Oliver Cowdery
Born: 3 October 1806
Called as an Apostle (not in the quorum): 1829
Called as Assistant President of the Church: 5 December 1834
Called as Assistant Counselor in the First Presidency: 3 September 1837
Excommunicated: 11 April 1838
Rebaptized: 12 November 1848
Died: 3 March 1850
Called as an Apostle (not in the quorum): 1829
Called as Assistant President of the Church: 5 December 1834
Called as Assistant Counselor in the First Presidency: 3 September 1837
Excommunicated: 11 April 1838
Rebaptized: 12 November 1848
Died: 3 March 1850
Conference TalksImage source: Wikipedia, public domain
Image source: Improvement Era, March 1955
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Image source: Improvement Era, March 1911
Image source: Juvenile Instructor, July 1913
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Biographical Articles
Biographical Encyclopedia, Volume 1
Improvement Era, December 1898, Oliver Cowdery
Improvement Era, January 1899, Early Scenes and Incidents in the Church
Improvement Era, February 1899, Early Scenes and Incidents in the Church
Improvement Era, March 1899, Early Scenes and Incidents in the Church
Improvement Era, April 1899, Early Scenes and Incidents in the Church
Improvement Era, May 1899, Early Scenes and Incidents in the Church
Improvement Era, June 1899, Early Scenes and Incidents in the Church
Improvement Era, July 1899, Early Scenes and Incidents in the Church
Improvement Era, August 1899, Early Scenes and Incidents in the Church
Improvement Era, September 1899, Early Scenes and Incidents in the Church
Improvement Era, March 1911, Oliver Cowdery
Improvement Era, October 1914, Oliver Cowdery's Last Letter
Young Woman's Journal, October 1916, Oliver Cowdery
Instructor, October 1937, Oliver Cowdery
Instructor, December 1939, The Reality of Joseph Smith's Vision
Relief Society Magazine, April 1940, Oliver Cowdery's Courtship
Improvement Era, August 1943, Oliver Cowdery for the Defense
Instructor, December 1960, I Will Establish My Church Among Them
Instructor, May 1966, Joseph Smith and Oliver Cowdery Receive the Melchizedek Priesthood
Improvement Era, August 1968, Oliver Cowdery's Non-Mormon Reputation
Ensign, December 1996, The Testimony of Oliver Cowdery
Improvement Era, December 1898, Oliver Cowdery
Improvement Era, January 1899, Early Scenes and Incidents in the Church
Improvement Era, February 1899, Early Scenes and Incidents in the Church
Improvement Era, March 1899, Early Scenes and Incidents in the Church
Improvement Era, April 1899, Early Scenes and Incidents in the Church
Improvement Era, May 1899, Early Scenes and Incidents in the Church
Improvement Era, June 1899, Early Scenes and Incidents in the Church
Improvement Era, July 1899, Early Scenes and Incidents in the Church
Improvement Era, August 1899, Early Scenes and Incidents in the Church
Improvement Era, September 1899, Early Scenes and Incidents in the Church
Improvement Era, March 1911, Oliver Cowdery
Improvement Era, October 1914, Oliver Cowdery's Last Letter
Young Woman's Journal, October 1916, Oliver Cowdery
Instructor, October 1937, Oliver Cowdery
Instructor, December 1939, The Reality of Joseph Smith's Vision
Relief Society Magazine, April 1940, Oliver Cowdery's Courtship
Improvement Era, August 1943, Oliver Cowdery for the Defense
Instructor, December 1960, I Will Establish My Church Among Them
Instructor, May 1966, Joseph Smith and Oliver Cowdery Receive the Melchizedek Priesthood
Improvement Era, August 1968, Oliver Cowdery's Non-Mormon Reputation
Ensign, December 1996, The Testimony of Oliver Cowdery
Jenson, Andrew. "Cowdery, Oliver." Biographical Encyclopedia. Volume 1. pg. 246-251.
COWDERY, Oliver, one of the Three Witnesses to the Book of Mormon and the first General Church Recorder, was born Oct. 3, 1806, in the town of Wells, Rutland county, Vermont. He was principally raised in the town of Poultney, Rutland county, whence his father removed when Oliver was only three years old. About the year 1825, Oliver removed to the State of New York, where his elder brothers were married and settled, and about two years later his father also moved to that State. Oliver was employed as clerk in a store until the winter of 1828-29, when he taught the district school in the town of Manchester, Ontario county, N. Y., nine miles from his father's house. There he first became acquainted with the family of Joseph Smith, Sen. (father of the Prophet), who was one of those who sent children to the school, and Oliver went to board awhile at his house. During that time the family related to him the circumstances of young Joseph having received the plates of the Book of Mormon. Oliver became deeply interested and determined to find out the particulars about this wonderful event. He also prayed to the Lord to enlighten his mind, and one night, after he had retired to rest, the Lord manifested to him, that he had been told the truth in relation to the finding of the plates. He then concluded to pay Joseph Smith a visit, in order to learn more about it, which he did, and on April 5, 1829, he first met the Prophet at his temporary home in Harmony. Penn., whither he had removed because of the persecutions to which he had been subjected in the State of New York. This meeting of Joseph and Oliver was not only providential for the latter, but also for the Prophet himself, who had already been the custodian of the plates of the Book of Mormon for some time, but had been unable to proceed with the translation for the want of a scribe. In Oliver he saw the proper person to assist him in his work, and two days after his arrival. Joseph Smith "commenced to translate the Book of Mormon," with Oliver Cowdery as scribe. few days later a revelation was given to Oliver Cowdery through Joseph Smith. (Doc. and Cov., Sec. 6.) While engaged in the work of translating, Oliver became exceedingly anxious to have the power to translate bestowed upon him, and in relation to his desire two revelations were given to him through the Prophet Joseph (Doc. and Cov., Sec. 8 and 9). On various other occasions he was favored with the words of the Almighty direct through the Prophet, with whom he for a number of years afterwards was very closely connected in his administrations in the Priesthood and official duties generally. (See Doc. and Cov., Sec. 7, 13, 17. 18, 23, 110, etc.) May 15, 1829, Joseph Smith and Oliver Cowdery went into the woods to pray and inquire of the Lord respecting baptism for the remission of sins, which they found mentioned in the record. While engaged in prayer, a messenger from heaven descended in a cloud of light, and laying his hands upon them, he ordained them, saying: "Upon you, my fellowservants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness." This heavenly messenger said that this Aaronic Priesthood had not the power of laying on of hands for the gift of the Holy Ghost. He also told them that his name was John, the same that is called John the Baptist in the New Testament, and that he acted under the direction of Peter, James and John, who held the keys of the Priesthood of Melchisedek, which Priesthood he said would in due time be conferred on them, when Joseph should be the first and Oliver the second Elder in the Church. The messenger also commanded them to go and be baptized and ordain each other, and directed that Joseph should first baptize Oliver, and then Oliver baptize Joseph. This they did, after which Joseph laid his hands on Oliver's head and ordained him to the Aaronic Priesthood. Oliver then laid his hands on Joseph and ordained him to the same Priesthood, early in June Joseph Smith and wife and Oliver Cowdery removed to Fayette. Seneca county, N. Y., where the translation of the Book of Mormon was continued and finished. John Whitmer, one of the sons of Peter Whitmer, Sen., assisted considerably in the writing. It was some time during the month of June of this year (1829) that the plates were shown to the three witnesses; and not long afterwards Joseph Smith and Oliver Cowdery were ordained to the Melchisedek Priesthood by Peter, James and John. A revelation directed principally to Oliver Cowdery was also given, making known the calling of Twelve Apostles in the last days. (Doc. and Cov., Sec. 18.) When the Church was organized in Fayette, April 6, 1830, Oliver Cowdery was one of the original six members, and was on that occasion ordained by Joseph Smith to be the second Elder in the Church. April 11th, Oliver preached the first public discourse delivered by any Elder in this dispensation. The meeting in which this took place was held in Mr. Whitmer's house, in Fayette. In the following June, Oliver accompanied the Prophet to Colesville, Broome county, where a large branch of the Church subsequently was raised up, amidst considerable persecution. In October 1830, Oliver Cowdery, Parley P. Pratt, Peter Whitmer, jun., and Ziba Peterson were called to go on a mission to the Lamanites in the wilderness! These missionaries took leave of their friends late in October of the same year, and started on foot. ' After traveling for some days, they stopped and preached to an Indian nation near Buffalo, N. Y., and subsequently raised up a large branch of the Church in Kirtland, Ohio. Among the converts at the latter place was the famous Sidney Rigdon, who afterwards became so prominent in the Church. In the beginning of 1831, after a very hard and toilsome journey in the dead of winter, the missionaries finally arrived in Independence, Jackson county, Missouri, about fifteen hundred miles from where they started. This was the first mission performed by the Elders of the Church in any of the States west of New York. Oliver Cowdery and Parley P. Pratt commenced a prosperous mission among the Delaware Indians across the frontier line, but they were finally ordered out by the Indian agents, accused of being disturbers of the peace. Being thus compelled to cease their work among the Lamanites for the time being, the Elders commenced preaching to the whites in Jackson county, with considerable success. In February, 1831, Elder Pratt was sent back to the East, while Elder Cowdery and his other companions remained In Missouri until the arrival of the Prophet Joseph and many other Elders from the East, in July following, when Jackson county was designated as a gathering place of the Saints and dedicated for that purpose. When the Temple site was dedicated, Aug. J. 1831, Elder Cowdery was one of the eight men present. He subsequently returned to Kirtland, Ohio, with the Prophet, where they arrived Aug. 27th. .-^he next day (Aug. 28, 1831) he was ordained a High Priest by Sidney Rig- don. \ In the following November he and John Whitmer were sent back to Missouri with the revelations, which were to be printed there by Wm. W. Phelps. Jan. 22, 1832, in Kaw township, Jackson county. Mo., Oliver Cowdery married Elizabeth Ann Whitmer, a daughter of Peter Whitmer, Sen.; she was born in Fayette, Seneca county, N. Y., Jan. 22, 1815. On the Prophet's second visit to Missouri, in 1832, Oliver Cowdery was appointed one of a committee of three to review and prepare such revelations as were deemed necessary for publication. He was also one of the High Priests appointed to stand at the head of affairs relating to the Church in Missouri. After the destruction of the printing press and the troubles in Jackson county, in July, 1833, Oliver Cowdery was sent as a special messenger from the Saints to Kirtland, Ohio, to confer with the First Presidency. He arrived there in. the latter part of August. At a council held in Kirtland, Sept. 11. 1833, he was appointed to take charge of the printing office to be established at that place, and there he subsequently recommenced the publication of the "Evening and Morning Star." When the press was dedicated, Dec. 18, 1833, the Prophet records the following concerning Elder Cowdery: "Blessed of the Lord is Brother Oliver; nevertheless there are two evils in him that he must needs forsake, or he cannot altogether forsake the buffetings of the adversary. !f he forsake these evils, he shall be forgiven, and he shall be made like unto the bow which the Lord hath set in the heavens; he shall be a sign and an ensign unto the nations. Behold, he is blessed of the Lord for his constancy and steadfastness in the work of the Lord: wherefore, he shall be blessed in his generation, and they shall never be cut off, and he shall be helped out of many troubles; and if he keeps the commandments, and hearkens unto the counsel of the Lord, his rest shall be glorious." At the organization of the first High Council in the Church, at Kirtland, Feb. 17, 1834. Elder Cowdery was elected a member. He acted as clerk of the Council for a number of years, and subsequently acted as president of the Council. When the Prophet, with Zion's Camp, started for Missouri in May following, Oliver, together with Sidney Rigdon, was left in charge of the Church in Kirtland.