April 1843
Grant, Joshua. "A discourse delivered by Elder Joshua Grant, jun. at the Conference." Times and Seasons, June 15, 1843: 236-238.
Lyman, Amasa. "A Discourse." Times and Seasons, June 1, 1843: 218-220. Pratt, Orson. "The Ancient of Days." Times and Seasons, May 15, 1843: 204. Times and Seasons. "Special Conference." May 1, 1843: pg. 179-185. 11 o’clock, A. M. Elder Brigham Young Elder Orson Pratt President Joseph Smith, Jr. Elder William W. Phelps Elder Brigham Young President Joseph Smith, Jr. 3 o’clock, P. M. Patriarch Hyrum Smith President Joseph Smith, Jr. PROCLAMATION, Elder Orson Pratt THE ANCIENT OF DAYS Elder Amasa Lyman A DISCOURSE Elder Joshua Grant, Jr. |
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SPECIAL CONFERENCE.
Thursday Morning, April 6, 1843.
11 o’clock, A. M.
A Special Conference of the Church of Jesus Christ of Latter Day Saints, was convened on the platform of the Temple. There were present, Hyrum Smith, Patriarch: Brigham Young, H. C. Kimball, Orson Pratt, Wilford Woodruff, John Taylor, Geo. A. Smith, and W. Richards, of the Quorum of the Twelve; and a very large assembly of the elders and saints.
Thursday Morning, April 6, 1843.
11 o’clock, A. M.
A Special Conference of the Church of Jesus Christ of Latter Day Saints, was convened on the platform of the Temple. There were present, Hyrum Smith, Patriarch: Brigham Young, H. C. Kimball, Orson Pratt, Wilford Woodruff, John Taylor, Geo. A. Smith, and W. Richards, of the Quorum of the Twelve; and a very large assembly of the elders and saints.
Elder Brigham Young
announced that President Joseph Smith was detained on business, but would be present soon. He called upon the choir to sing an Hymn. Elder Amasa Lyman opened by prayer, and another Hymn was sung.
announced that President Joseph Smith was detained on business, but would be present soon. He called upon the choir to sing an Hymn. Elder Amasa Lyman opened by prayer, and another Hymn was sung.
Elder Orson Pratt
then read the 3d chapter of the 2d epistle of Peter, and spoke upon the subject of the resurrection.
At ten minutes before 12 o’clock President Joseph Smith, Elder Sidney Rigdon, and Elder Orson Hyde arrived.
At 12 o’clock Elder Pratt gave way for the business of the Conference.
then read the 3d chapter of the 2d epistle of Peter, and spoke upon the subject of the resurrection.
At ten minutes before 12 o’clock President Joseph Smith, Elder Sidney Rigdon, and Elder Orson Hyde arrived.
At 12 o’clock Elder Pratt gave way for the business of the Conference.
President Joseph Smith
commenced by saying, We all ought to be thankful for the privilege we enjoy this day, of meeting so many of the Saints, and for the warmth and brightness of the heavens over our heads,--and it truly makes the countenances of this great multitude to look cheerily, and gladdens the hearts of all present.
He next stated the object of the meeting, which was,
First, to ascertain the standing of the first presidency, which he should do by presenting himself before the conference for trial.
Second, to take into consideration the expediency of sending out the Twelve, or some of them, or somebody else, amongst the branches of the church, to obtain stock to build the Nauvoo House, for the time has come to build it.
Third, the elders will have the privilege of appeals from the different conferences, to this, if any such cases exist. These, said the president, are the principle items of business which I have at present to lay before you. This is not a general, but an annual conference.
It is necessary that this conference give importance to the Nauvoo House. A prejudice exists against building the Nauvoo House, in favor of the Lord’s House, and the conference are required to give stress to the building of the Nauvoo House. This is the most important matter for the time being, for there is no place in this city, where men of wealth, and character, and influence, from abroad can go to repose themselves, and it is necessary we should have such a place. The church must build it or abide the result of not fulfilling the commandment.
President Joseph then asked the conference if they were satisfied with the First Presidency, so far as he was concerned, as an individual, to preside over the whole church; or would they have another? If, said he, I have done anything that ought to injure my character, reputation, or standing; or have dishonored our religion by any means in the sight of men, or angels, or in the sight of men and women, I am sorry for it, and if you will forgive me, I will endeavor to do so no more. I do not know that I have done anything of the kind; but if I have, come forward and tell me of it. If anyone has any objection to me, I want you to come boldly and frankly, and tell of it; and if not, ever after hold your peace.
Motion was made and seconded that President Joseph Smith continue president of the whole church. After a few minutes silence, the motion was put by President Young, when one vast sea of hands was presented, and the motion was carried unanimously.
President Joseph returned his thanks to the assembly for the manifestation of confidence, and said he would serve them according to the best ability God should give him.
The first presidency being disposed of, President Joseph said he did not know anything against the Twelve; if he did, he would present them for trial. It is not right that all the burden of the Nauvoo House, should rest on a few individuals; and we will now consider the propriety of sending the Twelve to collect means for the Nauvoo House. There has been too great a solicitude, in individuals, for the building of the temple, to the exclusion of the Nauvoo House. The agents have had too great latitude to practice fraud, by receiving donations and never making report. The church has suffered loss, and I am opposed to that system of collecting funds when any elder may receive moneys.
I am opposed to any man’s handling the public funds of the church who is not duly authorized.
I advise that some means be devised for transacting business on a sure foundation. The Twelve are the most suitable persons to perform this business and I want the conference to devise some means to bind them as firm as the pillars of heaven, if possible. The Twelve were always honest, and it will do them no hurt to bind them.
It has been reported that they receive wages at two dollars per day for their services. I have never heard this till recently, and I do not believe it. I know the Twelve have never had any wages at all. They have fulfilled their duty—they have always gone where they were sent, and have labored with their hands for their support, when at home. If we send them into the world to collect funds, we want them to return those funds to this place, that they may be appropriated to the very purpose for which they were designed. I go in for binding up the Twelve, solid, putting them under bonds; and let this conference institute an order to this end, and that the travelling expenses of the agents shall not be borne out of the funds collected for building these houses, and let no man pay money or stock into the hands of the Twelve, except he transmit an account of the same immediately to the Trustee in Trust; and let no man but the Twelve have authority to act as agent for the temple and Nauvoo House.
I would suggest the propriety of your saying that no money should ever be sent by any man except it be someone whom you have appointed as agent, and stop every other man from receiving moneys. It has been customary for any elder to receive moneys for the Temple when he is travelling, but this system of things opens a wide field for every kind of imposition, as any man can assume the name of a Mormon elder, and gather his pockets full of money and go to Texas. Many complaints have come to me of money being sent that I have never received. I will mention one case. He is a good man; his name is Russell, from Akron, New York. His brother had been east on business for him, and there received twenty or twenty-five dollars, as a donation to the Temple, which he put in Russel’s bag, with his money, and forgot to take it out before he returned the bag. Two or three days after his return, he called on his brother for the money belonging to the church; but Russell thought his brother had paid out too much of his money, and he would keep the church’s money to make good his own. I called to see Russell about the money, and he treated me very politely, but did not give me to understand he ever meant to pay it. He said he did not know at the time, that there was any church money in the bag; that he had paid it out, and he had none now.
[The brother who brought the money from the east, stated to the conference, that he did not think it was because his brother was short of funds, that he kept it, for he had money enough. He had told him that he should not be out of funds again; that his brother had twenty dollars of the church funds, and some dried fruit for the president.]
President Joseph resumed. I give this as a sample of a thousand instances. We cannot give an account to satisfy the people, on the church books, unless something is done. I propose that you send your moneys for the Temple by the Twelve, someone, or all; or some agent of your own choosing, and if you send by others, the money is lost, ‘tis lost to yourselves; I cannot be responsible for it.—Everything that falls into my hands shall be appropriated to the very thing it was designed for.
Next, it is wrong for the church to make a bridge of my nose, in appropriating church funds. The incorporation required of my securities, which were lodged in the proper hands as the law directs; and I am responsible for all that comes into my hands.
Next, the Temple Committee are bound to me in the sum of $2000, with good securities. If they appropriate any property where they ought not, they are liable to me for it; and the church are running to them, with funds every day, and thus make a bridge over my nose. I am not responsible for it. If you put it into the hands of the Temple Committee, I, nor my clerk, know nothing of it.
So long as you consider me worthy to hold this office, it is your duty to attend to the legal forms belonging to the business; and if not, put some other one in my place. My desire is that the conference minutes may go forth in such form, as those abroad may learn the order of doing business and that the Twelve be appointed to this special mission, of collecting funds for the Nauvoo House; so that all may know how to send their funds safe, or bring them themselves and deliver them to the Trustee in Trust, or my clerk, who can always be found in my office. Who are the Temple Committee that they should receive the funds? They are nobody.
When I went to the White House, at Washington, and presented letters of introduction from Thomas Carlin, Governor of Illinois to Martin Van Buren, he looked at it very insignificantly and said, ‘Governor Carlin! Governor Carlin!! who’s Governor Carlin? Governor Carlin’s nobody.” I erred in spirit, I confess my mistake; and I here make apology to all the world, and let it be recorded on earth and in heaven, that I am clear of the sin of being angry with Martin Van Buren for saying that “Governor Carlin’s nobody.” I have been sorry for it ever since. All property ought to go through the hands of the Trustee in Trust.
There have been complaints against the Temple Committee for appropriating church funds more freely for the benefit of their own children, than to others, who need assistance more than they do; and the parties may have till Saturday to prepare for trial.
