Messenger and Advocate/2/5
|←Number 4|| Messenger and Advocate
Volume 2, Number 5
|Source document in Mormon Publications: 19th and 20th Centuries online archive: Messenger and Advocate Vol. 2
Note: Some headings and bracketed texts are editorial and not part of the original text.
|LATTER DAY SAINTS'|
|MESSENGER AND ADVOCATE|
|Volume II. No. 5.]||KIRTLAND, OHIO, FEBRUARY, 1836.||[Whole No. 17.|
Letters and Notices
The following communications have been handed to us for publication, we have given them entire. Truth can loose nothing by investigation, and error cannot gain anything.
It was with much pleasure that I read yours of the 16th of August, and shall now, with equal pleasure, examine some of its most important features.
I. You say "the plan of salvation was devised in Heaven," I say so too;
II. You say "that that plan was on the principle of revelations, miracles," &c. And that plan you say "I utterly deny," I presume you think so, but you are mistaken.
Now my Brother, I say to you, that that plan of salvation which was devised in heaven, would always have remained in heaven had it not been made known to men by revelation.—There was no other way they could learn it, Human wisdom could never have sought it out, and the book of nature could never had taught it.
The design of revelation was, then, 1. To make known the being of God, 2. To make known his will, and 3. To make known the consequence of doing, or not doing his will. Two queries now arise, 1. How was this revelation made to men? 2. How can we know that it is a revelation from God?
I. How was the revelation made to men? Was it made directly to every individual for whose benefit it was designed? Or was it made to individuals, who were chosen and commissioned to instruct the rest of mankind? That it was not made to every individual it needs no argument to prove. It follows then that it was made by individuals chosen and commissioned to instruct the rest of the human family. On their veracity then are we dependant [dependent], for our knowledge of the way of salvation.
II. How can we know that their communication is a revelation from God? Will their bare assertion satisfy us that God speaks by them? I say no. We must have evidence or we cannot believe. But what evidence will satisfy? Nothing short of a miracle can.—If a person should say that he had a communication from God, and then to convince us that God did speak by him—should say to a dead man, arise! and he should rise up. Or he should command the elements, and they should obey him, the winds should cease to blow, and the waters to flow; these miracles done, would be sufficient evidence that God spoke by him. But these miracles would need to be done publicly, in the presence of friends and foes, that there might be no ground for cavil. And these miracles would need to be continued until the revelation was completed, and no longer.
Now my Brother I believe in a plan of salvation, devised in heaven, and revealed to the world, by individuals chosen and commissioned for that purpose. And those individuals were, Moses and the Prophets, Jesus Christ and the Apostles,—And those individuals sustained their pretensions by many, and splendid miracles.
Moses delivered his dispensation and sustained it by miracles to the satisfaction of the Hebrews, and to the confusion of their enemies. Jesus Christ and his Apostles revealed the Gospel, and the whole Gospel; and backed it up by the most splendid miracles ever wrought. The winds and the sea; the dead, and the devils, all obeyed them. And when their revelation was completed, the Gospel fully revealed, their miracles ceased, they were no longer needed. The Gospel having been fully made known, by the holy Apostles and Prophets. Paul denounced a curse on those who should presume to preach any other. And I awfully fear for those false Prophets, and false teachers, who are publishing to the world for gospel, that which Moses and the prophets, Christ and the Apostles never taught, may God pity them and save them from the delusion.
Again you say "that visions, dreams, miracles &c. were given for the perfecting of the saints" "and that they cannot be perfect without them" In what Book, Chap. and verse is it said that visions, dreams, miracles &c. are given for the perfecting of the saints? You say that you are willing that the Bible should be the test; To the Bible I appeal. Now Brother, tell me where
it is written—Paul says that "Apostles, Prophets, Evangelists, Pastors and Teachers" were given for that purpose, Eph. IV.11, 12. But he says nothing about dreams and visions being given for the perfecting of the saints.
1. Did not Jesus Christ, and his Apostles deliver the Gospel, and the whole Gospel to the world? 2. And did they not receive it by revelation from God? 3. Were not the miracles they wrought, expressly to convince the world, that they were divinely authorized teachers, and that what they taught was from God? 4. And were not the miracles which they wrought, abundantly sufficient to confirm that fact that, God spoke by them? 1. If they delivered the whole Gospel. What more is there to be revealed—Or what reasons have we to expect more revelations? 2. And if no New revelation is to be made, Why should miracles be continued? Now my Brother I am candid in these queries, and that you may know where I am, I say to you, that I answer the first four queries all in the affirmation, and in reference to the last two, I say, I have no reason to expect any more revelation, consequently no more miracles. These are my honest convictions, after much prayerful investigation of the subject.
Now, so sure as that I have answered the first four questions correctly, so sure, we find the whole Gospel in the writings of the Apostles and evangelists,—And if we find the whole there, any after revelation, can be no part of the Gospel, because a whole can receive no additions to it of the same.—The whole Constitution of the United States was given, at the organization of the General Government,—Hence it admits of no after additions. So the whole Gospel was given in the days of the Apostles, and it admits of no additions, or diminution. Hence, when a man teaches the same that Christ and the apostles taught, he reveals nothing, he only publishes, that which was before revealed, and if he teaches any thing which they did not, he teaches no part of the Gospel of Christ, for that was all taught before. It must be then, "another Gospel," And any who presume to teach another has reason to fear Paul's curse.
Now my Brother, I wish you and some of the wisest of your Mormon teachers to make out my errors, and teach me a better way if you can. I wish you, and them also, to give a candid answer to my queries. Come now, do not shun a fair investigation, truth will suffer nothing by it. You think I am in error,—That I am not in the kingdom of God,—And that I must come into that new work in order to be saved. Now Brother, if I am wrong I am worth righting, and I am willing to be righted. If I am not safe, I am worth saving, and willing to be saved. And I think that you are deceived, and many others, and I want a chance to show you wherein.—And I am willing to spend some time, and some paper and ink to do it, whether I succeed, or not, and on my part I say, if you, or any of your people can, and will answer my honest objections to your theory, I shall be a Mormon.
I am as ever, Your
Conneaut, Sept. 22nd, 1835.
Kirtland, November 15, 1835
Elder O. Barr,
Dear Sir:—A letter written by you to your brother of this place, was put into my hands by him some time since, with a request that I should answer it. A press of business prevented me of doing it until now.
I can say that it is with a degree of pleasure, that I avail myself of the opportunity of forming an acquaintance with a stranger, by investigating an item of our holy religion, believing that there is nothing in this world, which could profit us more, than a fair and candid investigation of the subject of revealed religion: being myself a firm believer in revelation.
