the -writer may be excused, for one cannot be expected to furnish reasoning -powers to men who lack the capacity to understand a simple fact. But it -appears very forcibly that it is a deliberate prevarication, prepared -purposely to deceive, and thus shall I look upon it, rather than lay it -to his stupidity. - -There is no contradiction whatever here, for I did not say, as he gives -it: "At this time (June, 1846) the Temple was not quite finished." -The reference taken from the letter of Sidney Rigdon, appeared in -the _Messenger_ and _Advocate_ of June, 1846, along with a number of -other articles _written_ in March, April and May, 1846. Any greenhorn, -much less a man of wisdom and intelligence, knows that an article -appearing in a monthly magazine is _always written before_ the date -of publication of the magazine, and more was this the case in 1846, -when the modern improvements and facilities were not to be had by a -small country publication. Now, what I did say--which would have been -apparent to his readers had he dared to publish the statement of Sidney -Rigdon and my comment which proves the diligence of the Saints _up to_ -the last--was this: "This article was written just shortly after the -exodus commenced, and at _that time_ (i. e., shortly after the exodus -commenced) the Temple was not quite finished, but it was finished -before all the Saints left Nauvoo." (See context). This harmonizes -perfectly with the date of dedication. Moreover, Sidney Rigdon had -not been at Nauvoo since before the exodus commenced, which was in -February, 1846, not June, and was not prepared to say just what the -Saints did after that time. - -13. In answer to the question, "when was the Church rejected with -its dead?" the president of the "Reorganization" in an editorial in -the Saints' Herald, February 17, 1905, said: "We are not aware that -specific date or time, or any one specific act has been fixed upon as -_the_ time and _the_ event when and why the Church was rejected." He -then declares that the seed was sown as early as 1843 that finally grew -and culminated in the "rejection of the Church." - -Mr. Heman C. Smith quotes Lyman Wight (True Succession, p. 74) as -follows: "We were to have sufficient time to build that house, -[Nauvoo Temple] during which time our baptisms for our dead should be -acceptable in the river. If we did not build within this time we were -to be rejected as a church, we and our dead together. Both the Temple -and baptizing went very leisurely, till the Temple was somewhere in -building the second story, when Brother Joseph from the stand announced -the alarming declaration that baptism for the dead was no longer -acceptable in the river. As much to say the time for building the -Temple had passed by, and both we and our dead were rejected together. -* * * - -"The Church now stands rejected together with their dead. The Church -being rejected now stands alienated from her God in every sense of the -word." - -Mr. Heman C. Smith accepts this statement saying: "What but blind -ambition to rule prevented others of the signers [Apostles] from -recognizing the consequence so apparent?" - -This was written by Lyman Wight in _1851_ and was an _afterthought_ on -his part, for he continued to work in the ministry until the death of -Joseph and Hyrum Smith, without one intimation by word or deed that -the Church had been rejected in 1841. Moreover, if the Saints could -get the structure of a building that cost a million dollars "somewhere -in building the second story" in that time of distress and trouble, -within _about six months_ they could not possibly have worked _very -leisurely_, and the Prophet in 1842 praised them for their diligence -and zeal. (See page 38). - -Another Reorganite writer (A. M. Chase) in the Saints' Herald for June -20, 1906, declares that the Church was rejected in 1841: "When this -appointment was ended by revelation, October 3, 1841, and the temple -not completed, then all Israel should have known they were 'rejected as -a church' with their dead." - -It is quite evident that the sufficient time was up on this date, for -they were to have the privilege to baptize in the river "while the time -was passing" and this privilege of baptizing in the river terminated, -October 3, 1841, thus proving that the time had come for baptisms in -the Temple. It was not _finished_ and the revelation did not call for -it to be _finished_, and at this time it was _built_ sufficiently for -this ordinance to be attended to in the font in the proper way. For -that reason the Lord transferred the ordinance of baptism for the -dead from the river to the font of the Lord's House. That he had not -rejected the Church is evident from this very commandment, for in it -the Lord tells them to baptize in the font in the Temple, which He -would not have done had they been rejected. If He had rejected them He -would have stated so positively in a revelation to the Prophet, for -he received several revelations _after_ this event and some of them -were concerning baptism for the dead and temple work. (See sections -127 and 128). This commandment given to the Church in 1841 and other -revelations subsequently, prove conclusively that the Lord would and -did accept of the work for the dead in the Temple, without it being -"completely finished," after the privilege to baptize in the river had -expired. The thing for which they were to be rejected was the failure -to perform these ordinances, _after the expiration of river baptisms_, -and the Saints did not fail to perform the ordinances in the Temple. - -14. The Reorganite "defender" at this point carefully avoids the -evidence and argument presented here, and argues at great length -attempting to prove that the Church was rejected because the Lord -said He was "_about_ to restore many things to the earth pertaining -to the Priesthood." The Lord said: "I deign to reveal unto _My -Church_, things which have been kept hid from before the foundation -of the world, things that pertain to the dispensation of the fulnesss -of times." The "defender" says these things were not revealed, nor -restored to the Church; that no revelations that were kept hid from -before the foundation of the world, pertaining to the Priesthood in the -dispensation of the fulnesss of times, have been revealed from heaven; -therefore the Church was rejected with its dead. He says their Doctrine -and Covenants contains no such revelations; that no such revelations -are to be found in our edition of the Doctrine and Covenants; and, -therefore, he concludes, no such revelations have been given to us, or -the Church; so the Church must have been rejected. - -He asks me to answer the following questions: "Now let us ask, Mr. -Smith: Have any such revelations been received? Name them. Where are -they and what are they?" - -I have taken this matter up under the head of "Temple Building and -Ceremonial Endowments Therein." All that is necessary to say here is -this: If the Lord kept things hid from the world since before the -foundation thereof was laid and now has revealed them to His people, -they are not intended for the world and necessarily will not be -found in the written word. Such revelations have been revealed unto -the Church in the Temples of the Lord; but I shall _not_ name them. -If the Lord saw fit to keep them from the world, yes, and from the -dispensations past, He does not intend to reveal them to the world -_now_; neither to the scoffer and the unbeliever in His works. Let our -friend read Matthew 7:10-12, as it is given in the Holy Scriptures: -"_And the mysteries of the kingdom ye shall keep within yourselves_; -for it is not meet to give that which is holy unto the dogs; neither -cast ye your pearls unto swine, lest they trample them under their -feet. For the world cannot receive that which ye, yourselves, are not -able to bear; wherefore ye shall not give your pearls unto them, lest -they turn again and rend you." - - - -Succession in the Presidency of the Church. - -* * * * * - -An Address Delivered in the Weber Stake Tabernacle, Ogden, Sunday, -April 28, 1907, by Elder Joseph F. Smith, Jr. - -* * * * * - -A short time ago I was invited to address the Saints from this stand -on the subject of "The Origin of the Reorganized Church." It has been -thought by some that it would be wise to continue the subject and -therefore I have been invited to address you this afternoon on the -question of Succession in the Presidency of the Church. In doing so, I -desire it to be understood that I have no feeling of animosity towards -those of a different faith; but so much has been said on the other -side of this question, and so little in our defense, that I feel it -important to deal with this subject. - -The testimony on which members of the so-called "Reorganized" Church -base their contention that Joseph, son of the Prophet Joseph Smith, -should have succeeded his father in the Presidency of the Church is as -follows: - -1. That it is his right by the law of lineage--that the office of -president of the High Priesthood descends from father to the first born -son. - -2. That it is his right by appointment of his father. - -3. That he was properly ordained by those holding the authority to -preach and administer in the ordinances of the gospel. - -We shall take these questions up and consider them and will refer to -the passages in the Doctrine and Covenants that are used by these -people, together with other passages that they do not use, and we will -see just how much there is in them in support of their position. - -We will first consider the statement that the Prophet was to choose -his successor. The passages referred to in support of this are in -the Doctrine and Covenants as follows: Sections 28:6-7, 35:18, and -43:2-5. These I shall read to you. I cannot stop now to explain the -circumstances under which these revelations were given, and take it for -granted that you will consider that matter for yourselves. The first of -these was given to Oliver Cowdery and I read, beginning with the 4th -verse: - - "And if thou art led at any time by the Comforter, to speak or - teach, or at all times by the way of commandment unto the Church, - thou mayest do it. But thou shalt not write by way of commandment, - but by wisdom; and thou shalt not command him who is at thy head, - and at the head of the Church, for I have given him the keys of - the mysteries, and the revelations which are sealed, until I shall - appoint unto them another in his stead." - -You see, the Lord was to appoint another. - -The passage in section 35 is as follows: - - "And I have sent forth the fulnesss of my Gospel by the hand of - my servant Joseph; and in weakness have I blessed him, and I have - given unto him the keys of the mystery of those things which have - been sealed, even things which were from the foundation of the - world, and the things which shall come from this time until the - time of my coming, IF HE ABIDE IN ME, AND IF NOT, ANOTHER WILL I - PLANT IN HIS STEAD. Wherefore, watch over him that his faith fail - not, and it shall be given by the Comforter, the Holy Ghost, that - knoweth all things." - -The third passage is as follows, beginning with the first verse: - - "O hearken, ye Elders of my Church, and give an ear to the word - which I shall speak unto you; for behold verily, verily, I say unto - you, that ye have received a commandment for a law unto my Church, - through him whom I have appointed unto you, to receive commandments - and revelations from my hand. - - "And this ye shall know assuredly that there is none other - appointed unto you to receive commandments and revelations until - he be taken, if he abide in me. But verily, verily, I say unto - you, that none else shall be appointed unto this gift except it be - through him, FOR IF IT BE TAKEN FROM HIM, he shall not have power - except to appoint another in his stead; and this shall be a law - unto you, that ye receive not the teachings of any that shall come - before you as revelations or commandments; and this I give unto you - that you may not be deceived, that you may know they are not of me." - -These revelations, extracts from which I have read, were all given -between September, 1830, and the first of March, 1831. At that time -the Church was less than one year old, and was not fully organized -with its various officers as we have it today. The quorums of Apostles -and Seventies were not called till 1835--over four years subsequent to -these revelations. When they were given the Prophet Joseph was young -and inexperienced, and this law was laid down for the government of -the Church as it existed at that time, as these revelations clearly -indicate. You will notice from these passages, that the Lord was to -choose another in the Prophet's stead in case of his removal through -transgression, or for any other cause, during that incipient stage of -the history of the Church. It was necessary at that time that some -provision be made for the perpetuity of the prophetic office, in case -that Joseph Smith should not prove faithful to the great trust in -the days of his preparation and qualification, and before he became -thoroughly seasoned and fitted for this important calling. In such an -emergency the power of necessity must have been conferred by Joseph -Smith on his successor, for he held the keys; therefore, the Lord -declared that in case of the prophet's transgression or removal, he -would still retain the power in that case to ordain his successor and -to confer upon such successor, whom the Lord was to choose, the keys -and authority that had been conferred upon him. - -It must also be remembered that the Prophet Joseph, like the prophets -of old and even the Savior Himself, had to continue from grace to grace -and "increase in wisdom and stature, and in favor with God," and with -him, as with the Master, "he received not a fulnesss at first;" but -through trials, tribulations, and varied experiences, had to prove -his worthiness before God in order that he might hold the keys of the -kingdom. It was during this period of preparation that the expression -in the revelations quoted were given regarding the appointment of -a successor; but later the Lord revealed more of His will, and the -Church was established with all the proper officers and quorums for -its guidance and perpetuity, when death should remove its President. -Moreover, while in these revelations the Lord prepared the means of -a successor in case of the transgression or removal of Joseph Smith, -later when he had proved himself and evinced before God through his -faithfulness that he was worthy of the trust placed in him, the Lord -declared that the keys of the kingdom should never be taken from him in -the following words: - - "Thus saith the Lord, verily, verily, I say unto you my son, - thy sins are forgiven thee according to thy petition, for thy - prayers and the prayers of thy brethren have come up into my ears; - Therefore thou art blessed from henceforth that bear the keys of - the kingdom given unto you; which kingdom is coming forth for the - last time. - - "Verily I say unto you, the keys of this kingdom shall NEVER be - taken from you, while thou art in the world, neither in the world - to come; nevertheless, through you shall the oracles be given to - another, yea, even unto the CHURCH." - -I take it as a natural sequence that this law which was given in March, -1833, superseded the provision made in 1830 and winter of 1831, wherein -a law was given as a protection to the Church in case of the taking -away of the keys from Joseph the Prophet--a contingency that did not -arise.[1] Later in the year 1835, when the Twelve Apostles were chosen -and their duties defined, the Lord declared that they were equal with -the Presidency as a quorum. That is, in case of the dissolution or -destruction of the First Presidency of the Church, the Twelve should -succeed to the presidency, and would thus act until such time and -place as the Lord revealed that the First Presidency should be again -organized. And whenever the First Presidency should be disorganized it -would devolve upon the Apostles' quorum to set in order and direct the -affairs of the Church. I quote from the one hundred and seventh section. - - "And they (that is the Twelve) form a quorum, equal in authority - and power to the three Presidents previously mentioned. - - "The Seventy are also called to preach the Gospel and to be - especial witnesses unto the Gentiles and in all the world. Thus - differing from other officers in the Church in the duties of their - calling. - - "And they form a quorum equal in authority to that of the Twelve - special witnesses or Apostles just named." - -That is to say: that when the First Presidency is disorganized, the -Twelve Apostles become the presiding quorum of the Church until the -presidency is again organized, and during that time they are virtually -the Presidency of the Church--the presiding quorum. If through some -cause--which is not likely to arise--both these quorums should be -destroyed then it would devolve on the Seventies to set in order the -Church and they would become the presiding quorum. This is the law that -God has revealed, and it is the only law and order of the Priesthood -that He has revealed for the guidance of the Church in succession. You -may search the Doctrine and Covenants from beginning to end and will -find no other law of succession. - -I think it must be conceded that the Apostles could not be equal in -authority with the Presidency when the First Presidency is fully and -properly organized. There could not be two heads--or three heads--of -equal authority at the same time, for such a thing would lead to -confusion. Hence the Apostles are equal, as has been stated in that -they have power to assume control of the affairs of the Church when the -Presidency is dissolved by the death of the President. This idea was -clearly in the mind of the Prophet when on the 16th day of January, -1836, in a special council of the Presidency and the Twelve, he -said--This is in the History of the Church, vol. 2, page 374; also the -'Reorganite' history, vol. 2, pages 11-12: - - "I next proceeded to explain the duty of the Twelve, and their - authority, which is next to the present Presidency, and that the - arrangement of the assembly in this place on the 15th instant, - in placing the High Council of Kirtland next the Presidency, was - because the business to be transacted was business relating to - that body in particular, which was to fill the several quorums - in Kirtland, not because they were first in office, and that the - arrangements were the most judicious that could be made on the - occasion; also the Twelve are not subject to any other than the - First Presidency; viz., myself, Sidney Rigdon, and Frederick G. - Williams, who are now my counselors; and where I am not, there is - no First Presidency over the Twelve." - -If in such a case, there is no First Presidency over the Twelve, then -the Twelve must be the presiding quorum of the Church when the First -Presidency is disorganized. Again, at a special conference of the -Church held August 16, 1841, we are informed in the minutes that the -Prophet addressed the Saints as follows--(T. S., 2. 521.): - - "President Joseph Smith now arriving proceeded to state to the - conference at considerable length, the object of their present - meeting, and in addition to what President Young had stated in the - morning, said that the time had come when the Twelve should be - called upon to stand in their place next to the First Presidency, - and attend to the settling of emigrants and the business of the - Church at the stakes and assist to bear off the kingdom victorious - to the nations; and as they had been faithful and had borne the - burden in the heat of the day that it was right that they should - have an opportunity of providing something for themselves and - families, and at the same time relieve him so that he might attend - to the business of translating. - - "Motioned, seconded and carried, that the conference approve of the - instructions of President Smith, in relation to the Twelve, and - that they proceed accordingly, to attend to the duties of their - office." - -Therefore it was by right of divine appointment that the Apostles' -quorum became the presiding quorum of the Church at the death of the -Prophet Joseph Smith. - - -LINEAGE. - -We will now consider this "law of lineage." From section 86, they quote -to us as follows: - - "Therefore, thus saith the Lord unto you with whom the Priesthood - hath continued through the lineage of your fathers, for ye are - lawful heirs, according to the flesh, and have been hid from the - world with Christ in God; therefore your life and the Priesthood - hath remained and must needs remain through you and your lineage, - until the restoration of all things spoken by the mouths of all the - holy prophets since the world began." - -But they fail to quote the eleventh and succeeding verse: - - "Therefore, blessed are ye if ye continue in my goodness, a light - unto the gentiles, and through the Priesthood, a savior unto my - people Israel. The Lord hath said it, Amen." - -But to whom was this revelation given? Was it to the Prophet Joseph -Smith alone? Is this a promise that his seed shall inherit the -Priesthood? Certainly not. This revelation was given December 6, -1832, to the Elders of the Church. Therefore, when members of the -"Reorganization" declare that Joseph Smith was one of these Elders -and must be included with his posterity in the promise, we meet their -argument with the counter statement, that the promise was also to Hyrum -Smith, to Brigham Young, Heber C. Kimball, George A. Smith, Parley P. -Pratt, Orson Pratt, and a large number of other Elders who never have -been identified with the "Reorganization," nor have their children, and -to them this promise is as sure as to the seed of any others. We must -not lose sight of the fact that no man can lay claim to salvation, nor -to the Priesthood of God, simply because he had a faithful father. The -inference in this eleventh verse is, that if they are not faithful, -then they will not receive the fulfilment of the promise. The posterity -of Joseph Smith, like the posterity of any other Elder of Israel, will -stand or fall on their own foundation which they have builded. And if -the sons of Joseph Smith refuse to keep the commandments, the blessings -will pass them by; but God's work will continue until the consummation -of all things. - -Again they quote from section 112 as follows: - - "For verily I say unto you, the keys of the dispensation which ye - have received, have come down from the fathers; and last of all - being sent down from heaven unto you." - -This revelation was given to Thomas B. Marsh and the Apostles in July, -1837; and while it is true that the Priesthood which these men held -did come down from the fathers, it was not from father to son, from -generation to generation, in the flesh. For the Priesthood, as we -know, was conferred on the heads of Joseph Smith and Oliver Cowdery -by Peter, James and John. Joseph Smith's grandfather did not hold the -Priesthood nor his fathers before him for generations upon generations. -So we must look at this in a broader sense than our friends are willing -that we should do. What is meant by the Priesthood coming down from -the fathers, and that it must needs remain through the lineage of the -Elders of the Church? It means simply this, that the Priesthood has -come down from those who held it in ancient days and has been conferred -upon men in this day according to promise, because they are of the seed -of Joseph of the tribe of Ephraim. For the Lord promised to bless the -children of Ephraim in the latter days with His power. And when the -Church was established it was with the promise that it was never again -to be destroyed; therefore, it