<In the evening of Nov. 29, 1834, Joseph ^ Smith and Oliver Cowdery united in solemn prayer and made a covenant with the Lord, that if he would pros- per them in certain things, they would give a "tenth to be bestowed upon the poor of his Church, or as he shall command." This was the first introduction of the paying of tithing among the I Latter-day Saints. In February, 1835, the Three Witnesses, Oliver Cowdery, David Whitmer and Martin Harris, ' chose twelve men from the Elders of the Church, to officiate as the Twelve Apostles. In blessing them and giving them instructions Oliver Cowdery took a prominent part. He was also one of the trustees of the school in Kirtland, where he studied Hebrew and other languages, in connection with the Prophet and other Elders. Sept. 14, 1835, he was appointed to act as Church Recorder. He had previously acted in the same capacity from April, 1830, to June, 1831. Elder Cowdery was present at the dedication of the Temple in Kirtland, and took an active part in giving the assembled Elders their washings and anointings. April 3, 1836, together with the Prophet Joseph, he saw and heard the Savior, and also Moses, Elias and Elijah the Prophet, who committed unto them the keys necessary for the furtherance of the work of the great latter-day dispensation. (Doc. and Cov., Sec. 110.) Sept. 3, 1837. at a conference held in Kirtland, Elder Cowdery was appointed assistant counselor to the First Presidency. Some time during that year he re moved to Far West, Caldwell county. Mo., where he acted as clerk of the High Council and Church Recorder. He was also a member of a committee appointed to select locations for the gathering of the Saints. April 11, 183S. Elder Seymour Brunson preferred the following charges against Oliver Cowdery before the High Council of Far West: 1st. For persecuting the brethren by urging on vexatious lawsuits against them, and thus distressing the innocent. 2nd. For seeking to destroy the character of President Joseph Smith jun., by falsely insinuating that he was guilty of adultery, etc. 3rd. For treating the Church with contempt by not attending meeting. 4th. For virtually denying the faith by declaring that he would not be governed by any ecclesiastical authority or revelations whatever, in his temporal affairs. 5th. For selling his lands in Jackson county, contrary to the revelations. 6th. For writing and sending an insulting letter to President Thomas B. Marsh, while on the High Council, attending to the duties of his office as president of the Council, and by insulting the High Council with the contents of said letter. 7th. For leaving his calling, in which God had appointed him by revelation, for the sake of filthy lucre, and turning to the practice of law. 8th. For disgracing the Church by being connected in the bogus business, as common report says. 9th. For dishonestly retaining notes, after they have been paid; and, finally, for leaving or forsaking the cause of God, and returning to the beggarly elements of the world, and neglecting his high and holy calling , according to his profession." The following day (April 12th) the Bishop of Far West and High Council examined his case. "The 1st, 2nd, 3rd, 7th, 8th and 9th charges were sustained. The 4th and 5th charges were rejected, and the 6th was withdrawn. Consequently he (Oliver Cowdery) was considered no longer a "member of the Church of Jesus Christ of Latter-day Saints. After his excommunication, Oliver Cowdery engaged In law business and practiced for some years as a lawyer in Michigan, but he never denied the truth of the Book of Mormon. On the contrary he seems to have used every opportunity to bear testimony of its divine origin. While practicing law in Michigan, a gentleman, on a certain occasion, addressed him as follows: "Mr. Cowdery, I see your name attached to this book (Book of Mormon). If you believe it to be true, why are you in Michigan?" The gentleman then read the names of the Three Witnesses and asked. "Mr. Cowdery, do you believe this book?" "No, sir," was the reply. "Very well," continued the gentleman, "but your name is attached to it, and you declare here (pointing to the book) that you saw an angel, and also the plates, from which the book purports to be translated; and now you say you don't believe it. "Which time did you tell the truth?" Oliver Cowdery replied with emphasis, "My name is attached to that book, and what I there have said is true. I did see this; I know I saw it, and faith has nothing to do with it, as a perfect knowledge has swallowed up the faith which I had in the work knowing, as I do. that it is true." I At a special conference held at Kanesville, Iowa, Oct. 21, 1848, and presided over by Apostle Orson Hyde. Oliver Cowdery was present and made the following remarks: "Friends and Brethren,—My name is Cowdery, Oliver Cowdery. In the early history of this Church I stood identified with her. and one in her councils. True it is that the gifts and callings of God are without repentance; not because I was better than the rest of mankind was I called; but, to fulfill the purposes of God. He called me to a high and holy calling. I wrote, with my own pen, the entire Book of Mormon (save a few pages) as it fell from the lips of the Prophet Joseph Smith, as he translated it by the gift and power of God, by the means of the Urim and Thummim, or, as it is called by that book, 'holy interpreters.” I beheld with my eyes, and handled with my hands, the gold plates from which it was transcribed. I also saw with my eyes and handled with my hands the 'holy interpreters.' That book is true. Sidney Rigdon did not write it; Mr. Spaulding did not write it: I wrote it myself as it fell from the lips of the Prophet. It contains the everlasting gospel, and came forth to the children of men in fulfilment of the revelations of John, where he says he saw an angel come with the everlasting gospel to preach to every nation, kindred, tongue and people. It contains principles of salvation; and if you, my hearers, will walk by its light and obey its precepts, you will be saved with an everlasting salvation In the kingdom of God on high. Brother Hyde has just said that it is very important that we keep and walk in the true channel, In order to avoid the sand-bars. This is true. The channel is here. The holy Priesthood is here. I was present with Joseph when an holy angel from God came down from heaven and conferred on us, or restored, the lesser or Aaronic Priesthood, and said to us, at the same time, that it should remain upon the earth while the earth stands. I was also present with Joseph when the higher or Melchisedek Priesthood was conferred by holy angels from on high. This Priesthood we then conferred on each other, by the will and commandment of God. This Priesthood, as was then declared, is also to remain upon the earth until the last remnant of time. This holy Priesthood, or authority, we then conferred upon man, and is just as good and valid as though God had done it in person. I laid my hands upon that man —yes. I laid my right hand upon his head (pointing to Brother Hyde), and I conferred upon him this Priesthood, and he holds that Priesthood now. He was also called through me, by the prayer of faith, an Apostle of the Lord Jesus Christ." In the early part of November following Elder Hyde called a High Council in the Log Tabernacle, to consider the case of Oliver Cowdery. Having been cut off by the voice of a High Council, it was thought that, if he was restored, he should be restored by the voice of a similar body. Before this body Brother Cowdery said: "Brethren, for a number of years I have been separated from you. I now desire to come back. I wish to come humbly and to be one in your midst. I seek no station. I only wish to be identified with you. I am out of the Church. I am not a member of the Church, but I wish to become a member of it. I wish to come in at the door. I know the door. I have not come here to seek precedence. I come humbly and throw myself upon the decisions of this body, knowing, as I do. that its decisions are right, and should be obeyed." Brother George W. Harris, president of the Council, moved that Brother Cowdery be received. Considerable discussion took place in relation to a certain letter which, it was alleged, Brother Cowdery had written to David Whitmer. Brother Cowdery again rose and said: "If there be any person that has aught against me, let him declare it My coming back and humbly asking to become a member through the door, covers the whole ground. I acknowledge this authority." Brother Hyde moved that Brother Oliver Cowdery be received into the Church by baptism, and that all old things be dropped and forgotten, which was seconded and carried unanimously. Soon afterwards he was re-baptized. Elder Samuel W. Richards relates the following: "The arrival of Oliver Cowdery and his family at Council Bluffs from the east in the winter of 1848-49 was an interesting event in the history of the Church. With his family, he was on his way to the body of the Church located in Utah, but as some time must elapse before emigrant trains could venture upon the plains, he determined to visit his wife's friends, the Whitmers, in Missouri. While making that journey, a severe snow storm made it convenient for his family to spend several days with Elder Samuel W. Richards and family, who were temporarily residing in upper Missouri, awaiting the opening of the emigration season. That favorable opportunity was made the most of to discuss all matters of interest connected with the early history of the Church, with which Elder Cowdery was personally acquainted and Elder Richards was not. His relation of events was of no ordinary character, maintaining unequivocally all those written testimonies he had furnished to the Church and world in earlier days. Moroni, Peter, James and John, and other heavenly messengers, who had ministered to him in connection with the Prophet Joseph Smith, were familiarly but sacredly spoken of, and all seemed fresh upon the memory as though but events of yesterday. His language was considerate, precise and forcible—entirely free from lightness or frivolity—such as might be expected from one who had been schooled with angels and taught by Prophets; more of the heavenly than the earthly. His only ambition seemed to be to give himself and the remainder of his life to the Church; declared he was ready and willing, if desired, to go to the nations of the earth and bear his testimony of that which God and angels had revealed—a testimony in his personal experience of many thing's which no other living person could bear. His hopes were buoyant that such might be his future lot as cast with the Church, in the body of which he declared the Priesthood and its authority were and must continue to be. An overruling Providence saw fit to order otherwise. Soon after arriving among his relatives in Missouri, he was taken sick and died, in full faith and fellowship of the latter-day work, desiring the world might know that his testimony was of God." ("Contributor," Vol. 5, page 446.) Oliver Cowdery died March 3, 1850, at Richmond, Ray County, Mo. Elder Phineas H. Young, who was present at his death, says: "His last moments were spent in bearing testimony of the truth of the gospel revealed through Joseph Smith, and the power of the holy Priesthood which he had received through his administrations." Oliver Cowdery's half-sister, Lucy P. Young a widow of the late Phineas H. Young, relates that Oliver Cowdery just before breathing his last, asked his attendants to raise him up in bed, that he might talk to the family and his friends, who were present. He then told them to live according to the teachings contained in the Book of Mormon, and promised them, if they would do this, that they would meet him in heaven. He then said, "Lay^ me down and let me fall asleep." A few moments later he died without a struggle. David Whitmer testified to Apostles Orson Pratt and Joseph F. Smith in 1878, as follows: "Oliver died the happiest man I ever saw. After shaking hands with the family and kissing his wife and daughter, he said, 'Now I lay me down for the last time: I am going to my Savior;' and he died immediately with a smile on his face." ("Millennial Star." Vol. 40, p. 774.) In an article published in the "Millennial Star," Vol. 48, page 420, Elder Edward Stevenson gives the following testimony in relation to Oliver Cowdery: "I have often heard him bear a faithful testimony to the restoration of the gospel by the visitation of an angel, in whose presence he stood in company with the Prophet Joseph Smith and David Whitmer. He testified that he beheld the plates, the leaves being turned over by the angel, whose voice he heard, and that they were commanded as witnesses to bear a faithful testimony to the world of the vision that they were favored to behold, and that the translation from the plates in the Book of Mormon was accepted of the Lord, and that it should "go forth to the world, and no power on earth should stop its progress. Although for a time Oliver Cowdery absented himself from the body of the Church, I never have known a time when he faltered or was recreant to the trust so sacredly entrusted to him by an angel from heaven."