Before I proceed to answer your four principle queries, I will notice some things said in the preceding part of your letter. You say, "The design of revelation, was, then, 1st To make known the being of God." to this I must object, and my reasons for so doing are the following. Revelations from God were at all times the result of the faith of those who received them; for without faith it is impossible to please him." [God] Now if revelations were the result of the faith of those who received them, this faith could not exist, without the persons
having it, had personally an idea of the being of God. "For how can they believe on him of whom they have not heard" is an apostolic maxim, founded both in reason and revelation. This being the fact, no revelation could come only through those who previously had the idea of the being of God.
With regard to the idea of the being of God, it has doubtless been a matter of tradition, since the creation of Adam our common parent, who at his creation stood in the presence of his God, and beheld him face to face, and had the most perfect knowledge of his existence; and having this knowledge, he communicated it to his posterity, and thus the idea of the being of God came among men. And this idea being among men, some of them sought unto God by reason of the faith they had in the being of God, and obtained the revelation of his will.
You ask, "How was the revelation made to man? Was it made directly to every individual for whose benefit it was designed, or was it made to individuals, who were chosen and commissioned to instruct the rest of mankind? That it was not made to every individual it needs no argument to prove. It follows then that it was made by individuals chosen and commissioned to instruct the rest of the human family.—On their veracity then we are dependant for our knowledge of the way of salvation."
If I understand you in these last expressions "That we are dependant on the veracity of some men for our knowledge of the way of salvation" I must object to it with every feeling of my heart. Indeed sire, I consider the assertion a contradiction in terms. It is impossible for one man to be dependant [dependent] on another for his knowledge of the way of salvation. The first idea that a man has of the way of salvation, he may have, by reason of the credence he gives to the word of others; but his knowledge of the way of salvation depends on something very different from this. Nothing less than a revelation from God directly to ourselves can give us knowledge of the way of salvation; however strong our faith may be in it, still, it is a very different thing to have knowledge of it.
While I am on the subject of revelations, and by way of reply to your observations on that subject,—Let me observe, that though there were men chosen of God through whom he gave revelations to the world, yet it does not follow of necessity, that those for whose use the revelations were given, had no other way of testing their truth, but the veracity of those through whom they came. This would to all intents be staying ourselves on man, and making flesh our arm; which is strictly forbidden in the word of the Lord.
I conceive Sir, that the heavens have always been accessible to the saints of God, and that God who gave revelations would also give testimony to the truth of them by his spirit, to those who sought it in sincerity and truth. So that the saints at no period of the world, were indebted to the veracity of inspired men alone for their firm reliance on revelations.
You again ask, "How can we know that their communication is a revelation from God? Will their bare assertion satisfy us that God speaks by them? I say no. We must have evidence or we cannot believe. But what evidence will satisfy? Nothing short of a miracle can."
To the idea of our being confined to a miracle, to know that a communication was or is a revelation, I must object; for it would justify the Jews in rejecting the prophecies of Isaiah, Jeremiah and others; for we have no account of their ever working a miracle to prove to the Jews that their communications were a revelation from God, the Jews must have found it out some other way, and if they could not have done it, they were justified in rejecting them as imposters, and not sent of God. I think Sir, if you were to consider this subject again, you would find that according to the faith of all believers in the old and new testament, you have espoused an untenable ground, in saying that a miracle is the only way by which we can determine that a communication is a revelation from God; for there are a great many things in the scriptures, that the persons delivering them never confirmed them by a miracle.
The Jews on this principle, were surely justifiable in refusing to acknowledge Jeremiah as a prophet of God, and his communication, as revelation for he never pretended to confirm them by a miracle; though he was greatly abused by the Jews and insulted, (at
one time cast into a pit, at another incarcerated;) but no miracle was wrought to prove to the Jews that they were persecuting a prophet of the living God, and that he was delivering to them the word of the Lord; and if mankind are justifiable in rejecting every thing as a revelation only what is confirmed by miracles, they were surely justified also.
This is a conclusion Sir which I conclude is at war with both your faith and practice, yet, it is fairly deductible from your premises, and the only one that can be deduced from them. So that your own faith and practice are at war with your assertion contained in your letter.
On the subject of confirming revelations by miracles, you descend to particulars. You say, "If a person should say that he had a communication from God, and then to convince us that God did speak by him, should say to a dead man, arise! and he should rise up.—Or should command the elements, and they should obey him, the wind should cease to blow, and the waters to flow, these miracles done, would be sufficient evidence that God spoke by him. But these miracles would need to be done publicly, in the presence of friends and foes, that there might be no ground for cavil. And these miracles would need to be continued until the revelation was completed, and no longer."
All the reply I wish to make to this lengthy quotations is this. Where is it recorded, that the prophecies of Isaiah. Jeremiah, Ezekiel, Hosea, Amos, Zachariah, Zephaniah, Joel, Haggai, Micah, with a number of others were ever established as you have said a revelation must be confirmed, in order to receive credence. I think Sir, you would be perplexed to find it, indeed there is no such thing written, and yet, you believe these prophecies to be a revelation, and consider the Jews to have been bound by them, at the time they were written, notwithstanding they were unattended with the evidence necessary to give them the character of revelations, if your assertions in the above quotations are correct.
I must confess Sir, believing as you do, I cannot see the consistency of your course. It does seem to me, that in order for you to be consistent with yourself, you must exclude from the canaonical [canonical] books all those which have not the evidence above required, and if you do this, you will certainly lessen the quantum of our revelation very much.
As to Moses and some of the prophets performing splendid miracles there is no dispute. Neither as to Christ and his apostles: but to use the prophets indiscriminately, it cannot be done in truth; for there are some of them of whose miracles we have no account, neither have we evidence that they wrought any. But the most objectionable part of this assertion is the conclusion which you draw from them, and that is, because Moses and some of the prophets wrought miracles, and Jesus Christ and his apostles did so also, that from these facts you draw the sweeping conclusion, that we are not authorized to receive a communication as a revelation, unless it is confirmed by such miracles as you are pleased to mention. But to pass on to your four queries.
They stand thus. "1. Did not Jesus Christ and his apostles declare the gospel, and the whole gospel to the world? 2. And did they not receive it by revelation from God? 3. Will not the miracles they wrought expressly to convince the world that they were divinely authorized teachers, and that what they taught was from God? —4. And were not the miracles which they wrought abundantly sufficient to confirm the fact that God spoke by them?" On these four principle queries you ask the following questions.—1. "If they delivered the whole gospel, What more is there to be revealed?—Or what reasons have we to expect more revelations? 2. And if no new revelation is to be made, Why should miracles be continued?"