must needs be that the Priesthood remain -through the lineage of the Elders of the Church. But it will be through -those who are faithful, and not the unfaithful sons, and there is not -one word in these passages that declares that the Presidency of the -High Priesthood descends from father to son, and that it is the right -of the son of Joseph Smith to succeed his father. Not one word! - -They also quote section 110; to the effect that the generations were -to be blessed through the seed of Joseph Smith. That passage is from a -vision received by Joseph Smith and Oliver Cowdery, April 3, 1836, when -they received the keys of various dispensations, and is as follows: - - "After this, 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." - -Therefore they say that unless the sons of the Prophet Joseph Smith -were in the true Church and held the Priesthood, this promise would -fail. Not so, however. As I have said, if those sons are not faithful -the realization of the promise will pass them by until some of the seed -of Joseph Smith will stand up to receive the blessing. Furthermore, -this promise was not made solely to Joseph Smith. Oliver Cowdery -received the same blessing; but he left the Church and went into -forbidden paths, and the promised blessing was taken from him and given -to another. So it will be with the sons of Joseph the Prophet; if they -repent not they shall not receive the blessing. The Lord has declared: - - "Who am I, saith the Lord, that have promised and have not - fulfilled? I command and a man obeys not, I revoke and they receive - not the blessing." - -I stated that this blessing that was given to Oliver Cowdery was taken -from him and given to another. In the Doctrine and Covenants, section -124:94-95, this is found: - - "And from this time forth I appoint unto him (that is Hyrum Smith) - that he may be a prophet, and a seer, and a revelator unto my - Church, as well as my servant Joseph. - - "That he may act in concert also with my servant Joseph, and that - he shall receive counsel from my servant Joseph, who shall show - unto him the keys whereby he may ask and receive, and be crowned - with the same blessing, and glory, and honor, and Priesthood, and - gifts of the Priesthood, that once were put upon him that was my - servant Oliver Cowdery." - -Here the blessings of Oliver Cowdery are transferred to the head -of Hyrum Smith, and, therefore, we can say with equal emphasis -that in the seed of Hyrum Smith, as well as in the seed of Joseph -Smith, all generations after him shall be blessed. For the Lord hath -spoken it! Now, the seed of Hyrum Smith are not connected with the -"Reorganization." However, in the words of another let me say: - - "That the descendants of Joseph Smith, and those of Hyrum Smith, - stand before God as do all other men, assured of honor or dishonor, - exaltation or degradation, according to their individual works." - -We are also referred to verses 56-58 of section 124, which, perhaps, is -a passage on which they lay the greatest stress of all. I shall read -beginning with the fifty-sixth verse, and ask you to follow me closely -and I will read it as clearly as I possibly can: - - "And now I say unto you, as pertaining to my boarding house which I - have commanded you to build for the boarding of strangers, let it - be built unto my name, and let my name be named upon it, and let my - servant Joseph, and his house have place therein, from generation - to generation; - - "For this anointing have I put upon his head, that his blessing - shall also be put upon the head of his posterity after him. - - "And as I said unto Abraham concerning the kindreds of the earth, - even so I say unto my servant Joseph, in thee and in thy seed shall - the kindred of the earth be blessed." - -You see it says, "this anointing have I put upon his head." What -anointing does this refer to? Notice that it says, "as pertaining to -my boarding house * * let my servant Joseph, and his house have place -therein, from generation to generation." That is the anointing the -term "this" refers to. It is the place in that boarding house, and has -nothing to do with the Presidency of the Church. I have already shown -to you that in the seed of Hyrum Smith as well as in the seed of Joseph -Smith the generations after them were to be blessed; there is nothing -in this promise indicating that the posterity of either of them shall -have right to the Presidency of the Church. - -But they say this blessing does not refer to the boarding house in -which the Prophet Joseph paid stock for himself and generations after -him; but that it refers to the blessing of his progenitors; that -is, to the birthright which was given to Joseph--the right of the -primogeniture. And considering this passage Heman C. Smith, in his -"True Succession," has the following to say: - - "Here then is the blessing given to Joseph to occupy in this - position, and to discharge these duties and responsibilities. But - some one objects that this is not called a 'blessing;' but is it - not a blessing? However, to silence this caviling, we refer the - reader to the blessing of Joseph Smith as pronounced by his father - on the occasion of the ordination of the High Council. February 19, - 1834, Joseph in his history says: - - "'My father Joseph then laid his hands upon my head and said, - "Joseph, I lay my hands upon thy head and pronounce the blessings - of thy progenitors upon thee, that thou mayest hold the keys of the - mysteries of the kingdom of heaven, until the coming of the Lord. - Amen.'" (True Succession, p. 44). - -Then he goes on to say that this is the blessing referred to in the -revelation I have just quoted from, and that it was the blessing of the -primogeniture. The birthright of the first born. But Mr. Heman C. Smith -is too hasty. Invariably in quoting this blessing given to the Prophet -by his father and which is found in the Times and Seasons, volume 6, -pages 994-5, they tactfully refrain from quoting what immediately -follows. I will quote it from the Times and Seasons: - - "He also laid his hands upon the head of his son Samuel and said, - 'Samuel, I lay my hands upon thy head, and pronounce the blessing - of thy progenitors upon thee, that thou mayest remain a Priest of - the Most High God, and like Samuel of old, hear His voice, saying, - Samuel, Samuel. Amen.' - - "John Johnson also, laid his hands upon the head of his son Luke - and said, 'My Father in heaven, I ask thee to bless this my son, - according to the blessings of his forefathers, that he may be - strengthened in his ministry, according to his holy calling. Amen.'" - -This proves to us that the blessing of the progenitors was not -necessarily the blessing of the first born; nor was it the right to -the Presidency of the Church; for Samuel received a blessing similar -to that of his brother Joseph, and neither of them received the -birthright in these blessings. I shall now show you that it was Hyrum -Smith who received the blessing of the first born--the birthright--and -it was not the Presidency of the Church either, for they are not the -same. However, before I show this I want to read a paragraph from the -history published by the "Reorganized" Church. This is volume 2, and -is "written and compiled" by Joseph Smith and his assistant, Heman C. -Smith, their historian. On pages 462-3 they give the dying blessings -pronounced by Patriarch Joseph Smith on the heads of his children. They -introduce this account in the following words: - - "In connection with the fact that Joseph's and William's children - are identified with the Reorganization, while Hyrum's and Samuel's - are in Utah, it is interesting to note that the children of the two - former were to be blessed after them, while the children of the two - latter are not mentioned. - - "The account of this deathbed scene and the blessings, as given by - Lucy Smith, the mother of the Prophet and widow of the Patriarch, - is as follows:" - -Here is the blessing of Hyrum Smith: - - "My son Hyrum, I seal upon your head your patriarchal blessing, - which I placed upon your head before, for that shall be verified. - In addition to this, I now give you my dying blessing, You shall - have a season of peace, so that you shall have sufficient rest to - accomplish the work which God has given you to do. You shall be - as firm as the pillars of heaven unto the end of your days. I NOW - SEAL UPON YOUR HEAD THE PATRIARCHAL POWER, and you shall bless the - people. This is my dying blessing upon your head in the name of - Jesus. Amen." - -There is the birthright! - -And now Joseph's blessing: - - "Joseph, my son, you are called to a high and holy calling. You - are even called to do the work of the Lord. Hold out faithful and - you shall be blessed and your children after you. You shall even - live to finish your work. At this Joseph cried out, weeping, 'Oh! - my father, shall I?' 'Yes,' said his father, 'you shall live to - lay out the plan of all the work which God has given you to do. - This is my dying blessing on your head, in the name of Jesus. I - also confirm your former blessing upon your head; for it shall be - fulfilled. Even so. Amen." - -On first thought it is a little strange that the children of Joseph -the Prophet are to be blessed after him, while that promise is not -in the blessing of Hyrum Smith. However, let us examine the blessing -given to Hyrum Smith a little more closely. The first sentence reads: -"My son Hyrum, I seal upon your head your patriarchal blessing, which -I placed upon your head before, _for that shall be verified_. And what -followed was in addition to that former blessing so there was no need -of repeating what that former blessing contained; but it was to be -verified. I have before me that former blessing. This is a patriarchal -blessing given by Patriarch Joseph Smith on the head of his son Hyrum, -December 9, 1834, in Kirtland, Ohio, and is recorded in Patriarch -Joseph Smith's book of blessings on pages 1 and 2, and is in the -handwriting of Oliver Cowdery. Here is a portion of it: - - "Hyrum, thou art my oldest son whom the Lord has spared unto me. - * * * * Behold thou art Hyrum, the Lord hath called thee by that - name, and by that name He has blessed thee. Thou hast borne the - burden and the heat of the day, thou hast toiled hard and labored - much for the good of thy father's family; thou hast been a stay - many times to them, and by thy diligence they have often been - sustained. Thou hast loved thy father's family with a pure love, - and hast greatly desired their salvation. Thou hast always stood by - thy father, and reached forth the helping hand to lift him up when - he was in affliction, and though he has been out of the way, thou - hast never forsaken him nor laughed him to scorn; for all these - kindnesses the Lord my God will bless thee." - -I promised that I would prove to you that when the Patriarch blessed -Joseph, his son, with the blessing of his progenitors, that it was not -the birthright, but that that blessing was reserved for Hyrum. Here is -the proof, or at least a portion of it. The blessing continues: - - "I now ask my Heavenly Father in the name of Jesus Christ, to - BLESS THEE with the SAME BLESSING with which Jacob blessed his son - Joseph, for thou art his true descendant, and thy posterity shall - be numbered with the house of Ephraim, and with them thou shalt - stand up to crown the tribes of Israel; when they come shouting to - Zion. * * * * - - "The Lord will multiply his choice blessings upon thee and thy - seed after thee and thou with them shall have an inheritance in - Zion, and they shall possess it from generation to generation, and - thy name shall never be blotted out from among the just, for the - righteous shall rise up, and also thy children after thee, and say - thy memory is just, that thou wert a just man and perfect in thy - day." - -We see that Hyrum was blessed with the blessing of Joseph, and we learn -from the fifth chapter of I Chronicles that through the transgression -of Reuben, Joseph received the birthright, and he got it from his -father Jacob. In the second verse we read: - - "For Judah prevailed above his brethren, and of him came the chief - ruler; but the birthright was Joseph's." - -Before we leave this chapter in Chronicles let me state that if Joseph -received the birthright, and if the birthright and the Presidency of -the Church were inseparable, then it should have been through Joseph -that the Messiah should have come; but we learn that Judah prevailed -above his brethren in this particular. - -So you see Hyrum was blessed with Joseph's blessing, and in his dying -blessing his father declared that it should be verified! I maintain -that the birthright therefore was not the blessing of his progenitors -that was given to Joseph, neither to Samuel Smith. - -Our friends have solemnly informed us there was "no blessing to the -children of Hyrum Smith." I desire to call your attention to a few -expressions in the blessing which I have just read. The promise is -here given that the posterity of Hyrum Smith shall be numbered with -the house of Ephraim and shall stand up with their father to crown the -tribes of Israel when they come shouting to Zion. Now, how can they -crown the tribes of Israel unless they hold the Priesthood and are -faithful men? Again, the promise is made to them that they shall have -an inheritance in Zion and possess it from generation to generation, -and their names never were to be blotted out. Now, how could this be -unless they were members of the Church holding the Priesthood? For -the faithless and unbelieving and the apostate was not to be numbered -in Zion, but his name was to be blotted out. I think you will agree -with me that these gentlemen in their preface to these blessings spoke -rather hastily of the children of Hyrum Smith. - -I have here another blessing. This was given by the Prophet Joseph to -his brother Hyrum December 18, 1833, at Kirtland, and is also recorded -in the handwriting of Oliver Cowdery and is on file in the Historian's -office, Salt Lake City. This blessing shows to us that the Prophet -Joseph Smith recognized the fact that his brother Hyrum had received -the birthright. He says: - - "Blessed of the Lord is my brother Hyrum, for the integrity of his - heart; he shall be girt about with strength, and faithfulness shall - be the strength of his loins; from generation to generation he - shall be a shaft in the hands of his God to execute judgment upon - His enemies." - -I will pause here. We are told that faithfulness shall be the strength -of his loins. This is a figure. We all understand what it means. It -means that the children of Hyrum Smith shall be faithful and from -generation to generation shall be a shaft in the hands of God to -execute His judgments. That is what it means! - -But the blessing continues: - - "And he shall be hid by the hand of the Lord, that none of his - secret parts shall be discovered unto his enemies unto his hurt. - * * * He shall stand in the tracks of his father, and be numbered - among those who hold the right of Patriarchal Priesthood, even the - Evangelical Priesthood and power shall be upon him. His children - shall be many and his posterity numerous, and they shall rise up - and call him blessed." - -Here we have the Prophet acknowledging that his brother Hyrum should -receive the birthright, for it was the right of Patriarchal Priesthood, -even the Evangelical Priesthood that was conferred upon the first born, -and not the office of President of the Church. - -We learn from the Doctrine and Covenants that there are two offices -in the Church that descend from father to son. One is that of the -Bishopric, for upon Aaron and his sons the Lord conferred this -Priesthood (section 68:16-18). The other is that of the Evangelist. -This we learn in section 107, but our friends misconstrue this section -and try to make it appear that it is the Melchizedek Priesthood that is -meant.[2] - -I will read it and you may judge for yourselves: - - "It is the duty of the Twelve, in all large branches of the Church - to ordain Evangelical ministers, as they shall be designated unto - them by revelation. - - "The order of this Priesthood was confirmed to be handed down from - father to son, and rightly belongs to the literal descendants of - the chosen seed, to whom the promises were made. - - "This order was instituted in the days of Adam, and came down by - lineage in the following manner," etc. - -Now, Hyrum Smith obtained this birthright from his father. The Prophet -Joseph Smith declared in his blessing upon the head of his brother -Hyrum that it was his right to walk in the footsteps of his father. -Let's see what the Lord says about this: In section 124, verse 91, we -read: - - "And again, verily I say unto you, let my servant William (Law) be - appointed, ordained, and anointed, as a counselor unto my servant - Joseph in the room of my servant Hyrum, that my servant Hyrum may - take the office of Priesthood and Patriarch, which was appointed - unto him by his father, by blessing and also BY RIGHT!" - -The fact that the Lord has made two exceptions in the order of the -Priesthood, and has so plainly indicated them proves beyond the need of -controversy that the other offices do not so descend, for if they did, -the Lord would not make special mention of these two. Another thing, -if the first born son was to receive the office of Patriarch, that is -sufficient proof that the Presidency of the High Priesthood did not -so descend, for if it did one man must of necessity hold them both. -Again we learn that this evangelical order came down from father to son -and was instituted in the days of Adam. Let us see if the office of -president has come down in that manner. - -Reorganites sometimes quote to us the following from section 81, but -for the life of me I do not understand why, since it destroys their -position: - - "Verily, verily I say unto you my servant Frederick G. Williams - listen to the voice of him who speaketh, to the word of the Lord, - your God; and hearken to the calling wherewith you are called, even - to be a High Priest in my Church, and a counselor unto my servant - Joseph Smith, Jun. - - "Unto whom I have given the keys of the kingdom, which belongeth - always unto the Presidency of the High Priesthood." - -If the keys of the kingdom belongeth always to the Presidency of the -High Priesthood, then Peter was President of the High Priesthood for -the Lord conferred upon him the keys of the kingdom (Matt. 16:19), and -he conferred them upon Joseph Smith (Doc. & Cov. 27 and 128 sections) -even when we go back in ancient Israel we find Moses of the tribe of -Levi ordaining Joshua the son of Nun as his successor,[3] and not -his own son; Joseph, son of Jacob, receiving the birthright, but his -brother Levi receiving the Priesthood in Israel, and Judah the promise -of the Messiah. Even in Book of Mormon times, Nephi was the younger -brother of Sam, a faithful man, and Nephi ordained his brother Jacob, -not his son. Alma who became the High Priest of the Nephite church -was not a son of Mosiah who by right of birth became the king of the -people. And thus we might go on. It is a peculiar law indeed when the -Lord ignores it almost if not quite every time, and we may conclude -that it is a man-made doctrine concocted to bolster up the claim of an -aspiring set of men, not inspired of the Lord. - - -CHOSEN BY HIS FATHER. - -We will now consider the claim that the president of the "Reorganized" -Church was appointed by his father. They base their claim on the -testimony of the following witnesses: (1) the statement of the -president of the "Reorganization," (2) the statement of Lyman Wight, -(3) the statement of James Whitehead, (4) the statement of John S. -Carter, (5) and the statement of William Smith. - -The president of their church declares that he was blessed in Liberty -Jail, twice afterwards before the fall of 1843, and again publicly in -the Grove at Nauvoo. (True Succession, p. 40). However, he is very -careful in the wording of his statement and deals with glittering -generalities. All he dare tell us is that the "promise and blessing -of a life of usefulness to the cause of truth was pronounced upon his -head." Lyman Wight declares that the Prophet blessed his son in Liberty -Jail in 1839 as his successor. In another place he states that this -blessing was given shortly after they came out of Liberty Jail. (See -Succession, pp. 51-2). So you see that Lyman Wight contradicts himself. -We will further examine his statement. Sidney Rigdon, Caleb Baldwin -and Alexander McRae were fellow prisoners with the Prophet Joseph, -Patriarch Hyrum and Lyman Wight in Liberty. If any such blessing or -ordination, or whatever you desire to call it, had taken place at -that time these brethren would have known something of it. Moreover, -Hyrum Smith and Sidney Rigdon were counselors to the President, and -in such an appointment they would in all reason have been called on -to assist in such blessing; an account of it would have been made on -the records of the Church. In other words it would have been done in -an official way, and not in a corner. These fellow prisoners with the -Prophet and Patriarch, even including Lyman Wight, knew nothing of -such an appointment, calling or ordination while in Liberty prison. -No record of such a thing was made. Again, that such a blessing did -not take place, either in or shortly after they came out of that -prison, is quite evident from the fact that Sidney Rigdon, August 8, -1844, while making his claim to the "guardianship" of the Church, -declared that there could be no successor to Joseph Smith. It is also -quite evident that this expression was an afterthought on the part -of Lyman Wight from the fact that on that memorable 8th of August, -1844, he voted to sustain the Twelve Apostles as the presiding quorum -and Presidency of the Church, (History of the Church, for August 8, -1844). If such a thing had taken place Sidney Rigdon and Lyman Wight -would most certainly have remembered it on that day. But they were not -only ignorant of such a thing, but each took a course diametrically -opposed to this alleged blessing. The entire lives of Caleb Baldwin and -Alexander McRae also protest against the statement of Lyman Wight.[4] - -The testimony of James Whitehead is as follows: - - "I recollect a meeting that was held in the winter of 1843, - at Nauvoo, Ill., prior to Joseph Smith's death, at which the - appointment was made by him, Joseph Smith, of his successor. His - son Joseph was selected as his successor. Joseph Smith did the - talking. There were present Joseph and Hyrum Smith, John Taylor, - and some others who also spoke on the subject; there were 25 I - suppose at the meeting. At that meeting Joseph Smith, the present - presiding officer of the complainant church, was selected by his - father as his successor. He was ordained and anointed at that - meeting. Hyrum Smith, the Patriarch, anointed him, and Joseph, his - father, blessed him and ordained him and Newel K. Whitney poured - the oil on his head, and he was set apart to be his father's - successor in office, holding all the powers that his father held. - I cannot tell all the persons that were present, there was a good - many there. John Taylor and Willard Richards, they were two of the - Twelve, Ebenezer Robinson was present, and George J. Adams, Alpheus - Cutler, and Reynolds Cahoon. I cannot tell them all; I was there - too." - -Newel K. Whitney, John Taylor, Willard Richards and Reynolds Cahoon all -remained with the Church and came with the Twelve to Utah. Their entire -lives protest against this falsehood of James Whitehead. They deny that -any such ordination ever took place. Ebenezer Robinson also denies it -and after the martyrdom, he followed Sidney Rigdon, and later joined -the Whitmerites. If George J. Adams was present on such an occasion, he -soon forgot it, for after the martyrdom, he followed James J. Strang -and acknowledged him as the legal successor to the Prophet Joseph -Smith, and was the very man who crowned Strang "king" on Beaver Island. -Alpheus Cutler also denied that any such thing as this occurred. I -shall read his testimony. This is the statement of Abraham Kimball, his -grandson: - -Father Cutler said: - - "I know that Brigham Young is Joseph Smith's legal and lawful - successor, and always did know it. But the reason I am where I - am, I could not be led but must lead. I have run my race and must - meet my fate, and I know what my doom is, as I died once as dead - as any one dies. And I went to the land of spirits, and saw the - crown I should wear if I remained faithful and the condemnation I - should meet if I failed. I begged to stay. I was informed I could - not remain now, but must return and warn sinners to repent. And - the first word I spoke on returning was to Sidney Rigdon, who - was bending over me, 'Sidney, repent of your sins or you will be - damned.' He then continued. 