COWDERY, Oliver, one of the Three Witnesses to the Book of Mormon and the first General Church Recorder, was born Oct. 3, 1806, in the town of Wells, Rutland county, Vermont. He was principally raised in the town of Poultney, Rutland county, whence his father removed when Oliver was only three years old. About the year 1825, Oliver removed to the State of New York, where his elder brothers were married and settled, and about two years later his father also moved to that State. Oliver was employed as clerk in a store until the winter of 1828-29, when he taught the district school in the town of Manchester, Ontario county, N. Y., nine miles from his father's house. There he first became acquainted with the family of Joseph Smith, Sen. (father of the Prophet), who was one of those who sent children to the school, and Oliver went to board awhile at his house. During that time the family related to him the circumstances of young Joseph having received the plates of the Book of Mormon. Oliver became deeply interested and determined to find out the particulars about this wonderful event. He also prayed to the Lord to enlighten his mind, and one night, after he had retired to rest, the Lord manifested to him, that he had been told the truth in relation to the finding of the plates. He then concluded to pay Joseph Smith a visit, in order to learn more about it, which he did, and on April 5, 1829, he first met the Prophet at his temporary home in Harmony. Penn., whither he had removed because of the persecutions to which he had been subjected in the State of New York. This meeting of Joseph and Oliver was not only providential for the latter, but also for the Prophet himself, who had already been the custodian of the plates of the Book of Mormon for some time, but had been unable to proceed with the translation for the want of a scribe. In Oliver he saw the proper person to assist him in his work, and two days after his arrival. Joseph Smith "commenced to translate the Book of Mormon," with Oliver Cowdery as scribe. few days later a revelation was given to Oliver Cowdery through Joseph Smith. (Doc. and Cov., Sec. 6.) While engaged in the work of translating, Oliver became exceedingly anxious to have the power to translate bestowed upon him, and in relation to his desire two revelations were given to him through the Prophet Joseph (Doc. and Cov., Sec. 8 and 9). On various other occasions he was favored with the words of the Almighty direct through the Prophet, with whom he for a number of years afterwards was very closely connected in his administrations in the Priesthood and official duties generally. (See Doc. and Cov., Sec. 7, 13, 17. 18, 23, 110, etc.) May 15, 1829, Joseph Smith and Oliver Cowdery went into the woods to pray and inquire of the Lord respecting baptism for the remission of sins, which they found mentioned in the record. While engaged in prayer, a messenger from heaven descended in a cloud of light, and laying his hands upon them, he ordained them, saying: "Upon you, my fellowservants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness." This heavenly messenger said that this Aaronic Priesthood had not the power of laying on of hands for the gift of the Holy Ghost. He also told them that his name was John, the same that is called John the Baptist in the New Testament, and that he acted under the direction of Peter, James and John, who held the keys of the Priesthood of Melchisedek, which Priesthood he said would in due time be conferred on them, when Joseph should be the first and Oliver the second Elder in the Church. The messenger also commanded them to go and be baptized and ordain each other, and directed that Joseph should first baptize Oliver, and then Oliver baptize Joseph. This they did, after which Joseph laid his hands on Oliver's head and ordained him to the Aaronic Priesthood. Oliver then laid his hands on Joseph and ordained him to the same Priesthood, early in June Joseph Smith and wife and Oliver Cowdery removed to Fayette. Seneca county, N. Y., where the translation of the Book of Mormon was continued and finished. John Whitmer, one of the sons of Peter Whitmer, Sen., assisted considerably in the writing. It was some time during the month of June of this year (1829) that the plates were shown to the three witnesses; and not long afterwards Joseph Smith and Oliver Cowdery were ordained to the Melchisedek Priesthood by Peter, James and John. A revelation directed principally to Oliver Cowdery was also given, making known the calling of Twelve Apostles in the last days. (Doc. and Cov., Sec. 18.) When the Church was organized in Fayette, April 6, 1830, Oliver Cowdery was one of the original six members, and was on that occasion ordained by Joseph Smith to be the second Elder in the Church. April 11th, Oliver preached the first public discourse delivered by any Elder in this dispensation. The meeting in which this took place was held in Mr. Whitmer's house, in Fayette. In the following June, Oliver accompanied the Prophet to Colesville, Broome county, where a large branch of the Church subsequently was raised up, amidst considerable persecution. In October 1830, Oliver Cowdery, Parley P. Pratt, Peter Whitmer, jun., and Ziba Peterson were called to go on a mission to the Lamanites in the wilderness! These missionaries took leave of their friends late in October of the same year, and started on foot. ' After traveling for some days, they stopped and preached to an Indian nation near Buffalo, N. Y., and subsequently raised up a large branch of the Church in Kirtland, Ohio. Among the converts at the latter place was the famous Sidney Rigdon, who afterwards became so prominent in the Church. In the beginning of 1831, after a very hard and toilsome journey in the dead of winter, the missionaries finally arrived in Independence, Jackson county, Missouri, about fifteen hundred miles from where they started. This was the first mission performed by the Elders of the Church in any of the States west of New York. Oliver Cowdery and Parley P. Pratt commenced a prosperous mission among the Delaware Indians across the frontier line, but they were finally ordered out by the Indian agents, accused of being disturbers of the peace. Being thus compelled to cease their work among the Lamanites for the time being, the Elders commenced preaching to the whites in Jackson county, with considerable success. In February, 1831, Elder Pratt was sent back to the East, while Elder Cowdery and his other companions remained In Missouri until the arrival of the Prophet Joseph and many other Elders from the East, in July following, when Jackson county was designated as a gathering place of the Saints and dedicated for that purpose. When the Temple site was dedicated, Aug. J. 1831, Elder Cowdery was one of the eight men present. He subsequently returned to Kirtland, Ohio, with the Prophet, where they arrived Aug. 27th. .-^he next day (Aug. 28, 1831) he was ordained a High Priest by Sidney Rig- don. \ In the following November he and John Whitmer were sent back to Missouri with the revelations, which were to be printed there by Wm. W. Phelps. Jan. 22, 1832, in Kaw township, Jackson county. Mo., Oliver Cowdery married Elizabeth Ann Whitmer, a daughter of Peter Whitmer, Sen.; she was born in Fayette, Seneca county, N. Y., Jan. 22, 1815. On the Prophet's second visit to Missouri, in 1832, Oliver Cowdery was appointed one of a committee of three to review and prepare such revelations as were deemed necessary for publication. He was also one of the High Priests appointed to stand at the head of affairs relating to the Church in Missouri. After the destruction of the printing press and the troubles in Jackson county, in July, 1833, Oliver Cowdery was sent as a special messenger from the Saints to Kirtland, Ohio, to confer with the First Presidency. He arrived there in. the latter part of August. At a council held in Kirtland, Sept. 11. 1833, he was appointed to take charge of the printing office to be established at that place, and there he subsequently recommenced the publication of the "Evening and Morning Star." When the press was dedicated, Dec. 18, 1833, the Prophet records the following concerning Elder Cowdery: "Blessed of the Lord is Brother Oliver; nevertheless there are two evils in him that he must needs forsake, or he cannot altogether forsake the buffetings of the adversary. !f he forsake these evils, he shall be forgiven, and he shall be made like unto the bow which the Lord hath set in the heavens; he shall be a sign and an ensign unto the nations. Behold, he is blessed of the Lord for his constancy and steadfastness in the work of the Lord: wherefore, he shall be blessed in his generation, and they shall never be cut off, and he shall be helped out of many troubles; and if he keeps the commandments, and hearkens unto the counsel of the Lord, his rest shall be glorious." At the organization of the first High Council in the Church, at Kirtland, Feb. 17, 1834. Elder Cowdery was elected a member. He acted as clerk of the Council for a number of years, and subsequently acted as president of the Council. When the Prophet, with Zion's Camp, started for Missouri in May following, Oliver, together with Sidney Rigdon, was left in charge of the Church in Kirtland.<In the evening of Nov. 29, 1834, Joseph ^ Smith and Oliver Cowdery united in solemn prayer and made a covenant with the Lord, that if he would pros- per them in certain things, they would give a "tenth to be bestowed upon the poor of his Church, or as he shall command." This was the first introduction of the paying of tithing among the I Latter-day Saints. In February, 1835, the Three Witnesses, Oliver Cowdery, David Whitmer and Martin Harris, ' chose twelve men from the Elders of the Church, to officiate as the Twelve Apostles. In blessing them and giving them instructions Oliver Cowdery took a prominent part. He was also one of the trustees of the school in Kirtland, where he studied Hebrew and other languages, in connection with the Prophet and other Elders. Sept. 14, 1835, he was appointed to act as Church Recorder. He had previously acted in the same capacity from April, 1830, to June, 1831. Elder Cowdery was present at the dedication of the Temple in Kirtland, and took an active part in giving the assembled Elders their washings and anointings. April 3, 1836, together with the Prophet Joseph, he saw and heard the Savior, and also Moses, Elias and Elijah the Prophet, who committed unto them the keys necessary for the furtherance of the work of the great latter-day dispensation. (Doc. and Cov., Sec. 110.) Sept. 3, 1837. at a conference held in Kirtland, Elder Cowdery was appointed assistant counselor to the First Presidency. Some time during that year he re moved to Far West, Caldwell county. Mo., where he acted as clerk of the High Council and Church Recorder. He was also a member of a committee appointed to select locations for the gathering of the Saints. April 11, 183S. Elder Seymour Brunson preferred the following charges against Oliver Cowdery before the High Council of Far West: 1st. For persecuting the brethren by urging on vexatious lawsuits against them, and thus distressing the innocent. 2nd. For seeking to destroy the character of President Joseph Smith jun., by falsely insinuating that he was guilty of adultery, etc. 3rd. For treating the Church with contempt by not attending meeting. 4th. For virtually denying the faith by declaring that he would not be governed by any ecclesiastical authority or revelations whatever, in his temporal affairs. 5th. For selling his lands in Jackson county, contrary to the revelations. 6th. For writing and sending an insulting letter to President Thomas B. Marsh, while on the High Council, attending to the duties of his office as president of the Council, and by insulting the High Council with the contents of said letter. 