In order to reply to these queries, I will in the first place correct a singular mistake, which runs through your whole letter upon the subject of miracles. You seem to think that the object of miracles was to confirm revelation, at least take this thought away from your letter and what you have said would be without meaning. Now a greater mistake than this, could not exist in the mind of man. You talk about Moses and the prophets, Jesus and the apostles working miracles, to confirm the scriptures as though there were no other characters in the world
who had wrought miracles but them.
I should think from your writings that you had never duly considered the commission given to the twelve apostles. Which reads thus. "Go ye into all the world, and preach the gospel to every creature. He that believeth, and is baptized shall be saved and he that believeth not shall be damned. And these signs shall follow them that believe, not the apostles, but those that believed on their word. They were to lay hands on the sick. They were to take up serpents. If they were to drink any deadly thing it should not hurt them. Mark then dear Sir particularly, that the signs were not to follow the apostles themselves; but those who should believe on their word: there is no exception here both men and women were alike included.—These signs shall follow them that believe, making no exceptions.
Now if Jesus and the apostles wrought miracles to prove that they were Messengers sent of God, and that God spoke by them. For what purpose do you think those wrought miracles, who believed on their word? was it to prove to themselves that the apostles were men of God? Not so most assuredly, but something else, and what was that something? Why to prove to the world, that they were the churches of Jesus Christ. Now Sir as you argue that there can be no apostles and revelators unless they can prove their mission to be divine by miracles, so, upon the same principle I argue that there can be no Church of Christ unless they can prove themselves to be so by miracles, and the very same evidence which is brought to prove one of these things will prove the other. And there is no reasonable man, who is conscientiously convinced that there can be no apostles unless they can prove their mission by miracles, but must also be convinced that there are no Churches of Christ unless they prove it by miracles also. For argue that the ancient apostles did so, and the argument is equally as strong that the ancient churches did so also, and the rule will quadrate: it will meet at every corner.
I have been no little surprised to hear men contending with all the zeal of their nature to guard the world against receiving any man as a messenger of heaven unless he can prove his mission by miracles; and yet call any thing and every thing the church of Christ, miracles or no miracles.—There is nothing in the world more pleasing than consistency (I mean to the candid mind) and no man can be consistent with himself, who says that he is forbidden to receive any man as an apostle unless he can work miracles, and yet say that he is authorized to acknowledge a society as the church of Christ, without that society having the gifts which were in the ancient churches.
After saying so much upon the subject of miracles, I shall return to your queries.
Having seen then, that the power of miracles as it existed among the former day saints was of such a nature as to put it as much out of our power to claim the right of being churches of Christ as for us to claim apostleship, your queries will be very easily answered.
Let it be observed then, that there is no dispute, as to the apostles having fully preached the gospel, and of their having proven themselves to be messengers sent of God, but the point of difference, if any, is this, that the whole religious world have departed from the gospel as preached by Christ and his apostles, and what the world now preaches is not the gospel, which was preached by the Savior and his apostles, and that the whole religious world without excepting one sect, is in danger of the curse which Paul pronounced on the head of those who preach another gospel as there is not one single sect of all the sects who preach the gospel that Paul preached, and the Galatians received, and as you said, so say I, "I awfully fear for those false Prophets and false teachers, who are publishing to the worth for gospel what Moses and the prophets, Christ and the apostles never taught, may God pity them and save them from delusion."
I wish you to understand distinctly that I believe as much as you can believe, that Christ and his apostles preached the gospel, and the whole gospel; but I also believe that it was a very different thing from what is new preached for gospel in the world. Let me invite your attention to some of the differences between the gospel of Christ and what is now proclaimed
in the world.
The first difference then I shall mention is that of the priesthood. That gospel had a priesthood attached to it, which had the power of getting revelations, and obtaining visions, as well as the ministering of angels. They had power to administer in the name of the Lord Jesus to the sick, and in his name to rebuke diseases of all kinds, they had also power to give the Holy Spirit by the laying on of hands, they obtained revelations, not only for their own direction in the world; but for that of the churches also that they raised up. So that they were truly ministers of Christ sent forth to minister in his name to all who would believe, and by means of this ministry, and power, they could build up the kingdom of Christ among men, and establish his cause in the world. The gospel that men preach in these days have no such ministry or priesthood: the priesthood of modern times has no such power or authority. No revelations; no ministering of angels; no heavenly visions; no ministering of the Holy Spirit by the laying on of the hands, and yet claim to be the ministers of Christ acting under the same commission, and the same authority as they did. Surely the disparity is too great no to be seen by the least discerning. Will you be so kind as to show to me how this great difference can exist, and yet the two priesthoods be the same priesthood, acting under the same commission, and the priesthood of the same gospel? For take the priesthood away by which the gospel was administered, and of what avail is the gospel? the answer is, it is of none; for the gospel is only of use to man, when there is somebody to administer it to them.
The second grand difference is the different effects which is produced by the two. The gospel preached by the Savior and his apostles produced the most marvelous effects, the persons who were administered to by the priesthood of that gospel, found themselves in possession of something very different from the rest of mankind. They too could lay hands on the sick and they would recover, they could take up serpents and they could not hurt them, they could drink any deadly thing and yet be unhurt. They also had the power of getting revelations, of seeing visions, of prophesying enjoying the ministering of angels as well as many other marvelous things, which are no where found among those who embrace the gospel of Modern times; but enjoyed by all those who received the gospel administered by the apostles.
Now Sir, I should be glad to know how it is that the same gospel can be preached by the same authority, and the effects be in every respect different? The gospels which are not preached possess not one single characteristic which distinguished the gospel preached by the Savior and his apostles. Neither is there the least resemblance between the effects of the two. One was attended by power, and by the gifts of the Holy Spirit. The other is unattended by power, or by the gifts of the Holy Spirit. Both those who preach them, and those who receive them, reason as you have done in your letter, to prove that both the power and gifts of the Holy Spirit which always attended the gospel are done away; but still contend for the same gospel they say, and for the same commission, and yet declare that the effects of both have ceased. This surely is marvelous, a great deal more so, than that there should be revelations in the last days.
If I should ask by what power did the former day saints heal the sick, cast out devils, raise the dead, take up serpents, drink deadly things and yet not be hurt, work miracles, speak with tongues, interpret tongues, prophesy, dream dreams, see visions, &c. &c. The answer would be, that it was by the power of the gospel by which they did such things, as administered by the Savior and his apostles. And this is what is proposed in the gospel as proclaimed by the former day saints, and if those who received it did not enjoy these blessings, they did not receive the blessings proposed to them in the gospel.