'I know that Mormonism is true. I know - that Heber C. Kimball is your father, and Isaac's and he is a good - man. Now I want you to take Isaac and return to your father, and - remain true to Mormonism and never yield the point, for it will - save and exalt you in the kingdom of God and all who will live - it to the end of their days.' He then wept like a child, which - caused my eyes to moisten. After recovering himself he continued by - saying: 'Now my boy, I want to ask one favor of you, and that is - that you will never reveal what I have told you today to the people - I lead while I live as you boys are going away and I depend on the - people for my support.' I promised him I would do as requested. He - then released me to go visiting." - - "Now, Mr. Wilcox (E. S. Wilcox) and friends, I am in a shape that I - may be called to meet my God any minute, as disease is praying upon - my poor body and I am near a skeleton, and my flesh may soon be - devoured by worms; but I bear testimony to you before my God that - the statement I have made of Alpheus Cutler's confession is correct - as near as I can word it."--Saints' Herald, Vol. 52:255. - -You see that each of these men named by James Whitehead give the lie -to his declaration by their entire lives, but this is not all. Joseph -Smith of the "Reorganized" Church denies it himself. While he states -that he was blessed by his father, in his testimony under oath in the -Temple lot suit, he said: - - "No, sir, I did not state that I was ordained by my father; I did - not make the statement. I was NOT ordained by my father as his - successor--according to my understanding of the word ordained, I - was not"--Plaintiff's Abstract, Page 79, Par. 126. - -Thus the testimony of James Whitehead is worthless. John S. Carter said -the Prophet chose his son at a public meeting in Nauvoo on a Sunday, -"not long before Joseph was killed." (True Succession, page 48). Yet -none of the people knew of this. Nothing was said of it during the -trouble with Sidney Rigdon. And William Marks, president of the Nauvoo -Stake, would most likely be present at the public meetings held on -Sundays in Nauvoo. Yet he supported the claim of Sidney Rigdon to be -the guardian when the latter declared that there could be no successor. -It is a little strange that such an appointment could be made at a -public meeting and all the people--just a few months later--be ignorant -of it. Where were the people the day this public meeting was held? How -much easier it would have been for Sidney Rigdon to have said, August -8, 1844: "I want to be appointed 'Guardian' until young Joseph grows -up," instead of declaring that no successor could be appointed! How -easy it would have been for Lyman Wight to have said, "I was present -when Joseph blessed his son in Liberty prison, as his successor," or -for James Whitehead and John S. Carter to have declared that young -Joseph had been ordained as his father's successor in a public meeting -in Nauvoo shortly before the martyrdom, and thus have reminded the -people of it. How strange that such an important occurrence should slip -the minds of the entire people on such a vital occasion? But they did -not think of it. The truth is it was an afterthought on the part of -these men. - -Another thing which is peculiar: There were too many "appointments" -and "ordinations" of this "successor" which makes the thing look -suspicious. It is hardly reasonable to suppose that the Prophet, -"appointed," "blessed," and "ordained" his son to this office every few -days. If such a thing had taken place it would have been done in the -proper way and manner in the presence of the presiding officers of the -Church and a proper record of it would have been made and filed away. -But the records of the Church are silent and it is quite significant -that Lyman Wight, James Whitehead, John S. Carter and even Joseph -of the "Reorganization" himself had "forgotten" this "appointing" -or "ordination" at the most critical moment for it to have been -mentioned--August 8, 1844. - -William Smith stated that the right of Presidency was by lineage, -and therefore he supported the son of the Prophet in 1850, or even -in November, 1845. (True Succession, p. 17). Yet William Smith knew -of no appointment or ordination of young Joseph, although he was one -of the Apostles, and would have been sure to have known had such a -thing taken place. In May, 1845, he stated that the Twelve were the -proper authorities to lead the Church. (Times and Seasons, 6:904). -He was excommunicated in the following October and it was not till -after his excommunication that he advocated the right of young Joseph. -Furthermore, William Smith claimed that he was himself ordained by his -brother to lead the Church (Roberts' Succession, pp. 103-105.) And he -also followed James J. Strang and accepted him as the "successor" until -excommunicated from that cult. - -Now, can we put any credence in the testimonies of such men as Lyman -Wight, James Whitehead, John S. Carter, and William Smith? Most -assuredly not. - -That the Prophet did not choose his son is quite evident also from the -following testimony given by reliable witnesses and at the proper time: - - -TESTIMONY OF PRESIDENT YOUNG. - -At a meeting held at Nauvoo, August 7, 1844, he said: - - "How often has Joseph said to the Twelve, 'I have laid the - foundation and you must build thereon, for upon your shoulders the - kingdom rests. * * * * I tell you in the name of the Lord, that - no man can put another between the Twelve and the Prophet Joseph - Smith. Why? Because Joseph was their file leader, and he has - committed into their hands the keys of the kingdom in this last - dispensation for all the world; don't put a thread between the - Priesthood of God."--(History of the Church for August 7, 1844). - -And in a letter written to Orson Spencer, January 23, 1848, President -Young said: - - "Joseph told the Twelve the year before he died, 'There is not one - key or power to be bestowed on this Church to lead the people into - the celestial gate but I have give you, showed you, and talked - it over to you, the kingdom is set up, and you have the perfect - pattern, and you can go and build up the kingdom and go in at the - celestial gate, taking your train with you."--Mill. Star, 10:115. - - -TESTIMONY OF HEBER C. KIMBALL. - - "Brother Joseph has passed behind the veil, and he pulled off his - shoes, and some one else puts them on, until he passes the veil to - Brother Joseph. President Young is our president, and our head, and - he puts the shoes on first. If Brother Hyrum had remained here, he - would have put them on. Hyrum has gone with Joseph and is still his - counselor. The Twelve have received the keys of the kingdom, and as - long as there is one of them left, he will hold them in preference - to any one else."--Times and Seasons, 5: 664. - - -TESTIMONY OF ORSON HYDE. - - "The shafts of the enemy are always aimed at the head first. - Brother Joseph said some time before he was murdered, 'If I am - taken away, upon you, the Twelve, will rest the responsibility of - leading this people, and do not be bluffed off by any man."--Times - and Seasons, 5: 650. - - "Before I went east on the 4th of April last, we were in council - with Brother Joseph almost every day for weeks, said Brother Joseph - in one of those councils, 'There is something going to happen; I - don't know what it is, but the Lord bids me to hasten and give you - your endowment before the Temple is finished.' He conducted us - through every ordinance of the Holy Priesthood, and when he had - gone through with all the ordinances, he rejoiced very much, and - said, 'Now, if they kill me, you have got all the keys, and all - the ordinances and you can confer them upon others, and the hosts - of Satan will not be able to tear down the kingdom, as fast as you - will be able to build it up;' and now, said he, 'on your shoulders - will the responsibility of leading this people rest, for the Lord - is going to let me rest awhile.'"--Times and Seasons, 5: 651. - - -TESTIMONY OF WILFORD WOODRUFF. - - "Has the Prophet Joseph found Elder Rigdon in his councils when he - organized the quorum of the Twelve, a few months before his death, - to prepare them for the endowment? And when they received their - endowment, and actually received the keys of the kingdom of God, - and oracles of God, keys of revelation, and the pattern of heavenly - things, and thus, addressing the Twelve, (Joseph) exclaimed, - 'Upon your shoulders, the kingdom rests, and you must round your - shoulders, and bear it; for I have had to do it until now. But now - the responsibility rests upon you.'"--Times and Seasons, 5: 698 - -And also President Woodruff's testimony given in 1892. (Succession, -page 101). - - -BATHSHEBA W. SMITH'S TESTIMONY. - - "I was a resident of Nauvoo, State of Illinois, from 1840 to 1846. - I was married to George A. Smith, July 25, 1841, Elder Don Carlos - Smith performing the ceremony. Near the close of the year 1843, - or in the beginning of the year 1844, I received the ordinance of - anointing in a room in Sister Emma Smith's house in Nauvoo, and - the same day, in company with my husband, I received my endowment - in the upper room over the Prophet Joseph Smith's store. The - endowments were given under the direction of the Prophet Joseph - Smith, who afterwards gave us lectures or instructions in regard to - the endowment ceremonies. They are the same today as they were then. - - In the year 1844, a short time before the death of the Prophet - Joseph Smith, it was my privilege to attend a regular prayer circle - meeting in the upper room over the Prophet's store. There were - present at this meeting most of the Twelve Apostles, their wives, - and a number of other prominent brethren and their wives. On that - occasion the Prophet arose and spoke at great length, and during - his remarks I heard him say that he had conferred on the heads - of the Twelve Apostles all the keys and powers pertaining to the - Priesthood, and that upon the heads of the Twelve Apostles the - burden of the kingdom rested, and they would have to carry it."[5] - - -BENJAMIN F. JOHNSON'S TESTIMONY. - -At the eighty-seventh birthday anniversary celebration of Elder -Benjamin F. Johnson, held at Mesa, Arizona, July 29, 1905, that -Patriarch said: - - "I speak of things of which I know I was the business partner of - Joseph Smith, from my mission until the time of his martyrdom, was - as familiar with him as with my brother or my father. - - "Do I know that Brigham Young was the true successor of Joseph - Smith? I knew it before the Prophet was martyred, for Joseph had - made it known. I was present when the Prophet gave his charge to - the Twelve Apostles, when in council, after solemn prayer, he rose - up with the light of heaven shining in his countenance, related - his experiences with reference to the beginning of this work, the - responsibilities placed upon him, the persecutions and hardships - through which he had passed. He declared that God had revealed all - the truth necessary to save mankind, had given unto him the keys - of the kingdom, and he had carried the weight and load thus far, - and then, speaking directly to the Twelve, he said: 'I now roll off - the burden of this responsibility upon you; I give unto you all the - keys and powers bestowed upon me, and I say unto you, that unless - you round up your shoulders and bear off this kingdom you will be - damned." - - -EZRA T. CLARK'S TESTIMONY. - - "Before I left Nauvoo, I heard the Prophet Joseph say he would give - the Saints a key whereby they would never be led away or deceived, - and that was: 'The Lord would never suffer the majority of this - people to be led away or deceived by imposters, nor would he allow - the records of this Church to fall into the hands of the enemy.' - I heard Joseph say this, and I also heard him say that he would - roll the burden of the Apostleship upon the quorum of the Twelve. - I heard Joseph preach many times; heard him in the last sermon he - ever delivered, bear testimony to the truth of the work that God - had called him to; also that the Lord had never suffered him to be - slain by his enemies, because his work had not been done, until a - short time ago. He had now laid the foundation of this work, and - rolled the burden of the Priesthood upon the Twelve; and having - given them their washings and anointings, they would now bear off - this work triumphantly, and it would roll on faster than ever - before; and, if the Lord was willing to accept him, he was willing - to go."--M. I. A. Era, Vol. 5: 202. - - -PROPERLY ORDAINED. - -We will now consider the claim that Joseph Smith of the -"Reorganization" was properly ordained. We must first know what -constitutes a proper ordination. - -First. It must be done by those holding authority in the Priesthood who -have been properly appointed; otherwise the ordination is not valid. - -Second. The ordination must be approved by the body of the Church and -sanctioned by the Church, or it is not valid. For there is in the -Gospel the law of common consent. Doc. & Cov. Sec. 20:63, 65; 26:2. - -Third, If a man exercises his Priesthood contrary to the rules of the -Church, or in unrighteousness, Amen to his authority.--Doc. & Cov. -121:27. - -Fourth, "Again, I say unto you, it shall not be given to any one to -go forth to preach my Gospel, or to build up my Church except he be -ordained by some one who has authority, and it is known to the Church -that he has authority, and has been regularly ordained by the heads of -the Church."--(Sec. 42:11). - -The question is, will the ordination of Joseph Smith of the -"Reorganization" stand this test? He was "ordained" under the hands of -William Marks (mouth), Zenas H. Gurley, William W. Blair and Samuel -Powers. Messrs. Blair and Powers never did belong to the Church of -Jesus Christ of Latter-day Saints, so we will pass them by without -consideration, and will take up the cases of William Marks and Zenas H. -Gurley separately. - -William Marks was president of the Nauvoo stake at the time of the -martyrdom, but it is of a more recent period that we are considering -him. Did he in 1860 hold the priesthood? William Marks was dropped from -his position as president of the Nauvoo stake at a conference of the -Church held October 7, 1844. (T. & S., 5: 692). - -The whole Church voting not to sustain him, excepting two votes. This -action was taken because he supported the claims of Sidney Rigdon and -opposed the Twelve and action of the Church. In the December following -he acknowledged his error in the following: - - NOTICE. - - "After mature and candid deliberation, I am fully and - satisfactorily convinced that Mr. Sidney Rigdon's claims to the - Presidency of the Church of Jesus Christ of Latter-day Saints, - are not founded in truth. I have been deceived by his specious - pretenses and now feel to warn every one over whom I may have - any influence to beware of him, and his pretended visions and - revelations. The Twelve are the proper persons to lead the Church." - - "WILLIAM MARKS." - -After making this acknowledgment he was received back into fellowship, -but did not again obtain his former position. Later he became -dissatisfied and withdrew from the Church and was excommunicated. -During the exodus he joined James J. Strang, and in 1846 was called -to be a counselor to James J. Strang in his organization. (History -of "Reorganized" Church, 3:723). For a time he was also president -of Strang's "Stake of Zion," and also a bishop in his organization -(History of "Reorganized" Church, 3:44 and 723). First a "bishop," then -"president of the 'Stake of Zion,' and then "counselor" in Strang's -presidency. In 1852 he became a member of Charles B. Thompson's church -(Reorg. Hist., 3:55 and 3:724). In 1855 he left Thompson and entered -into an organization with John E. Page and others (Reorg. Hist., -3:724); and on June 11, 1859, he was received into the "Reorganization" -on his original baptism," "and they recognized his original ordination -to the Priesthood, although he had been disfellowshiped by the church -that conferred that Priesthood. After he was disfellowshiped in 1844 -and later left the Church and wandered around through the organizations -of James J. Strang, Charles B. Thompson and John E. Page, receiving -"ordinations," and honors, and positions, in these movements, he was -then received into the "Reorganized" Church on his original baptism. -Now, I ask the question in all candor of any fair minded Latter-day -Saint--Did he after this, in 1860, have any authority or Priesthood to -confer upon Joseph Smith of the "Reorganization," much less the keys -and position of president of the High Priesthood; keys that he never -did hold?[6] - - -GURLEY'S AUTHORITY. - -Zenas H. Gurley, who also laid hands on the head of Joseph in that -"ordination," was ordained to the office of a Seventy in Nauvoo in -1844 under the direction of President Joseph Young. Members of the -"Reorganization" claim that he was ordained a Seventy in Far West, -Mo., in 1838, but this is not the fact. The records in the Historian's -office show that this man was ordained in 1844, as I have stated, and -the following year--April 6, 1845--he was made the senior president of -the Twenty-first quorum of Seventy. He left the Church as did William -Marks, and therefore lost his Priesthood and had none to confer on the -head of Joseph Smith. - -Now the revelation clearly indicates that no man is called to build up -the Church unless it is known to the Church that he has been properly -ordained to that calling, by the heads of the Church. But these men -were not so called. On the 8th of July, 1904, I wrote to Mr. Heman C. -Smith, historian of the "Reorganization" as follows: - - "In the biographical sketch of Zenas H. Gurley, in the third - volume of your Church History, the statement is made that he, - (Zenas H. Gurley) was ordained to the office of a Seventy at Far - West, Missouri. Would you kindly furnish me with the date of this - ordination, and also state the authority on which the statement is - made, and oblige." - -On the 15th of that month I received the following: - - "Replying to yours of July 8, will say that the church record in - the Recorder's office shows that Zenas H. Gurley was ordained to - the office of Seventy at Far West, Mo., in 1838; day and month - are not stated. This appears once in the hand-writing of Isaac - Sheen, former church recorder, and once in the handwriting of - Henry A. Stebbins, the present church recorder. Elder Stebbins' - memory is that he received it directly from Elder Gurley; and it is - presumable that Elder Sheen also had the information direct. It is - upon the authority of this record that the statement was made in - the biographical sketch." - -You see they don't know very much about it, it is all presumption. I -cannot conceive of any reason why Mr. Gurley would desire to falsify -the record, and doubt that he ever made such a statement as the above. -The fact is, however, that he was not ordained a Seventy in Far West in -1838, but in Nauvoo in 1844. - -Now we will see how much faith they put in the "authority" of Mr. -Gurley themselves. January 30, 1905, the following communication was -sent to the president of the "Reorganization:" - - "Will you be so kind as to answer for me the following questions: - Is it a teaching of the 'Reorganized' Church that the quorums of - Seventies are limited in number to seven quorums, or do you place a - limit on these quorums at all? - - "Do you recognize as valid any of the ordinations in Nauvoo in - 1844-5, of men to the office of Seventy, under the direction of the - Twelve Apostles and first council of Seventy, beyond those of the - first seven quorums? - - "In the Church of Jesus Christ of Latter-day Saints in Utah, the - custom is to ordain Seventies and organize quorums beyond the - seventh, and as this practice has been opposed by some of the - Elders of the 'Reorganized' Church, I was prompted to inquire if - those Elders were in harmony with the doctrines of the Church." - -On the 31st of January the following was received: - - "There are no provisions as revelations as law to the Church for - the organization of more than seven quorums of Seventy; for that - reason we do not recognize as valid any of the ordinations in - Nauvoo in 1844-5 beyond those of the first seven quorums; and - our teaching is that the number is necessarily limited by direct - provision of the law." - -Thus you see, the president of the "Reorganization" repudiates the -Priesthood of the very man who "ordained" him to the office which he -pretends to hold. In conclusion let me add that these men did not -hold the keys of the kingdom and therefore could not bestow them on -another. The organization to which they belong is not the Church of -Jesus Christ of Latter-day Saints, and all the laying on of hands -that they can practice from now till dooms day, will not give one -single soul the Priesthood of God, for that can only come through the -proper channel--the Church of Jesus Christ of Latter-day Saints. An -ordination in the "Reorganized" Church is of no more effect than is -an ordination in the Methodist, Presbyterian, or Catholic church, for -those officiating do not hold the Priesthood, and are not recognized -of God. The Prophet did bestow the keys of the kingdom upon the head -of Brigham Young and with him his associates, the Twelve, as we have -shown with a multitude of unimpeachable testimony. If it was necessary -for all the prophets from Adam to Peter, James and John to confer their -keys upon the head of Joseph Smith (See D. & C., 110 and 128 sections), -notwithstanding he has been ordained to the Priesthood by angels, then -in all reason we must hold that it is necessary for him to bestow the -same power and keys of the kingdom on others which the evidence shows -that he did. The men who ordained Joseph Smith of the "Reorganization" -were not regularly ordained and did not hold the keys of the kingdom. -The Apostles constituted the second quorum in the Church and were -sustained in their calling as the First Presidency of the Church by the -vote of the people August 8, 1844, and again at the fall conference in -October of that same year. - -I call the attention of the Latter-day Saints once more to the fact -previously mentioned (section 43:4-6) that there is but one at a -time who holds the keys and the right to receive revelation for the -Church, and that man is the President of the Church. And when the First -Presidency is disorganized through the death of the President, then, -according to revelation, the Twelve Apostles become the presiding -quorum of the Church, and then, if the Lord has any revelations to -give to His people they will come through