7th. For leaving his calling, in which God had appointed him by revelation, for the sake of filthy lucre, and turning to the practice of law. 8th. For disgracing the Church by being connected in the bogus business, as common report says. 9th. For dishonestly retaining notes, after they have been paid; and, finally, for leaving or forsaking the cause of God, and returning to the beggarly elements of the world, and neglecting his high and holy calling , according to his profession." The following day (April 12th) the Bishop of Far West and High Council examined his case. "The 1st, 2nd, 3rd, 7th, 8th and 9th charges were sustained. The 4th and 5th charges were rejected, and the 6th was withdrawn. Consequently he (Oliver Cowdery) was considered no longer a "member of the Church of Jesus Christ of Latter-day Saints. After his excommunication, Oliver Cowdery engaged In law business and practiced for some years as a lawyer in Michigan, but he never denied the truth of the Book of Mormon. On the contrary he seems to have used every opportunity to bear testimony of its divine origin. While practicing law in Michigan, a gentleman, on a certain occasion, addressed him as follows: "Mr. Cowdery, I see your name attached to this book (Book of Mormon). If you believe it to be true, why are you in Michigan?" The gentleman then read the names of the Three Witnesses and asked. "Mr. Cowdery, do you believe this book?" "No, sir," was the reply. "Very well," continued the gentleman, "but your name is attached to it, and you declare here (pointing to the book) that you saw an angel, and also the plates, from which the book purports to be translated; and now you say you don't believe it. "Which time did you tell the truth?" Oliver Cowdery replied with emphasis, "My name is attached to that book, and what I there have said is true. I did see this; I know I saw it, and faith has nothing to do with it, as a perfect knowledge has swallowed up the faith which I had in the work knowing, as I do. that it is true." I At a special conference held at Kanesville, Iowa, Oct. 21, 1848, and presided over by Apostle Orson Hyde. Oliver Cowdery was present and made the following remarks: "Friends and Brethren,—My name is Cowdery, Oliver Cowdery. In the early history of this Church I stood identified with her. and one in her councils. True it is that the gifts and callings of God are without repentance; not because I was better than the rest of mankind was I called; but, to fulfill the purposes of God. He called me to a high and holy calling. I wrote, with my own pen, the entire Book of Mormon (save a few pages) as it fell from the lips of the Prophet Joseph Smith, as he translated it by the gift and power of God, by the means of the Urim and Thummim, or, as it is called by that book, 'holy interpreters.” I beheld with my eyes, and handled with my hands, the gold plates from which it was transcribed. I also saw with my eyes and handled with my hands the 'holy interpreters.' That book is true. Sidney Rigdon did not write it; Mr. Spaulding did not write it: I wrote it myself as it fell from the lips of the Prophet. It contains the everlasting gospel, and came forth to the children of men in fulfilment of the revelations of John, where he says he saw an angel come with the everlasting gospel to preach to every nation, kindred, tongue and people. It contains principles of salvation; and if you, my hearers, will walk by its light and obey its precepts, you will be saved with an everlasting salvation In the kingdom of God on high. Brother Hyde has just said that it is very important that we keep and walk in the true channel, In order to avoid the sand-bars. This is true. The channel is here. The holy Priesthood is here. I was present with Joseph when an holy angel from God came down from heaven and conferred on us, or restored, the lesser or Aaronic Priesthood, and said to us, at the same time, that it should remain upon the earth while the earth stands. I was also present with Joseph when the higher or Melchisedek Priesthood was conferred by holy angels from on high. This Priesthood we then conferred on each other, by the will and commandment of God. This Priesthood, as was then declared, is also to remain upon the earth until the last remnant of time. This holy Priesthood, or authority, we then conferred upon man, and is just as good and valid as though God had done it in person. I laid my hands upon that man —yes. I laid my right hand upon his head (pointing to Brother Hyde), and I conferred upon him this Priesthood, and he holds that Priesthood now. He was also called through me, by the prayer of faith, an Apostle of the Lord Jesus Christ." In the early part of November following Elder Hyde called a High Council in the Log Tabernacle, to consider the case of Oliver Cowdery. Having been cut off by the voice of a High Council, it was thought that, if he was restored, he should be restored by the voice of a similar body. Before this body Brother Cowdery said: "Brethren, for a number of years I have been separated from you. I now desire to come back. I wish to come humbly and to be one in your midst. I seek no station. I only wish to be identified with you. I am out of the Church. I am not a member of the Church, but I wish to become a member of it. I wish to come in at the door. I know the door. I have not come here to seek precedence. I come humbly and throw myself upon the decisions of this body, knowing, as I do. that its decisions are right, and should be obeyed." Brother George W. Harris, president of the Council, moved that Brother Cowdery be received. Considerable discussion took place in relation to a certain letter which, it was alleged, Brother Cowdery had written to David Whitmer. Brother Cowdery again rose and said: "If there be any person that has aught against me, let him declare it My coming back and humbly asking to become a member through the door, covers the whole ground. I acknowledge this authority." Brother Hyde moved that Brother Oliver Cowdery be received into the Church by baptism, and that all old things be dropped and forgotten, which was seconded and carried unanimously. Soon afterwards he was re-baptized. Elder Samuel W. Richards relates the following: "The arrival of Oliver Cowdery and his family at Council Bluffs from the east in the winter of 1848-49 was an interesting event in the history of the Church. With his family, he was on his way to the body of the Church located in Utah, but as some time must elapse before emigrant trains could venture upon the plains, he determined to visit his wife's friends, the Whitmers, in Missouri. While making that journey, a severe snow storm made it convenient for his family to spend several days with Elder Samuel W. Richards and family, who were temporarily residing in upper Missouri, awaiting the opening of the emigration season. That favorable opportunity was made the most of to discuss all matters of interest connected with the early history of the Church, with which Elder Cowdery was personally acquainted and Elder Richards was not. His relation of events was of no ordinary character, maintaining unequivocally all those written testimonies he had furnished to the Church and world in earlier days. Moroni, Peter, James and John, and other heavenly messengers, who had ministered to him in connection with the Prophet Joseph Smith, were familiarly but sacredly spoken of, and all seemed fresh upon the memory as though but events of yesterday. His language was considerate, precise and forcible—entirely free from lightness or frivolity—such as might be expected from one who had been schooled with angels and taught by Prophets; more of the heavenly than the earthly. His only ambition seemed to be to give himself and the remainder of his life to the Church; declared he was ready and willing, if desired, to go to the nations of the earth and bear his testimony of that which God and angels had revealed—a testimony in his personal experience of many thing's which no other living person could bear. His hopes were buoyant that such might be his future lot as cast with the Church, in the body of which he declared the Priesthood and its authority were and must continue to be. An overruling Providence saw fit to order otherwise. Soon after arriving among his relatives in Missouri, he was taken sick and died, in full faith and fellowship of the latter-day work, desiring the world might know that his testimony was of God." ("Contributor," Vol. 5, page 446.) Oliver Cowdery died March 3, 1850, at Richmond, Ray County, Mo. Elder Phineas H. Young, who was present at his death, says: "His last moments were spent in bearing testimony of the truth of the gospel revealed through Joseph Smith, and the power of the holy Priesthood which he had received through his administrations." Oliver Cowdery's half-sister, Lucy P. Young a widow of the late Phineas H. Young, relates that Oliver Cowdery just before breathing his last, asked his attendants to raise him up in bed, that he might talk to the family and his friends, who were present. He then told them to live according to the teachings contained in the Book of Mormon, and promised them, if they would do this, that they would meet him in heaven. He then said, "Lay^ me down and let me fall asleep." A few moments later he died without a struggle. David Whitmer testified to Apostles Orson Pratt and Joseph F. Smith in 1878, as follows: "Oliver died the happiest man I ever saw. After shaking hands with the family and kissing his wife and daughter, he said, 'Now I lay me down for the last time: I am going to my Savior;' and he died immediately with a smile on his face." ("Millennial Star." Vol. 40, p. 774.) In an article published in the "Millennial Star," Vol. 48, page 420, Elder Edward Stevenson gives the following testimony in relation to Oliver Cowdery: "I have often heard him bear a faithful testimony to the restoration of the gospel by the visitation of an angel, in whose presence he stood in company with the Prophet Joseph Smith and David Whitmer. He testified that he beheld the plates, the leaves being turned over by the angel, whose voice he heard, and that they were commanded as witnesses to bear a faithful testimony to the world of the vision that they were favored to behold, and that the translation from the plates in the Book of Mormon was accepted of the Lord, and that it should "go forth to the world, and no power on earth should stop its progress. Although for a time Oliver Cowdery absented himself from the body of the Church, I never have known a time when he faltered or was recreant to the trust so sacredly entrusted to him by an angel from heaven."
Richards, Samuel W. "Oliver Cowdery." Improvement Era. December 1898. pg. 90-96.
OLIVER COWDERY.
BY ELDER SAMUEL W. RICHARDS.
[It was announced in the prospectus of the Era for Volume II, that we would publish a series of letters on the Early Scenes and Incidents IN the Church, from the pen of Oliver Cowdery. Before proceeding with the letters it is thought proper to present to our readers the following article on Oliver Cowdery, by his personal friend, Elder Samuel W. Richards, who, as it will be seen from the article itself, possessed exceptional opportunities for learning much concerning this remarkable man who was so closely associated with the Prophet Joseph Smith. — Editor.]
Among the most interesting and important events ever recorded in history, are those connected with the coming forth of the dispensation of the fullness of times from the heavens to the children of men in our day, in which the heavens were opened and God, Jesus Christ, angels, and departed spirits of holy men united in one grand effort for the final and complete redemption of fallen humanity.
One of the first recipients of the Godly authority necessary to the accomplishment of such a glorious work was he whose name appears at the head of this article.
Oliver Cowdery was born in the town of Wells, Rutland County, Vermont, October, 1805. About 1825 he removed to the State of New York, and was employed as clerk in a store until the winter of 1828-9, when he taught school in the town of Manchester, Ontario County, New York. There he became acquainted with the family of Joseph Smith, Sr., who sent children to his school, and Oliver went to board with them.