It was then voted unanimously that the Twelve be appointed a committee to collect funds to build the Nauvoo House, and receive moneys for the Temple, with this provise:
That the Twelve give bonds for the safe delivery of all funds, coming into their hands belonging to the Nauvoo House and Temple, to the Trustee in Trust, and that the payer, also, make immediate report to the Trustee in Trust, of all moneys paid by him to the Twelve; and that the instructions of President Joseph Smith, to the conference, be carried into execution.
commenced by saying, We all ought to be thankful for the privilege we enjoy this day, of meeting so many of the Saints, and for the warmth and brightness of the heavens over our heads,--and it truly makes the countenances of this great multitude to look cheerily, and gladdens the hearts of all present.
He next stated the object of the meeting, which was,
First, to ascertain the standing of the first presidency, which he should do by presenting himself before the conference for trial.
Second, to take into consideration the expediency of sending out the Twelve, or some of them, or somebody else, amongst the branches of the church, to obtain stock to build the Nauvoo House, for the time has come to build it.
Third, the elders will have the privilege of appeals from the different conferences, to this, if any such cases exist. These, said the president, are the principle items of business which I have at present to lay before you. This is not a general, but an annual conference.
It is necessary that this conference give importance to the Nauvoo House. A prejudice exists against building the Nauvoo House, in favor of the Lord’s House, and the conference are required to give stress to the building of the Nauvoo House. This is the most important matter for the time being, for there is no place in this city, where men of wealth, and character, and influence, from abroad can go to repose themselves, and it is necessary we should have such a place. The church must build it or abide the result of not fulfilling the commandment.
President Joseph then asked the conference if they were satisfied with the First Presidency, so far as he was concerned, as an individual, to preside over the whole church; or would they have another? If, said he, I have done anything that ought to injure my character, reputation, or standing; or have dishonored our religion by any means in the sight of men, or angels, or in the sight of men and women, I am sorry for it, and if you will forgive me, I will endeavor to do so no more. I do not know that I have done anything of the kind; but if I have, come forward and tell me of it. If anyone has any objection to me, I want you to come boldly and frankly, and tell of it; and if not, ever after hold your peace.
Motion was made and seconded that President Joseph Smith continue president of the whole church. After a few minutes silence, the motion was put by President Young, when one vast sea of hands was presented, and the motion was carried unanimously.
President Joseph returned his thanks to the assembly for the manifestation of confidence, and said he would serve them according to the best ability God should give him.
The first presidency being disposed of, President Joseph said he did not know anything against the Twelve; if he did, he would present them for trial. It is not right that all the burden of the Nauvoo House, should rest on a few individuals; and we will now consider the propriety of sending the Twelve to collect means for the Nauvoo House. There has been too great a solicitude, in individuals, for the building of the temple, to the exclusion of the Nauvoo House. The agents have had too great latitude to practice fraud, by receiving donations and never making report. The church has suffered loss, and I am opposed to that system of collecting funds when any elder may receive moneys.
I am opposed to any man’s handling the public funds of the church who is not duly authorized.
I advise that some means be devised for transacting business on a sure foundation. The Twelve are the most suitable persons to perform this business and I want the conference to devise some means to bind them as firm as the pillars of heaven, if possible. The Twelve were always honest, and it will do them no hurt to bind them.
It has been reported that they receive wages at two dollars per day for their services. I have never heard this till recently, and I do not believe it. I know the Twelve have never had any wages at all. They have fulfilled their duty—they have always gone where they were sent, and have labored with their hands for their support, when at home. If we send them into the world to collect funds, we want them to return those funds to this place, that they may be appropriated to the very purpose for which they were designed. I go in for binding up the Twelve, solid, putting them under bonds; and let this conference institute an order to this end, and that the travelling expenses of the agents shall not be borne out of the funds collected for building these houses, and let no man pay money or stock into the hands of the Twelve, except he transmit an account of the same immediately to the Trustee in Trust; and let no man but the Twelve have authority to act as agent for the temple and Nauvoo House.
I would suggest the propriety of your saying that no money should ever be sent by any man except it be someone whom you have appointed as agent, and stop every other man from receiving moneys. It has been customary for any elder to receive moneys for the Temple when he is travelling, but this system of things opens a wide field for every kind of imposition, as any man can assume the name of a Mormon elder, and gather his pockets full of money and go to Texas. Many complaints have come to me of money being sent that I have never received. I will mention one case. He is a good man; his name is Russell, from Akron, New York. His brother had been east on business for him, and there received twenty or twenty-five dollars, as a donation to the Temple, which he put in Russel’s bag, with his money, and forgot to take it out before he returned the bag. Two or three days after his return, he called on his brother for the money belonging to the church; but Russell thought his brother had paid out too much of his money, and he would keep the church’s money to make good his own. I called to see Russell about the money, and he treated me very politely, but did not give me to understand he ever meant to pay it. He said he did not know at the time, that there was any church money in the bag; that he had paid it out, and he had none now.
[The brother who brought the money from the east, stated to the conference, that he did not think it was because his brother was short of funds, that he kept it, for he had money enough. He had told him that he should not be out of funds again; that his brother had twenty dollars of the church funds, and some dried fruit for the president.]
President Joseph resumed. I give this as a sample of a thousand instances. We cannot give an account to satisfy the people, on the church books, unless something is done. I propose that you send your moneys for the Temple by the Twelve, someone, or all; or some agent of your own choosing, and if you send by others, the money is lost, ‘tis lost to yourselves; I cannot be responsible for it.—Everything that falls into my hands shall be appropriated to the very thing it was designed for.
Next, it is wrong for the church to make a bridge of my nose, in appropriating church funds. The incorporation required of my securities, which were lodged in the proper hands as the law directs; and I am responsible for all that comes into my hands.
Next, the Temple Committee are bound to me in the sum of $2000, with good securities. If they appropriate any property where they ought not, they are liable to me for it; and the church are running to them, with funds every day, and thus make a bridge over my nose. I am not responsible for it. If you put it into the hands of the Temple Committee, I, nor my clerk, know nothing of it.
So long as you consider me worthy to hold this office, it is your duty to attend to the legal forms belonging to the business; and if not, put some other one in my place. My desire is that the conference minutes may go forth in such form, as those abroad may learn the order of doing business and that the Twelve be appointed to this special mission, of collecting funds for the Nauvoo House; so that all may know how to send their funds safe, or bring them themselves and deliver them to the Trustee in Trust, or my clerk, who can always be found in my office. Who are the Temple Committee that they should receive the funds? They are nobody.
When I went to the White House, at Washington, and presented letters of introduction from Thomas Carlin, Governor of Illinois to Martin Van Buren, he looked at it very insignificantly and said, ‘Governor Carlin! Governor Carlin!! who’s Governor Carlin? Governor Carlin’s nobody.” I erred in spirit, I confess my mistake; and I here make apology to all the world, and let it be recorded on earth and in heaven, that I am clear of the sin of being angry with Martin Van Buren for saying that “Governor Carlin’s nobody.” I have been sorry for it ever since. All property ought to go through the hands of the Trustee in Trust.
There have been complaints against the Temple Committee for appropriating church funds more freely for the benefit of their own children, than to others, who need assistance more than they do; and the parties may have till Saturday to prepare for trial.
It was then voted unanimously that the Twelve be appointed a committee to collect funds to build the Nauvoo House, and receive moneys for the Temple, with this provise:
That the Twelve give bonds for the safe delivery of all funds, coming into their hands belonging to the Nauvoo House and Temple, to the Trustee in Trust, and that the payer, also, make immediate report to the Trustee in Trust, of all moneys paid by him to the Twelve; and that the instructions of President Joseph Smith, to the conference, be carried into execution.
Elder W. W. Phelps
proposed that the Twelve sign triplicate receipts, for moneys received, for the benefit of the parties concerned.
proposed that the Twelve sign triplicate receipts, for moneys received, for the benefit of the parties concerned.
Elder Brigham Young
objected, and said he should never give receipts for cash, except such as he put into his own pocket, for his own use; for it was calculated to make trouble hereafter, and there were better methods of transacting the business; and more safe for the parties concerned; that he wished this speculation to stop, and would do all in his power to put it down: To which the Twelve responded, amen. Elder Young asked if anyone knew anything against any one of the Twelve, any dishonesty. If they did, he wanted it exposed; he said he knows of one who was not dishonest. He also referred to muzzling the ox that treadeth out the corn, &c.
objected, and said he should never give receipts for cash, except such as he put into his own pocket, for his own use; for it was calculated to make trouble hereafter, and there were better methods of transacting the business; and more safe for the parties concerned; that he wished this speculation to stop, and would do all in his power to put it down: To which the Twelve responded, amen. Elder Young asked if anyone knew anything against any one of the Twelve, any dishonesty. If they did, he wanted it exposed; he said he knows of one who was not dishonest. He also referred to muzzling the ox that treadeth out the corn, &c.
President Joseph
said, I will answer Brother Brigham, the Twelve need not spend all their time abroad, they can spend the time belonging to the Temple, for to collect funds; and the remainder of the time they may labor for their support; and they may call on the public to supply their wants. It is no more for the Twelve to go abroad and earn their living in this way than it is for others. The idea of not muzzling the ox, is a good old Quaker song, but we will make the ox tread out the corn first and then feed him. I am bold to declare that I have never taken the first farthing of church funds for my own use, till I have first consulted the proper authorities. When there was no quorum of the Twelve or high priests for me to consult, I have asked the Temple Committee, who had no particular business with it, but I did it for the sake of peace. [Elder Cutler said it was so.] Let the conference stop all agents from collecting funds, except the Twelve.—When a man is sent to preach the first principles of the gospel, he should preach that and let the rest alone.