the proper channels--the -President of the Twelve. If we will keep this in mind it will be a key -to us as the Lord intended that it should be, by which we may gage -and weigh the pretended revelations of men. When we see this man, or -that man, or perhaps that woman, or child, giving revelations as was -the case in the "Reorganized" Church when Jason W. Briggs, Zenas H. -Gurley, Henry H. Deam and the daughter of Zenas H. Gurley, received -"revelations" bearing on the organization of their cult, we will -know assuredly that these things are not of God. The Lord will never -ignore the presiding officer and quorum of the Church, for he respects -authority, as He requires us to respect authority. And it will always -be a key to us, if we will bear it in mind, that whenever He has a -revelation or commandment to give to His people that it will come -through the presiding officer of the Church. This is plainly taught in -the revelations. - -If there is within the sound of my voice one soul who has not received -a testimony of this work, and that Brigham Young was the right man in -the right place, and the rightful successor, and so on down to the -present day, then I say to you, when you go home go before the Lord -in the spirit of repentance, and humility, and prayer, and ask Him in -faith for that knowledge and He will hear your prayers. There is no -reason why any man should be deceived, for the Lord has promised us -that we shall receive if we ask and if we knock it shall be opened unto -us. By keeping the commandments of God, all men may know of this work -that it is true. If you will do this, then when these deceivers and -pretenders, these men who delight in destroying your faith, come to you -saying that you are in the dark, you can say to them, get behind me, -for I will not be deceived by you. I know we have the truth, that this -is the work of the Lord, that Jesus is the Redeemer of the world, and -that Joseph Smith was a Prophet of God and was called to stand at the -head of this dispensation, and those keys and that position he will -ever hold. He was not a fallen Prophet, but died a martyr to this work. -May God bless you. Amen. - - -Footnotes - -1. Serious objection is raised to this line of argument by the author -of the "defense," who attempts to place me in a false position by -imputing to me expressions that are not here conveyed. Had he been -honest in his argument he would have fairly presented what I have -had to say; but this he has studiously avoided throughout his reply. -Here he argues that the provisions in these revelations regarding -a "successor" were not limited in their scope, but were to be -carried out during the life of Joseph Smith. I respectfully call -his attention to an editorial in the _Saints' Herald_ of August 18, -1888. At that time Joseph Smith, his president, and William W. Blair, -counselor, were the editors of the _Herald_. The article is called -"_The Power to Perpetuate the Church_." After quoting these passages -the author--presumably the editor, or his assistant, for it is an -editorial--continues: - -(d) "The authority to ordain is given unto the Church. - -(e) " 'Verily, I say unto you, the keys of this kingdom shall never be -taken from you, while thou art in the world, neither in the world to -come; nevertheless, through you shall the oracles be given to another; -yea, even unto the Church.' - -(f) "This language was addressed to Joseph Smith, the one who had been -appointed of God to hold and exercise the gift to receive commandments -and revelations for the Church, two full years after it was said -through him _that if he fell away he should have power only to appoint -one in his stead_. The saying is preceded by the statement that the -sins of Joseph Smith had been forgiven him, and he should bear the keys -from thenceforth. - -(g) "Joseph Smith was taken away dying a martyr, of which death he was -conscious and made preparation before it occurred. He was not accused -of the Lord of transgression and the gift that had been conferred -upon him taken from him; nor was there a command given him to appoint -another in his stead because he had been unworthy and the Lord proposed -to depose him from his office. _It was only in the event of the gift -being taken from him that he was to so appoint another. This event did -not occur_. * * * - -"If Joseph Smith had been adjudged unworthy to longer bear the "keys" -and exercise the "gift," which had been conferred upon him, he was -under obligation to declare it, at the command of God, and to designate -who the Lord had ordained to act in his stead. _The fact that no such -declaration was made_, is strong proof that no command came from God, -and _no one was so designated to act in his stead_ while he was still -living. This proof is made stronger still by the declaration made by -Joseph Smith just before his death: "I go as a lamb to the slaughter." - -(h) "If Joseph Smith continued to abide in Christ, which all must admit -that he did, in that case the gift conferred was to continue with him; -not only in the present world, the life of the flesh, but the keys were -to remain with him in the world to come. But that no harm could come -to the Church, and the elders be put in possession of a key to the -situation in case Joseph Smith should be taken, _they were told that -there was no one other than he appointed until he was taken, and that -when this should occur the oracles should be given to the Church_. - -(k) "The command, 'Nevertheless through you shall the oracles be given -unto the Church,' is equivalent to the saying, Until Joseph Smith be -taken he shall continue to act in the office unto which he is called, -and shall continue to exercise the gifts conferred upon him; but -when he is taken, _then_ the oracles and the power conferred in them -_are lodged with, or in the Church_, to be exercised and observed in -accordance with the revelations and commandments given to and accepted -by the Church, from God through him, up to the time he should be taken." - -The writer then quotes sec. 87, paragraph 5, Reorganite Doctrine and -Covenants, and continues: - -(n) "This commandment was given to Joseph Smith, Sidney Rigdon and -Frederick G. Williams. The latter died before Joseph Smith did; and -whatever may have been the rights of Sidney Rigdon at the death of -Joseph Smith, he was not permitted to stand in Joseph's stead nor act -as his successor. This confirms the thought that Joseph was to continue -in the exercise of the gift conferred upon him, during his life, and -_was not to be compelled to appoint another in his stead_." (My italics -throughout.) - -We concur. - -2. Of this the "defense" says: "Our friend's idea is that 'the order -of this priesthood;' refers to the office of evangelist in particular -rather than to the Melchizedek priesthood in general, although the -latter is under consideration not only on the page from which the -quotation is taken, but also on the following page and on the two -preceding." - -It does refer to the priesthood of the evangelist, and only by a -deliberate twisting of the Scriptures can it be made to apply to the -Melchizedek Priesthood in general; it does not read that way. In the -verses preceding the _offices_ of the priesthood have been defined also -the duties of the officers. The paragraphs immediately preceding speak -of the High Councils. - -Verse 38 declares that the traveling High Council shall call upon the -Seventy when they need assistance, then verse 39 says it is the duty of -the Twelve to ordain evangelical ministers. From and including verse -40 to 57, is parenthetical and is explanatory of the office of the -Evangelist. Verse 58 continues: "It is the duty of the Twelve, _also_ -to ordain and set in order _all other officers_ in the Church. Only -by misconstruing the revelation can this be given the appearance of -applying to the Melchizedek Priesthood. - -The critic says: "If it said 'this _office_ of the Priesthood,' there -might be some shadow of reason in his contention, but it does not." -Is our friend not aware of the fact that the office of the Evangelist -(Patriarch) is spoken of as an order of Priesthood? The Lord said -pertaining to Hyrum Smith: "That my servant Hyrum may take the office -of _Priesthood_ and Patriarch which was appointed unto him by his -father, by blessing and also by right." (Sec. 124:91). And in the -blessing of Hyrum by his brother Joseph at Kirtland: "He shall stand -in the tracks of his father, and be numbered among those who hold the -right of Patriarchal _Priesthood_, even the Evangelical _Priesthood_ -and power shall be upon him." It is spoken of as an order of -Priesthood, although a part of the Melchizedek Priesthood, just as the -Levitical is spoken of as an order, included in the Aaronic Priesthood. - -3. The "defense" writer says: "There is not a scrap of evidence that -Moses confirmed upon Joshua a particle of Priesthood--merely the civil -leadership" The Scriptures say: "And Joshua the son of Nun was full -of the spirit of wisdom; _for Moses had laid his hands upon him_; -and the children of Israel hearkened unto him, and did as the Lord -commanded Moses." (Deut. 34:9). He may, of course, quibble because it -does not say he gave him "the priesthood" when he laid hands upon him; -but surely he did not lay hands on Joshua merely to give him civil -leadership. It was by the power of the Priesthood that he led Israel -and commanded the sun and moon, he could have done it by no other -power. In regard to the others mentioned here who were ordained, the -"defender" is absolutely silent. - -4. Of this argument and the testimony that follows the "defense" writer -remains silent, the editor of the Herald, however, takes exception -to the statement that Lyman Wight was at the meeting on the 8th of -August, having refused to attend. He says: "Heber C. Kimball and George -Miller came to his house, in her presence, (L. Wight's oldest daughter) -with a summons from Brigham Young to appear, which he declined to do, -declaring that the Twelve were usurping authority. This resulted in a -personal encounter during which Miller was forcibly evicted from the -room by Wight and Kimball followed without awaiting the enforcement of -the order." - -If Lyman Wight refused to attend that meeting then he is incompetent -to say that the Apostles were usurping authority, for he knew nothing -about it. Moreover, if this statement is true it merely shows the -bitter apostate spirit manifested by Lyman Wight at that time. It -was his duty to meet with the Twelve and if things were not going as -he thought they should he had the privilege of stating his feelings; -this he refused to do, if the statement is correct. His hasty -unchristian-like action and sulking in his house does not redound to -the credit of the man. - -5. Blood Atonement and Origin of Plural Marriage, p. 104. - -6. Here are a few items in the history of William Marks after he left -the Church and was excommunicated. - -At a conference held at Voree, April 6, 1846, "On motion of William -Marks * * * James J. Strang unanimously called to the chair as -President of the Conference." "On motion of Elder William Marks, it was -unanimously resolved that this church receive, acknowledge, and uphold -James J. Strang as President of this church, Prophet, Seer, Revelator, -and Translator, with our faith and prayers."--_Voree Record_. - -April 8, 1846: "The First Presidency presented William Marks for the -office of Bishop of the Church and on motion of Apostle John E. Page, -resolved unanimously (that he) be sustained."--_Voree Record_. - -Aug. 26, 1849: "Brother William Marks was then ordained, consecrated -and set apart as Apostle of the Lord, Jesus Christ, a Counselor to the -Prophet, one of the First Presidency, and a Prophet of the Most High -God, under the hands of Presidents Strang and Adams." - -"Brother William Marks was anointed, _ordained_ and set apart to -administer baptism for the dead, under the hands of Presidents Strang -and Adams."--_Voree Record_. - -Previously, William Marks had forsaken James J. Strang, and January, -1849, James J. Strang had a "revelation" in which he said: "Behold my -servant, William Marks, has gone far astray in departing from me, yet -I will give unto him a little space, that he may return and receive -my word, and stand in his place; for I remember his works that he has -done in the time that is past. If he will return and abide faithful, I -will make him great, and his possessions shall be great, and he shall -possess a city, and his children shall dwell therein; a nation shall -call him Blessed." - -Well, he returned, and at the conference August 25, 1849, arose and -said: "He ought to make a confession to the Saints for _not_ acting in -his calling and also to ask their forgiveness. Gave a brief history of -the course he had pursued after the martyrdom of the Prophet Joseph, -testified that he had ever had the fullest confidence in the work of -the last days, and knew it was of God, and was now determined by the -help of God to go forth in the discharge of his duty and act in the -place in which he was called by revelation of God through His servant -James" [J. Strang].--_Voree Record_. - -He was received back and sustained. - -In the year 1852 he joined Charles B. Thompson's organization and -was "_ordained_" "Chief evangelitical teacher of the School of Faith -in Jehovah's Presbytery of Zion." Acting in this calling he wrote an -epistle to "the School of Faith to all the traveling teacher's quorums -and classes of said school, and Jehovah's presbytery of Zion." In that -epistle he said: - -"Well Brethren: I have lived to see the foundation and the platform -laid, the principles revealed and the order given, whereby the great -work of the Father can, and will be accomplished. _There is no doubt -resting on my mind in reference to this work of Baneemy being the work -of God, for I am fully convinced that it is the work it purports to -be_, the work of the Father spoken of in the Book of Mormon, to prepare -the way for the restoration of His covenants to the house of Israel. -Now, all who are convinced of this fact ought to move forward and take -a decided stand to labor for Jehovah and the benefit of Mankind. I -intend from this time, henceforth, to labor in the cause and give my -influence and substance to speed the work." (Harbinger and Organ, Vol. -3:52-3-4). - -This is his testimony when with Thompson. He later organized a quorum -at Batavia, and appointed James Blakeslee--a man who was excommunicated -from the Church May 18, 1844, with Francis M. Higbee, Charles Ivans and -Austin Cowles, for apostasy--chief, and Jehial Savage teacher. "After -this he joined John E. Page's organization, forgetting how faithful -he had promised to be in Thompson's organization, and later (1859) -connected himself with the "New Organization." He was not one of the -true fold, for: - -"When he [the true Shepherd] putteth forth his own sheep, he goeth -before them, and the sheep follow him; for they know his voice. And a -stranger will they not follow, but will flee from him; for they know -not the voice of strangers."--(John 10:4-5). - - - -The Doctrines of Joseph Smith. - -One of the charges made by the "Reorganized" Church against the Church -of Jesus Christ of Latter-day Saints, is that when the Apostles assumed -their place as the presiding quorum following the martyrdom of Joseph -and Hyrum Smith, they departed from the pure Gospel as it was revealed -in the Bible, Book of Mormon, and the revelations and teachings of -the Prophet Joseph Smith, and in the stead thereof introduced false -doctrines that were never entertained by the Prophet and were foreign -to the revelations given to the Church. This proves, they declare, the -"apostasy" of the Church and its "rejection" and the few scattered -members who refused to follow the leadership of the Apostles into -forbidden paths, and to accept these "false doctrines" retained the -Spirit of the Lord and were directed by Him to "re-organize" the -"faithful" members into what was then called a "New Organization -of the Church," the name subsequently having been changed to the -"Re-organized" Church. They inform us--though it is most likely with -some misgivings and doubts--that these "faithful" few who refused to -follow after "false gods," or "bow the knee to Baal," still retained -the Priesthood they had received from the "Original" Church and were -"not rejected as individuals" although the "Church was rejected with -its dead." Therefore, when these "faithful" souls tired of wandering -around in the apostate organizations of James J. Strang, Sidney Rigdon, -William Smith, Charles B. Thompson, and others, as sheep that knew -not the Master's voice, and therefore followed strangers, receiving -from these self-appointed leaders "ordinations" and honors, and after -having testified that these false teachers were inspired of God and -their organizations the work of the Lord--after all this, when they -came together and formed the "New Organization" they were still the -"faithful" who had not followed after "false gods" or "bowed the knee -to Baal," and had retained power to "re-organize" the Church according -to the original pattern, although the Prophet had not commissioned them. - -In an address to these scattered "faithful" written shortly after the -"New Organization of the Church" was formed, the declaration was made -"that we believe that the Church of Christ organized on the 6th day of -April, A. D. 1830, exists as on that day, wherever six or more Saints -are organized to the pattern in the Book of Doctrine and Covenants." -And, of course, _they_ are the Saints "organized according to the -pattern"--if their word can be taken for the fact. - -The president of their church states it this way: "The individuals who -kept this covenant (the new and everlasting covenant of the Gospel) -were accepted of Him and were not rejected, nor their standing before -God put in jeopardy by the departure of others from the faith. Whatever -office in the priesthood each held, under the ordinations ordered by -the call of God and vote of the Church, would remain valid. They could -as elders, priests, teachers, etc., pursue the duties of warning, -expounding, and inviting all to come to Christ, and by command of -God, could build up the Church from any single branch, which, like -themselves, had not bowed the knee to Baal, or departed from the faith -of the Church as founded in the standard works of the body at the death -of Joseph and Hyrum Smith."--(Saints' Herald, Feb. 17, 1904). - -In their attempt to prove that the Apostles led the Church astray -and introduced false doctrines, they have one standard by which the -Church and the Apostles are measured; but in proving that _they_ are -the "faithful who have kept the new and everlasting covenant" and have -remained in harmony with "the pattern" their standard of measurement is -quite another thing. The Church is to be judged by all the unauthorized -sayings and doings of any or all of its members or ministers. Their -church is to be judged "by its authorized doctrines and deeds, and not -by the unauthorized sayings or doings of some or many of its members or -ministers." (_See Blood Atonement and Origin of Plural Marriage, page -44_). - -They even go so far in their own defense as to reject the teachings and -revelations of the Prophet Joseph Smith, wherein they are in conflict -with their expressed views and have not been received by them by vote -of their church as doctrine; but they deny to us the privilege of being -tried by our "authorized doctrines and deeds," and would force upon us, -as a body, teachings of any member of the Church wherein they think -they could make a point to their advantage; and this they have done in -the courts of the land. We grant unto them the right to be tried by -that rule laid down by the president of their organization, and claim -the right to be tried by the same kind of standard. The Church of Jesus -Christ of Latter-day Saints is not responsible for the sayings or -doings of any individual in conflict with that which has been received -as a standard by which the Church is to be governed. We are to be -judged by _our_ authorized doctrines and deeds not by the whims or -notions of men. But the ministers of the "Reorganization" have not been -willing from the beginning to permit us to stand on this platform, but -insist that we stand on the platform they have prepared for us. - -The Bible, Book of Mormon, Doctrine and Covenants and the Pearl of -Great Price, including the Articles of Faith, have been received by -the vote of the Church in general conference assembled as the standard -works of the Church. On this platform we stand. The Church is not -responsible for the remarks made by any Elder or for the numerous -books that have been written. The authors of the words or books must -be responsible for their own utterances. It is not to be supposed from -this that all that has been written outside of the standard works of -the Church is discarded and rejected, for these things are profitable -as helps in the government of the Church, and to promote faith in the -members. The point is this, if in these books mistakes are found, "they -are the mistakes of men," and the Church as an organization is not to -be held accountable for them, but for that which is received from time -to time by vote of the Church, as it comes through the President of the -High Priesthood. When the Lord reveals his mind and will it is to be -received, "whether by mine own voice or by the voice of my servants, it -is the same," but we are not to be judged by "unauthorized sayings or -deeds." - -The ministers of the "Reorganization" tell us that the Church has -departed from the teachings received from 1830-1844 in many principles -of vital importance, viz., the Godhead, marriage, the atonement, the -location of Zion, Temple building and the ceremonies therein, and other -things, in which they have strictly adhered to the original faith. We -will take these subjects up one by one and see which organization it -is that is following the teachings of the Prophet Joseph Smith and the -doctrines of "the Original Church." First as to the Godhead. - - -THE GODHEAD. - -The first article of faith of the Church of Jesus Christ of Latter-day -Saints, reads as follows: - -"We believe in God, the Eternal Father, and in His Son, Jesus Christ, -and in the Holy Ghost." - -We accept these three personages as the supreme governing council in -the heavens. The Father and the Son have tabernacles of flesh and -bones, and the Holy Ghost is a personage of spirit. (D. & C. 130:22). -We worship the Father in the name of the Son, who is the Mediator -between God and man, and His is the only name given whereby man can -be saved (D. & C. 18:23). We accept Jesus as the Only Begotten Son -of the Father in the flesh, although we are all His offspring in the -spirit, (Acts 17:28) and therefore His children. This is the teaching -of "Mormonism." - -We are accused by the Reorganites, however, of departing from the -doctrines of the Prophet Joseph Smith in that we believe in a plurality -of Gods. That we believe in a plurality of Gods is true, and if they -do not--and they confess almost unanimously that they do not--then -they are not following the teachings and revelations of Joseph Smith. -If the Father and the Son and the Holy Ghost are separate and distinct -personages, then they are three Gods, then they are plural, this fact -Joseph Smith taught to the world. But our Reorganite friends quote from -a purported discourse of President Brigham Young to the effect that -Adam is our Father and our God, and the only God with whom we have to -do. But this discourse even if reported correctly--which we have reason -to believe is not the case--is not the doctrine of the Church and has -not been received by the Church. Joseph Smith the Prophet taught a -plurality of Gods, and moreover, that man, by obeying the commandments -of God and keeping the whole law will eventually reach the power and -exaltation by which he also will become a God. And if Reorganites do -not accept this truth, then they have departed from the teachings of -the Prophet Joseph Smith. The doctrine of plurality of Gods, did not -originate with Brigham Young, but was taught him by Joseph Smith. - -In a discourse delivered by the Prophet in Nauvoo at the April -conference of the Church in 1844, he said: - - "I will go back to the beginning before the world was, to show - what kind of a being God is. What sort of a being was God in the - beginning? Open your ears and hear, all ye ends of the earth, for - I am going to prove it to you by the Bible, and to tell you the - designs of God in relation to the human race, and why He interferes - with the affairs of man. - - "_God himself_ was once as we are now, and is an exalted man, and - sits enthroned in yonder heavens! That is the great secret. If the - veil were rent today, and the great God who holds this world in - its orbit, and who upholds all worlds and all things by His power, - was to make Himself visible,--I say, if you were to see Him today, - you would see Him like a man in form--like yourselves in all the - person, image and very form as a man; for Adam was created in the - very fashion, image and likeness of God, and received instruction - from, and walked, talked and conversed with Him, as one man talks - and communes with another. - -* * * * * * * * - - "I shall comment on the very first Hebrew word in the Bible; I - will make a comment on the very first sentence of the history of - creation in the Bible--_Berosheit_. I want to analyze the word. - _Baith_--in, by, through, and everything else. _Rosh_--the head. - _Sheit_--grammatical termination. When the inspired man wrote it, - he did not put the baith there. An old Jew without any authority - added the word; he thought it too bad to begin to talk about the - head! It read first, 'The head one of the Gods brought forth the - Gods.' That is the true meaning of the word--_Baurau_ signifies - to bring forth. If you do not believe it, you do not believe the - learned man of God. Learned men can teach you no more than what I - have told you. _Thus the head God brought forth the Gods in the - grand council_. - - "I will transpose and simplify it in the English language. Oh ye - lawyers, ye doctors, and ye priests, who have persecuted me, I want - to let you know that the Holy Ghost knows something as well as you - do. The head God called together the Gods and sat in grand council - to bring forth the world."