This then, is what I contend for; that the gospel as proclaimed by the Savior and his apostles, and as written in the new testament has disappeared with the ministry thereof, and this is the reason why revelation has ceased, and the power of the Holy Spirit known no more. If the gospel of the new testament was proclaimed, all the effects of it would follow those
who received it,—So that the same order of things would be on the earth now as was then.
You ask "If they revealed the whole gospel, what reason have we to expect any more revelation."
Let me ask a question in connection with this "If the world has departed from the gospel revealed by the Savior and his apostles so as to loose both its ministry and its effects? How will the God of heaven restore it to them again, but by revealing unto them that they are wrong, and showing to them and that by revelation too wherein they are wrong, that they may repent and turn to him and obtain forgiveness.—Or can you show me when it was, that a generation of people had apostatized from the truth, and ever turned back to it again without revelation being given unto them?
When you answer these questions I will answer yours.
Now Sir, having noticed everything in your letter which I consider of importance I submit it to your inspection, desiring that you would reply as fully as the case required hoping that this communication will be received in as good feelings as it was written.
In consideration of high respect, I subscribe myself your friend and well wisher,
EXTRACTS OF LETTERS
Elder Wilford Woodruff writes from Eagle Creek Benton Co. Tenn. I have baptized 8 persons since December 18.
The following is a list of the different Branches in my circuit, which extends about 200 miles.
Eagle Creek branch, 15 members in good standing.
Chalklevel branch, 21 do
Cyprus do 10 do
Academy do 8 do
Blood River do 11 do
Taropen branch in Kentucky 31 members in good standing.
Daymons Creek do 8
Elder C. Rich writes from Eugene, Ia. I have preached some in the west part of Ill. in company with Elder Wixam. We baptized five and many were convinced of the truth of the gospel.
Elder J. Blakesly writes from Mexico, N. Y. I am now in the County of Oswego, laboring in the towns of Mexico and Palermo, where I first preached the word on the evening of the first day of January 1836. I have baptized 13, since I last wrote. The greatest door is opened for preaching in these regions that I ever saw.
Elder Solomon Wixam [w]rites from Crooked Creek, Schuyler Co. Ill. The work of the Lord is still gaining influence in this place. I have baptized 9 since I last wrote. The church in this place numbers 18 in good standing.
Is hereby given to all whom it may concern, that Messrs. T B. Marsh and others, denominated the "Twelve" while on their mission to the East, last season, received a letter from the Presidency of the church in which they were censured for neglecting to teach the Church in Freedom Cattaraugus County N. Y., the necessity of contributing of their earthly substance for the building of the House of the Lord in this place. The rebuke from the Presidency, (as the undersigned has been informed) was predicated upon a letter addressed by him, to the Presidents or some one of them, stating that they, the Twelve taught no such thing. The undersigned although actuated by the purest motives at the time he wrote believing he had stated nothing but the truth, has since become satisfied from the best of evidence, that, that particular item in their instructions was not omitted as he had represented, he, therefore, most deeply regrets it, being sensible as he now is, that he was the cause (although innocent) of wounding the best of feelings, and depressing spirits buoyant with hope, while in a field of useful labor at a distance from home.
W. A. COWDERY.
Kirtland, March 7th, 1836.
Notice is hereby given, that a conference will be held at the house of Elder S. Utley Chalklevel, Benton Co Ten. on the 28 and 29 of May next.
Messenger and Advocate.
Comments on John 14:6
KIRTLAND, OHIO, FEBRUARY, 1836.
I am the way, the truth, and the life.—Jesus.
When we read the New Testament, and compare the life of the Savior with those who profess to be his followers, and see the great contrast between them; we are led to exclaim, they have all gone out of the way, and none doeth good; no not one.
We look abroad and behold, the exertions of men to promulgate what they are disposed to call the gospel.—We see Missionaries going forth clothed with the power of a diploma of some Academy to disseminate glad tidings of great joy. Such authorities are good as far as men are concerned in a temporal point of view. Query, are such commissions ratified in heaven? and if not, can men with these authorities be instrumental in the hands of God in preparing men to dwell in his presence; or does it merely serve to moralize men? We leave this to be determined by our renders.
Again, suppose a gentleman from France, would come forward and produce a license for Judge signed in France, according to the regular authority; and would step forward and determine a case in the State of Ohio, having no authority save that which he had obtained in France, would his decision be valid? no. Suppose we take the New Testament, and read:—"Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; Teaching them to observe all things whatsoever I have commanded you: and lo, I am with you always, even unto the end of the world."—Matthew 28:19,20. Were these sayings to us in this generation or were they to the apostles only? No doubt they were to the Apostles, and to none else. All will admit that the Apostolic church has fled into the wilderness, and if so, has their authority not fled with them?
Where shall we go to get authority to proclaim the gospel? one would readily exclaim go to God, but here is a difficulty, God does not reveal himself to us. How then can we know whether we are accepted of him or not? how can we know whether it would be pleasing to God to preach the gospel that the apostles preached, and built up churches in the name of Jesus, and did many mighty miracles, such as healing the sick, casting out devils? &c. Paul saith, "He that preacheth any other gospel than that which we have preached let him be accursed."
Let us examine for a moment what it was that Paul preached, & how he came by his authority. Now the things that Paul preached agreed with the things that Peter and the rest of the apostles preached; Notwithstanding he (Paul) declared that the things that he preached he received not of man, neither of men; but of God through Jesus Christ: he declares that he saw none of the apostles for three years save James the Lord's brother. Notwithstanding the Savior himself had been on earth, and had taught twelve men all things concerning his kingdom, and they were at the same time on the earth in full authority to preach the gospel, and build up the kingdom of God; yet, he revealed himself to this man, when at the same time all things were prepared and he had arisen, and ascended on high, and sat down on the right hand of the Father. Strange to say that God in the days of the apostles, should reveal himself personally to Paul, when he had given to Peter the keys of the kingdom, and had instructed him and the rest of the apostles, respecting his church and kingdom: but so it was. These circumstances demonstrate to us that God works as seemeth him good, and revealeth himself to whom he will, and commissioneth his servants, in a manner that dubiety can have no place in their bosoms; but like the apostles can with all boldness declare the truth, because they have a perfect knowledge of it. Paul had not received his commission of man, therefore, he had no fear of man, but he feared God; he says, "Woe is me if I preach not the gospel." Where is the woe for a man of this generation, if he preached not the gospel? show us a man that has a woe pronounced upon him if he preach not the gospel, and we will show you a man that is commissioned of the Lord of glory, and he like Paul, will preach the gospel with power and demonstration of the Holy Ghost; with signs following. For he will follow him who saith, "I am the
way and the truth, and the life."