The choir sung a hymn,
and elder O. Hyde prayed,
and Twelve minutes before 2 o’clock P. M., conference adjourned for one hour.
said, I will answer Brother Brigham, the Twelve need not spend all their time abroad, they can spend the time belonging to the Temple, for to collect funds; and the remainder of the time they may labor for their support; and they may call on the public to supply their wants. It is no more for the Twelve to go abroad and earn their living in this way than it is for others. The idea of not muzzling the ox, is a good old Quaker song, but we will make the ox tread out the corn first and then feed him. I am bold to declare that I have never taken the first farthing of church funds for my own use, till I have first consulted the proper authorities. When there was no quorum of the Twelve or high priests for me to consult, I have asked the Temple Committee, who had no particular business with it, but I did it for the sake of peace. [Elder Cutler said it was so.] Let the conference stop all agents from collecting funds, except the Twelve.—When a man is sent to preach the first principles of the gospel, he should preach that and let the rest alone.
The choir sung a hymn,
and elder O. Hyde prayed,
and Twelve minutes before 2 o’clock P. M., conference adjourned for one hour.
3 o’clock, P. M.
Patriarch, Hyrum Smith,
commenced by saying that he had some communications to make to the conference on stealing, and he would do it while waiting for Joseph; and referred to the article in the last number of the Wasp. Said he, I have had an interview with a man who formerly belonged to the church, and he revealed to me that there is a band of men, and some who pretend to be strong in the faith of the doctrine of the Latter Day Saints, but they are hypocrites, and some who do not belong to the church, who are bound together by secret oaths, and obligations and penalties, to keep the secret; and they hold that it is right to steal from anyone who does not belong to the church provided they consecrate two-thirds of it to the building of the Temple. They are also making bogus money.
This man says he has become convinced of the error of his ways, and has come away from them to escape their fury. I wish to warn you all not to be duped by such men, for they are the Gadiantons of the last days.
He then read from the Wasp as re-published from the Times and Seasons, his own affidavit, and the proceedings of the authorities of the church generally, dated Nov. 26, 1841. The man who told me said, “this secret band refer to the bible, book of Doctrine and Covenants, and book of Mormon to substantiate their doctrine:” but no such doctrines are taught there.
They say it has been taught from this stand, that they are the little foxes that spoil the vines, and the first Presidency are the big foxes: and the big foxes wanted the little foxes to get out of the city and spread abroad, so that the big foxes might have a chance; which everybody knows is false: all these things are used to decoy the foolish and unwary.
I will mention two names, David Holman and James Dunn, they were living in my house. I went to them and asked them if they were stealing for a livelihood? Holman confessed that he had stolen from the world, not from the brethren. I told them to get out of my house. David asked me to forgive him, and he lifted his hands towards heaven and swore if I would forgive him he would never do so again. Soon after he went to Montrose, where he was found stealing salt, as is currently reported; he then stole a skiff and came across the river, stole a barrel of flour that had just been landed from a steamer, rowed down the river to Keokuk and sold the flour for $2.00, saying he had picked it up in the river, and was likely a little damaged, got his pay, and went his way. Dunn would not promise to quit stealing, but said he would go to St. Louis. I tell you to-day, the man that steals shall not long after be brought to the Penitentiary. They will soon be brought to condign punishment. I demand in the presence of God that you will exert your wit and your power to bring such characters to justice, if you do not, the curse of God will rest upon you, such things would ruin any people. Should I catch a latter day saint stealing, he is the last man to whom I would shew mercy.
Patriarch, Hyrum Smith,
commenced by saying that he had some communications to make to the conference on stealing, and he would do it while waiting for Joseph; and referred to the article in the last number of the Wasp. Said he, I have had an interview with a man who formerly belonged to the church, and he revealed to me that there is a band of men, and some who pretend to be strong in the faith of the doctrine of the Latter Day Saints, but they are hypocrites, and some who do not belong to the church, who are bound together by secret oaths, and obligations and penalties, to keep the secret; and they hold that it is right to steal from anyone who does not belong to the church provided they consecrate two-thirds of it to the building of the Temple. They are also making bogus money.
This man says he has become convinced of the error of his ways, and has come away from them to escape their fury. I wish to warn you all not to be duped by such men, for they are the Gadiantons of the last days.
He then read from the Wasp as re-published from the Times and Seasons, his own affidavit, and the proceedings of the authorities of the church generally, dated Nov. 26, 1841. The man who told me said, “this secret band refer to the bible, book of Doctrine and Covenants, and book of Mormon to substantiate their doctrine:” but no such doctrines are taught there.
They say it has been taught from this stand, that they are the little foxes that spoil the vines, and the first Presidency are the big foxes: and the big foxes wanted the little foxes to get out of the city and spread abroad, so that the big foxes might have a chance; which everybody knows is false: all these things are used to decoy the foolish and unwary.
I will mention two names, David Holman and James Dunn, they were living in my house. I went to them and asked them if they were stealing for a livelihood? Holman confessed that he had stolen from the world, not from the brethren. I told them to get out of my house. David asked me to forgive him, and he lifted his hands towards heaven and swore if I would forgive him he would never do so again. Soon after he went to Montrose, where he was found stealing salt, as is currently reported; he then stole a skiff and came across the river, stole a barrel of flour that had just been landed from a steamer, rowed down the river to Keokuk and sold the flour for $2.00, saying he had picked it up in the river, and was likely a little damaged, got his pay, and went his way. Dunn would not promise to quit stealing, but said he would go to St. Louis. I tell you to-day, the man that steals shall not long after be brought to the Penitentiary. They will soon be brought to condign punishment. I demand in the presence of God that you will exert your wit and your power to bring such characters to justice, if you do not, the curse of God will rest upon you, such things would ruin any people. Should I catch a latter day saint stealing, he is the last man to whom I would shew mercy.
President Joseph Smith
said, I think it best to continue this subject. I want the elders to make honorable proclamation abroad concerning what the feelings of the first presidency is for stealing has never been tolerated by them. I despise a thief above ground. He would betray me if he could get the opportunity. I would know that he would be a detriment to my cause, and if I were the biggest rogue in the world, he would steal my horse when I wanted to run away.
It has been said that some were afraid to disclose what they know of these secret combinations, consequently I issued a proclamation which you may read in the Wasp, No. 48, which the president read.
PROCLAMATION,
To the Citizens of Nauvoo.
Whereas it appears by the re-publication of the foregoing proceedings and declaration, that I have not altered my views on the subject of stealing: And whereas it is reported that there now exists a band of desperadoes, bound by oaths of secrecy, under severe penalties in case any member of the combination divulges their plans of stealing and conveying properties from station to station, up and down the Mississippi and other routes: And whereas it is reported that the fear of the execution of the pains and penalties of their secret oaths, on their persons, prevents some of the members of said secret association, (who have, through falsehood and deceit, been drawn into their snares,) from divulging the same to the legally Constituted authorities of the land:
Know ye, therefore, That I, Joseph Smith, Mayor of the city of Nauvoo, will grant and ensure protection against all personal mob violence, to each and every citizen of this city, who will freely and voluntarily come before me, and truly make known the names of all such abominable characters as are engaged in said secret combination for stealing, or are accessory thereto in any manner; and I would respectfully solicit the co-operation of all ministers of Justice, in this and the neighboring states, to ferret out a band of thievish outlaws from our midst.
Given under my hand at Nauvoo City this 25th day of March, A. D. 1843.
JOSEPH SMITH,
Mayor of said City.
If any man is afraid to disclose what he knows about this gang of thieves let him come to me, and tell me the truth, and I will protect him from violence. Thieving must be stopped.
Opportunity was then offered to the elders to bring forward their appeals from other conferences, but no case was presented.
President Joseph continued his remarks and said: it is necessary that I make a proclamation concerning Keokuk; and also in relation to the economy of the church on that side of the river.
It has been supposed that I made a great bargain with a certain great man at Keokuk. He came to my house about the 1st of August 1842, a stranger, and put on a long face, and said he was “a stranger in the place, and he was in distress; and having understood that I was very benevolent, he had come to me for help. He said that he was about to lose $1400 at Sheriff’s sale for $300 cash. I have money in St. Louis, which I expect in two or three days; but the sale takes place to-morrow, and I want to hire money for two or three days.” I thought of this subject overnight. I did not like the looks of the man, but thought I, he is a stranger. I have been a stranger in a strange land, and whenever I have asked for assistance I have obtained it. It may be he is an honest man, and if I turn him away I shall be guilty of the sin of ingratitude, and I had better lose $200 in good faith, than be guilty of ingratitude. So I let him have the money and he gave me his note payable on demand, saying “whenever you call on me you shall have the money.”
When I was taken with Carlin’s writ, I asked him for the money. “You ought to have it,” said he, “but I have not got my money from St. Louis, I shall have it in a few days.” He then stated, “I have a curious plan in my mind which I think may be profitable for both you and me. It is this, I will give you a quit claim deed of all the land you bought of Galland; which is 20,000 acres: you paid the Galland notes, and ought to have them; they are in my hands as his agent, and I will give them up.” I also propose deeding to you one half of my right to all my land in the Iowa Territory; and all I ask in return, is for you to give your influence to help build up Keokuk.”
I replied I have not asked for your property, and do not want it. I would not give a snap of my finger for it; but I will receive the papers, and if I find things as you say I will use my influence to build up Keokuk; but I will give you nothing for the land, and I want the $200 which is due me. He made out the deeds and gave them to me, and I got them recorded. He also gave up most of the notes. I then said to Uncle John, if you will go there, with the brethren, I will give you the property; but he would not accept it.
This man called for some more favors, and I let him have some cloth, &c. to the amount of six or seven hundred dollars. I have offered this land to many if they would go and settle there; but nobody will go. He began soon after to say to the brethren what obligations I was under to him. I wrote him a letter on the subject, but I have since found he is swindling, and there is no prospect of getting anything from him.