--(See Era, January, 1909). - -In another discourse delivered June 16, 1844 the Prophet said: - - "And hath made us kings and priests unto God _and His Father_: to - Him be glory and dominion forever and ever. Amen."--(Rev. 1:6). It - is altogether correct in the translation. Now, you know that of - late some malicious and corrupt men have sprung up and apostatized - from the Church of Jesus Christ of Latter-day Saints, and they - declare that the Prophet believes in a plurality of Gods; and, - lo and behold! we have discovered a very great secret, they cry, - 'The Prophet says there are many Gods, and this proves that he has - fallen.'" - - "I will preach on the plurality of Gods. I have selected this text - for the express purpose. I wish to declare I have always, and in - all congregations when I have preached on the subject of the Deity, - it has been the plurality of Gods. It has been preached by the - Elders fifteen years. I have always declared God to be a distinct - personage, Jesus Christ a separate and distinct personage from God - the Father, and that the Holy Ghost was a distinct personage and a - spirit; and these three constitute three distinct personages and - three Gods. If this is in accordance with the New Testament, lo - and behold! we have three Gods anyhow, and they are plural; and - who can contradict it? The text says--'And hath made us kings and - priests unto God _and His Father_.' The apostles have discovered - that there were Gods above, for Paul says God was the Father of - our Lord Jesus Christ. My object was to preach the Scriptures, - and preach the doctrine they contain, there being a God above the - Father of our Lord Jesus Christ I am bold to declare. * * John was - one of the men, and the Apostles declare they were made kings and - priests unto God the Father of our Lord Jesus Christ. It reads just - so in the Revelations. Hence, the doctrine of a plurality of Gods - is as prominent in the Bible as any other doctrine. It is all over - the face of the Bible. It stands beyond the power of controversy. A - wayfaring man, though a fool, need not err therein.' - - "Paul says there are Gods many, and Lords many * * * But to us - there is but one God--that is, _pertaining_ to us; and he is in all - and through all. But if Joseph Smith says there are Gods many and - Lords many, they cry: 'Away with him! Crucify him, crucify him!' - Mankind verily say that the Scriptures are with them. Search the - Scriptures, for they testify of things that these apostates would - gravely pronounce blasphemy. Paul, if Joseph Smith is a blasphemer, - you are. I say there are Gods many, and Lords many, but to us - only one; and we are to be in subjection to that one, and no man - can limit the bounds or the eternal existence of eternal time. * - * * Some say I do not interpret the Scriptures the same as they - do. they say it means the heathens' gods. Paul says there are - Gods many, and Lords many; and that makes a plurality of Gods, in - spite of the whims of all men. * * You know, and I testify, that - Paul had no allusion to the heathen gods. I have it from God, and - get over it if you can. I have a witness of the Holy Ghost, and - a testimony that Paul had no allusion to the heathen gods in the - text. I will show from the Hebrew Bible that I am correct, and the - first word shows a plurality of Gods; and I want the apostates - and learned men to come here and prove to the contrary, if they - can. An unlearned boy must give you a little Hebrew. _Berosheit - Baurau Eloheim ait aushamayeen vehau auraits_, rendered by King - James' translators, 'In the beginning God created the heavens and - the earth. I want to analyze the word _Berosheit. Rosh_, the head; - _sheit_, a grammatical termination. The _Baith_ was not originally - put there when the inspired man wrote it, but it has been since - added by an old Jew. Baurau signifies to bring forth; _Eloheim_ is - from the word _Eloi_, God in the singular number; and by adding the - word _heim_, it renders it Gods. It read first--'In the beginning - the head of the Gods brought forth the Gods,' or, as others have - translated it--'The head of the Gods called the Gods together.' - -* * * * * * * - - "The head God organized the heavens and the earth. I defy all the - learning in the world to refute me. 'In the beginning the head of - the Gods organized the heavens and the earth.' * * If we pursue - the Hebrew text further, it reads--'_Berosheit baurau Eloheim - ait Aushamayeen vehau auraits_,' 'The head one of the Gods said, - 'Let us make man in our own image.' I once asked a learned Jew - 'If the Hebrew language compells us to render all words ending in - heim in the plural, why not render the first Eloheim plural? He - replied--'That is the rule, with few exceptions; but in this case - it would ruin the Bible.' He acknowledged I was right. I came here - to investigate these things precisely as I believe them. Hear and - judge for yourselves: and if you go away satisfied, well and good. - - "In the very beginning the Bible shows there is a plurality of Gods - beyond the power of refutation. * * * The word _Eloheim_ ought to - be in the plural all the way through--Gods. The head of the Gods - appointed one God for us; and when you take a (this) view of the - subject, it sets one free to see all the beauty, holiness and - perfection of all the Gods."--(See Mill. Star, Vol. 24:108, et seq). - -This is the doctrine taught by Joseph Smith the Prophet at Nauvoo, and -we accept his teachings as authentic. "But this was not published until -after the Prophet's death," says our Reorganite objectors, and "Brigham -Young tampered with history and made it read to suit himself, therefore -we do not accept it." Nevertheless these two discourses were delivered -before the congregation of the Saints and thousands of them heard -the Prophet deliver these remarks, and _if he had not spoken as here -represented_, the Apostles would not have dared publish his remarks -within a month or two after they were delivered, for the people would -have discovered the deception. But thousands of them have testified -that these discourses were delivered by Joseph Smith. None can, without -successful contradiction, say he did not deliver them. Again, the -objection is raised, that these discourses were never accepted by the -Church as doctrine, and therefore are not binding even if the Prophet -did deliver them. Very well; the fact remains that the Church has -accepted the Bible _as far as it is translated correctly_. Therefore, -where it is not translated correctly we should receive the correct -translation _when it is given_. The Prophet says the Hebrew word -_Eloheim_ is plural and means Gods, and should have been so translated -in the Bible throughout. Is that true? If you think not, why not accept -the Prophet's challenge to prove to the contrary? If you cannot, then -hold your peace about it being binding! - -Well, my friends of the "Reorganization" we will give you another -quotation from the Prophet Joseph Smith, _this time it was published_ -before his martyrdom and that too by himself, for which he declared he -stood responsible (See Times and Seasons, Vol. 3:710). This quotation -is taken from the _Book of Abraham_ in the _Times and Seasons_ for -March 1, 1842, which the Prophet says are some ancient records "from -the Catacombs of Egypt, purporting to be the writings of Abraham, -which he made in Egypt, called the _Book of Abraham_, written by his -own hand, upon papyrus." These records were translated by the Prophet -at Nauvoo, and in the MS. History of the Church prepared under his -direction, he declares that they are absolutely the writings of -Abraham, a fact which a reading of them will show. If you accept Joseph -Smith as a Prophet, Seer and Revelator, you must, if you believe he -translated the record, accept these writings, at least as the genuine -translations of Abraham's record. There is no room for quibbling here. - -This is from the Prophet's translation: - - "Thus, I Abraham, talked with the Lord face to face, as one man - talketh with another. * * * * * - - "Now the Lord had shewn unto me, Abraham, the intelligences that - were organized before the world was; and among all these there were - many of the noble and great ones, and God saw these souls that they - were good, and he stood in the midst of them, and He said, these, - I will make my rulers; for He stood among those that were spirits, - and He saw that they were good; and He said unto me, Abraham, - thou art one of them, thou wast chosen before thou wast born. And - there stood one among them that was like unto God, and He said - unto those, who were with Him, We will go down, for there is space - there, and we will take of these materials, and we will make an - Earth whereon these may dwell; and we will prove them herewith, to - see if they will do all things whatsoever the Lord their God shall - command them; and they who keep their first estate shall be added - upon; and they who keep not their first estate, shall not have - glory in the same kingdom with those who keep their first estate; - and they who keep their second estate, shall have glory added upon - their heads forever and forever. - - Verse 23. "And the Lord said, who shall I send? And one answered - like unto the Son of Man, here am I, send me. And another answered - and said, here am I, send me. And the Lord said, I will send the - first. And the second was angry and kept not his first estate, and, - at that day, many followed after him. And then the Lord said, let - us go down; and they went down at the beginning, and they organized - and formed (that is, the Gods) the heavens and the earth. And the - earth, after it was formed, was empty and desolate; because they - had not formed anything but the earth; and darkness reigned upon - the face of the deep, and the spirit of the Gods was brooding upon - the face of the water. - - 24. And they said, the Gods, let there be light, and there was - light. And they, the Gods, comprehended the light, for it was - bright; and they divided the light, or caused it to be divided from - the darkness, and the Gods called the light day, and the darkness - they called night. * * * * * - - 25. And the Gods also said let there be an expanse in the midst of - the waters, and it shall divide the waters from the waters. And the - Gods ordered the expanse, so that it divided the waters which were - under the expanse from the waters which were above the expanse: and - it was so, even as they ordered. And the Gods called the expanse - heaven. * * * - - 26. And the Gods ordered, saying, let the waters under the heavens - be gathered unto one place, and let the earth come up dry, and it - was so, as they ordered; and the Gods pronounced the earth dry." - -Thus it continues unto the end of the 32nd verse in each verse -declaring that the formation of the earth was done under the direction -of the Gods. This agrees admirably with the discourses delivered at -Nauvoo in 1844, previously quoted. Is it true doctrine? It certainly -was taught by Joseph Smith, so in accepting it, we are not so far out -of harmony with his teachings on this subject as our enemies have -stated. Here again we hear another objection from our Reorganite -brethren. Say they: "This _Book of Abraham_ was never accepted by the -Church in the Prophet's day as doctrine and it has not been so accepted -by us; it is not a part of 'our authorized doctrines and deeds,' -therefore it is not binding on us." Perhaps so, you may not have -accepted it. That does not destroy the truth of this doctrine, which -the Prophet Joseph Smith and the Church in his day _did accept_--the -Doctrine of plurality of Gods. Do you deny this? If so then you deny -the revelations of God given through the Seer and _you_ are out of -harmony with the revelations given through that man. The Bible and -the Doctrine and Covenants both have been received as the law of the -Church, and these sacred books both teach the doctrine of plurality -of Gods. First as to the Bible: I quote in each instance from the -"Inspired Translation." - - "For the Lord your God is God of gods, and Lord of lords, a great - God, a mighty, and a terrible, which regardeth not persons, nor - taketh reward."--(Deut. 10:17). - - Joshua says: "The Lord God of gods, the Lord God of gods, he - knoweth, and Israel he shall know."--(Josh. 22:22). - - David the Psalmist says: "Oh give thanks unto the Lord; for He is - good; for His mercy endureth forever. - - "Oh give thanks unto the God of gods; for His mercy endureth - forever. - - "Oh give thanks to the Lord of lords, for His mercy endureth - forever."--(Psalm 136:1-3). - - Again he says in the 138th Psalm: "I will praise Thee with my whole - heart; before the gods, will sing praise unto Thee." - -But you say these were the heathen gods? but that will never do, surely -the Lord is not the chief God of the heathen gods. Perhaps we may -discover more light on the subject. - - Again the Psalmist sings: "God standeth in the congregation of the - mighty; he judgeth among the gods. * * * I have said ye are gods; - and all of you are children of the Most High." - -Say what you will of the other passages, but of this you must admit -that the heathen gods are not mentioned, for this truth received the -divine approval of the Redeemer Himself as He taught the apostate Jew: -Hear Him: - - "I and my Father are one." - - "Jesus answered them, Many good works have I shown you from my - Father; for which of those works do ye stone me? - - "The Jews answered him, saying, For a good work we stone thee not; - but for blasphemy; and because that thou, being a man, maketh - thyself God." - - "Jesus answered them, Is it not written in your law, I said, Ye are - gods? - - "If he called them gods, unto whom the word of God came, _and the - Scriptures cannot be broken_; - - "Say ye of him, whom the Father hath sanctified, and sent into the - world, Thou blasphemest; because I said, I am the Son of God?" - -And the Jews were shocked, just as a Reorganite minister is, with this -doctrine of plurality of Gods, and they sought the life of the Savior, -but He was delivered out of their midst. - -The Apostle John in his First Epistle and third chapter also teaches -this doctrine: - - "Behold, what manner of love the Father hath bestowed upon us, that - we should be called the sons of God; therefore _the world knoweth - us not_, because it knew him not. - - "Beloved, _now are we the sons of God_, and _it doth not yet appear - what we shall be_; but we know that, when he shall appear, we shall - be like him; for we shall see him as he is." - -If the faithful, who keep the commandments of the Father are _His -sons_, then they are heirs of the kingdom and shall receive of the -fulnesss of the Father's glory, even until they become like Father. And -how can they be perfect as their Father in heaven is perfect if they -are not like Him? - -In the revelations given to Joseph which were accepted by the Church -before 1844, the doctrine of plurality of Gods is also taught. From the -"Vision" one of the grandest revelations ever given to man, I quote the -following: - - "And again, we bear record for we saw and heard, and this is the - testimony of the Gospel of Christ, concerning them who come forth - in the resurrection of the just: They are they who received the - testimony of Jesus, and believed on His name, and were baptized - after the manner of His burial, being buried in the water in His - name, and this according to the commandment which He has given, - that by keeping the commandments, they might be washed and cleansed - from all their sins, and receive the Holy Spirit by the laying on - of the hands of him who is ordained and sealed unto this power: - and who overcome by faith, and are sealed by the Holy Spirit of - promise, which the Father sheds forth upon all those who are just - and true; they are they who are the Church of the firstborn; they - are they into whose hands the Father has given all things; they are - they who are priests and kings, who have received of His fulnesss, - and of His glory, and are priests of the Most High after the order - of Melchizedek, which was after the order of Enoch, which was after - the order of the Only Begotten Son; wherefore, as it is written, - they are gods, even the sons of God; wherefore all things are - theirs, whether life or death, or things present, or things to - come, all are theirs, and they are Christ's and Christ is God's - and they shall overcome all things."--(D. & C., Sec. 76:50-60. - Reorganite edition, 76:5). - -How could this doctrine be stated plainer? This is the doctrine taught -by the Savior to the Jews, by David in his psalms and by others of -the prophets. Here it is stated emphatically that they who are of the -Church of the Firstborn (i. e., those who keep the whole law) even -"_as it is written, they are gods_, even the sons of God!" Where is it -written? In this section; and in the words of the Savior wherein He -says, referring to David's Psalm, "_the Scriptures cannot be broken_" -(John 10:34-36). Doesn't this teach plainly the doctrine of plurality -of Gods? Does it not teach the fact that the children shall, through -obedience, sometime obtain the exaltation of the Gods themselves? If -not what does it mean? Even a Reorganite dare not argue that these are -the heathen gods! - -Now, if they overcome _all things, then_ there _are not some things_ -that they do not overcome. If these are to receive "of His fulnesss -and of His glory, and if into their 'hands the Father has _given all -things_, then the Father _has not withheld_ some of the fulnesss of -His glory, or _some things_. And if they receive His fulnesss and His -glory, and if _all things_ are theirs, whether life or death, or things -present, or things to come, _all are theirs_," how can they receive -these blessings and not become Gods? They cannot. Yet this is doctrine -received by the Church and taught by Joseph Smith the Seer. - -Speaking of this same subject in the revelation on Priesthood (Sec. -84:35-40. Reorganite edition, 83:6) the Lord says: - - "And also all they who receive this priesthood receiveth me, saith - the Lord, for he that receiveth my servants receiveth me, and he - that receiveth me receiveth my Father, and he that receiveth my - Father receiveth my Father's kingdom. Therefore, _all that my - Father hath_ shall be given unto him; and this is according to the - oath and covenant which belongeth to the priesthood.[1] Therefore, - all those who receiveth the priesthood receiveth this oath and - covenant of my Father, _which He cannot break, neither can it be - moved_; but whoso breaketh this covenant, after he hath received - it, and altogether turneth therefrom, shall not have forgiveness of - sins in this world nor in the world to come." - -Here again we are given to understand that those who are faithful in -obtaining the priesthood and magnifying their calling that they become -of the Church of the Firstborn, receiving ALL THAT THE FATHER HATH! -and this according to an oath and covenant that cannot be broken. Now, -again, how are they to receive _all that the Father hath_, if something -is withheld? And if something is not withheld, how can they receive all -that He hath and not become as He is, that is, Gods themselves? - -Here is another revelation given to the Prophet December 27, 1832. This -is section 88 and verses 106-7 (Reorganite edition, 85:33): - - "And again, another angel shall sound his trump, which is the - seventh angel, saying, It is finished! It is finished! the Lamb - of God hath overcome and trodden the wine-press alone; even the - wine-press of the fierceness of the wrath of Almighty God; And - then shall the angels be crowned with the glory of His might, - and the saints shall be filled with His glory, and receive their - inheritance and be _made equal with Him_" (i. e., with Christ). - -How can the Saints receive of His fulnesss and be _equal_ with the Lord -and not be as He is, that is Gods? This is not the doctrine of Brigham -Young (for then in the eyes of Reorganites it would be blasphemy), -but these are the revelations of the Lord to Joseph Smith. And these -revelations have been received by the "Reorganized" Church as binding -on them, yet they do not accept the truth these revelations contain. -Therefore, they prove themselves to be those who have departed from the -teachings of the Prophet Joseph Smith. - - -ADAM. - -A word now, in relation to Adam. If all those, _as it is written--and -the Scriptures cannot be broken_--are Gods unto whom the word of God -came, and they are to receive all things, even the fulnesss of the -Father's glory and be made equal with him, will not Father Adam be -included among them? What do the Scriptures say of _him_? - -In section 27 of the Doctrine and Covenants he is called, Michael, or -Adam, the _father of all, the prince of all_, the "ancient of days." - - In section 107:54-55: "And the Lord appeared unto them, and they - rose up and blessed Adam, and called him Michael, the Prince, the - Archangel, - - "And the Lord administered comfort unto Adam, and said unto him, _I - have set thee to be at the head_--a multitude of nations shall come - of thee, and _thou art a prince over them forever_." Section 78:16: - "Who hath appointed Michael your prince, and established his feet, - and _set him upon high, and given unto him the keys of Salvation - under the counsel and direction of the Holy One_, who is without - beginning of days or end of life." - -These expressions are from the revelations to Joseph Smith, Brigham -Young did not receive them, although he accepted them. - -This is what the Prophet said in a discourse in 1839: - - "The Priesthood was first given to Adam, he obtained the First - Presidency, and held the keys of it from generation to generation. - He obtained it in the Creation, before the world was formed, as - in Gen. 1:26, 27, 28. He had dominion given him over every living - creature. He is Michael, the Archangel spoken of in the Scriptures. - * * * * The Priesthood is an everlasting principle, and existed - with God from eternity, and will to eternity, without beginning - of days or end of years. The keys have to be brought from heaven - whenever the Gospel is sent. When they are revealed from heaven, - _it is by Adam's authority_. (My italics.) - - "Daniel in his seventh chapter speaks of the Ancient of Days; he - means the oldest man, our Father Adam, Michael, he will call his - children together and hold a council with them to prepare them for - the coming of the Son of Man. He (Adam) is the father of the human - family, and presides over the spirits of all men, and all that have - had the keys must stand before him in this grand council. This may - take place before some of us leave this stage of action. The Son of - Man stands before him, and there is given him glory and dominion. - Adam delivers up his stewardship to Christ, that which was - delivered to him as holding the keys of the universe, but retains - his standing as head of the human family.