To become a follower of any person, we must become as he is, or do what he has left for us to do, the Savior says: "And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. I have glorified thee on the earth; I have finished the work which thou gavest me to do." Here we would ask a question, where is the man that understands or can know whether he has finished the work that was given him to do, without a revelation from God? Any man that has a knowledge of this thing must have a revelation.
Again the Savior says; "The work that I see my Father do that I do." We have heard many men say, if a person is good and pious they will be saved in the kingdom of God. The Savior was baptized in Jordan by the hands of John; if he had been sprinkled by him, would he have done the will of him who hath sent him? Judge ye. I am the way and the truth and the life. If we follow the way the Messiah went we conclude it would not answer the purpose when we are called to account for our deeds, if we had stepped aside from the way by having a few drops of water sprinkled on us, instead of going down into Jordan and coming straightway up out of the water. Neither do we believe that it would be our privilege to claim a seat in the celestial kingdom of God with the apostles and those who have come up through much tribulation, when we have feasted upon the riches of the earth, and spent our days in idleness and vanity, by worshiping a God of imagination without body or parts, or any substance, or our own formation. It is a fact, that there are as many gods worshipped as there are denominations, for instance, the Universalists worship a god that embraces all the workmanship of his hands in mercy, consequently saves all in his kingdom, good bad or indifferent. The Presbyterians worship a god that has created some for happiness and others for misery. The Methodists worship a god without body or parts: and thus one differs from another. We should have but little or no hesitancy in saying, that we believe all those who are true and faithful to their creeds and covenants, and practice them with honesty of heart, will in due time, more than realize their expectations.
The God that the Latter Day Saints worship, differs from all other gods, that are worshipped in these last days, in many respects, he is impartial, he is just, he is merciful, he is longsuffering and of tender mer[c]y, he judges all men according to their works, he gives all things that are calculated to do his children good as far as it serves to promote their happiness and g[l]orify himself. When he is called upon he answers, when counsel is asked of him he gives freely, as it is written in his word. He is that God who spoke to Abraham, to Isaac, to Jacob, to Moses, to Isaiah, to Peter, James and John, and in these last days he has spoken, to Joseph. It is that God who never changes, who is the same to—day as yesterday and forever, it is that God who has created the heavens and the earth, and does his work by faith as Paul saith to his Hebrew brethren:—"Through faith we understand that the worlds were framed by the word of God; so that things which are seen were not made of things which do appear. In short, he is the great I AM, that was, and is, and is to come.—Without faith it is impossible to please God. Therefore by faith we can ascertain to a certainty that there is a God, by faith in his word we can obtain a perfect knowledge of it: "Ask and ye shall receive, knock and it shall be opened unto you." If these promises cannot be fulfilled to us when we ask, what benefit are they to us? If these promises are for us, why not claim them? and be benefited by them. Is it possible for God to lie? and if it is not, will he not give us when we ask aright? and if he will answer our prayers, can we not ask him to show us the way that he would delight to have us walk in; if so, then no doubt he will show us the way his Son walked in, for he saith: "I am the way, and the truth and the life." For us to cavil about our belief, when we have the word of God before us, is folly in the highest degree; yea, it is worse than folly, for it serves to make us miserable rather than happy, it serves to condemn us rather than justify. The fact is plain, if God will judge us by a law that we cannot understand, he cannot justify himself: but if the law is plain and we ourselves have perverted
it, then God will be justified and we condemned. This generation seems to act, in matters of religion just as if this life were an eternity, and the life to come probationary. It seems so inconsistent for a man to disregard truth, and embrace error; to believe a lie, and reject the truth; to spread falsehoods and suppress facts; to screen the guilty, and disregard the cries of the innocent. Can it be possible that a man can be a disciple of Jesus, who assists to break the laws of a free and republican government?—The Savior saith; "I am not come to destroy but to build up." If we build up righteousness we must set our faces like flints against wickedness. The Savior taught all, and expounded all things to his disciples, and rebuked evil doors with sharpness. Supposing God should call man and commission him from on high and send him forth to preach his gospel and build up his kingdom, and the said servant should use the language of the Savior; and begin to say to this generation as the Savior did to the Scribes, Pharisees and Lawyers: what would be said of him? we presume that some of our good and pious men, would do as did the Jews, they would seek his life.
By tracing the history of the different ages, we find that when God sent servants to warn the people, the first thing that was proposed was away with such a fellow. The church of God was built up on the earth from time to time, but never remained on the earth long at a time.
The self—righteous combined with the wicked and ungodly sought the destruction of the saints of God, and have heretofore accomplished their object.—All will acknowledge that the church of the Lamb of God has fled into the wilderness: Now if the church is in the wilderness; we ask, where are the disciples of Christ? We judge, if the church has gone into the wilderness, and remains there, the disciples are there also; consequently this generation must be in an awful dilemma. If the church comes forth out of the wilderness, then may we not look for its primitive order? If it should change from its primitive order, how shall we know it when it comes? May we not look with propriety for the predictions of the Savior to be fulfilled, in this our day and generation; "Lo here is Christ or there; believe it not. For there shall arise false christs and false prophets, and shall show great signs and wonders; insomuch, that if it were possible, they shall deceive the very elect." But it is not possible for them to be deceived. The elect of God will ask and receive, they will knock and it will be opened unto them; they will inquire and know of a surety; they will build upon the Rock even Jesus; they will seek until they find the good old way and walk therein: And when they get in it, they will know of a surety, that they are Christ's and Christ is God's: when this is accomplished, there is not much danger of being deceived by Lo here and Lo there. Inasmuch as we week with all our hearts, might, mind, and strength, we will have but little difficulty in finding the way that leads to eternal bliss: "I am the way, and the truth, and the life."
Meeting of Quorums
Kirtland, Feb. 26, 1836.
The several quorums met in the House of the Lord, to conclude the business concerning the ordination of official members in the church of Christ, of Latter Day saints.
O. Cowdery Orson Hyde and Sylvester Smith were nominated and seconded to draft rules, and regulations concerning licenses. Vote called, and unanimously passed.
Thomas Burdick was nominated and seconded to officiate as Clerk, to record licenses. Vote called and unanimously passed.
Resolutions of Quorums
Kirtland, Ohio March. 3, 1836.