He is owing me about $1100, and I thought it my duty to publish his rascality, that the elders might do the same in that Territory, and prevent the brethren from being imposed upon.—He has got a writing to this effect, that if he owned as much as he pretended, and would do as he said, I would give my influence to build up Keokuk, and on other terms.
His name is J. G. Remick, he took this plan to swindle me out of money, cloth, boards, &c. I want all the congregation to know it. I was not going to use any influence to have the brethren to go to be swindled. My advice is, if they choose, that they come away from Keokuk and not go there more; it is not a good location.
I am not so much a Christian as many suppose I am, when a man undertakes to ride me for a horse, I feel disposed to kick up and throw him off, and ride him. David did so, and so did Joshua. My only weapon is my tongue. I would not buy property in the Iowa Territory: I considered it stooping to accept it as a gift.
[Despite the promise of “To be continued”, the minutes of the conference as such stopped here. However, a few other talks were published in subsequent issues of the Times and Seasons and are transcribed as well.]
said, I think it best to continue this subject. I want the elders to make honorable proclamation abroad concerning what the feelings of the first presidency is for stealing has never been tolerated by them. I despise a thief above ground. He would betray me if he could get the opportunity. I would know that he would be a detriment to my cause, and if I were the biggest rogue in the world, he would steal my horse when I wanted to run away.
It has been said that some were afraid to disclose what they know of these secret combinations, consequently I issued a proclamation which you may read in the Wasp, No. 48, which the president read.
PROCLAMATION,
To the Citizens of Nauvoo.
Whereas it appears by the re-publication of the foregoing proceedings and declaration, that I have not altered my views on the subject of stealing: And whereas it is reported that there now exists a band of desperadoes, bound by oaths of secrecy, under severe penalties in case any member of the combination divulges their plans of stealing and conveying properties from station to station, up and down the Mississippi and other routes: And whereas it is reported that the fear of the execution of the pains and penalties of their secret oaths, on their persons, prevents some of the members of said secret association, (who have, through falsehood and deceit, been drawn into their snares,) from divulging the same to the legally Constituted authorities of the land:
Know ye, therefore, That I, Joseph Smith, Mayor of the city of Nauvoo, will grant and ensure protection against all personal mob violence, to each and every citizen of this city, who will freely and voluntarily come before me, and truly make known the names of all such abominable characters as are engaged in said secret combination for stealing, or are accessory thereto in any manner; and I would respectfully solicit the co-operation of all ministers of Justice, in this and the neighboring states, to ferret out a band of thievish outlaws from our midst.
Given under my hand at Nauvoo City this 25th day of March, A. D. 1843.
JOSEPH SMITH,
Mayor of said City.
If any man is afraid to disclose what he knows about this gang of thieves let him come to me, and tell me the truth, and I will protect him from violence. Thieving must be stopped.
Opportunity was then offered to the elders to bring forward their appeals from other conferences, but no case was presented.
President Joseph continued his remarks and said: it is necessary that I make a proclamation concerning Keokuk; and also in relation to the economy of the church on that side of the river.
It has been supposed that I made a great bargain with a certain great man at Keokuk. He came to my house about the 1st of August 1842, a stranger, and put on a long face, and said he was “a stranger in the place, and he was in distress; and having understood that I was very benevolent, he had come to me for help. He said that he was about to lose $1400 at Sheriff’s sale for $300 cash. I have money in St. Louis, which I expect in two or three days; but the sale takes place to-morrow, and I want to hire money for two or three days.” I thought of this subject overnight. I did not like the looks of the man, but thought I, he is a stranger. I have been a stranger in a strange land, and whenever I have asked for assistance I have obtained it. It may be he is an honest man, and if I turn him away I shall be guilty of the sin of ingratitude, and I had better lose $200 in good faith, than be guilty of ingratitude. So I let him have the money and he gave me his note payable on demand, saying “whenever you call on me you shall have the money.”
When I was taken with Carlin’s writ, I asked him for the money. “You ought to have it,” said he, “but I have not got my money from St. Louis, I shall have it in a few days.” He then stated, “I have a curious plan in my mind which I think may be profitable for both you and me. It is this, I will give you a quit claim deed of all the land you bought of Galland; which is 20,000 acres: you paid the Galland notes, and ought to have them; they are in my hands as his agent, and I will give them up.” I also propose deeding to you one half of my right to all my land in the Iowa Territory; and all I ask in return, is for you to give your influence to help build up Keokuk.”
I replied I have not asked for your property, and do not want it. I would not give a snap of my finger for it; but I will receive the papers, and if I find things as you say I will use my influence to build up Keokuk; but I will give you nothing for the land, and I want the $200 which is due me. He made out the deeds and gave them to me, and I got them recorded. He also gave up most of the notes. I then said to Uncle John, if you will go there, with the brethren, I will give you the property; but he would not accept it.
This man called for some more favors, and I let him have some cloth, &c. to the amount of six or seven hundred dollars. I have offered this land to many if they would go and settle there; but nobody will go. He began soon after to say to the brethren what obligations I was under to him. I wrote him a letter on the subject, but I have since found he is swindling, and there is no prospect of getting anything from him.
He is owing me about $1100, and I thought it my duty to publish his rascality, that the elders might do the same in that Territory, and prevent the brethren from being imposed upon.—He has got a writing to this effect, that if he owned as much as he pretended, and would do as he said, I would give my influence to build up Keokuk, and on other terms.
His name is J. G. Remick, he took this plan to swindle me out of money, cloth, boards, &c. I want all the congregation to know it. I was not going to use any influence to have the brethren to go to be swindled. My advice is, if they choose, that they come away from Keokuk and not go there more; it is not a good location.
I am not so much a Christian as many suppose I am, when a man undertakes to ride me for a horse, I feel disposed to kick up and throw him off, and ride him. David did so, and so did Joshua. My only weapon is my tongue. I would not buy property in the Iowa Territory: I considered it stooping to accept it as a gift.
[Despite the promise of “To be continued”, the minutes of the conference as such stopped here. However, a few other talks were published in subsequent issues of the Times and Seasons and are transcribed as well.]
The following is part of a discourse, delivered by Elder Orson Pratt, at the conference:--
THE ANCIENT OF DAYS.
Elder Orson Pratt
Who is the Ancient of Days? This is a question frequently asked by the biblical student, especially those who have studied the prophecies of Daniel with any degree of attention. The most careless reader will have observed that the Ancient of Days is one of the most prominent personages introduced before Daniel, while he was wrapped in his prophetic visions. Daniel had previously become extensively acquainted with the future history of the world. He had seen the rise, progress, and downfall of nations and kingdoms. Four great and powerful monarchies, which should bear rule over all the earth, and hold universal empire, had successively passed before him. In a former vision he had seen the last of these monarchies divided and subdivided into smaller kingdoms; and finally, after having viewed the earthly governments in their various forms from his own day down for many generations, and having seen their corruptions and great wickedness, his mind was carried onward to a time when another or fifth kingdom should be established, bearing rule in righteousness over all the earth. He saw that this last kingdom, instead of originating from those which had formerly held dominion, through the vain aspiring ambition of man, was established by the God of heaven, before which all other kingdoms wasted away till no place was found for them.—These grand events of future time which opened to his astonished vision, were calculated, no doubt, to excite an intense desire to become more extensively informed in relation to futurity, especially concerning the organization and establishment of the kingdom of God, which he saw was eventually to sway a universal sceptre over all the earth. The great God who is ever willing to satisfy the desires of those who honestly serve him, was pleased to unfold to him more of the particulars concerning the introduction of that glorious era when the saints were to bear rule. The prophet was again enwrapped in a vision of the Almighty, and saw the same things which he had formerly seen, and being more prepared by experience, and more enlightened by the spirit of truth, his views were greatly enlarged. In this wonderful vision he saw the Ancient of Days sit, clothed in great power and majesty; he was attended by unnumbered millions from the heavenly worlds—a grand council was organized upon the earth, over which he presided—the books were opened, and among the most important business which came before them, was the condemnation and judgment of some of the corrupt powers of the earth, and also the confirming of more power upon the saints, that they might be prepared for the reception of their Great King—the Son of Man, who was to come and take the kingdom, and reign in the greatness of his splendor, in the midst of his people forever. The Great King, having sent forth the Ancient of Days, with the grand council of heaven, as messengers to set all things in their most perfect order, at length, appears in the clouds of heaven. He comes in royal splendor, and in the greatness of his strength, to the Ancient of Days who delivers up the kingdom into his hands, and henceforth all people, nations, and languages serve and obey him. O glorious period! O happy time!! How these glorious visions must have cheered the heart of Daniel in his long captivity! And how blessed, and how inexpressibly happy will that people be who inherit the earth in that day!
But who is this Ancient of Days, that is to act this glorious and conspicuous part in the grand councils of the last days, and finally deliver up the kingdom organized and prepared, into the hands of the Great King? It cannot be the Son of God, for he afterwards comes to the Ancient of Days. It cannot be the Father, for if the Saints were prepared to meet the Father and set in council with him, they would also be prepared to meet the Son, for the glory of the Father is equal to that of the Son. Who then can it be? Let us reflect for a moment.—The Ancient of Days!—It must be some very ancient personage, and probably the most ancient personage that ever lived in days, and hence is called by that name, in distinction from all others that lived after. But thanks be given to the Most High God, for he has not left his saints in uncertainty about this matter, but has raised up a prophet, through whom he has revealed this mystery; thus the saints will not be left in the dark in regard to the great purposes and events of the last days. The Ancient of Days then, is ADAM—the great progenitor of the human race. He has a mission to perform for the benefit of his children, in the last times. As he performed the first mission on the earth in the beginning of the first dispensation, so he will perform a mission in the ending of the last dispensation. In the first he presided over a few; in the last he will preside over unnumbered millions.