While here he learned of Joseph Smith, the younger, having found plates containing ancient records of the history of the early settlers of this, the American continent, and revealed to him by a heavenly messenger. This so engaged his attention and occupied his mind that he could not be satisfied until he made a visit to the now reputed Prophet, which he did at Harmony, Pennsylvania, on the fifth day of April, 1829.
The Prophet Joseph immediately recognized him as the person he had been praying for to be sent by God to assist him as scribe, in the translation of the records he had found, preparatory to its publication in the English language. Only two days after this, their first meeting, they commenced translating the Book of Mormon. Joseph was the translator by aid of the Urim and Thummim, and Oliver was the scribe who wrote the words as they were spoken by the translator. He not only wrote the first copy of the translation, but made another copy before it was sent to the printer. This was deemed necessary because of determined efforts being made to obtain the manuscript, by parties opposed to the young Prophet's declaration of its being a divine record, brought forth and translated by the gift and power of God.
During the translation, incidents occurred which proved to Oliver's mind that it was a divine work; as, for instance, when, on the 15th of May, 1829, he with the Prophet Joseph went into the woods to pray, John the Baptist descended in a cloud of light, and ordained them to the Priesthood of Aaron, and promised that soon the Melchisedek Priesthood would be conferred upon them; that Joseph should be the first and Oliver the second Elder in the Church of Christ, to be organized with the full powers of both Priesthoods which were to be in the Church.
In the following month of June, 1829, a revelation was given through the Prophet Joseph, declaring that Oliver had received "the same power and the same faith, and the same gift like unto him," and if he (Oliver) would testify of the things he had seen and heard, he was promised "the gates of hell shall not prevail against you; for my grace is sufficient for you, and you shall be lifted up at the last day."
That he did testify of the plates found, and of their translation by the gift and power of God, as commanded, to the latest day of his life, there are many witnesses; and that, too, under many trying ordeals when it was thought his faith was not strong in that which he had declared to all the world.
It also fell to the lot of Oliver Cowdery, in company with David Whitmer, to search out the first Twelve, on whom should be conferred the powers of the Melchisedek Priesthood, which Joseph and Oliver had received by the administration of Peter, James, and John, and by ordination under their hands, that they should be Apostles, and become special witnesses of Jesus Christ to all the world.
Oliver Cowdery, by virtue of the Priesthood conferred upon him, was the first to administer the ordinance of baptism, and to preach the first public Gospel sermon in this dispensation of God to man. His experience and labors were of that divine character which could never be forgotten, and after years proved that they were to him as though engraven with an iron pen upon the rock, never to be obliterated.
Soon after the organization of the Church in 1830, he was called with others to fill a mission to the Lamanites on the western border of Missouri, after which he returned to Ohio where the Church was being established.
In December, 1831, the revelations which the Prophet Joseph had received up to that time, were by Oliver Cowdery, then Church Historian, sent up to Missouri with money for publication.
In July, 1834, Oliver was sent as a special messenger from Missouri to Ohio on matters of importance relating to the affairs of the Church there, about the time of their being driven and persecuted by their enemies. Being then in harmony with the Prophet Joseph, they both entered into covenant with the Lord to pay tithing, November 29th, 1834.
On April 3rd, 1836, he was favored, with the Prophet Joseph, to witness the marvelous manifestations which occurred in the Kirtland Temple, when they saw the Lord standing upon the breastwork of the pulpit, and received from Him the declaration that their sins were forgiven them, and that they were clean in His sight. Immediately after this, also appeared in succession Moses, Elias, and Elijah, each delivering up the keys and powers of their several missions and dispensations to Joseph and Oliver, and while standing in their presence declared the time had come for the turning of the hearts of the fathers to the children and the children to the fathers, lest the whole earth be smitten with a curse; and the keys of this dispensation were committed to them by the several administrators who had held them in former dispensations.
Oliver, who was now, and had been, General Church Recorder, removed to Missouri, September 17th, 1837.
Before leaving Kirtland, however, he was, with others, appointed Assistant Counselor to the First Presidency, and as such went to the Saints in Missouri. While spending the winter there with the Saints his course of life proved to be such that on the 12th of April, 1838, he was charged with misconduct before the High Council and by them excommunicated from the Church. But few in the history of the Church or of the world have ever been favored with such intimacy with prophets, angels, and Jesus Christ Himself, as Oliver had; which makes it more marvelous that his ambition, without proper restraint, should lead him, or cause him to be led where he must be severed from the fellowship of the Saints.
Without apparently making any effort to recover his standing or even visit the Prophet Joseph, he removed to Ohio, where he spent his time mostly in the study and pursuit of law practice, and other practices of a literary character, as he could not, with the knowledge he had, think of connecting himself with any of the religious sects of the day. This position he occupied until after the Prophet's death and the removal of the Saints from Nauvoo to the mountains in 1847.
In 1848, a yearning which he had for the society of those with whom he had once been so familiar, caused him to visit Kanesville, Iowa, where Elder Orson Hyde, then President of the Twelve Apostles, was residing, and make application for a reunion with the Church, which was granted by his being baptized and duly admitted into the Church by Elder Hyde officiating.
Soon after this, with the view of joining the Saints in Salt Lake Valley the next season, he, with his wife, desired first to visit her brother, David Whitmer, then living in Richmond, Missouri. For this purpose in the winter month of January they started on the journey by team, but were overtaken by a severe snow storm which compelled them to seek shelter, which they obtained with the writer of this article, then temporarily residing in the upper part of that State. Here they found it necessary to remain some length of time on account of the great amount of snow which had fallen completely blockading the road, and for a time preventing travel by teams.
This detention of nearly two weeks' time was extremely interesting and made very enjoyable to both parties participating in the social and intellectual feast so unexpectedly provided.
I had but the fall before returned from my first mission to the British Isles, and was in the spirit of inquiry as to all matters of early history and experiences in the Church, and soon found there was no reserve on the part of Oliver in answering my many questions. In doing so his mind seemed as fresh in recollection of events which occurred more than a score of years before as though they were but of yesterday.
Upon carefully inquiring as to his long absence from the body of the Church, he stated that he had never met the Prophet Joseph, after his expulsion from the Church, while he lived, apparently feeling that the Prophet could with equal propriety enquire after him as for him to visit the Prophet, and as his pride would seemingly not allow him to become a suppliant without that inquiry, it was never made; while he felt quite sure that had he ever met the Prophet there would have been no difficulty in effecting a reconciliation, as a feeling of jealousy towards him on the part of his accusers had entered largely into their purpose of having him removed, which he thought Joseph must have discovered after going up to Missouri.
In what had transpired with him he now felt to acknowledge the hand of God, in that he had been preserved; for if he had been with the Church he would have undoubtedly been with Joseph in his days of trial and shared like fate with him; but being spared, he now desired to go to the nations and bear a testimony of this work which no other man living could bear; and he decided to go to the Presidency of the Church and offer his services for that purpose.
This indeed seemed to be his only ambition, and he was now going to visit his wife's brother, David Whitmer, and prepare to go to the mountains and join the body of the Church the following summer and unite with them. For some cause this was not permitted, and he died in Missouri among relatives, before realizing the intent and purpose he had cherished of again testifying of the great work and dispensation which he had been instrumental with the Prophet in opening up to the world.
To hear him describe in his pleasant but earnest manner the personality of those heavenly messengers, with whom he and the Prophet had so freely held converse, was enchanting to my soul. Their heavenly appearance, clothed in robes of purity; the influence of their presence so lovely and serene; their eyes that seemed to penetrate to the very depths of the soul, together with the color of the eyes that gazed upon them, were all so beautifully related as to almost make one feel that they were then present; and as I placed my hands upon his head where these angels had placed theirs, a divine influence filled the soul to that degree that one could truly feel to be in the presence of something that was more than earthly; and from that day to this—now almost fifty years ago—the interest of those glorious truths upon the mind has never been lost, but as a beacon light ever guiding to the home of their glory for a like inheritance.
Before taking his departure he wrote and left with the writer of this the following statement, which we believe to be his last living testimony, though oft repeated, of the wonderful manifestations which brought the authority of God to men on earth:
TESTIMONY.
"While darkness covered the earth, and gross darkness the people; long after the authority to administer in holy things had been taken away, the Lord opened the heavens and sent forth His word for the salvation of Israel. In fulfillment of the sacred scriptures, the everlasting Gospel was proclaimed by the mighty angel (Moroni) who, clothed with the authority of his mission, gave glory to God in the highest. This Gospel is the 'stone taken from the mountains without hands.' John the Baptist, holding the keys of the Aaronic Priesthood; Peter, James, and John, holding the keys of the Melchisedek Priesthood, have also ministered for those who shall be heirs of salvation, and with these administrations ordained men to the same Priesthoods. These Priesthoods, with their authority, are now, and must continue to be, in the body of the Church of Jesus Christ of Latter-day Saints. Blessed is the Elder who has received the same, and thrice blessed and holy is he who shall endure to the end.
"Accept assurances, dear brother, of the unfeigned prayer of him who, in connection with Joseph the Seer, was blessed with the above ministrations, and who earnestly and devoutly hopes to meet you in the Celestial Glory.
"Oliver Cowdery.
"To Elder Samuel W. Richards, January 13th, 1849."
Thus, by the foregoing testimony which he bears, as his last written, and virtually his dying testimony, is secured the promise made to him by the Lord in the early part of his career, that "the gates of hell should not prevail against him; and he should be lifted up at the last day."
He went to his rest March 3rd, 1850, entitled to a glorious resurrection and crown of eternal life, such as the Lord, the righteous Judge, shall give to all those who keep covenant with Him.
OLIVER COWDERY.
BY ELDER SAMUEL W. RICHARDS.
[It was announced in the prospectus of the Era for Volume II, that we would publish a series of letters on the Early Scenes and Incidents IN the Church, from the pen of Oliver Cowdery. Before proceeding with the letters it is thought proper to present to our readers the following article on Oliver Cowdery, by his personal friend, Elder Samuel W. Richards, who, as it will be seen from the article itself, possessed exceptional opportunities for learning much concerning this remarkable man who was so closely associated with the Prophet Joseph Smith. — Editor.]
Among the most interesting and important events ever recorded in history, are those connected with the coming forth of the dispensation of the fullness of times from the heavens to the children of men in our day, in which the heavens were opened and God, Jesus Christ, angels, and departed spirits of holy men united in one grand effort for the final and complete redemption of fallen humanity.
One of the first recipients of the Godly authority necessary to the accomplishment of such a glorious work was he whose name appears at the head of this article.