The following authorities of the church of Latter Day Saints assembled in the House of the Lord according to adjournment for the purpose of transacting business for the church Viz. the Presidency of the church. The Twelve apostles of the Lamb, the twelve High Counsellors of the Church in Kirtland, The twelve High Counsellors of the church in Zion. The Bishop and his counselors of Kirtland, The Bishop and counselors of Zion, The seven Presidents of the Seventies, the President and counselors of the High Priests the President and counselors of the Elders, The President and counselors of Priests: The President and counselors of the Teachers, and the President and counselors of the Deacons. Opened by singing and Prayer.
The committee appointed on the 24 of February to draft resolutions for the better regulation of Licensing the official members of said church, made their report, which was read three times by the chairman of said committee, after which an addition was made to the 6th articles, extending the power of the chairmen and clerk pro tem pore to act in the absence of the standing chairman and clerk. The following is a copy of the report of a committee appointed by the authorities of the church of Latter Day Saints, assembled in the House of the Lord in Kirtland, Feb. 24th 1836, for the purpose of drafting resolutions to regulate the manner of licenses to the official members of said church which were to be presented to said authorities for their consideration.
Whereas the records of the several conferences, held by the Elders of the church, and the ordination of many of the official members of the same, in many cases, have been imperfectly kept since the organization, to avoid ever after, any inconvenience, difficulty or injury in consequence of such neglect your committee recommend.
1 That all licenses hereafter granted by these authorities assembled as a quorum, or by general conferences held for the purpose of transacting the business of the church, to be recorded at full length by a clerk, appointed for that purpose in a book to be kept in this branch of the church until it shall be thought advisable by the heads of the church, to order other books and appoint other clerks to record licenses as above. And that said recording clerk be required to endorse a certificate, under his own hand and signature on the back of said licenses, specifying the time when, and place where such licenses were recorded, and also a reference to the letter and page of the book containing the same.
2 That this quorum appoint two persons to sign Licenses given as aforesaid, one as chairman, and the other as clerk of conference, and that it shall be the duty of said person appointed to sign licenses as clerk of Conferences, immediately thereafter, to deliver the same into the hands of the recording clerk.
3 That all general conferences abroad give each individual, whom they ordain, a certificate signed by the chairman and clerk of said conference, stating the time and place of such conference, stating the time and place of such conference, and the office to which the individual has been ordained; and that when such certificate has been forwarded to the person hereafter authorized to sign licenses as clerk of conference, such person shall, together with the chairman of conference, immediately sign a license, and said clerk of conference shall, after the same has been recorded, forward it to the proper person.
4 That all official members in good standing and fellowship in the various branches of this church, be requested to forward their present licenses accompanied by a certificate of their virtuous walk before the Lord, signed by the chairman and clerk of the general conference, or by the clerk of the branch of the church, in which such official member resides, by the advice and direction of such church to the clerk of conference, whose duty it shall be to fill a new license as directed in the 3d article: And that all licenses signed recorded and endorsed, as specified in the first article, shall be considered good and valid to all intents and purposes in the business, and spiritual affairs of this church as a religious society, or before any court of record of this or any other country wherein preachers of the Gospel are entitled to special privileges, answering in all respects as an original record without the necessity of referring to any other documents.
5 That the recording clerk by required to publish quarterly in a paper published by some member or members of the church, a list of names on the several persons for whom he has recorded licenses within the last quarter.
6 That this quorum appoint two persons to sign as chairman and clerk of conferences, Pro Tempore licenses for the standing chairman and clerk, who shall be appointed as named in the 2d article and also to act in their absence in signing other licenses, as specified in the foregoing article.
Kirtland Feb. 27 1836.
O. HYDE, } Committee.
The several bodies were then called upon for their decision upon the foregoing report. The Deacons being first called upon gave a unanimous vote, in
favor of the same, The Teachers were then called upon and voted unanimously in favor of the report. The quorum of Priests received it by a unanimous vote. The Bishop and council of Kirtland received it unanimously. The Bishop and council of Zion received it without a dissenting voice. The Elders passed it unanimously. The High Priests also. The Presidents of the seventies, The High counsellors of Kirtland, The Twelve Apostles and the Presidencies, all concurred in the reception of said report.
Joseph Smith Jr. was nominated as chairman and Fredrick G. Williams as clerk.
Sidney Rigdon as chairman and Oliver Cowdery as clerk pro tempore.—
The several bodies were then called to vote upon the above nominations which passed by unanimous votes.
The resolutions offered to the quorums on the 12th of February regulating ordinations were then read, when a decision was had after which they passed unanimously. Council closed by prayer of Bishop Pa[r]tridge.
Oliver Cowdery, Clerk
Interview of a Jew
Kirtland, Ohio. Feb. 1, 1836.
Those who are favored with light are bound, more or less, to communicate, at least a portion to their fellowmen; and as we are required to respect our own flesh, the kindred ties which bind the human heart are inseparable, in the bosoms of men of God, and have the first claim in all cases where their salvation is concerned. This fact is so evident from scripture and analogy, that I need not occupy this sheet with arguments upon the subject.
I am not, however, under the necessity of saying to you, that duty to the Lord requires you to believe this particular form of doctrine, neither to disbelieve the other, but have reason to be thankful that it has pleased God to give us both hearts and minds which were willing to forsake that which was old and ready to vanish away, or rather, to exchange it for that which is new and everlasting.
In one of my private letters to you, some time since, I promised a short detail of a conversation I held in the city of New—York, last fall, with a very learned and intelligent Jew, upon the subject of the Messiah, and of the return of glories of Israel, in the last days; and owing to a constant press of business, since my return, up to this hour, I have been prevented from redeeming my pledge.
For your better understanding, I will just say, that a part of my business in the city, was to purchase a quantity of Hebrew books,—bibles, lexicans [lexicons], &c. and was referred, particularly, to the gentleman, of whom I am about to write, for information and advise as to such as were genuine and correct, as myself was unacquainted with that language; and in consequence of my frequent interviews during my purchase, and the kindness and warmth with which I was as frequently received, I must say, for a stranger I had become quite intimate, so much so that I conversed upon whatever subject I wished, with freedom.
After finishing my business I had designed taking the ten o'clock A. M. boat, which intersected with the rail road and stage line, to Philadelphia; but owing to some little delay was prevented. I had previously engaged by promise, to call on my aged friend, the Jew, at 8 o'clock the same morning, and carry some letters to relatives of his resident in Ohio; and at the time, informed him that I might providentially be disappointed in my wish to return home via Phil'a. and Pittsburgh. He said—"For your sake, I hope you may not be disappointed; but for mine, I hope you may and if you are, you will return via the Lake, in which case you will not leave the city till 5 o'clock P. M. and if you are destined to take the latter route, I feel to press upon you to give me a promise of calling on me again, which, you will be relieved from concern and perplexity attendant on purchasing books of so much importance, and we can more freely converse upon subjects of moment and interest."