THE ANCIENT OF DAYS.
Elder Orson Pratt
Who is the Ancient of Days? This is a question frequently asked by the biblical student, especially those who have studied the prophecies of Daniel with any degree of attention. The most careless reader will have observed that the Ancient of Days is one of the most prominent personages introduced before Daniel, while he was wrapped in his prophetic visions. Daniel had previously become extensively acquainted with the future history of the world. He had seen the rise, progress, and downfall of nations and kingdoms. Four great and powerful monarchies, which should bear rule over all the earth, and hold universal empire, had successively passed before him. In a former vision he had seen the last of these monarchies divided and subdivided into smaller kingdoms; and finally, after having viewed the earthly governments in their various forms from his own day down for many generations, and having seen their corruptions and great wickedness, his mind was carried onward to a time when another or fifth kingdom should be established, bearing rule in righteousness over all the earth. He saw that this last kingdom, instead of originating from those which had formerly held dominion, through the vain aspiring ambition of man, was established by the God of heaven, before which all other kingdoms wasted away till no place was found for them.—These grand events of future time which opened to his astonished vision, were calculated, no doubt, to excite an intense desire to become more extensively informed in relation to futurity, especially concerning the organization and establishment of the kingdom of God, which he saw was eventually to sway a universal sceptre over all the earth. The great God who is ever willing to satisfy the desires of those who honestly serve him, was pleased to unfold to him more of the particulars concerning the introduction of that glorious era when the saints were to bear rule. The prophet was again enwrapped in a vision of the Almighty, and saw the same things which he had formerly seen, and being more prepared by experience, and more enlightened by the spirit of truth, his views were greatly enlarged. In this wonderful vision he saw the Ancient of Days sit, clothed in great power and majesty; he was attended by unnumbered millions from the heavenly worlds—a grand council was organized upon the earth, over which he presided—the books were opened, and among the most important business which came before them, was the condemnation and judgment of some of the corrupt powers of the earth, and also the confirming of more power upon the saints, that they might be prepared for the reception of their Great King—the Son of Man, who was to come and take the kingdom, and reign in the greatness of his splendor, in the midst of his people forever. The Great King, having sent forth the Ancient of Days, with the grand council of heaven, as messengers to set all things in their most perfect order, at length, appears in the clouds of heaven. He comes in royal splendor, and in the greatness of his strength, to the Ancient of Days who delivers up the kingdom into his hands, and henceforth all people, nations, and languages serve and obey him. O glorious period! O happy time!! How these glorious visions must have cheered the heart of Daniel in his long captivity! And how blessed, and how inexpressibly happy will that people be who inherit the earth in that day!
But who is this Ancient of Days, that is to act this glorious and conspicuous part in the grand councils of the last days, and finally deliver up the kingdom organized and prepared, into the hands of the Great King? It cannot be the Son of God, for he afterwards comes to the Ancient of Days. It cannot be the Father, for if the Saints were prepared to meet the Father and set in council with him, they would also be prepared to meet the Son, for the glory of the Father is equal to that of the Son. Who then can it be? Let us reflect for a moment.—The Ancient of Days!—It must be some very ancient personage, and probably the most ancient personage that ever lived in days, and hence is called by that name, in distinction from all others that lived after. But thanks be given to the Most High God, for he has not left his saints in uncertainty about this matter, but has raised up a prophet, through whom he has revealed this mystery; thus the saints will not be left in the dark in regard to the great purposes and events of the last days. The Ancient of Days then, is ADAM—the great progenitor of the human race. He has a mission to perform for the benefit of his children, in the last times. As he performed the first mission on the earth in the beginning of the first dispensation, so he will perform a mission in the ending of the last dispensation. In the first he presided over a few; in the last he will preside over unnumbered millions.
A DISCOURSE
Delivered by Elder Amasa Lyman, at the Conference.
It is with a degree of satisfaction that I address you, after the variety that has graced the feast during the last few days, in which the beasts, spoken of by Daniel and John have been served up in good style, and rendered quite palatable.
On reflecting upon the subjects that have been agitated and discussed since the sitting of our conference, it has occurred to my mind that nothing has been said in direct reference to the Book of Mormon, a belief in the truth of which, constitutes one of the peculiar characteristics by which we as Latter Day Saints are distinguished from those who do not believe in any revelations but those contained in the Bible. My reasons for offering such reflections on this subject as shall be suggested to my mind, are, that they may chance to fall upon the ear of someone inquiring after truth: being aware that I also address a number who are called with me to take a part in bearing the truth before the world, to rend asunder the veil of darkness that has obscured the light of truth, and let it shine in the face of men. In making my remarks I shall not dwell upon the scripture, but offer some plain reasons that may be deduced from certain plain statements in the scriptures, thus learning who, according to the Bible, reason and good logic, are deceived in believing, and impostors for teaching, as do the Latter Day Saints; and believing that God ever did and ever will give revelations for the salvation of mankind; and others for teaching as they do, and professing to believe that all revelation is contained in the Bible. To carry out the investigation proposed we shall be led to inquire after the facts upon which is predicated the necessity of revelation to any of the numerous progeny of Adam, in any portion of the habitable earth. To commence, then, we ask the question, had Jehovah an object in the creation of the human race? If so, the nature of that object? that we may be prepared to judge whether it could be accomplished without revelation or not. That we may learn that he had an object, and something of its nature, we will hear the words of the apostle Paul to the Hebrews, ii: 10. "For it became him for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings." Here we have a statement by inspiration, in relation to the purpose of God, in the creation of man, which was to make them sons of God. That we may be satisfied whether there exists a possibility that he should be foiled in his purpose or change his mind, we will hear the testimony of James i:17, "Every good gift, and every perfect gift is from above, and cometh down from the Father of lights, with whom there is no variableness neither shadow of turning." If the apostle has told the truth in this matter we cannot expect a change to suit the caprice of the creature man; we have already learned that the purpose of God was to bring many sons unto glory; that it was impossible to accomplish this without revelation, we infer from the scriptural testimony; for, says the evangelist, “he, the Lord came to his own but his own received him not, but unto as many as received him gave he power to become the sons of God, even as many as believed on his name.” By this scripture we learn that men had power to become the sons of God by believing on the name of Jesus. The question here arises, could they have had it without? if so, then we must charge the omnipotent God with an incompetency of judgement that would disgrace beings of less capacity than himself by calling into requisition means that the accomplishment of his work did not require. Inasmuch then as it was his purpose to make sons of the human race, there was left no alternative but to reveal himself or not accomplish his object in the creation of men. From our examination of this subject thus far, we learn that the accomplishment of the object for which men were created demanded that God should reveal himself—for says the Apostle Paul, “How shall they believe on him of whom they have not heard? and how shall they hear without a preacher? and how shall he preach except he be sent?” Again: the justice of God requires that he should give to his creatures a manifestation of his law, that he might, in justice, bring them into judgment before him, that every creature might receive according to their works. Having reasoned thus far in relation to the principles that govern revelation, we learn that, just as sure as God did purpose from before the foundation of the world to save men, so sure it is that he purposed to reveal himself for its accomplishment. We will conclude our reasoning on this point with a reference to the declaration of Jesus, recorded by John: “This is eternal life, that they may know Thee, the only true God, and Jesus Christ whom thou hast sent;” and "no man," says the apostle, "can say that Jesus is the Lord, but the Holy Ghost.” For the history of the facts from which we have made the preceding deductions, we are indebted to the Bible—and for the Bible, we are indebted to the Jews. The next thing to be examined, is the extent to which the Bible record may be applicable to the human family, as a rule to fix their future destinies in the day of retribution according to their works. To set this matter in order, and upon principles not to be mistaken, we shall commence and apportion the scriptures as they were given, and as they must appear in that day when the books are opened, and the dead judged out of the things written in them. What portion, then, will it be by which the people anterior to the flood can be justified or condemned, but that which was revealed to them, so that the judgment of that people makes use of that portion of the Bible given to them—the people from Noah to Moses, that portion revealed to them—from Moses to Christ, that portion given to them—which takes us through the Old Testament, and when the people to whom the apostles preached the gospel shall come into judgment, it will require the word spoken to them. Thus we have used all revelations of God in both Old and New Testaments, and but a small portion of the family of man yet received their doom. Thus far our investigation has been confined to the dealings of God with that portion of the human race located on the continent of Asia, and have made that portion of the earth the principal theatre of all His wondrous works; but we will now enlarge our view of the subject, and cast a look across the wide waste of waters, where the great western continent stretches itself between the two extremities, North and South, with its unnumbered millions of inhabitants, and inquire if they bear the same relation to God as the people of Asia. If we contemplate their physical organization and mental endowments, we find them the same. If the fact that the Greek, the Jew, or the Roman were not able to “believe on him of whom they had not heard,” it was equally so with the American—so that, reasoning from analogy, we conclude them to be a part of the same great family, blessed with the same endowments, subjected to the ills of mortality, and the same inability to save themselves from the ruinous effects of the fall.