--(History of the Church, - Vol. 3:385-7. See also Vol. 4:207-9.) - -Now, if all the Saints who become members of the Church of the -Firstborn are to become Gods--_and the Scriptures cannot be -broken_--through the fulnesss of the Father's glory which they are to -receive after they are "made equal with Him," will not Adam, who is -appointed "_to be at the head_" as "a prince over them forever," be one -of them? And as one of them he shall hold the scepter of power and rule -over them under the direction of the Holy One of Israel, and they shall -be in subjection to him forever. - -This was taught by Joseph Smith, and in departing from it, the -"Reorganized" Church has denied the revelations and teachings of the -Lord. - - -THE ONLY BEGOTTEN OF THE FATHER. - -In connection with this subject, Reorganites also claim that Brigham -Young went astray and apostatized because he declared that Jesus -Christ was not begotten of the Holy Ghost. Reorganites claim that He -was begotten of the Holy Ghost, and they make the statement that the -Scriptures so teach. But they do err not understanding the Scriptures. -They tell us the Book of Mormon states that Jesus was begotten of the -Holy Ghost. I challenge the statement; the Book of Mormon teaches no -such thing! Neither does the Bible. It is true there is one passage -that states so but we must consider it in the light of other passages -with which it is in conflict. The Book of Mormon says: - - "And behold, He shall be born of Mary at Jerusalem * * she being a - virgin, a precious and chosen vessel, who shall be overshadowed, - and conceive _by the power_ of the Holy Ghost." - -With this Luke agrees: - - "Then said Mary unto the angel; How can this be? - - "And the angel answered and said unto her, of the Holy Ghost, - and _the power of the Highest_. Therefore also, that holy child - that shall be born of thee shall be called the Son of God.--Luke - 1:34-35). - -In Matthew it reads "of the Holy Ghost" which evidently means "power of -the Holy Ghost," to agree with the Book of Mormon and with Luke. - -If Reorganites are correct then Jesus is not the Only Begotten Son of -the Father, but the Son of the Holy Ghost. This will not do for it -conflicts with the Scriptures. The Prophet taught that the Father, -Son and Holy Ghost were three separate personages, and that Jesus was -the Only Begotten of the Father. In the Book of Genesis, (Inspired -Scriptures) Jesus is spoken of throughout as the _Only Begotten of -the Father_ not less than _twelve_ times and in the Book of Mormon -at least five times and a great number of times in the Doctrine and -Covenants (see section 76:23, 25, 35, 57) and in these Scriptures He is -spoken of as the Son of God innumerable times. Now, if He is the _Only -Begotten_ of the Father in the flesh, He must be the Son of the Father -and not the Son of the Holy Ghost. Yet, to be consistent, Reorganites -must claim that Jesus is the Son of the Holy Ghost and not the Son of -God the Father. Their alternative--if it can be called such--must be, -then, the stand of Mr. William H. Kelley, the "president" of their -"apostles," who in a written statement in answer to the question put to -him by the writer, September 10, 1903: "You say that Jesus Christ the -Son of God was begotten of the Holy Ghost. Is He the Son of the Holy -Ghost?" - -Mr. Kelley signed his answer as follows: "_I do not know_. Wm. H. -Kelley." - -Just think of this for a moment. Here is a man professing to be the -Chief of the Special Witnesses for Christ, declaring that he does not -know whether Jesus is the Son of God the Father or the Son of the Holy -Ghost. And the Savior declared it so plainly that He was the Son of -the Father, His Only Begotten, and was so acknowledged by the Father -throughout the Scriptures. "And this is life eternal, that they might -know Thee the only true God, and Jesus Christ, whom Thou hast sent." -John 17:3. Again we prove that _they_ have departed from the Scriptures -and the teachings and revelations of the Prophet Joseph Smith. Why do -they make this error? Because they do not understand the Scriptures and -fail to recognize the fact that all things that the Father doeth are -done by the _power of the Holy Ghost_. - - -MARRIAGE. - -The question of Celestial (including plural) marriage is treated quite -extensively in _Blood Atonement and the Origin of Plural Marriage_ so -it will be passed with a brief notice here. - -We maintain with abundant authority that Joseph Smith the Prophet -introduced Celestial Marriage, that is, marriage for eternity, into -the Church. This fact has been admitted by many members of the -"Reorganized" Church, notwithstanding they attack us on this doctrine -and say it is not a doctrine of the Church. And while they attack us -the better part of them hope it is true. What is there so terrible in -the doctrine of the preservation of the family union in eternity? What -right-living God-fearing man is there but would be glad to meet his -parents, his wife and children, in the kingdom of God and know they -were united never again to separate? While this belief is not taught -in the creeds of men--including the Reorganites--yet there is a hope -burning in the bosoms of many people that this doctrine _may_ prove -true! - -Well, it is a Scriptural doctrine, and it _is_ true, for the Lord -revealed it to Joseph Smith. In the beginning, the very first marriage -was one intended to last forever. Do you not believe it? I quote from -the Inspired Scriptures: - - "And I, God, created man _in mine own image_, in the image of mine - Only Begotten created I him, _male and female created I them_, - And I, God, blessed them, and said unto them, Be fruitful, and - multiply, and replenish the earth, and subdue it; and have dominion - over the fish of the sea, and over the fowl of the air, and over - every living thing that moveth upon the earth."--(Genesis 1:29-30). - -This was a spiritual creation, man was created in the image of God, -_male and female_, first in the Spirit, and told in that spiritual -creation that they were expected to multiply and replenish the earth -when they were placed upon it to subdue it. This we prove from the -second chapter of Genesis beginning with the fifth verse: - - "For I, the Lord God, created all things of which I have spoken - _spiritually_, before they were naturally upon the face of the - earth; for I, the Lord God, had not caused it to rain upon the face - of the earth. - - "And I, the Lord God, had created all the children of men, and - not yet a man to till the ground, for in heaven created I them, - and there was not yet flesh upon the earth, neither in the water, - neither in the air." - - Verse 23. "And I, the Lord God, said unto mine Only Begotten, that - it was not good that the man should be alone; - - "Wherefore, I will make an help meet for him." - -Here the Lord declares that it is not good for man to be alone, and -therefore he gave him an helpmeet, Eve; and this union was formed -before _mortality or death came into the world_, and there is no -indication that it was meant to have an end. If, therefore, it was not -good for man to be alone before the days of mortality, will it not also -be good for man to have a helpmeet _after_ mortality has passed away? -Paul thought so, said he: "Nevertheless neither is the man without the -woman, neither the woman without the man, _in the Lord_."--(I Cor. -11:11). - -Alexender H. Smith, "Patriarch" of the "Reorganized" Church, in a -discourse that is very excellent in many respects, delivered July 1, -1903, and published in "Zion's Ensign" of December 31, 1903, taught -the eternity of the marriage covenant as strongly and emphatically as -it could have been done by an Elder of the Church of Jesus Christ of -Latter-day Saints. The subject of the discourse was: "In My Father's -house are many mansions," after enlarging upon the theme for some time, -he concludes his discourse with some personal testimony regarding the -last illness of his mother from which the following extracts are here -produced: - - "Pretty son the still, small voice of the Spirit said, "If your - mother dies _she will be with her companion, Joseph_. If she lives - she cannot but live a few short years at most of pain and anguish." - -* * * * * * * * * * * * - - "Just before she passed away she called, 'Joseph, Joseph,' I - thought she meant my brother. He was in the room, and I spoke to - him, and said, Joseph, mother wants you. I was at the head of the - bed. My mother raised right up, lifted her left hand as high as she - could raise it, and called, Joseph. I put my left arm under her - shoulders, took her hand in mine, saying, Mother, what is it, laid - her hand on her bosom, and she was dead; she had passed away. - - "And when I talked of her calling, Sr. Revel, who was with us - during our sickness, said, Don't you understand that? No, I - replied, I do not. Well, a short time before she died she had a - vision which she related to me. She said that your father came to - her and said to her, Emma, come with me, it is time for you to come - with me. And as she related it she said, I put on my bonnet and - my shawl and went with him; I did not think that it was anything - unusual. I went with him into a mansion, a beautiful mansion, and - he showed me through the different apartments of that beautiful - mansion. And one room was the nursery. In that nursery was a babe - in the cradle. She said, I knew my babe, my Don Carlos that was - taken away from me. She sprang forward, caught the child up in her - arms, and wept with joy over the child. When she recovered herself - sufficiently she turned to Joseph, and said. Where are the rest of - my children? He said to her, Emma, be patient, and you shall have - all of your children." - -Then Alexander comments: - - "Do you wonder why, as a son of that mother, I plead for those who - believe upon the Lord Jesus Christ, and picture their beautiful - home in the city of God, in the language that I do, when I realize - that my mother occupies, or will occupy one of those beautiful - mansions? _It may be imagination; but it is grand_; it fills me - with a grand hope." - -And so they do hope, notwithstanding the fact that they oppose us in -this doctrine, and say that there is no union of parents and children -in family union after death. They secretly hope, and pray in their very -hearts, that after all in this we _may_ be right. - - -BLOOD ATONEMENT. - -This subject is also found in _Blood Atonement and the Origin of Plural -Marriage_, therefore only a brief outline will be given here. Joseph -Smith taught that there were certain sins so grievous that man may -commit, that will place the transgressors beyond the power of the -atonement of Christ. If these offenses are committed, then the blood of -Christ will not cleanse them from their sins even though they repent. -Therefore their only hope is to have their own blood shed to _atone_, -as far as possible, in their behalf. This is Scriptural doctrine, and -is taught in all the standard works of the Church. The doctrine was -established in the beginning, that "Whoso sheddeth man's blood, _by man -shall his_ blood shed to _atone_ as far as possible, in their behalf. -For a commandment I give, that every man's brother shall preserve the -life of man, for in mine own image have I made man."--(Genesis 9:12-13, -Inspired Scriptures). - -This was the law among the Nephites: "Wo unto the murderer, who -deliberately killeth, _for he shall die_."--(II Nephi 9:35). - -John says: "If any man see his brother sin a sin which is not unto -death, he shall ask, and he shall give him life for them that sin not -unto death. _There is a sin unto death_: I do not say that ye shall -pray for it." - -Every nation since the world began has practiced blood atonement at -least in part as that doctrine is based upon the Scriptures. And men -for certain crimes have had to _atone_ for their sins wherein they have -placed themselves beyond the redeeming power of the blood of Christ. - -But that the Church practices "Blood Atonement" on apostates or any -others, which is preached by ministers of the "Reorganization" is a -damnable falsehood for which the accusers must answer. - - -ZION. - -Members of the "Reorganized" Church inform us that Zion does not -include Utah,[2] but is limited to Jackson County, Mo., and the regions -round about, Nauvoo being one of the "corner stones;" and when the -Saints came westward they left the borders of Zion. Moreover, since -Temples were to be built in Zion and Jerusalem, all the Temples we may -build in Utah or the West are not recognized of the Lord on this ground -alone, if no other. - -We accept the fact that the center place where the City New Jerusalem -is to be built, is in Jackson Country, Missouri. It was never the -intention to substitute Utah or any other place for Jackson Country. -But we do hold that Zion when reference is made to the land, is as -broad as America, both North and South--all of it is Zion. If Zion is -limited in its scope to the country surrounding Jackson County, it -is indeed too bad that Nephi did not know that fact. What a glorious -thing it would have been had there been a few Reorganites in his day -to inform him of it. Then he and his people would not have fallen into -the error of building Temples--like unto Solomon's at Jerusalem--away -off down in Central or South America, but they could have placed one -in Jackson Country, or the regions round about. It was really an -unfortunate occurrence. - -But to be serious. The Book of Mormon informs us that the whole of -America, both North and South, is a choice land above all other lands, -in other words--Zion. The Lord told the Jaredites that He would lead -them to a land "which is choice above all the land of the earth." -(Ether 1:42). We understand that they landed in Central America where -their kingdom existed the greater part of their residence in America. -When the Lord led the family of Lehi to this land, He said to them: -"And inasmuch as ye shall keep my commandments, ye shall prosper, -and shall be led to a land of promise; yea, even a land which I have -prepared for you; yea, a land which is choice above all other lands." -(I. Nephi, 2:20). It is generally understood that they landed in South -America, and that their nations, the Nephites and Lamanites, dwelt in -South and Central America during the greater part of their sojourn -here. At any rate, the time of their civilization was principally spent -in the South and not in the region now comprising the United States. -This proves beyond the possibility of doubt that the choice land was -South as well as North America, and while the City New Jerusalem, which -the Book of Mormon tells us is to be built on this land that is choice -above all other lands, will be in Jackson County, nevertheless, if one -accepts the Book of Mormon, one must accept the whole hemisphere as the -land of Zion. - -At the April conference of the Church, held at Nauvoo in 1844, the -Prophet Joseph Smith declared that the whole of America was Zion. (See -Mill. Star, 23:280). His remarks are recorded in the _Life of Joseph -the Prophet_ (Reorganite edition, page 503) as follows: - - "But in the mighty sweep of the crowning sermons of his life we - must not overlook the more miscellaneous gems and striking sayings. - Here is one for America, like the sound of an archangel's trump: - - "I want to make a proclamation to the Elders. You know very well - that the Lord has led this Church by revelation. I have now another - revelation--a grand and glorious revelation. I shall not be able to - dwell as largely upon it as at some other time, but I will give you - the first principles. You know there has been a great discussion - in relation to Zion, where it is, and where the gathering of the - dispensation is, which I am now going to tell you. The Prophets - have spoken and written upon it, but I will make a proclamation - that will cover a broader ground. _The whole of America is Zion - itself_, from north to south, and is described by the Prophets, - who declared that it is the Zion, where the mountain of the Lord - should be, and that it should be in the centre of the land. When - the Elders will take up and examine the old prophecies in the Bible - they will see it." - - -"AN ESOTERIC GOSPEL." - -Another charge is that after the death of Joseph and Hyrum Smith, -President Young and the Apostles introduced secrets into the Church, -that they claimed to hold "_keys that the written word never spoke -of, nor never will_." (True Succession, p. 122). All this, say they, -is contrary to the Gospel of Jesus Christ and to the teachings of -Joseph Smith, who always taught openly and not in secret. One of their -defenders writing on this point quotes from the Redeemer as follows: - - "Jesus answered him, I spake openly to the world; I ever taught in - the synagogue, and in the temple, wither the Jews always resort; - _and in secret have I said nothing_. Why ask thou me? ask them: - behold they know what I said." (John 18:18-21.) - - "But Brigham was afraid that people would ask his followers what he - taught. In speaking of some who wanted their endowments, he says: - 'Well, he gets his endowment, and what for? To go to California, - and _reveal everything he can_, and stir up wickedness, and prepare - himself for hell." (Journal of Discourses, 2: 144). - - "Christ was not afraid of any revealments. He stood there among - His enemies, defying them to find any fault with His teachings; - but Brigham was afraid of what his followers might reveal of his - doctrine and secret works. Did he represent Christ?" (Necessity for - a Reorganization, p. 30). - -Yes, Jesus taught the Gospel openly as far as the Jews were able to -stand it; but it does not follow that he did not teach His disciples -things that were not for the world! And at times He was constrained by -His Father from teaching His disciples some truths. Why? Because of the -hardness of their hearts they were not able to receive His teachings. -In not revealing everything to the world, did Brigham Young,--aye, did -Joseph Smith represent Christ? for Brigham Young was only following in -the footsteps of the Seer! What was it the Savior said to Peter, James, -and John, when they came down from the mount of transfiguration? Jesus -charged them, saying, "Tell the vision to no man, until the Son of Man -be risen again from the dead."--Matt. 17:8. (Inspired Scriptures) Why -didn't he tell them to proclaim it openly from the housetops? Because -it was not for the world! Jesus was in the habit of teaching the people -in parables. On one occasion when He had thus spoken, His disciples -came and said unto him: - - "Why speakest Thou unto them in parables? He answered and said unto - them, _Because it is given unto you to know the mysteries of the - kingdom of heaven_, but _to them_ it is not given. For whosoever - receiveth, to him shall be given, and he shall have more abundance; - but whosoever continueth not to receive, from him _shall be taken - away even that he hath_. Therefore speak I to them in parables; - because they, seeing, see not; and hearing, they hear not; neither - do they understand." (Matt. 13:8-12). - -On another occasion Jesus said unto His disciples: "And other sheep -I have, which are not of this fold; them also I must bring, and they -shall hear my voice; and there shall be one fold, and one shepherd." -(John 10:16). But He did not tell them who those "other sheep" were. -The reason He failed to tell them this interesting fact we learn from -the Book of Mormon: - - "And now it came to pass that when Jesus had spoken these words, - He said unto those Twelve whom He had chosen, ye are my disciples; - and ye are a light unto this people, who are a remnant of the - house of Joseph. And behold, this is the land of your inheritance; - and the Father hath given it unto you. And not at any time hath - the Father given me commandment that I should tell it unto your - brethren at Jerusalem; neither at any time hath the Father given - me commandment, that I should tell unto them concerning the other - tribes of the house of Israel, whom the Father hath led away out - of the land. This much did the Father command me, that I should - tell unto them. That other sheep I have, which are not of this - fold; them also I must bring, and they shall hear my voice, and - there shall be one fold, and one shepherd. And now, _because - of stiffneckedness and unbelief, they understood not my word: - therefore I was commanded to say no more of the Father concerning - this thing unto them_." (III. Nephi, 15:11-17). - -How different this is from Reorganite philosophy, according to their -rule of faith, Jesus should have spoken boldly and openly and should -not have withheld anything. Was Jesus "_afraid_ of any revealments?" - -Paul says he knew a man, whether in the body, or out of the body, he -could not tell, "How that he was caught up into paradise, and _heard -unspeakable words, which it is not lawful for a man to utter_." What -made the words unlawful to utter to man? simply because in the hardness -of his heart and unbelief, man was not worthy to hear them, he could -not endure them. - -The Book of Mormon is most emphatic on this point that there are -"mysteries" that are not to be revealed to the unfaithful. This is from -the Prophet Alma: - - "And now Alma began to expound these things unto him, (Zeezrom), - saying, It is given unto many _to know the mysteries_ of God; - _nevertheless they are laid under a strict command, that they shall - not impart only according to the portion of His word, which He doth - grant unto the children of men; according to the heed and diligence - which they give unto Him_; and therefore he that will harden his - heart, the same receiveth the lesser portion of the word; and he - that will not harden his heart, to him is given the greater portion - of the word, _until he know them in full_; and they that will - harden their hearts, to them is given the _lesser portion_ of the - word, _until they know nothing concerning his