I must confess, though I expected to leave at 10, yet the feeling manner with which this aged and learned Rabbi addressed me, excited in my bosom a desire greater than ever, to visit
him again, and I accordingly gave him my word upon those conditions, without any hesitancy.
After finishing the remaining part of my business, I returned to fulfil my engagements with my aged friend; and after the usual salutations, seated ourselves for further conversation. I listened with intense interest to his relation of the prophets, and of the arrangement of the several books of the holy scriptures. Finally, it came my turn to speak, and I addressed him more particularly upon the literal fulfilment of certain of the prophets, in substance, as follows:
You being a Jew by birth, and brought up in the Jew's religion, of course do not believe that that personage, who by many was called the Messiah, who was on earth some eighteen hundred years since, was the one spoken of by the prophets, for whom the house of Israel looked, and through whom, or by whose power, they expected redemption?
Jew; "I do not."
Certainly, we are not to be held accountable for disbelieving without evidence; but as an individual, I have a testimony, which with myself, amounts to a certainty. Indeed, I can say, in truth, that I know him to have been and to be, the true Messiah.
Jew: "Very well, I do not say you have not; I cannot say you have not; but I can say, I have not; and I presume there is no question or item which can be agitated upon that all important subject that I have not carefully examined; and from a close and candid perusal of the prophets, have come to the firm conclusion, that I am justifiable in my belief. Yet, in saying this, do not understand me to have the least objection to your believing as you wish—most certainly I have none."
Then you still look for a Messiah to come that has not yet come.
Jew:—I do—I believe the prophets."
My aged friend, although as I said, that I have an infallible evidence that the Messiah has already come, and in the precise manner which the prophets prescribe, yet, since you have affirmed that on them rests your evidence that he has not come, certainly I will appeal to them with pleasure. But first, will you be so kind as to answer this query.
Admit, for a moment, your belief to be correct—say the Messiah has not made his appearance—that all the heavenly hosts are waiting with that anxiety and reverence becoming superior beings! to shout the fulfilment of the word of Jehovah long since given to his holy prophets, that the Deliverer of Israel, the King of Jacob, has not come: admit this, and when he comes will he suffer afflictions of the body, or death?
Jew:—"I conclude not."
Then be so kind as to tell me the meaning of the following language of the prophet Zechariah? "And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace, and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn."
Jew: "That is an incorrect translation: here is the importance of understanding the Hebrew Scriptures."
I am not particularly tenacious upon this short text, neither have I time to give you my reasons for believing it in its present form: I am willing to pass over this; but you will be kind enough to remove a greater difficulty out of my path. Isaiah says: "Who hath believed our report? And to whom is the arm of the Lord revealed? For he shall grow up before him as a tender plant, and as a root out of dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath bourn our griefs and carried our sorrows: yet we did esteem him stricken of God and afflicted.
Jew:—You must take this chapter in connexion with the one which precedes it, and without particular reference to the one we cannot come at the prophets meaning, as he wished to be understood, in the other."
I am not unwilling to connect the two chapters; and must further confess myself to be immersed in mystery, unless I interpret them as I have been accustomed; for certainly the visage of some person was to be marred more
than any man, and his form more than the sons of men.
It appears to me, and ever has, that the prophet was not speaking this of himself; for he continues in the chapter first commenced, and says. "But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
No one, possessing mere humanity could be required to bear such affliction. Indeed, it would be altogether useless, as the language is so broad that it at least includes a nation—"All we like sheep, have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all. He was oppressed and he was afflicted; yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth."
The figure is a plain one, as will appear in the chapter, of an offering like a lamb that an atonement must be made for men; and to suppose the person here spoken of to be a mere man, would be saying at once, that one man can atone, by his blood, for the sins of another, and possess also the power to come forth from the dead; for this character was to be "cut off out of the land of the living, he was to make his grave with the wicked, and with the rich in his death;" and after this he was to see of the travail of his soul and be satisfied; because he had poured out his soul unto death,—he was to divide the spoil with the strong."
If I am to admit that this individual was a man, then perhaps the great query in my mind is in part solved, at least, so far as this chapter is concerned; but, there are still serious obstacles, and I shall be under the necessity of soliciting your aid in removing them.
We read, Isa. 7:14, "Behold, a virgin shall conceive, a bear a son, and shall call his name Immanuel." This, all will agree, in short, means God.—It is also said Isa. 9:6, "For unto us a child is born, unto us a Son is given; and the government shall be upon his shoulder: and his name shall be called WONDERFUL, COUNSELLOR, THE MIGHTY GOD, THE EVERLASTING FATHER, THE PRINCE OF PEACE." Again it is said, Ps. 2:7, "Thou art my Son; this day have I begotten thee." Micah also says, 5:2, "But thou, Bethlehem Ephratah, though thou art little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be Ruler of Israel; whose goings forth have been from of old, from everlasting."
From those ancient inspired men we learn the fact, that, not only a Son was to be sent; but that that Son was to be no less than an everlasting Father, a mighty God, a Prince of peace! that from Bethlehem this illustrious personage was to come forth, and when he should come forth, was to be lead as a sheep to the slaughter, be numbered with transgressors, bear the sins of many, and be smitten for the children of men; but suffer this affliction to make intercession for the transgressors.
Now, if I am to believe all spoken by these holy men, consider myself amenable before the bar of Jehovah for every jot and tittle of the same, and then say that the Son of God, (for such I must call him, according to the Psalmist,) was not to suffer afflictions of body, to make intercession for his people, I do most sincerely hope, that some one, more wise than myself, will instruct me in the way of truth and convert me from the error or my way.—For I do believe in the literal fulfilment of the prophets, to a word:—For as certainly as I believe that God lead Israel from Egypt, by his outstretched arm, with power and majesty, and placed him in the land of Canaan, so do I believe that he will bring him from the land of the north, from the midst of the earth, and from the islands of the seas, and give them that country which he promised to their father Abraham. Or I believe he will say to the north, Give up, and to the south, Keep not back! bring my sons from afar, and my daughters from the ends of the earth. I believe, that so great will be the favor manifest to that long afflicted people, that ten men will take hold of the skirt of a Jew, in all nations where they have been driven, and say, "We will go with you; for we have learned that God is with you." And that so eager will be many to assist that people, that they will carry them upon horses, in chariots, in litters, upon mules and swift beasts. I believe also, that great glory will be shown when the return of the house of Jacob is being completed—a cloud will go before
them by day, and a pillar of fire by night—God will utterly destroy the tongue of the Egyptian sea, and shake his hand over the river and cause men to go over on dry ground. And I further believe, that all nations will be assembled against Jerusalem to battle, and at that critical and distressing moment, the Lord God will make his appearance,—when his feet will stand upon the mount of Olives, and that mount be separated, and a valley be left.—After which I also believe, that he will show himself to his people, of the house of Israel; they look on him whom they have pierced, see the wounds in his hands and in his side, and acknowledge him to be their Lord and their Messiah!