But to show to every reflecting mind that if the Bible is true, our conclusions are correct, we will now advert to some statements in the scriptures. We commence with Acts, 17: 26, “And hath made of one blood all nations of men to dwell upon all the face of the earth, and hath determined the times before appointed and the bounds of their habitation.” We would here remark that if there is any truth or good sense in the word of the Apostle, that wherever there are nations of men that dwell on the face of the earth they are of the same blood—made by the same God and Father of all, consequently bearing the same relation to God, by creation. But have they, we would now enquire, been equal sharers in the rich promises made for the salvation of men, and revealed in Asia? Admitting the truth of the religious dogmas which say that the Bible contains all revelations of the age, we answer they have not, for it was not until about the end of the fifteenth and beginning of the sixteenth century that the vast continent on which we dwell became known to modern geographers, thus opening the way that the Canonical law might visit the western continent, whereas the Scriptures inform us that as early as the founding of Babel, a few years subsequent to the flood, men were scattered into all the earth, according to Genesis 11: 8. So the Lord scattered them abroad from thence upon the face of ALL the EARTH, and they left off building the city. America, therefore, must have received her portion. But, says the grave objector to the faith of the Saints, how came they here, as the art of ship building was not known? At the same time, however, he will tell us, with all the apparent sanctity that religion can inspire, that he believes the Bible with its account, that God took dust and made a man, and him a living soul—but still can have no conception of how he could, not make men, but merely transport them to this part of the earth; for the moment we leave the objector to wonder at the deep mystery of his own ignorance, which we examine a little farther the tendency of that anti-biblical doctrine which tells us that the Bible contains all the words of God, which word, says the Savior, is to judge all men at the last day; to which also agrees the declaration of John, who says, Revelations 20:12, “And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.” The revelator here speaks of a plurality of books, which the advocates of many of the religious dogmas of the age tell us is the Old and the New Testaments—a flimsy evasion of the truth, but in perfect keeping with the bigotry and holy ignorance of the age. For present convenience we suppose ourselves having an existence in the time when all the numerous progeny of Adam are called into judgment before God, in whom there is no injustice whatever, to be judged out of the things written in the books according to their works, the men of Asia, Africa, or Europe, might be required to pass under the ordeal of the word there written from the fact that he might have been one of the favored few to whom God had had respect in the day of revelation in the east, but in the vast assemblage we find a multitude whose lot has not been cast in the great theatre of revelation in Asia, who, if the popular theories of the age are correct, must have lived in ignorance of those sublime truths which are found in the Bible, so that we not only find them brought to be judged and condemned for not having kept a law they never knew, but for the first time to have the idea suggested to their minds of its existence, or the existence of a God, to whom they were amenable. I speak this of those who dwelt here anterior to the discovery of this continent by the Europeans. Humanity shudders at the thought. Justice outraged, retires from the scene, while a shade, blacker than midnight, is cast on the character of that God in whom all perfection dwells. Angels unnumbered weep over the scene. Millions of human beings consigned to eternal fire, because they have not obeyed a law they never heard. Shame—shame to the intelligent man or woman that would believe it; and condemnation and perdition to them that teach it. But John heard individuals around the throne of God saying that they had been redeemed out of every kindred, tongue, people and nation, and were made unto God kings and priests. Revelations, 5:9. And as men were not made kings and priests in Asia without revelations, we conclude that, as in God there is “no shadow of turning,” it required the same cause to produce the same effect in America.—This principle carried out, would extend the benefits of revelation to all people; that when they are brought into judgment, and the books opened, out of which they are to be judged, it will be the law they have known—consequently by it they are either justified or condemned.—Thus God is just, and the protecting aegis of the plan of salvation is universally thrown around suffering humanity. Thus the justice, mercy, and immutability of God, together with the necessities of the creature man, form the considerations that influence the counsels of omnipotence in preparing the means of salvation.
Delivered by Elder Amasa Lyman, at the Conference.
It is with a degree of satisfaction that I address you, after the variety that has graced the feast during the last few days, in which the beasts, spoken of by Daniel and John have been served up in good style, and rendered quite palatable.
On reflecting upon the subjects that have been agitated and discussed since the sitting of our conference, it has occurred to my mind that nothing has been said in direct reference to the Book of Mormon, a belief in the truth of which, constitutes one of the peculiar characteristics by which we as Latter Day Saints are distinguished from those who do not believe in any revelations but those contained in the Bible. My reasons for offering such reflections on this subject as shall be suggested to my mind, are, that they may chance to fall upon the ear of someone inquiring after truth: being aware that I also address a number who are called with me to take a part in bearing the truth before the world, to rend asunder the veil of darkness that has obscured the light of truth, and let it shine in the face of men. In making my remarks I shall not dwell upon the scripture, but offer some plain reasons that may be deduced from certain plain statements in the scriptures, thus learning who, according to the Bible, reason and good logic, are deceived in believing, and impostors for teaching, as do the Latter Day Saints; and believing that God ever did and ever will give revelations for the salvation of mankind; and others for teaching as they do, and professing to believe that all revelation is contained in the Bible. To carry out the investigation proposed we shall be led to inquire after the facts upon which is predicated the necessity of revelation to any of the numerous progeny of Adam, in any portion of the habitable earth. To commence, then, we ask the question, had Jehovah an object in the creation of the human race? If so, the nature of that object? that we may be prepared to judge whether it could be accomplished without revelation or not. That we may learn that he had an object, and something of its nature, we will hear the words of the apostle Paul to the Hebrews, ii: 10. "For it became him for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings." Here we have a statement by inspiration, in relation to the purpose of God, in the creation of man, which was to make them sons of God. That we may be satisfied whether there exists a possibility that he should be foiled in his purpose or change his mind, we will hear the testimony of James i:17, "Every good gift, and every perfect gift is from above, and cometh down from the Father of lights, with whom there is no variableness neither shadow of turning." If the apostle has told the truth in this matter we cannot expect a change to suit the caprice of the creature man; we have already learned that the purpose of God was to bring many sons unto glory; that it was impossible to accomplish this without revelation, we infer from the scriptural testimony; for, says the evangelist, “he, the Lord came to his own but his own received him not, but unto as many as received him gave he power to become the sons of God, even as many as believed on his name.” By this scripture we learn that men had power to become the sons of God by believing on the name of Jesus. The question here arises, could they have had it without? if so, then we must charge the omnipotent God with an incompetency of judgement that would disgrace beings of less capacity than himself by calling into requisition means that the accomplishment of his work did not require. Inasmuch then as it was his purpose to make sons of the human race, there was left no alternative but to reveal himself or not accomplish his object in the creation of men. From our examination of this subject thus far, we learn that the accomplishment of the object for which men were created demanded that God should reveal himself—for says the Apostle Paul, “How shall they believe on him of whom they have not heard? and how shall they hear without a preacher? and how shall he preach except he be sent?” Again: the justice of God requires that he should give to his creatures a manifestation of his law, that he might, in justice, bring them into judgment before him, that every creature might receive according to their works. Having reasoned thus far in relation to the principles that govern revelation, we learn that, just as sure as God did purpose from before the foundation of the world to save men, so sure it is that he purposed to reveal himself for its accomplishment. We will conclude our reasoning on this point with a reference to the declaration of Jesus, recorded by John: “This is eternal life, that they may know Thee, the only true God, and Jesus Christ whom thou hast sent;” and "no man," says the apostle, "can say that Jesus is the Lord, but the Holy Ghost.” For the history of the facts from which we have made the preceding deductions, we are indebted to the Bible—and for the Bible, we are indebted to the Jews. The next thing to be examined, is the extent to which the Bible record may be applicable to the human family, as a rule to fix their future destinies in the day of retribution according to their works. To set this matter in order, and upon principles not to be mistaken, we shall commence and apportion the scriptures as they were given, and as they must appear in that day when the books are opened, and the dead judged out of the things written in them. What portion, then, will it be by which the people anterior to the flood can be justified or condemned, but that which was revealed to them, so that the judgment of that people makes use of that portion of the Bible given to them—the people from Noah to Moses, that portion revealed to them—from Moses to Christ, that portion given to them—which takes us through the Old Testament, and when the people to whom the apostles preached the gospel shall come into judgment, it will require the word spoken to them. Thus we have used all revelations of God in both Old and New Testaments, and but a small portion of the family of man yet received their doom. Thus far our investigation has been confined to the dealings of God with that portion of the human race located on the continent of Asia, and have made that portion of the earth the principal theatre of all His wondrous works; but we will now enlarge our view of the subject, and cast a look across the wide waste of waters, where the great western continent stretches itself between the two extremities, North and South, with its unnumbered millions of inhabitants, and inquire if they bear the same relation to God as the people of Asia. If we contemplate their physical organization and mental endowments, we find them the same. If the fact that the Greek, the Jew, or the Roman were not able to “believe on him of whom they had not heard,” it was equally so with the American—so that, reasoning from analogy, we conclude them to be a part of the same great family, blessed with the same endowments, subjected to the ills of mortality, and the same inability to save themselves from the ruinous effects of the fall.