Oliver Cowdery was born in the town of Wells, Rutland County, Vermont, October, 1805. About 1825 he removed to the State of New York, and was employed as clerk in a store until the winter of 1828-9, when he taught school in the town of Manchester, Ontario County, New York. There he became acquainted with the family of Joseph Smith, Sr., who sent children to his school, and Oliver went to board with them.
While here he learned of Joseph Smith, the younger, having found plates containing ancient records of the history of the early settlers of this, the American continent, and revealed to him by a heavenly messenger. This so engaged his attention and occupied his mind that he could not be satisfied until he made a visit to the now reputed Prophet, which he did at Harmony, Pennsylvania, on the fifth day of April, 1829.
The Prophet Joseph immediately recognized him as the person he had been praying for to be sent by God to assist him as scribe, in the translation of the records he had found, preparatory to its publication in the English language. Only two days after this, their first meeting, they commenced translating the Book of Mormon. Joseph was the translator by aid of the Urim and Thummim, and Oliver was the scribe who wrote the words as they were spoken by the translator. He not only wrote the first copy of the translation, but made another copy before it was sent to the printer. This was deemed necessary because of determined efforts being made to obtain the manuscript, by parties opposed to the young Prophet's declaration of its being a divine record, brought forth and translated by the gift and power of God.
During the translation, incidents occurred which proved to Oliver's mind that it was a divine work; as, for instance, when, on the 15th of May, 1829, he with the Prophet Joseph went into the woods to pray, John the Baptist descended in a cloud of light, and ordained them to the Priesthood of Aaron, and promised that soon the Melchisedek Priesthood would be conferred upon them; that Joseph should be the first and Oliver the second Elder in the Church of Christ, to be organized with the full powers of both Priesthoods which were to be in the Church.
In the following month of June, 1829, a revelation was given through the Prophet Joseph, declaring that Oliver had received "the same power and the same faith, and the same gift like unto him," and if he (Oliver) would testify of the things he had seen and heard, he was promised "the gates of hell shall not prevail against you; for my grace is sufficient for you, and you shall be lifted up at the last day."
That he did testify of the plates found, and of their translation by the gift and power of God, as commanded, to the latest day of his life, there are many witnesses; and that, too, under many trying ordeals when it was thought his faith was not strong in that which he had declared to all the world.
It also fell to the lot of Oliver Cowdery, in company with David Whitmer, to search out the first Twelve, on whom should be conferred the powers of the Melchisedek Priesthood, which Joseph and Oliver had received by the administration of Peter, James, and John, and by ordination under their hands, that they should be Apostles, and become special witnesses of Jesus Christ to all the world.
Oliver Cowdery, by virtue of the Priesthood conferred upon him, was the first to administer the ordinance of baptism, and to preach the first public Gospel sermon in this dispensation of God to man. His experience and labors were of that divine character which could never be forgotten, and after years proved that they were to him as though engraven with an iron pen upon the rock, never to be obliterated.
Soon after the organization of the Church in 1830, he was called with others to fill a mission to the Lamanites on the western border of Missouri, after which he returned to Ohio where the Church was being established.
In December, 1831, the revelations which the Prophet Joseph had received up to that time, were by Oliver Cowdery, then Church Historian, sent up to Missouri with money for publication.
In July, 1834, Oliver was sent as a special messenger from Missouri to Ohio on matters of importance relating to the affairs of the Church there, about the time of their being driven and persecuted by their enemies. Being then in harmony with the Prophet Joseph, they both entered into covenant with the Lord to pay tithing, November 29th, 1834.
On April 3rd, 1836, he was favored, with the Prophet Joseph, to witness the marvelous manifestations which occurred in the Kirtland Temple, when they saw the Lord standing upon the breastwork of the pulpit, and received from Him the declaration that their sins were forgiven them, and that they were clean in His sight. Immediately after this, also appeared in succession Moses, Elias, and Elijah, each delivering up the keys and powers of their several missions and dispensations to Joseph and Oliver, and while standing in their presence declared the time had come for the turning of the hearts of the fathers to the children and the children to the fathers, lest the whole earth be smitten with a curse; and the keys of this dispensation were committed to them by the several administrators who had held them in former dispensations.
Oliver, who was now, and had been, General Church Recorder, removed to Missouri, September 17th, 1837.
Before leaving Kirtland, however, he was, with others, appointed Assistant Counselor to the First Presidency, and as such went to the Saints in Missouri. While spending the winter there with the Saints his course of life proved to be such that on the 12th of April, 1838, he was charged with misconduct before the High Council and by them excommunicated from the Church. But few in the history of the Church or of the world have ever been favored with such intimacy with prophets, angels, and Jesus Christ Himself, as Oliver had; which makes it more marvelous that his ambition, without proper restraint, should lead him, or cause him to be led where he must be severed from the fellowship of the Saints.
Without apparently making any effort to recover his standing or even visit the Prophet Joseph, he removed to Ohio, where he spent his time mostly in the study and pursuit of law practice, and other practices of a literary character, as he could not, with the knowledge he had, think of connecting himself with any of the religious sects of the day. This position he occupied until after the Prophet's death and the removal of the Saints from Nauvoo to the mountains in 1847.
In 1848, a yearning which he had for the society of those with whom he had once been so familiar, caused him to visit Kanesville, Iowa, where Elder Orson Hyde, then President of the Twelve Apostles, was residing, and make application for a reunion with the Church, which was granted by his being baptized and duly admitted into the Church by Elder Hyde officiating.
Soon after this, with the view of joining the Saints in Salt Lake Valley the next season, he, with his wife, desired first to visit her brother, David Whitmer, then living in Richmond, Missouri. For this purpose in the winter month of January they started on the journey by team, but were overtaken by a severe snow storm which compelled them to seek shelter, which they obtained with the writer of this article, then temporarily residing in the upper part of that State. Here they found it necessary to remain some length of time on account of the great amount of snow which had fallen completely blockading the road, and for a time preventing travel by teams.
This detention of nearly two weeks' time was extremely interesting and made very enjoyable to both parties participating in the social and intellectual feast so unexpectedly provided.
I had but the fall before returned from my first mission to the British Isles, and was in the spirit of inquiry as to all matters of early history and experiences in the Church, and soon found there was no reserve on the part of Oliver in answering my many questions. In doing so his mind seemed as fresh in recollection of events which occurred more than a score of years before as though they were but of yesterday.
Upon carefully inquiring as to his long absence from the body of the Church, he stated that he had never met the Prophet Joseph, after his expulsion from the Church, while he lived, apparently feeling that the Prophet could with equal propriety enquire after him as for him to visit the Prophet, and as his pride would seemingly not allow him to become a suppliant without that inquiry, it was never made; while he felt quite sure that had he ever met the Prophet there would have been no difficulty in effecting a reconciliation, as a feeling of jealousy towards him on the part of his accusers had entered largely into their purpose of having him removed, which he thought Joseph must have discovered after going up to Missouri.
In what had transpired with him he now felt to acknowledge the hand of God, in that he had been preserved; for if he had been with the Church he would have undoubtedly been with Joseph in his days of trial and shared like fate with him; but being spared, he now desired to go to the nations and bear a testimony of this work which no other man living could bear; and he decided to go to the Presidency of the Church and offer his services for that purpose.
This indeed seemed to be his only ambition, and he was now going to visit his wife's brother, David Whitmer, and prepare to go to the mountains and join the body of the Church the following summer and unite with them. For some cause this was not permitted, and he died in Missouri among relatives, before realizing the intent and purpose he had cherished of again testifying of the great work and dispensation which he had been instrumental with the Prophet in opening up to the world.
To hear him describe in his pleasant but earnest manner the personality of those heavenly messengers, with whom he and the Prophet had so freely held converse, was enchanting to my soul. Their heavenly appearance, clothed in robes of purity; the influence of their presence so lovely and serene; their eyes that seemed to penetrate to the very depths of the soul, together with the color of the eyes that gazed upon them, were all so beautifully related as to almost make one feel that they were then present; and as I placed my hands upon his head where these angels had placed theirs, a divine influence filled the soul to that degree that one could truly feel to be in the presence of something that was more than earthly; and from that day to this—now almost fifty years ago—the interest of those glorious truths upon the mind has never been lost, but as a beacon light ever guiding to the home of their glory for a like inheritance.
Before taking his departure he wrote and left with the writer of this the following statement, which we believe to be his last living testimony, though oft repeated, of the wonderful manifestations which brought the authority of God to men on earth:
TESTIMONY.
"While darkness covered the earth, and gross darkness the people; long after the authority to administer in holy things had been taken away, the Lord opened the heavens and sent forth His word for the salvation of Israel. In fulfillment of the sacred scriptures, the everlasting Gospel was proclaimed by the mighty angel (Moroni) who, clothed with the authority of his mission, gave glory to God in the highest. This Gospel is the 'stone taken from the mountains without hands.' John the Baptist, holding the keys of the Aaronic Priesthood; Peter, James, and John, holding the keys of the Melchisedek Priesthood, have also ministered for those who shall be heirs of salvation, and with these administrations ordained men to the same Priesthoods. These Priesthoods, with their authority, are now, and must continue to be, in the body of the Church of Jesus Christ of Latter-day Saints. Blessed is the Elder who has received the same, and thrice blessed and holy is he who shall endure to the end.
"Accept assurances, dear brother, of the unfeigned prayer of him who, in connection with Joseph the Seer, was blessed with the above ministrations, and who earnestly and devoutly hopes to meet you in the Celestial Glory.
"Oliver Cowdery.
"To Elder Samuel W. Richards, January 13th, 1849."
Thus, by the foregoing testimony which he bears, as his last written, and virtually his dying testimony, is secured the promise made to him by the Lord in the early part of his career, that "the gates of hell should not prevail against him; and he should be lifted up at the last day."
He went to his rest March 3rd, 1850, entitled to a glorious resurrection and crown of eternal life, such as the Lord, the righteous Judge, shall give to all those who keep covenant with Him.
Cowdery, Oliver. "Early Scenes and Incidents in the Church." Improvement Era. January 1899. pg. 187-193.
EARLY SCENES AND INCIDENTS IN THE CHURCH.
BY OLIVER COWDERY.
[In our prospectus for Volume II, attention was called to the fact that nothing could be more important to the young men of the Church than to be familiar with the original sources of our Church history, and that of those original sources none, perhaps, were of more importance than a series of eight letters written by Oliver Cowdery to W. W. Phelps, in 1834, and published by the latter in the Saints' Messenger and Advocate, at Kirtland, Ohio; and some years later in the Times and Seasons.
The letters were written in response to some questions submitted to Oliver Cowdery by Elder Phelps, and this accounts for the form of some parts of these communications.