mysteries_; and then - they are taken captive by the devil, and led by his will down to - destruction. Now, this is what is meant by the chains of hell." - -It is because Reorganites have hardened their hearts that they have -not received the _greater portion_ of the word, even the mysteries, -and therefore they are, through their hard-heartedness and unbelief, -captives of the devil and in danger of the chains of hell. - -If the Lord places His servants under a strict command _not to reveal_ -His word, "only according to the portion of His word, which He doth -grant unto the children of men, according to the heed and diligence -which they give unto Him;" and, therefore, they withhold some of those -things from the world that have been revealed unto them does that make -them _cowardly_? If so, not only Brigham Young, but Joseph Smith, yes, -even the Son of Man Himself would be cowardly. No, the fact that they -have refused to do this thing proves them to possess the greatest -courage, for it has caused them to face persecutions, even death. - -We are told that the Book of Mormon contains the fulnesss of the -Gospel, yet the greater parts of the teachings of the Savior to that -people are not yet revealed, because of the unbelief of the people. -This is from III. Nephi, 26th chapter: - - "And now there cannot be written in this book even a hundredth part - of the teachings which Jesus did truly teach unto the people; but - behold the plates of Nephi do contain the more part of the things - which He taught the people; and these things have I written, which - are a _lesser part_ of the things which He taught the people; and I - have written them to the intent that they may be brought again unto - this people, from the Gentiles, according to the words which Jesus - hath spoken. - - "And when they shall have received this, which is expedient that - they should have first, _to try their faith_, and if it shall so - be that they shall believe these things, then shall the _greater - things_ be made manifest unto them. And if it so be that they will - not believe these things, then shall the greater things be withheld - from them, _unto their condemnation_. Behold I was about to write - them all which were engraven upon the plates of Nephi, _but the - Lord forbid it, saying, I will try the faith of my people_." - (Verses 6-11). - -The calling of Brigham Young a coward for withholding some things that -the Lord has revealed to His Church, may be excused because of the -ignorance of the accusers; but who dare presume to say the Lord was -cowardly because He withheld the greater things from His people? And -yet if you have done it unto one of His servants ye have done it unto -Him. - -Again: - - "Behold, I have written upon these plates the very things which - the brother of Jared saw: and there never was greater things made - manifest, than that which was made manifest unto the brother of - Jared; wherefore the Lord hath commanded me to write them; and I - have written them. And He commanded me that I should seal them up; - and He also hath commanded that I should seal up the interpretation - thereof; wherefore I have sealed up the interpreters, according to - the commandment of the Lord. For the Lord said unto me, They shall - not go forth unto the Gentiles until the day that they shall repent - of their iniquity, and become clean before the Lord." (Ether 4:4-6). - -Joseph the Prophet was commanded to keep some things from going out -into the world that had been revealed unto him and the Church. He also -received revelations that he could not teach to the Church in the -beginning, no more than Jesus could teach all things to His disciples. -When he did reveal some of the "mysteries" there were many who left Him -and denied the faith, just as they did when Jesus told His disciples He -was the bread of life (John 6:66). "Many of them went back and walked -no more with Him." The Prophet said at Kirtland, April 6, 1837: "If the -Church knew all the commandments, one half they would condemn through -prejudice and ignorance. (Hist. of Church, Vol. 2:477). A great many -did fall away at that time, not being able to endure, and among them -were the Witnesses of the Book of Mormon, one of whom afterwards set up -a church of his own, declaring that Joseph Smith was a fallen Prophet, -and rejecting all his commandments given after about 1835. - -The Lord gave a revelation to the Prophet, March 7, 1831, at Kirtland -(Sec. 45), in which He revealed many things to take place before His -second coming, and at the close of the revelation He said: - - "And now I say unto you, _keep these things from going abroad unto - the world_, until it is expedient in me that ye may accomplish this - work in the eyes of the people, and in the eyes of your enemies, - that they may not know your works until ye have accomplished the - thing which I have commanded you." - -When the Prophet Joseph gave his charge to the first foreign -missionaries of the Church, Elders Heber C. Kimball, Orson Hyde, Joseph -Fielding, and others, he said: - - "My instructions to the brethren were, when they arrived in - England, to adhere closely to the first principles of the Gospel, - and remain _silent_ concerning the _gathering_, the _vision_, (D. & - C., Sec. 76), and the _Book of Doctrine and Covenants_, until such - time as the work was fully established, and it should be clearly - made manifest by the Spirit to do otherwise. (Hist. of Church, - 2:492). - -Was there anything in the doctrine of _gathering_, in the _vision_, -or the _Doctrine and Covenants_, that Joseph Smith was ashamed of? -Was he "afraid that people would ask his followers what he taught?" -that he gave such a charge to these first foreign missionaries of the -Church! Was he afraid, a coward? No, he was merely obeying the voice -of the Spirit, for the people were not prepared to receive these -things. Brigham Young was no more "afraid that the people would ask his -followers what he taught," than was Joseph Smith, or even the Master -Himself, when He commanded certain of His disciples to withhold some of -His teachings from the world, until after His resurrection. - -Now, our Reorganite friends have attempted to make considerable capital -out of the statement of President Brigham Young, that there were "keys -that the written word never spoke of, nor never will." In the light of -the facts herein set forth, that "it is given unto many to _know the -mysteries_ of God; _nevertheless they are laid under a strict command, -that they shall not impart only according to the portion of His word, -which He doth grant unto the children of men_; according to the _heed_ -and _diligence_ which they give unto Him, and that things have been -revealed to the faithful even to babes, that were "_forbidden_, that -there should not any man _write them_," and that many of them have -seen and heard "_unspeakable things_, which are _not lawful to be -written_," (III. Nephi 26:16, 18). is it, after all, so unreasonable -that there should be _keys_ that the written word _does not and will -not_ speak of? Joseph Smith the Prophet held the "_keys_" of the -_mystery of things which have been sealed_, even things which were from -the foundation of the world." (D. & C. 35:18), which _mysteries_ it was -given to the Saints to know, "but _unto the world_ it is not _given -to know them_." (D. & C. 42:65). Again: "But unto him that keepeth my -commandments, I will give the mysteries of my kingdom, and the same -shall be in him a well of living water, springing up unto everlasting -life." (D. & C. 63:23). - -Now, how were these _keys_ and _mysteries_ to be kept from the world, -if they were to be published to the world in the written word? And -if the Saints through faithfulness are to receive the _mysteries_ -of the kingdom, then they must be withheld from the world and from -the unfaithful. How is this to be if they are to be published to -the world in the written word? Therefore, when our friends of the -"Reorganization" attack President Young because there were _keys_ not -spoken of in the written word, which keys we have seen were held by -Joseph Smith, they merely display their own ignorance and folly in -raising the question. - - -TEMPLE BUILDING AND CEREMONIAL ENDOWMENTS THEREIN. - -Another phase of this same subject is Temple work, which is so bitterly -attacked by the Reorganites. They say: - - "That as to the alleged 'temple building and ceremonial endowments - therein,' that we know of no temple building, except as edifices - wherein to worship God, and no endowment except the endowment of - the Holy Spirit of the kind experienced by the early Saints on - Pentecost day." (Book of Resolutions, p. 82). - -They take the ground that the Temple work of the Latter-day Saints is -contrary to the teachings of the Prophet, and it was not contemplated -before the martyrdom that in the Temple of God anything of a secret -nature should take place. Of course it is to be expected that the -"Reorganization" knows of "no Temple building or ceremonial endowments -therein," for they have rejected the "_greater things_" and therefore -the Lord has withheld from them this knowledge "to their condemnation." -This charge has been already answered in part in what goes before, but -we will see what is in the revelations to Joseph Smith which justify -still further the actions of the Church of Jesus Christ of Latter-day -Saints in the belief and practice of "ceremonial endowments," etc., in -the Temples. - -After speaking of baptism for the dead in the revelation of January 19, -1841, the Lord continues: - - "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 her 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_." - (Verses 37-40). - -Here are mentioned ordinances that were not had on Pentecost day that -were to be had in the Lord's Temple, of which our self-confessed -Reorganites know nothing, because God has not revealed these things -unto them, and He will not for they have rejected these greater things -to _their own condemnation_. - -In the Book of Abraham (See Pearl of Great Price) published by the -Prophet Joseph Smith in the Times and Seasons in 1842, is given a -fac-similie of hieroglyphics with an accompanying translation by -Joseph Smith, as far as he was permitted to translate. These figures -are numbered from 1 to 20. Here are some of these translations and -comments of the Prophet: Figure 3.--Is made to represent God, sitting -upon His throne, clothed with power and authority; with a crown of -eternal light upon His head; representing also the grand _key-words_ of -the Holy Priesthood, as revealed to Adam, etc." Figure 7.--Represents -God sitting upon His throne revealing through the heavens, the grand -_key-words_ of the Priesthood, as, also, the sign of the Holy Ghost -unto Abraham, in the form of a dove. Figure 8.--_Contains writing that -cannot be revealed unto the world, but is to be had in the Holy Temple -of God_. Figures 9, 10, 11, the Prophet says "Ought not to be revealed -at the present time; if the world can find out these numbers, so let it -be. Amen." Figures 12, to 20, "Will be given in the own due time of the -Lord." Then the Prophet concludes: "The above translation is given as -far as we have any right to give, at the present time." - -Here, then, we find things that were to be taught to the Saints in the -Temple of the Lord, but were not to be revealed to the world; for they -are sacred and holy, and can only be had in the Temple of God, for the -Lord through Joseph Smith declared it. - -Again, in verse 28 (see 124), the Lord says: "For there is not a place -found on earth that he may come and restore again that which was lost -unto you, or which he hath taken away, even the _fulnesss of the -Priesthood_." Therefore, we learn that only in the Temple of the Lord -can the fulnesss of the Priesthood be received by His people. - -These facts place our Reorganite brethren in a rather unenviable light, -for they are opposing through ignorance and unbelief, and the hardness -of their hearts, the revelations of the Lord on Temple work as it was -revealed to Joseph Smith, and by him to others, and from them to the -Church. - -"Hold on," say they, "not so fast, the Lord said He was _about_ to -restore these things, but it depended on the faithfulness of the -Saints, and Joseph Smith died before the Temple was built, therefore, -since these things could only be revealed to the people _in the Temple_ -they were not revealed." - -"Have any such revelations been received? Name them. Where are they and -what are they? Our Doctrine and Covenants contains only two sections -that were given between that time and the time the Saints left Nauvoo, -and they are not revelations, but letters of Joseph Smith containing -items of revelation pertaining to baptism for the dead. The Utah -Doctrine and Covenants contains nothing that could be accepted as a -response, an answer, to the promise in full."[3] - -Now, it's our turn to cry "Hold on, not so fast." We will examine the -word of the Lord: In verse 41 (sec. 124) He says: "For I deign to -reveal _unto my Church_, things which have been kept hid from before -the foundation of the world, _things that pertain to the dispensation_ -of the fulnesss of times." Well, if we were rejected, and _they have -not received_ the revelations of these things the Lord was _about to -reveal to His Church_, then it stands to reason that _they are not His -Church_ or they would have received them. For the word of the Lord -cannot be broken. They testify to us that _they have not_ received -these things. - -In section 127:8, the Lord again affirms: "For _I am about to restore -many things_ to the earth, pertaining to the Priesthood, saith the Lord -of Hosts." Yes, He was about to do it, but nearly seventy years have -passed away and the "Reorganization" confesses that they have not been -revealed to them yet! Then they are not the Church! This is obvious. - -Elijah said the time had fully come (Sec. 110) and the Prophet said -"the earth will be smitten with a curse, unless there is a welding link -of some kind or other, between the fathers and the children * * * it -is necessary in the ushering in of the dispensation of the fulnesss -of times * * that a whole and complete and perfect union, and welding -together of _dispensations_, and _keys_, and _powers_, and _glories_ -should take place and _be revealed_ from the days of Adam even to the -present time; and not only this, but those things which _never have -been revealed from the foundation of the world_, but have been kept hid -from the wise and prudent, shall be revealed unto babes and sucklings -in this the dispensation of the fulnesss of times." (Sec. 128:18). - -Here is a point of considerable interest that our friends have -overlooked. The Lord says: "_And I will show unto my servant Joseph ALL -THINGS pertaining to this house, and the Priesthood thereof_; and the -place whereon it shall be built. (Sec. 124:42). Evidently the Lord was -going to show him these things before the Temple was built. Did the -Lord keep His word? Our Reorganite friends say not, that these things -_were not_ revealed. But they were revealed to Joseph Smith _and he -revealed them to others_; not the unfaithful who would receive only -the "lesser portion of the word" and were therefore denied the greater -things, but he taught them to the Apostles and others. Now, the Lord -did not say that Joseph Smith could not receive the fulnesss of the -Priesthood _out side of the Temple_, neither that he should not confer -the same Priesthood upon others, to the contrary the Lord said He -would reveal these things to Joseph Smith, but it was _His people, His -Church_ that could not receive them outside of the Temple of the Lord! -and unto them He was going to reveal them _in_ the Temple, but unto -Joseph Smith He would show _all things_ pertaining to His house, and -_the Priesthood thereof_. - -It is unnecessary here to quote the evidence proving that Joseph Smith -received _all things_ pertaining to the Priesthood of the Lord's house -and conferred them on the heads of the Apostles, for that is given -in another place, and has often been recorded. It is, therefore, -sufficient to say that shortly before his death he conferred upon the -heads of the Apostles all the _keys and Priesthood_ the Lord had given -him, and this was done by command of the Lord. We will merely refer to -the testimony of Orson Hyde which with other testimonies is given in -this book. Said Brother Hyde: - - "Before I went east on the 4th of April last, we were in council - with Brother Joseph almost every day for weeks, said Brother Joseph - in one of those councils, 'There is something going to happen; I - don't know what it is, but the Lord bids me to hasten and give you - your endowment before the Temple is finished.' He conducted us - through every ordinance of the Holy Priesthood, and when he had - gone through with all the ordinances, he rejoiced very much, and - said, 'Now, if they kill me, you have got all the keys, and all - the ordinances, and you can confer them upon others, and the hosts - of Satan will not be able to tear down the kingdom, as fast as you - will be able to build it up.'" (Times and Seasons, 5:651). - -"Have any such revelations been received? they cry. Name them. Where -are they and what are they?" Yes, these revelations have been received. -They were revealed to Joseph Smith[4] and from him to the Apostles, -and by the Apostles they have been given to the faithful Saints in the -Temples of the Lord; both at Nauvoo and here in Utah. "_Name them?_" -No, I shall not name them nor tell what they are. Why? because if the -Lord kept some things hid from the world since before the foundation of -the world, pertaining to the dispensation of the fulnesss of times, and -has revealed them now unto _His Church_, I have no authority to reveal -them to the world. Moreover, I am--like every other member of the -Church--"laid under a strict command, not to impart only according to -the portion of His word, which He doth grant unto the children of men." -Should I reveal these things, because of the hardness of your hearts -you would not receive them, therefore, you shall receive but the lesser -portion of the word, to your condemnation. If you will not hear Moses -and the Prophets, neither will you though one arose from the dead. - - -REVELATION. - -Another charge is that the Presidents of the Church have not -received the revelations of the Lord which have been given to the -"Reorganization" through their president. The charge is false. The -Presidents of the Church from the Prophet Joseph until now have -received revelations from the Lord for the guidance of His people. -While all these revelations have not been placed in the Doctrine and -Covenants, they are none the less true. Not all the revelations given -to Joseph the Seer were placed in the Doctrine and Covenants in his -day, we have added many of his revelations to that volume since his -death; and there are others that have not been placed in it. Some of -them were for the Church and _not for the world_, and, therefore, are -given only to the Saints. But many revelations have been given to -the Church since the death of Joseph Smith, some of these have been -published, some have not. It has been my privilege to read and handle -a number of them that are still in the manuscript and have not as yet -been given to the world for a wise purpose in the Lord. But they are on -file and will be preserved. - -A short time ago a number of Elders visited Lamoni and held meetings -there. The following issue of the Saints' Herald contained an -editorial, not very dignified, ridiculing them. It was written by the -associate editor. In part he said: - - "It may be urged that these are young and inexperienced men. But - the dearth of spiritual power is not confined to these young men. - Joseph F. Smith, who is supposed to be a 'Prophet, seer, and - revelator,' when before the Senate Committee was asked by Senator - Dubois, 'Have you received any individual revelations yourself, - since you became president of the Church under your own definition, - even, of a revelation?' - - "To this he replied, 'I cannot say that I have.' - - "A moment later he added, 'Well, I can say this: That if I live as - I should in the line of my duties, I am susceptible, I think, of - the impressions of the Spirit of the Lord upon my mind at any time, - _just as any good Methodist or any other church member might be_.' - - "This seems to be in line with the experiences of his predecessors, - Snow, Woodruff, Taylor, and Young, who also posed as 'revelators,' - for during a period of over sixty years they have received nothing - professing to be a revelation, that was thought worthy of a place - in the Book of Doctrine and Covenants." (Elbert A. Smith, _Saints' - Herald_, 56:681). - -This slurring presumption counts for naught, for the editor of the -_Herald_ knows nothing pertaining to the revelations we have received, -or what we think of them. Nor is he fair to President Joseph F. Smith -in this quotation from the record of the investigation, for it does not -convey the belief or knowledge, or the true expression of President -Smith, and was purposely misapplied, which a careful reading of his -testimony will show. - -To presume to speak in the name of the Lord is a serious matter, and -woe be to the man who speaks in the name of the Lord when he has not -been commanded. It is far better never to receive a revelation than -to follow after those who receive "revelations" that the Lord has not -given. The "revelations" given by the Reorganite president to the -"Reorganized" Church, need only to be read to convince one of their -spurious character. They are weak, puerile, and it takes a very little -of the spirit of discernment to know what source they are of. However, -if they are acceptable to the "Reorganization," that is their business. -We are satisfied. - -But the people who lack in discernment may be deceived through the -pretenses of men and accept for facts and revelations that which the -Lord has not commanded. If there are any who are honestly deceived -pertaining to the revelations of this man who presumes to be the -"President of the High Priesthood" and "the mouthpiece of God," we will -respectfully call their attention to one or two items in his pretended -revelations. - -This is from section 116, "revelation" given May 4, 1865: - - "Be not hasty in ordaining men of the negro race to offices in my - church, for verily I say unto you, All are not acceptable unto me - as servants, nevertheless I will that all may be saved, but every - man in his own order, and there are some who are chosen instruments - to be ministers to their own race. Be ye content, I the Lord have - spoken it." - -The Prophet Joseph Smith taught the Saints that the negroes could not -hold the Priesthood, for the Lord had cursed them as pertaining to the -Priesthood. This is supported by the revelation in the Book of Abraham, -which was translated by the Prophet. It reads: - - "Now the first government of Egypt was established by Pharaoh, the - eldest son of Egyptus, the daughter of Ham, and it was after the - manner of government of Ham, which was patriarchal. - - "Pharaoh, being a righteous man, established his kingdom and judged - his people wisely and justly all his days, seeking earnestly - to imitate that order established by the fathers in the first - generations, in the days of the first patriarchal reign, even the - reign of Adam, and also of Noah, his father, who blessed him with - the blessings of the earth, and with the blessings of wisdom, but - _cursed him as pertaining to the Priesthood_. Now, Pharaoh being of - the lineage by which _he could not have the right of Priesthood_, - notwithstanding the Pharaohs would fain claim it from Noah, through - Ham, therefore my father was led away by their idolatry." (Book