You see, then my belief concerning the Messiah.—that he has once come, and that he will come again; that Israel has once been gathered, and that he will be gathered again, and that all who will not turn from the plain declaration of the prophets, (as the great day of God's power is near,) will be watching for the glorious time long since shown to the fathers.
The time having nearly expired, I gave my aged friend the parting hand when with tears he bad me farewell and God speed, saying, that if we differed relative to the first coming of the Messiah, we agreed concerning his second coming and the return of Israel, which last two items were his hope and his all.
Excuse haste and imperfections, and believe me to be as ever,—most sincerely, your brother, —C.
Communication from F. Nickerson
Elder F. Nickerson writes from Yarmouth Mass. I left Cataraugus Co. the last of November, and journeyed as far east as Cape Cod, and taught all by the way of the glorious things of the kingdom which God has been pleased to reveal in these last days. Held several meetings by the way, and many seemed to be convinced of the truth, this I judge from the enquiries that were made. Had many opportunities with those who profess to be the great men of the earth; and many ministers so called. I can freely say the Spirit of the Lord has been with me.
Since I arrived at Cape Cod, I have held 24 public meetings; the people have been very attentive. I have held two meetings in a Methodist house one in the courthouse, two in a hall and the remainder in a school and private house.
I have baptized 6 in this place, and there are many more convinced, and seemingly ready to obey the commandments with their whole hearts. My brethren according to the flesh are very rich as to this world's goods, and have built a very elegant meeting house in the Orthodox order, a few of the members have a form of Godliness, but all deny the power thereof: and the minister over them is very hard.
I have taken much pains in all my movements, and 2 of the 3 have condescended to ask me to pray with them; I have great anxiety for them and all people. After I arrived here the Methodist and Orthodox opened protracted meetings which continue yet and the first men in the place came with their carriages and carried the people 4 or 5 miles, so as to have them hear. Cape Cod is much stirred up, there is more use for bibles, than before I came.
I was at one of their protracted meetings by agreement, that I should have opportunity of addressing the people: But after they got together they said I should not.—
After this, two came forward and offered themselves as candidates for baptism, one was a Methodist in high standing. I requested one hour to set forth the gospel, but was utterly refused. I made an appointment on the shores of Bogs River where we repaired with a cloud of witnesses, here I administered the ordinance of baptism, the solemnities of eternity seemed to rest on the congregation and the Spirit of God on the candidates. The letters that have been in circulation against br. Smith and the church, are now in every paper in this quarter; but I think they will do no harm, for honest men will look in the bible for truth in preference to a News Paper.
High council notice
We the high council of Kirtland, hereby inform Jacob Shibley, Daniel Brownwell, Peter Brownwell and Cornelius P. Lott, that we have withdrawn our fellowship from them for disobeying the commandments of the Lord, until they make satisfaction.
JOHN SMITH, Ch'n.
CYRUS SMALLING, Clerk.
DIED—In Clay co. Mo. Jan. 31, ALTA HANCOCK, consort of Elder SOLOMON HANCOCK,—disease Chills and Fever—Aged 40 years. She has been a member of the Church of Latter Day Saints for 5 years—she has ever been strong in the faith, and remained so until her last moments,—when the time of her departure had come, she rejoined in the Lord. She has left a testimony that she will come forth in the morning of the first resurrection, and will be clothed upon with glory and immortality: "The Lord hath given and the Lord hath taken away, and blessed be the name of the Lord."
—At Eagle Creek, Benton co. Ten. Dec. 24, Deacon CASWELL MATLOCK, Aged 27 years. He was a worthy member, and died in the hope of a glorious immortality. "Blessed are the dead that die in the Lord."
—In Wayne township, Wayne co. Ohio, Jan. 11, ELISABETH HOUGH consort of DAVID HOUGH, aged 52 years 11 months and 21 days.
Sister Hough has been a worthy member of the church of the Latter Day Saints about 4 years, and died in the faith of the new and everlasting Covenant, and in hope of a blessed immortality.
—In Springfield, Pa. Feb. 21, DAVID THOMPSON, aged 63 years.
—In Norton, Medina co. Ohio, Feb. 6, CURTIS STODDARD jr. son of CURTIS and PAMELA STODDARD, of a short illness—aged twenty one years.
Our circumstances were such that it was out of our power, to publish the February number sooner. We deeply regret that our readers have been obliged to look and look again, and then be disappointed in their anticipations.
The great pressure of business, the preparation and attendance of the solemn assembly dedication of the house of the Lord; and want of paper are the reasons of the delay beyond our usual time: but we hope we shall be enabled to issue our numbers more timely for the future.
Communication from Solomon Hancock
Kirtland, Dec. 12, 1835.
I left Clay co. Mo. on the 6 day of January, in company with elder C. W. Patten. We have been the means in the hands of the Lord of establishing a branch of the church, of Latter Day Saints, in Edwards county Illinois, containing 25 members: In Laurence county, same state, we baptized three. From that place I journeyed and arrived at Kirtland, O. April 25. And since this time I have been in the State of N. Y. and baptized 15.
To J. WHITMER.
How good it is to sing,
And praise our heav'nly King,
For all his blessings to the just.
Let Saints adore his name,
And spread abroad his fame,
And always in his mercy trust.
O may the day soon come,
When Israel gather'd home,
Shall worship God with one consent;
And dwell again in peace,
Their seed like stars increase,
That glitter in the firmament.
Rejoice, rejoice, O earth!
In songs of sacred birth,
And heaven raise the anthem higher;
Yes, let the angels sing,
And make the heavens ring.
With music from the holy choir.
Until the veil shall rend,
And Christ the Lord descend,
To reign on earth a thousand years:
The saints shall then be blest,
And safe in Zion rest,
While none molests or makes them fear.
Then none shall need to say,
“Know thou the perfect way”
For men shall know both great and small.
And righteousness extend,
To earth’s remotest end,
And God be God, and Lord of all!
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