We precede the letters of Elder Cowdery by one from the pen of the Prophet Joseph, in which he himself states the time and place of his birth, and refutes some of the slanders that were circulated about his early life.
In concluding this note we wish to express the belief that our young men, if they will peruse these letters with care, will find them of intense interest, and from them receive much enlightenment concerning the coming forth of the work of the Lord in the last days. — Editors.]
A LETTER FROM JOSEPH SMITH TO OLIVER COWDERY.
Dear Brother:--
Having learned from the first number of the Messenger and Advocate, that you were not only about to "give a history of the rise and progress of the Church of the Latter-day Saints;" but, that said history would necessarily embrace my life and character, I have been induced to give you the time and place of my birth; as I have learned that many of the opposers of those principles which I have held forth to the world, profess a personal acquaintance with me, though when in my presence, represent me to be another person in age, education, and statue, from what I am.
I was born (according to the record of the same, kept by my parents) in the town of Sharon, Windsor County, Vermont, on the 23rd of December, 1805.
At the age of ten my father's family removed to Palmyra, New York, where, and in the vicinity of which, I lived, or, made it my place of residence, until I was twenty-one; the latter part in the town of Manchester.
During this time, as is common to most, or all youths, I fell into many vices and follies; but as my accusers are, and have been forward to accuse me of being guilty of gross and outrageous violations of the peace and good order of the community, I take the occasion to remark that, though as I have said above, "as is common to most, or all youths, I fell into many vices and follies," I have not, neither can it be sustained, in truth, been guilty of wronging or injuring any man or society of men; and those imperfections to which I allude, and for which I have often had occasion to lament, were a light, and too often, vain mind, exhibiting a foolish and trifling conversation.
This being all, and the worst, that my accusers can substantiate against my moral character, I wish to add that it is not without a deep feeling of regret that I am thus called upon in answer to my own conscience, to fulfill a duty I owe to myself, as well as to the cause of truth, in making this public confession of my former uncircumspect walk, and trifling conversation and more particularly, as I often acted in violation of those holy precepts which I knew came from God. But as the "Articles and Covenants," of this Church are plain upon this particular point, I do not deem it important to proceed further. I only add, that I do not, nor never have, pretended to be any other than a man "subject to passion," and liable, without the assisting grace of the Savior, to deviate from that perfect path in which all men are commanded to walk.[1]
By giving the above a place in your valuable paper, you will confer a lasting favor upon myself, as an individual, and, as I humbly hope, subserve the cause of righteousness.
I am, with feelings of esteem, your fellow laborer in the Gospel of our Lord,
Joseph Smith.
O. COWDERY'S LETTERS TO W. W. PHELPS.
Letter I.
North, Medina Co., Ohio,
Sabbath evening, September 7, 1834.
Dear Brother:--
Before leaving home I promised, if I tarried long, to write; and while a few moments are now allowed me for reflection, aside from the cares and common conversation of my friends in this place, I have thought that were I to communicate them to you, might, perhaps, if they should not prove especially beneficial to yourself, by confirming you in the faith of the Gospel, at least be interesting, since it has pleased our heavenly Father to call us both to rejoice in the same hope of eternal life. And by giving them publicity, some thousands who have embraced the same covenant may learn something more particular upon the rise of this Church, in this last time. And while the gray evening is fast changing into a settled darkness, my heart responds with the happy millions who are in the presence of the Lamb, and are past the power of temptation, in rendering thanks, though feebly, to the same Parent.
Another day has passed into that, to us, boundless ocean, eternity! where nearly six thousand years have gone before; and what flits across the mind like an electric shock is, that it will never return! Whether it has been well improved or not; whether the principle emanating from him who "hallowed" it, have been observed; or whether, like the common mass of time, it has been heedlessly spent, is not for me to say—one thing I can say—it can never be recalled; it has rolled in to assist in filling up the grand space decreed in the mind of its Author, till nature shall have ceased her work, and time its accustomed revolutions—when its Lord shall have completed the gathering of his elect, and with them enjoy that Sabbath which shall never end.
On Friday, the 5th, in company with our brother Joseph Smith, Jr., 1 left Kirtland for this place (New Portage,) to attend the conference previously appointed. To be permitted, once more, to travel with this brother, occasions reflections of no ordinary kind. Many have been the fatigues and privations which have fallen to my lot to endure for the Gospel's sake since 1828, with this brother. Our road has frequently been spread with the "fowler's snare;" and our persons sought with the eagerness of the savage's ferocity for innocent blood, by men, either heated to desperation by the insinuations of those who professed to be "guides and way-marks" to the kingdom of glory, or the individuals themselves. This, I confess, is a dark picture to spread before our patrons, but they will pardon my plainness when I assure them of the truth. In fact, God has so ordered, that the reflections which I am permitted to cast upon my past life, relative to a knowledge of the way of salvation, are rendered "doubly endearing." Not only have I been graciously preserved from wicked and unreasonable men with this, our brother, but I have seen the fruit of perseverance m proclaiming the everlasting Gospel, immediately after It was declared to the world in these last days, in a manner not to be forgotten while heaven gives me common intellect. And what serves to render the reflection past expression on this point is that from his hand I received baptism, by the direction of the angel of God—the first received into this Church in this day.
Near the time of the setting of the sun. Sabbath evening, April 5th, 1829, my natural eyes for the first time beheld this brother. He then resided in Harmony, Susquehanna County, Pennsylvania. On Monday the 6th, I assisted him in arranging some business of a temporal nature and on Tuesday, the 7th, commenced to write the Book of Mormon. These were days never to be forgotten— to sit under the sound of a voice dictated by the inspiration of heaven, awakened the utmost gratitude of this bosom. Day after day I continued, uninterrupted, to write from his mouth, as he translated with the Urim and Thummim, or, as the Nephites would have said, "Interpreters," the history or record called the "Book of Mormon."
To notice in even few words, the interesting account given by Mormon and his faithful son Moroni, of a people once beloved and favored of heaven, would supersede my present design: I shall therefore defer this to a future period, and as I said in the introduction, pass more directly to some few incidents immediately connected with the rise of this Church, which may be entertaining to some thousands who have stepped forward, amid the frowns of bigots and the calumny of hypocrites, and embraced the Gospel of Christ.
No men in their sober senses, could translate and write the directions given to the Nephites, from the mouth of the Savior, of the precise manner in which men should build up his Church, and especially when corruption had spread an uncertainty over all forms and systems practiced among men, without desiring a privilege of showing the willingness of the heart by being buried in the liquid grave, to answer a "good conscience by the resurrection of Jesus Christ."
After writing the account given of the Savior's ministry to the remnant of the seed of Jacob upon this continent, it was easily to be seen, as the prophet said would be, that darkness covered the earth and gross darkness the minds of the people. On reflecting further it was as easily to be seen, that amid the great strife and noise concerning religion, none had authority from God to administer the ordinances of the Gospel. For the question might be asked, have men authority to administer in the name of Christ, who deny revelations, when his testimony is no less than the spirit of prophecy? and his religion based, built and sustained by immediate revelations in all ages of the world, when he has had a people on earth? If these facts were buried and carefully concealed by men whose craft would have been in danger if once permitted to shine in the faces of men, they were no longer to us; and we only waited for the commandment to be given, "Arise and be baptized."
This was not long desired before it was realized. The Lord, who is rich in mercy, and ever willing to answer the consistent prayer of the humble, after we had called upon him in a fervent manner, aside from the abodes of men, condescended to manifest to us his will. On a sudden, as from the midst of eternity, the voice of the Redeemer spake peace to us, while the veil was parted and the angel of God came down clothed with glory, and delivered the anxiously looked for message, and the keys of the Gospel of repentance. What joy ! what wonder! what amazement! While the world was racked and distracted—while millions were groping as the blind for the wall, and while all men were resting upon uncertainty, as a general mass, our eyes beheld—our ears heard. As in the "blaze of day;" yes, more—above the glitter of the May sunbeam, which then shed its brilliancy over the face of nature! Then his voice, though mild, pierced to the center, and his words, "I am thy fellow-servant," dispelled every fear. We listened, we gazed, we admired! 'Twas the voice of the angel from glory — 'twas a message from the Most High, and as we heard we rejoiced, while his love enkindled upon our souls, and we were rapt in the vision of the Almighty! Where was room for doubt? Nowhere; uncertainty had fled, doubt had sunk, no more to rise, while fiction and deception had fled forever.
But, dear brother, think further, think for a moment, what joy filled our hearts and with what surprise we must have bowed, (for who would not have bowed the knee for such a blessing?) when we received under his hand the holy priesthood, as he said, "upon you my fellow servants, in the name of Messiah I confer this priesthood and this authority, which shall remain upon earth, that the sons of Levi may yet offer an offering unto the Lord in righteousness!”
I shall not attempt to paint to you the feelings of this heart, nor the majestic beauty and glory which surrounded us on this occasion; but you will believe me when I say, that earth, nor men, with the eloquence of time, cannot begin to clothe language in as interesting and sublime a manner as this holy personage. No; nor has this earth power to give the joy, to bestow the peace, or comprehend the wisdom which was contained in each sentence as they were delivered by the power of the Holy Spirit! Man may deceive his fellow man; deception may follow deception, and the children of the wicked one may have power to seduce the foolish and untaught, till naught but fiction feeds the many, and the fruit of falsehood carries in its current the giddy to the grave, but one touch with the finger of his love, yes, one ray of glory from the upper world, or one word from the mouth of the Savior, from the bosom of eternity, strikes it all into insignificance, and blots it forever from the mind! The assurance that we were in the presence of an angel; the certainty that we heard the voice of Jesus, and the truth unsullied as it flowed from a pure personage, dictated by the will of God, is to me, past description, and I shall ever look upon this expression of the Savior's goodness with wonder and thanksgiving while I am permitted to tarry, and in those mansions where perfection dwells and sin never comes, I hope to adore in that DAY which shall never cease.[2]
I must close for the present: my candle is quite extinguished, and all nature seems locked in silence, shrouded in darkness, and enjoying that repose so necessary to this life. But the period is rolling on when night will close, and those who are found worthy will inherit that city where neither the light of the sun nor the moon will be necessary! "For the glory of God will lighten it, and the Lamb will be the light thereof."
[1] Of the youthful follies which the prophet here confesses, George Q. Cannon, in his "Life of Joseph Smith," says: "His quick conscience was apt to exaggerate every youthful foible, and he regarded many of his acts of thoughtlessness as offenses at which the heavens must frown. * * * Despite his own self-accusation the answer to his prayer proves that his probationary period had been passed satisfactorily to the heavens, and that he was still unstained by any dark offense."