of - Abraham 1:25-27). - -The Lord did not tell Abraham that the children of Ham were cursed as -pertaining to the Priesthood, and then command Joseph Smith of the -"Reorganization" to be slow in ordaining them. In the "Reorganized" -Church they have a few, at least, of the negro race, that they have -"ordained to the priesthood" but it is contrary to the word of God. -This Reorganite revelation is spurious. - -Here is an extract from another: - - "The quorum of twelve, my servants, may choose and appoint one of - their number to take the place of my servant Alexander H. Smith, - and _if they shall choose William H. Kelley_, from among them - for this place, _it will be pleasing unto me_; NEVERTHELESS, IF - _directed by the spirit of revelation_ and _wisdom_ they _may - choose another_." (Sec. 124:3). - -Can any sane man believe that the Lord gave this "revelation?" Did He -not know His mind and will, was not _His_ the "spirit of revelation and -wisdom?" or was there a disagreement on the point between the Lord and -the Holy Spirit? - -Other extracts might be given from these alleged "revelations" showing -their inconsistency, but this will suffice. I have not given these in -the spirit of ridicule, but for the purpose of opening the eyes of -the blind that they might see, and seeing understand. Let our friends -straighten out a few things of this kind among themselves, then they -can the better attack us on the point of revelation. - -At this point I desire to consider another matter. At the Salt Lake -Conference, held March 19, 1905, not long after the return of President -Joseph F. Smith from the investigation in Washington, he addressed the -Saints on the subject of revelation. In the course of his remarks, he -referred to his testimony and said: - - "Now, with reference to the principle and doctrine of revelation, - it may be proper for me to say a few words on this subject while - I am on my feet. For me to say, which was the very end that my - critics and inquisitors were endeavoring to get me to say, in order - that I might be led into that trap which they had made for me, to - say that God had given to me a revelation upon some new doctrine, - or theory, or principle, or precept, or anything to be written, - to be observed, or handed down as a guide to the Church, would - have been untrue. I could not have said that, for He has not done - this. But has God revealed to me His mind and His will? Has He made - manifest to me a knowledge of His truth by and through the Spirit - of revelation? Did you ever hear of my denying that? No; no man has - ever heard me deny that. - - "When I was baptized as a little child, right up here at the - junction of East Temple and North Temple streets, where City Creek - then ran, but where it is now covered and obliterated--when I was - baptized into the Church of Jesus Christ of Latter-days Saints, God - Almighty revealed to me that I had done an act which He approved; - I received then and there a revelation from Almighty God, that - has been with me like a well of living water, springing up into - everlasting life in me, which has been a stay and a staff to me in - all my daily walks, at home and abroad. God revealed to me that - Joseph Smith was a Prophet of God, that his message was divine, - that he was raised up by the power of the Almighty to lay the - foundation of this great latter-day work. The Lord has revealed to - me the truth that he sealed his testimony with his blood, that he - was true to the end, as was the Son of God, true until he cried, - 'It is enough!' upon the cross. The Lord has revealed to me in - terms that are unmistakable and that are undeniable, that Brigham - Young succeeded lawfully and divinely to the Presidency of the - Church of Jesus Christ of Latter-day Saints by the will of the - Almighty. I would not be without that revelation for all the gold - and wealth of the world. The Lord revealed to me in terms that - cannot be mistaken, by me at least, that John Taylor was inspired - of the Lord and was a Prophet of God, and was the lawful and divine - successor in the Priesthood and Presidency of the Church of Jesus - Christ of Latter-day Saints, to Brigham Young. The Lord revealed - to me that Wilford Woodruff lawfully and divinely succeeded John - Taylor, that Lorenzo Snow lawfully and divinely followed Wilford - Woodruff. I leave to you to say whether the Lord willed, and - whether it is lawful and right, that I should be in the position in - which God has suffered me to be placed. * * - - "The Lord Almighty has revealed to me many things for my own - guidance, to assist me in the discharge of my duty, as an elder in - the Church, as a high priest in the Church, as an apostle, one of - the twelve apostles in the Church of Jesus Christ of Latter-day - Saints. And I fervently believe that God has manifested to me in - my present capacity, many glorious things, many principles and - oftentimes much more wisdom than is inherent in myself; and I - believe He will continue to do so as long as I am receptive, as - long as I am in a position to hear when He speaks, to listen when - He calls, and to receive when He gives to me that which He desires." - -These remarks were taken up, twisted, and falsified by a Salt Lake -newspaper, which is so characterless and vile that it is without an -equal, and sent out into the world as a press dispatch, declaring -that President Joseph F. Smith had in the Tabernacle confessed that -he had lied before the Senate Committee on Privileges and Elections, -in relation to the subject of revelation when he was a witness before -said committee. They made it appear in their dispatch that he had -stated in Washington that he had not received any revelation, and in -the Tabernacle he declared that that was false for he had received many -of them. He testified in Washington as he testified in the Tabernacle, -that he had received revelation, as this will show: - - Mr. Tayler: Did Joseph Smith contend that always there was a - visible appearance of the Almighty or of an angel? - - Mr. Smith. No, sir: he did not. - - Mr. Tayler. How otherwise did he claim to receive revelations? - - Mr. Smith. By the Spirit of the Lord. - - Mr. Tayler. And in that way, such revelations _as you have - received_, you have had them? - - Mr. Smith. Yes, sir. (Investigation, Vol. 1: 100). - -Without waiting to verify this falsehood circulated from an unspeakable -source in Salt Lake City, the President of the "Reorganization," as -editor of the _Saints' Herald_ took up the hue and cry with evident -great pleasure and wrote an editorial consigning President Joseph F. -Smith to perdition as a perjurer in the following words: - - "_Who Make and Love a Lie_." - - "If President Joseph F. Smith has stated in public what it is - currently reported he has, that in the statements made by him - when a witness before the Senatorial Committee, whose sittings - for inquiry have lately been finished, the report of which in - regard to the unseating of Senator Smoot is awaited, he testified - to that which was not true, he has done an unfortunate and unwise - thing. There may have been some moral bravery in doing as he did - in stating that he was breaking the law of the State, the law of - the United States, and the law of God by continuing to live with - his five wives; and such boldness may have made some admirers of - the President of the Utah Church; but, when that president publicly - states that he lied when he gave his evidence before the Senatorial - Committee, those who may have admired him for his avowal of his - guilt will not, cannot admire him as a confessed perjurer. It may - be said that President Joseph F. Smith did not make oath to what - was false, as he was not sworn, that is, no judicial oath was - administered to him, but, when a witness chooses to affirm that - privilege is granted by the courts; the form of the affirmation is - much like this: 'I do solemnly affirm, subject to the pains and - penalties of perjury, that the testimony I shall give in the case - now pending * * * shall be the truth, the whole truth, and nothing - but the truth.' If President Joseph F. Smith faced the committee - on such an affirmation, and gave false testimony, can it be called - anything but perjury? We think not. - - "We were surprised when he testified as he did; we now are more - surprised to learn that he has said that he affirmed what was not - true. What can honorable men in or out of the Church think of such - a man? What reliance can be placed on what such a man declares? - If he sought by falsehood to avoid falling into a "trap" set for - him before the committee, by confessing that he did so falsify, he - has assuredly fallen into a more open and dangerous one." (Saints' - Herald, Vol. 52:314-315). - -Immediately after this editorial appeared in the _Saints' Herald_ the -attention of the editor, Joseph Smith, was called to the fact that it -was based on a falsehood. Among others who requested him to correct -the wrong and injustice he had inflicted on his people as well as on -President Smith, was the writer, who immediately forwarded a protest -with a clipping from a non-"Mormon" Utah paper correcting the false -report. Others wrote to him on the same subject, but no satisfactory -correction was ever made. This was very unchristianlike conduct; surely -not the part of a prophet of the Lord! It is true, that in a later -editorial he quoted a portion of the remarks of President Joseph F. -Smith delivered at that conference, but without apology or correction -for bearing false witness. This is the comment following the brief -extract he saw fit to give: - - "We give these extracts from President Joseph F. Smith's talk on - the afternoon of March 19, 1905, on the subject of revelation, as - they contain the statements on which the charge is based that he - contradicted and denied what he testified to before the Territorial - (Investigation) Committee, offering no comment upon them, leaving - those who read them to judge of them without the bias of an - expression from us." - -Surely his sense of fairness after making such an accusation, should -have demanded of him more than this. - -The following letter, which, under the circumstances, is worthy of -producing, was forwarded to him also requesting that justice be done, -but it was ignored absolutely: - - "Salt Lake City, April 5, 1905. - - "_Joseph Smith, Esq_., - "_Editor, 'The Saints' Herald,'_ - "_Lamoni, Iowa_. - - "My Dear Sir: - - "I was very greatly surprised to notice in the issue of the - 'Herald' of March 29, 1905, your editorial entitled, 'Who Make - and Love a Lie.' I am surprised because of the plainly implied - accusation that President Joseph F. Smith is a maker and lover - of lies. I am surprised because of the unfairness of the article - referred to which will take for granted the statement of a - man's bitterest foe and place that statement before his people, - commenting upon it as if it were an admitted fact, without one - word of explanation from the person so wickedly accused, or a - single effort to present both sides. I am surprised because such an - article appears in a periodical which is the organ of a religious - organization claiming to have sprung out of the work founded by the - great prophet who, 'came up through much tribulation,' and who was - misrepresented through all his days upon the earth. - - "I am surprised that a man whose early years were spent in the - sorrows and privations incident to the persecutions suffered by - a father whose whole life was spent in sorrow and affliction, - in consequence of the false testimony borne against him and the - constant misrepresentation of his mission, should allow himself to - pass judgment upon another before hearing his defense, and finding - him guilty of 'an unfortunate and unwise thing,' forgetting the - wise proverb, 'He who judgeth a matter before he heareth it, is not - wise.' - - "It is true, the article begins with the expression--'_If_President - Joseph F. Smith has stated in public,' etc., etc., but the - remainder of the article clearly assumes that it is sure that - he _did_ so state, as note: "but, when the President publicly - states that he lied when he gave his evidence,' * * * those who - (previously) admired him. * * * * cannot admire him as a confessed - perjurer. - - "President Joseph F. Smith has never stated in public nor in - private that he lied when he gave his evidence or at any other - time, and he is not a confessed, nor any other kind of a perjurer, - and I must repeat that I am surprised that any man claiming to be - fair, and to be an example of truthfulness, should follow in the - steps of men who indeed 'love and make lies,' as you well know. - - "Does it occur to you that there is anything in the nature of - _loving_ a lie when a person repeats the lies of others and takes - pleasure in assuming the false accusations are true?--or that - there is anything in the nature of '_making_ a lie' when a person - takes the lying testimony of a man's foes and places it before his - people without giving them the opportunity of judging the matter by - knowing both sides? - - "It was by such specious falsehoods that the life of the Prophet - Joseph was repeatedly placed in danger. It was by such false - testimony that the Son of Man was condemned by the Priests, the - Rabbis, the Scribes and the Pharisees. - - "You ask, 'What can honorable men, in or out of the Church, think - of such a man?' - - "Let me say in reply to your question:--honorable men and men of - wisdom, who love the truth, in or out of the Church, seek to know - the truth before joining with the rabble in the cry, 'Crucify him! - Crucify him!' and such men, who know the facts, and who love not a - lie, but love the truth and the Lord its maker, honor and revere - the man whom your article so subtly defames. They know him to be - an upright, true, pure, honorable man, whose simple life has been - before his people all his days, whose heart is true, whose tongue - is true, whose courage is undaunted, whose faith is unshaken, and - who is, in all respects, worthy of the love, confidence and support - of the people of the living God. - - "In order that you may not fall under the dreadful charge of - 'Loving and Making a Lie,' will you publish, for the information of - the readers of the 'Herald,' the other side of this matter if it is - furnished you? - - "It is not my habit to take up matters of this kind, and if these - accusations had been made against myself, I should never have - noticed them, but knowing what a great injustice your article - does to a good and noble man--my true friend and brother--I felt - impelled to call your attention to it, in the hope that your sense - of fairness would cause you to do simple justice, and not join in - the hue and cry of those who 'Make and Love a Lie.'" - - "Yours truly, - "THOMAS HULL." - -He failed absolutely, when the evidence was furnished him, to justly, -honorably, make the matter right. There is some degree of commendation -due the man who maligns another if he is willing to make amends, and -we can honor a man who will correct an error when he discovers that -fact and is willing to make full satisfaction; but little respect can -be had for one who, after wronging another, will not attempt to right -it when he learns he is wrong. Abraham Lincoln said in his debate with -Douglas, that there was a _moral rule_, "That persons who tell what -they do not know to be true, falsify as much as those who knowingly -tell falsehoods." We leave the matter in the hand of a Just Judge, who -will judge all men according to their works. - - -WHO ORDAINED BRIGHAM YOUNG. - -_The following is from the Deseret News, May 11, 1907_. - -A correspondent writing from Parker, Idaho, requests a reply, through -the columns of the "News" to the question, "By whom was President -Young ordained to the Presidency of the Church?" It appears that the -emissaries of the Reorganite Church have discovered in that question -a fruitful source of sophistical controversy, and that they are -triumphantly asking it wherever they go. - -The proper reply is, he was ordained by the Prophet Joseph to that -calling, when the Prophet, prompted by the Holy Spirit, conferred upon -the Twelve Apostles the power and authority, he himself had received. -The following statement of facts by Elder Joseph F. Smith, Jr., can be -verified by the authentic records of the Church: - -"The Prophet Joseph earnestly desired that his brother Hyrum should -live to succeed him in the Presidency of the Church. In the year 1841, -by command of the Lord, he ordained him to this exalted position, as -is quite evident from the following, Section 124, verses 94-5, of the -Doctrine and Covenants: - - "And from this time forth I appoint unto him (Hyrum Smith) that he - may be a prophet, and a seer, and a revelator unto my Church as - well as my servant Joseph. - - "That he may act in concert also with my servant Joseph, and that - he shall receive counsel from my servant Joseph, who shall show - unto him the keys whereby he may ask and receive, and be crowned - with the same blessing and glory, and honor, and Priesthood, and - gifts of the Priesthood, that once were put upon him that was my - servant Oliver Cowdery." - -From this revelation we learn that the Lord appointed Hyrum Smith both -as Patriarch and to act in concert with his brother Joseph in the -Presidency of the Church. In accordance with this revelation, Hyrum was -so ordained January 24, 1841. This was not in the sense of a counselor -to Joseph, for at this very appointment Hyrum was removed as counselor -to the President and William Law was ordained in his stead. - -Joseph and Hyrum continued to so act from this time forth until their -martyrdom, June 27, 1844. Shortly before the martyrdom the Prophet -tried with all his power to persuade Hyrum not to accompany him to -Carthage, knowing full well the fate that awaited them there. Had -Hyrum stayed behind, and thereby remained in mortality, he would, by -virtue of his position and ordination received in 1841, have become -the president of the Church. His brother intended that this should be -(Times and Seasons, 5:683), but through his faithfulness to, and love -for, his brother, Hyrum fell a martyr before the Prophet Joseph did. - -Now mark! The Lord, who knew that Hyrum should receive a martyr's crown -at Carthage, in the winter of 1843-4, commanded the Prophet to confer -upon the heads of the Twelve Apostles, every key, power, and principle, -that the Lord had sealed upon his head. The Prophet declared that he -knew not why, but the Lord commanded him to endow the Twelve with these -keys and Priesthood, and after it was done, he rejoiced very much, -saying in substance, "Now, if they kill me, you have all the keys and -all the ordinances and you can confer them upon others, and the powers -of Satan will not be able to tear down the kingdom as fast as you will -be able to build it up, and upon your shoulders will the responsibility -of leading this people rest." (Times and Seasons, 5:651). - -In this manner the Prophet ordained the Twelve Apostles, which body -constitutes the second quorum of the Church, equal in authority with -the First Presidency. (Doc. & Cov. 107:23-24) with the keys of the -kingdom, Brigham Young was president of the Twelve, and upon him -devolved the duty of presiding. - -Therefore, after the death of Joseph and Hyrum Smith, the Twelve -assumed by authority of their office, the duty to preside over the -Church. Later, when through revelation the quorum of the First -Presidency was reorganized with three presidents--Brigham Young and -Counselors Heber C. Kimball and Willard Richards, they claimed, and -rightfully, that since they were ordained under the hands of Joseph -Smith and from him had received all the keys and powers of the -Priesthood which the Prophet held, it would have been superfluous to -have been ordained again. They were in this capacity, however, set -apart and sustained by the unanimous vote of the Saints, which was -essential to make such ordination of force in the Church. - -There is an abundance of testimony to prove that the Prophet did so -ordain the Twelve, some of which can be found in the Times and Seasons, -volume 5, pages 651, 664, and 698; also in the Millennial Star, volume -10, page 115. - -We repeat that Brigham Young received all the keys, powers, authority -and Priesthood, that were held by Joseph Smith, that enabled him to -preside over the High Priesthood, from the Prophet Joseph Smith in -Nauvoo in the winter of 1843-4." - -This important question was settled long ago by the entire body of the -Saints who accepted the leadership of the Twelve, after the departure -of the Prophet and Patriarch, and sustained President Young in his -office. It was settled by the approval of the Almighty of the marvelous -work He accomplished, and which could not have been done without -divine aid and guidance. To ascribe the mighty deeds Brigham Young -performed through the power of the divine Spirit which rested upon -him, to the spirit that is the originator of succession, rebellion, -apostasy, and falsehood, is to come dangerously near blasphemy. What -is it but a repetition of the sin of the adversaries of our Lord who, -although they knew that "no man can do the miracles that thou doest, -except God be with him" (John 3:2): yet proclaimed to the people: "He -hath an unclean spirit," (Mark 3:30). What is it but to assail the -disciple with a weapon that was in vain directed against the Master? -There was some excuse for difference of opinion on the subject of -succession, immediately after the martyrdom, because the people were -not in possession of full information, but there is no excuse now. To -use a familiar illustration: At the time of an election citizens are -expected to have different opinions as to candidates for office; they -are expected to work for those whose views and principles they support. -But when the question is settled at the polls, loyalty demands that all -accept the verdict and work together for the common interests of the -community. The body of the Latter-day Saints having accepted, as guided -by the Holy Spirit, the leadership of the Twelve, there was no longer -any valid reason for seeking the leadership of other shepherds. - -The trouble with some of our "Reorganized" brethren is that they -look upon the members of the Church as a flock of sheep, that, like -other property, can be inherited. This is entirely contrary to the -fundamental principles of the Gospel. The Church belongs to Christ. The -leaders and officers are the servants of the Lord and the people of the -Lord. It follows that the Lord raises up whoever He pleases, to perform -the services necessary from time to time. Brigham Young was every way -equipped for the peculiar work needed during his time. Who could have -done what he did? Sidney Rigdon? Lyman Wight? James J. Strang? Or the -founders of the so-called "Reorganized" Church? Let the reader reflect -on the facts history records, and then decide for himself, remembering -that every tree is known by its fruit. - - -Footnotes - -1. This Priesthood and fulnesss can only be obtained in the Temple of -God. - -2. See Pamphlet by Hyrum O. Smith, "_The Necessity for a -Reorganization_," pp. 22-24. - -3. Saints' Herald, Vol. 56:662. - -4. As an additional evidence that these things were revealed to the -Prophet, attention is called to the patriarchal blessing given by his -father and found on page 71: - -"You shall even live to finish your work. At this Joseph cried out, -weeping, 'Oh, my father, shall I?' 'Yes,' said his father, 'you shall -live to lay out the plan of all the work which God has given you to do." - -This proves, then, that the Lord revealed to him all these things -promised in the revelations that had been kept hid. 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