But to show to every reflecting mind that if the Bible is true, our conclusions are correct, we will now advert to some statements in the scriptures. We commence with Acts, 17: 26, “And hath made of one blood all nations of men to dwell upon all the face of the earth, and hath determined the times before appointed and the bounds of their habitation.” We would here remark that if there is any truth or good sense in the word of the Apostle, that wherever there are nations of men that dwell on the face of the earth they are of the same blood—made by the same God and Father of all, consequently bearing the same relation to God, by creation. But have they, we would now enquire, been equal sharers in the rich promises made for the salvation of men, and revealed in Asia? Admitting the truth of the religious dogmas which say that the Bible contains all revelations of the age, we answer they have not, for it was not until about the end of the fifteenth and beginning of the sixteenth century that the vast continent on which we dwell became known to modern geographers, thus opening the way that the Canonical law might visit the western continent, whereas the Scriptures inform us that as early as the founding of Babel, a few years subsequent to the flood, men were scattered into all the earth, according to Genesis 11: 8. So the Lord scattered them abroad from thence upon the face of ALL the EARTH, and they left off building the city. America, therefore, must have received her portion. But, says the grave objector to the faith of the Saints, how came they here, as the art of ship building was not known? At the same time, however, he will tell us, with all the apparent sanctity that religion can inspire, that he believes the Bible with its account, that God took dust and made a man, and him a living soul—but still can have no conception of how he could, not make men, but merely transport them to this part of the earth; for the moment we leave the objector to wonder at the deep mystery of his own ignorance, which we examine a little farther the tendency of that anti-biblical doctrine which tells us that the Bible contains all the words of God, which word, says the Savior, is to judge all men at the last day; to which also agrees the declaration of John, who says, Revelations 20:12, “And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.” The revelator here speaks of a plurality of books, which the advocates of many of the religious dogmas of the age tell us is the Old and the New Testaments—a flimsy evasion of the truth, but in perfect keeping with the bigotry and holy ignorance of the age. For present convenience we suppose ourselves having an existence in the time when all the numerous progeny of Adam are called into judgment before God, in whom there is no injustice whatever, to be judged out of the things written in the books according to their works, the men of Asia, Africa, or Europe, might be required to pass under the ordeal of the word there written from the fact that he might have been one of the favored few to whom God had had respect in the day of revelation in the east, but in the vast assemblage we find a multitude whose lot has not been cast in the great theatre of revelation in Asia, who, if the popular theories of the age are correct, must have lived in ignorance of those sublime truths which are found in the Bible, so that we not only find them brought to be judged and condemned for not having kept a law they never knew, but for the first time to have the idea suggested to their minds of its existence, or the existence of a God, to whom they were amenable. I speak this of those who dwelt here anterior to the discovery of this continent by the Europeans. Humanity shudders at the thought. Justice outraged, retires from the scene, while a shade, blacker than midnight, is cast on the character of that God in whom all perfection dwells. Angels unnumbered weep over the scene. Millions of human beings consigned to eternal fire, because they have not obeyed a law they never heard. Shame—shame to the intelligent man or woman that would believe it; and condemnation and perdition to them that teach it. But John heard individuals around the throne of God saying that they had been redeemed out of every kindred, tongue, people and nation, and were made unto God kings and priests. Revelations, 5:9. And as men were not made kings and priests in Asia without revelations, we conclude that, as in God there is “no shadow of turning,” it required the same cause to produce the same effect in America.—This principle carried out, would extend the benefits of revelation to all people; that when they are brought into judgment, and the books opened, out of which they are to be judged, it will be the law they have known—consequently by it they are either justified or condemned.—Thus God is just, and the protecting aegis of the plan of salvation is universally thrown around suffering humanity. Thus the justice, mercy, and immutability of God, together with the necessities of the creature man, form the considerations that influence the counsels of omnipotence in preparing the means of salvation.
A discourse delivered by Elder Joshua Grant, Jun. at the Conference.
My Friends:--As an opportunity presents itself, and I am requested, by my brethren to speak to you, I cheerfully embrace the present opportunity, and address you for the first time from this stand.
You have been entertained during the conference, with many interesting, instructive, and edifying discourses, and it would seem superfluous in men, to attempt to add very much to the remarks already made by many of my senior brethren, who are much more competent than myself, to lay before you the principles of eternal truth; but having been called upon to address you, I embrace the present opportunity with cheerfulness, and feel happy for the privilege that I now enjoy of communicating, as well as being communicated unto, after so long an absence from your midst.
Since I last stood among the saints of the most high God, in this place, I have journeyed in different parts of the United States, to proclaim the gospel of our Lord Jesus Christ, my voice has been heard in many towns and villages, far from here, who had not before been made acquainted with the principles of salvation as made known in these last days, and my labors have not been futile; for the Lord has blest my humble endeavors to propagate the gospel of truth, and I have been an humble instrument in his hands, in bringing some few to a “knowledge of the truth, as it is in Jesus;” who are now rejoicing in the “liberty wherewith Christ has made them free.” Although I have travelled in different parts, my labors however, have been principally confined to the southern, where, for the last three years, in company with my brother, Elder J. M. Grant, I have travelled and raised up a church, consisting of upwards of two hundred members.
In looking at the large concourse of people that now present themselves before me, in this conference, my mind is carried involuntary to other scenes, and I am reminded of the situation of this church, when in its weakness and infancy, which, contrasted with its present numbers, respectability and influence, was “but a drop in the bucket,” and bring with renewed force to my mind, the great work in which we are engaged, and that, as God has hitherto put forth his hand to defend his people, in the day of adversity, that, as they have, in their weakness, baffled all the attempts of wicked and designing men, aided by the powers of darkness, to overturn and destroy them; that, as they have hitherto been aided by the arm of omnipotence, and sustained by the power of Israel’s King; that, if they still continue humble and faithful, the same power, the same intelligence, the same care, will yet sustain his own people, bring to pass all the things spoken of by the prophets, gather his elect from the four winds, and crown the saints with glory, honor, immortality, and eternal life.
Without any further remarks, by way of preliminaries, allow me a short time to call your attention to the following text, which you will find contained in Matt. xxiv: 14; “And this gospel, of the kingdom, shall be preached in all the world, as a witness unto all nations; and then shall the end come.”
These are the words of our blessed Lord, that he spake to his disciples in answer to certain questions which were propounded by them; in relation to his coming, and the end of the world. After entering into many particulars pertaining to the events that should transpire in and about Jerusalem, speaking of the calamities that should destroy that city, and bring destruction upon the Jews, he goes on to describe the signs that should precede the coming of the Son of Man, and the end of the world. Among other signs that are referred to by him, is that contained in the words of our text, which is one of the greatest and most important, “and this gospel of the kingdom shall be preached in all the world, as a witness unto all nations and then shall the end come.”
In all the dispensations of the Lord, and in all his dealings with the children of men, he has pursued one uniform, undeviating course, though the earth by revolutions may have changed, and man has been wavering and fluctuating, God has declared concerning himself; “I am the Lord, and I change not;” and wherever we can trace the dealings of God with man, we shall find that they have been unchangeable, he has always taught man by revelation. In regard to the gospel, it is a principle that has always existed, in all ages where God has had a pure church; and if the children of Israel were placed under a school master, and the law was added, it “was because of transgression,” and not because of the changeableness of God, for he has always pursued one uniform course, to edify, instruct, and give the world a knowledge of his law; and in unfolding the principles of truth to the human family, he never instructed them at random, nor suffered them to go according to their notions, or at the bidding of men; they never wage “a warfare at their own charge;” but they were endued with power from on high; wisdom and intelligence was given through the great source of the priesthood, which God has given to regulate the affairs of his kingdom, and thus being endowed and qualified by the wisdom and intelligence that God had imparted, they were prepared to unfold the gospel of Jesus Christ to a fallen world. If this has been God’s way of dealing with the children of men, it naturally follows that it will continue to be, and if the preachers of the gospel in primitive days, were thus called and empowered, it follows as a natural consequence, that it will continue to be, and that as God is immutable, and unchangeable, whenever he calls men in any age of the world, he will qualify, and inspire them, in the same manner. And if they are thus taught, whether in this age, in ages that are past, or that are yet to come, there will be a uniformity in doctrine, and ordinances, they will teach the same things. There have been many who have professed to be called of God; but their doctrines have been diverse, and their ordinances conflicting. The reason of this difference is, that they have not been taught of God, nor inspired from on high; but their learning has been merely scholastic, and their wisdom the science of men. Thus situated, it is impossible that they should teach correct principles; for man is finite and fallible, and God is infinite and infallible, and it is impossible for the people of this, or any other age, to comprehend the Creator without being taught of him.
The disjointed manner in which sectarianism has placed the gospel, renders it extremely ludicrous; one having taken on part, and another part. Now the ordinances, gifts and powers of the gospel are not one, but many; yet being many, they are not divided but the one gospel, proceeding from the same spirit. One, two, nor three items do not compose the gospel any more than if we were to take two or three leaves out of a book, and call it a book. As it takes all the leaves to make a book perfect, so it requires all the ordinances, gifts, blessings, powers and priesthood, of the gospel to make it complete. It may, with propriety, be compared to a chain, which, if any link is broken, it destroys the force of the whole. So, in like manner, if one principle of the gospel is destroyed, it renders the whole imperfect. The Savior told his disciples to “teach all things whatsoever he had commanded them.” Hence this gospel, in all its parts, must be preached to every nation, before the Messiah will come; and men must be inspired, to prepare them for the accomplishment of so great a work.
According to the statement of the “Universal Geography,” there are three thousand and twenty-six different languages. It must be obvious to every reflecting mind, that it is absolutely necessary for the gifts and powers of the gospel to be restored before the gospel can be preached to all of those nations and tongues; and if it is not, the Messiah cannot come, for the preaching of the gospel to all nations is one of the great signs that must take place, preparatory to the coming of the Son of Man.
This brings to our minds forcibly the necessity of the gift of tongues in order that the gospel may be preached unto all nations, in their own tongue; for the best linguist in the world cannot understand more than twenty different languages, or tongues: and if they do not and cannot learn them, it is absolutely necessary that ministers of the gospel should be inspired with the gift of tongues, as the Apostles were on the day of Pentecost, to prepare them for this arduous undertaking. Many, because they possess not those gifts, and not having the honesty to acknowledge the reason of this deficiency, tell us that we have no more need of them; but if they can accomplish this work without the power of God, the fullness of the gospel, and the gift of tongues, they will accomplish more than has been done by the so-called preachers of the gospel for the last seventeen hundred years.
Mr. John Wesley informs us, in his fourteenth sermon, that the reason why these blessings were lost, was because the Christians had turned heathens again, and had nothing left but the dead form, without the power—and we presume that if others would open their eyes, they would see the like discrepancies.
I would remark, in regard to the gospel being a witness unto all nations, that there is a striking coincidence between this and the testimony of our Savior, concerning his disciples: “Ye are my witnesses, as also is the Holy Ghost, that bears witness of me.” They were the acknowledged, authorised heralds of salvation; to them was given the keys, that they might unlock the kingdom unto others, preach salvation themselves, and ordain others to this authority. They were the only persons who could properly be called witnesses of the Savior, in that day; they had been with our Savior and seen his miracles; they had witnessed his life, death, resurrection, and ascension; they had felt the prints of the nails in his hands, and in his feet; they had seen him transfigured on the mount and ascend into heaven, and after his death and resurrection they saw and conversed with him forty days, and afterwards saw him ascend into heaven, in a cloud. He afterwards appeared unto them, and became their benefactor, instructor, and friend: thus situated and endued with this power, they were certainly, of all men upon the face of the earth, most competent to be his witnesses.
The Holy Ghost was also another witness of him, and wherever the gospel was preached and believed, that Holy Spirit bore witness, enlightened and comforted; and wherever the pure gospel of Jesus Christ is preached, by proper authority, and believed in and obeyed by the world, it will be productive of the same results.
If this was the kind of testimony that existed in those days, it is absolutely necessary that a principle of the same kind should now exist; that men should be endowed with the same power, possess the same priesthood, administer in the same ordinances, and preach the same things; then the spirit of God will bear testimony to the word preached; it will not come “in word only, but in power, in demonstration of the spirit; and in much assurance.”
My Friends:--As an opportunity presents itself, and I am requested, by my brethren to speak to you, I cheerfully embrace the present opportunity, and address you for the first time from this stand.
You have been entertained during the conference, with many interesting, instructive, and edifying discourses, and it would seem superfluous in men, to attempt to add very much to the remarks already made by many of my senior brethren, who are much more competent than myself, to lay before you the principles of eternal truth; but having been called upon to address you, I embrace the present opportunity with cheerfulness, and feel happy for the privilege that I now enjoy of communicating, as well as being communicated unto, after so long an absence from your midst.
Since I last stood among the saints of the most high God, in this place, I have journeyed in different parts of the United States, to proclaim the gospel of our Lord Jesus Christ, my voice has been heard in many towns and villages, far from here, who had not before been made acquainted with the principles of salvation as made known in these last days, and my labors have not been futile; for the Lord has blest my humble endeavors to propagate the gospel of truth, and I have been an humble instrument in his hands, in bringing some few to a “knowledge of the truth, as it is in Jesus;” who are now rejoicing in the “liberty wherewith Christ has made them free.” Although I have travelled in different parts, my labors however, have been principally confined to the southern, where, for the last three years, in company with my brother, Elder J. M. Grant, I have travelled and raised up a church, consisting of upwards of two hundred members.
In looking at the large concourse of people that now present themselves before me, in this conference, my mind is carried involuntary to other scenes, and I am reminded of the situation of this church, when in its weakness and infancy, which, contrasted with its present numbers, respectability and influence, was “but a drop in the bucket,” and bring with renewed force to my mind, the great work in which we are engaged, and that, as God has hitherto put forth his hand to defend his people, in the day of adversity, that, as they have, in their weakness, baffled all the attempts of wicked and designing men, aided by the powers of darkness, to overturn and destroy them; that, as they have hitherto been aided by the arm of omnipotence, and sustained by the power of Israel’s King; that, if they still continue humble and faithful, the same power, the same intelligence, the same care, will yet sustain his own people, bring to pass all the things spoken of by the prophets, gather his elect from the four winds, and crown the saints with glory, honor, immortality, and eternal life.
Without any further remarks, by way of preliminaries, allow me a short time to call your attention to the following text, which you will find contained in Matt. xxiv: 14; “And this gospel, of the kingdom, shall be preached in all the world, as a witness unto all nations; and then shall the end come.”
These are the words of our blessed Lord, that he spake to his disciples in answer to certain questions which were propounded by them; in relation to his coming, and the end of the world. After entering into many particulars pertaining to the events that should transpire in and about Jerusalem, speaking of the calamities that should destroy that city, and bring destruction upon the Jews, he goes on to describe the signs that should precede the coming of the Son of Man, and the end of the world. Among other signs that are referred to by him, is that contained in the words of our text, which is one of the greatest and most important, “and this gospel of the kingdom shall be preached in all the world, as a witness unto all nations and then shall the end come.”
In all the dispensations of the Lord, and in all his dealings with the children of men, he has pursued one uniform, undeviating course, though the earth by revolutions may have changed, and man has been wavering and fluctuating, God has declared concerning himself; “I am the Lord, and I change not;” and wherever we can trace the dealings of God with man, we shall find that they have been unchangeable, he has always taught man by revelation. In regard to the gospel, it is a principle that has always existed, in all ages where God has had a pure church; and if the children of Israel were placed under a school master, and the law was added, it “was because of transgression,” and not because of the changeableness of God, for he has always pursued one uniform course, to edify, instruct, and give the world a knowledge of his law; and in unfolding the principles of truth to the human family, he never instructed them at random, nor suffered them to go according to their notions, or at the bidding of men; they never wage “a warfare at their own charge;” but they were endued with power from on high; wisdom and intelligence was given through the great source of the priesthood, which God has given to regulate the affairs of his kingdom, and thus being endowed and qualified by the wisdom and intelligence that God had imparted, they were prepared to unfold the gospel of Jesus Christ to a fallen world. If this has been God’s way of dealing with the children of men, it naturally follows that it will continue to be, and if the preachers of the gospel in primitive days, were thus called and empowered, it follows as a natural consequence, that it will continue to be, and that as God is immutable, and unchangeable, whenever he calls men in any age of the world, he will qualify, and inspire them, in the same manner. And if they are thus taught, whether in this age, in ages that are past, or that are yet to come, there will be a uniformity in doctrine, and ordinances, they will teach the same things. There have been many who have professed to be called of God; but their doctrines have been diverse, and their ordinances conflicting. The reason of this difference is, that they have not been taught of God, nor inspired from on high; but their learning has been merely scholastic, and their wisdom the science of men. Thus situated, it is impossible that they should teach correct principles; for man is finite and fallible, and God is infinite and infallible, and it is impossible for the people of this, or any other age, to comprehend the Creator without being taught of him.
The disjointed manner in which sectarianism has placed the gospel, renders it extremely ludicrous; one having taken on part, and another part. Now the ordinances, gifts and powers of the gospel are not one, but many; yet being many, they are not divided but the one gospel, proceeding from the same spirit. One, two, nor three items do not compose the gospel any more than if we were to take two or three leaves out of a book, and call it a book. As it takes all the leaves to make a book perfect, so it requires all the ordinances, gifts, blessings, powers and priesthood, of the gospel to make it complete. It may, with propriety, be compared to a chain, which, if any link is broken, it destroys the force of the whole. So, in like manner, if one principle of the gospel is destroyed, it renders the whole imperfect. The Savior told his disciples to “teach all things whatsoever he had commanded them.” Hence this gospel, in all its parts, must be preached to every nation, before the Messiah will come; and men must be inspired, to prepare them for the accomplishment of so great a work.
According to the statement of the “Universal Geography,” there are three thousand and twenty-six different languages. It must be obvious to every reflecting mind, that it is absolutely necessary for the gifts and powers of the gospel to be restored before the gospel can be preached to all of those nations and tongues; and if it is not, the Messiah cannot come, for the preaching of the gospel to all nations is one of the great signs that must take place, preparatory to the coming of the Son of Man.
This brings to our minds forcibly the necessity of the gift of tongues in order that the gospel may be preached unto all nations, in their own tongue; for the best linguist in the world cannot understand more than twenty different languages, or tongues: and if they do not and cannot learn them, it is absolutely necessary that ministers of the gospel should be inspired with the gift of tongues, as the Apostles were on the day of Pentecost, to prepare them for this arduous undertaking. Many, because they possess not those gifts, and not having the honesty to acknowledge the reason of this deficiency, tell us that we have no more need of them; but if they can accomplish this work without the power of God, the fullness of the gospel, and the gift of tongues, they will accomplish more than has been done by the so-called preachers of the gospel for the last seventeen hundred years.
Mr. John Wesley informs us, in his fourteenth sermon, that the reason why these blessings were lost, was because the Christians had turned heathens again, and had nothing left but the dead form, without the power—and we presume that if others would open their eyes, they would see the like discrepancies.
I would remark, in regard to the gospel being a witness unto all nations, that there is a striking coincidence between this and the testimony of our Savior, concerning his disciples: “Ye are my witnesses, as also is the Holy Ghost, that bears witness of me.” They were the acknowledged, authorised heralds of salvation; to them was given the keys, that they might unlock the kingdom unto others, preach salvation themselves, and ordain others to this authority. They were the only persons who could properly be called witnesses of the Savior, in that day; they had been with our Savior and seen his miracles; they had witnessed his life, death, resurrection, and ascension; they had felt the prints of the nails in his hands, and in his feet; they had seen him transfigured on the mount and ascend into heaven, and after his death and resurrection they saw and conversed with him forty days, and afterwards saw him ascend into heaven, in a cloud. He afterwards appeared unto them, and became their benefactor, instructor, and friend: thus situated and endued with this power, they were certainly, of all men upon the face of the earth, most competent to be his witnesses.
The Holy Ghost was also another witness of him, and wherever the gospel was preached and believed, that Holy Spirit bore witness, enlightened and comforted; and wherever the pure gospel of Jesus Christ is preached, by proper authority, and believed in and obeyed by the world, it will be productive of the same results.
If this was the kind of testimony that existed in those days, it is absolutely necessary that a principle of the same kind should now exist; that men should be endowed with the same power, possess the same priesthood, administer in the same ordinances, and preach the same things; then the spirit of God will bear testimony to the word preached; it will not come “in word only, but in power, in demonstration of the spirit; and in much assurance.”