[2] I will hereafter give you a full history of the rise of this Church up to the time stated in my introduction; which will necessarily embrace the life and character of this brother. I shall therefore leave the history of baptism, etc., till its proper place.
EARLY SCENES AND INCIDENTS IN THE CHURCH.
BY OLIVER COWDERY.
[In our prospectus for Volume II, attention was called to the fact that nothing could be more important to the young men of the Church than to be familiar with the original sources of our Church history, and that of those original sources none, perhaps, were of more importance than a series of eight letters written by Oliver Cowdery to W. W. Phelps, in 1834, and published by the latter in the Saints' Messenger and Advocate, at Kirtland, Ohio; and some years later in the Times and Seasons.
The letters were written in response to some questions submitted to Oliver Cowdery by Elder Phelps, and this accounts for the form of some parts of these communications.
We precede the letters of Elder Cowdery by one from the pen of the Prophet Joseph, in which he himself states the time and place of his birth, and refutes some of the slanders that were circulated about his early life.
In concluding this note we wish to express the belief that our young men, if they will peruse these letters with care, will find them of intense interest, and from them receive much enlightenment concerning the coming forth of the work of the Lord in the last days. — Editors.]
A LETTER FROM JOSEPH SMITH TO OLIVER COWDERY.
Dear Brother:--
Having learned from the first number of the Messenger and Advocate, that you were not only about to "give a history of the rise and progress of the Church of the Latter-day Saints;" but, that said history would necessarily embrace my life and character, I have been induced to give you the time and place of my birth; as I have learned that many of the opposers of those principles which I have held forth to the world, profess a personal acquaintance with me, though when in my presence, represent me to be another person in age, education, and statue, from what I am.
I was born (according to the record of the same, kept by my parents) in the town of Sharon, Windsor County, Vermont, on the 23rd of December, 1805.
At the age of ten my father's family removed to Palmyra, New York, where, and in the vicinity of which, I lived, or, made it my place of residence, until I was twenty-one; the latter part in the town of Manchester.
During this time, as is common to most, or all youths, I fell into many vices and follies; but as my accusers are, and have been forward to accuse me of being guilty of gross and outrageous violations of the peace and good order of the community, I take the occasion to remark that, though as I have said above, "as is common to most, or all youths, I fell into many vices and follies," I have not, neither can it be sustained, in truth, been guilty of wronging or injuring any man or society of men; and those imperfections to which I allude, and for which I have often had occasion to lament, were a light, and too often, vain mind, exhibiting a foolish and trifling conversation.
This being all, and the worst, that my accusers can substantiate against my moral character, I wish to add that it is not without a deep feeling of regret that I am thus called upon in answer to my own conscience, to fulfill a duty I owe to myself, as well as to the cause of truth, in making this public confession of my former uncircumspect walk, and trifling conversation and more particularly, as I often acted in violation of those holy precepts which I knew came from God. But as the "Articles and Covenants," of this Church are plain upon this particular point, I do not deem it important to proceed further. I only add, that I do not, nor never have, pretended to be any other than a man "subject to passion," and liable, without the assisting grace of the Savior, to deviate from that perfect path in which all men are commanded to walk.[1]
By giving the above a place in your valuable paper, you will confer a lasting favor upon myself, as an individual, and, as I humbly hope, subserve the cause of righteousness.
I am, with feelings of esteem, your fellow laborer in the Gospel of our Lord,
Joseph Smith.
O. COWDERY'S LETTERS TO W. W. PHELPS.
Letter I.
North, Medina Co., Ohio,
Sabbath evening, September 7, 1834.
Dear Brother:--
Before leaving home I promised, if I tarried long, to write; and while a few moments are now allowed me for reflection, aside from the cares and common conversation of my friends in this place, I have thought that were I to communicate them to you, might, perhaps, if they should not prove especially beneficial to yourself, by confirming you in the faith of the Gospel, at least be interesting, since it has pleased our heavenly Father to call us both to rejoice in the same hope of eternal life. And by giving them publicity, some thousands who have embraced the same covenant may learn something more particular upon the rise of this Church, in this last time. And while the gray evening is fast changing into a settled darkness, my heart responds with the happy millions who are in the presence of the Lamb, and are past the power of temptation, in rendering thanks, though feebly, to the same Parent.
Another day has passed into that, to us, boundless ocean, eternity! where nearly six thousand years have gone before; and what flits across the mind like an electric shock is, that it will never return! Whether it has been well improved or not; whether the principle emanating from him who "hallowed" it, have been observed; or whether, like the common mass of time, it has been heedlessly spent, is not for me to say—one thing I can say—it can never be recalled; it has rolled in to assist in filling up the grand space decreed in the mind of its Author, till nature shall have ceased her work, and time its accustomed revolutions—when its Lord shall have completed the gathering of his elect, and with them enjoy that Sabbath which shall never end.
On Friday, the 5th, in company with our brother Joseph Smith, Jr., 1 left Kirtland for this place (New Portage,) to attend the conference previously appointed. To be permitted, once more, to travel with this brother, occasions reflections of no ordinary kind. Many have been the fatigues and privations which have fallen to my lot to endure for the Gospel's sake since 1828, with this brother. Our road has frequently been spread with the "fowler's snare;" and our persons sought with the eagerness of the savage's ferocity for innocent blood, by men, either heated to desperation by the insinuations of those who professed to be "guides and way-marks" to the kingdom of glory, or the individuals themselves. This, I confess, is a dark picture to spread before our patrons, but they will pardon my plainness when I assure them of the truth. In fact, God has so ordered, that the reflections which I am permitted to cast upon my past life, relative to a knowledge of the way of salvation, are rendered "doubly endearing." Not only have I been graciously preserved from wicked and unreasonable men with this, our brother, but I have seen the fruit of perseverance m proclaiming the everlasting Gospel, immediately after It was declared to the world in these last days, in a manner not to be forgotten while heaven gives me common intellect. And what serves to render the reflection past expression on this point is that from his hand I received baptism, by the direction of the angel of God—the first received into this Church in this day.
Near the time of the setting of the sun. Sabbath evening, April 5th, 1829, my natural eyes for the first time beheld this brother. He then resided in Harmony, Susquehanna County, Pennsylvania. On Monday the 6th, I assisted him in arranging some business of a temporal nature and on Tuesday, the 7th, commenced to write the Book of Mormon. These were days never to be forgotten— to sit under the sound of a voice dictated by the inspiration of heaven, awakened the utmost gratitude of this bosom. Day after day I continued, uninterrupted, to write from his mouth, as he translated with the Urim and Thummim, or, as the Nephites would have said, "Interpreters," the history or record called the "Book of Mormon."
To notice in even few words, the interesting account given by Mormon and his faithful son Moroni, of a people once beloved and favored of heaven, would supersede my present design: I shall therefore defer this to a future period, and as I said in the introduction, pass more directly to some few incidents immediately connected with the rise of this Church, which may be entertaining to some thousands who have stepped forward, amid the frowns of bigots and the calumny of hypocrites, and embraced the Gospel of Christ.
No men in their sober senses, could translate and write the directions given to the Nephites, from the mouth of the Savior, of the precise manner in which men should build up his Church, and especially when corruption had spread an uncertainty over all forms and systems practiced among men, without desiring a privilege of showing the willingness of the heart by being buried in the liquid grave, to answer a "good conscience by the resurrection of Jesus Christ."
After writing the account given of the Savior's ministry to the remnant of the seed of Jacob upon this continent, it was easily to be seen, as the prophet said would be, that darkness covered the earth and gross darkness the minds of the people. On reflecting further it was as easily to be seen, that amid the great strife and noise concerning religion, none had authority from God to administer the ordinances of the Gospel. For the question might be asked, have men authority to administer in the name of Christ, who deny revelations, when his testimony is no less than the spirit of prophecy? and his religion based, built and sustained by immediate revelations in all ages of the world, when he has had a people on earth? If these facts were buried and carefully concealed by men whose craft would have been in danger if once permitted to shine in the faces of men, they were no longer to us; and we only waited for the commandment to be given, "Arise and be baptized."
This was not long desired before it was realized. The Lord, who is rich in mercy, and ever willing to answer the consistent prayer of the humble, after we had called upon him in a fervent manner, aside from the abodes of men, condescended to manifest to us his will. On a sudden, as from the midst of eternity, the voice of the Redeemer spake peace to us, while the veil was parted and the angel of God came down clothed with glory, and delivered the anxiously looked for message, and the keys of the Gospel of repentance. What joy ! what wonder! what amazement! While the world was racked and distracted—while millions were groping as the blind for the wall, and while all men were resting upon uncertainty, as a general mass, our eyes beheld—our ears heard. As in the "blaze of day;" yes, more—above the glitter of the May sunbeam, which then shed its brilliancy over the face of nature! Then his voice, though mild, pierced to the center, and his words, "I am thy fellow-servant," dispelled every fear. We listened, we gazed, we admired! 'Twas the voice of the angel from glory — 'twas a message from the Most High, and as we heard we rejoiced, while his love enkindled upon our souls, and we were rapt in the vision of the Almighty! Where was room for doubt? Nowhere; uncertainty had fled, doubt had sunk, no more to rise, while fiction and deception had fled forever.
But, dear brother, think further, think for a moment, what joy filled our hearts and with what surprise we must have bowed, (for who would not have bowed the knee for such a blessing?) when we received under his hand the holy priesthood, as he said, "upon you my fellow servants, in the name of Messiah I confer this priesthood and this authority, which shall remain upon earth, that the sons of Levi may yet offer an offering unto the Lord in righteousness!”
I shall not attempt to paint to you the feelings of this heart, nor the majestic beauty and glory which surrounded us on this occasion; but you will believe me when I say, that earth, nor men, with the eloquence of time, cannot begin to clothe language in as interesting and sublime a manner as this holy personage. No; nor has this earth power to give the joy, to bestow the peace, or comprehend the wisdom which was contained in each sentence as they were delivered by the power of the Holy Spirit! Man may deceive his fellow man; deception may follow deception, and the children of the wicked one may have power to seduce the foolish and untaught, till naught but fiction feeds the many, and the fruit of falsehood carries in its current the giddy to the grave, but one touch with the finger of his love, yes, one ray of glory from the upper world, or one word from the mouth of the Savior, from the bosom of eternity, strikes it all into insignificance, and blots it forever from the mind! The assurance that we were in the presence of an angel; the certainty that we heard the voice of Jesus, and the truth unsullied as it flowed from a pure personage, dictated by the will of God, is to me, past description, and I shall ever look upon this expression of the Savior's goodness with wonder and thanksgiving while I am permitted to tarry, and in those mansions where perfection dwells and sin never comes, I hope to adore in that DAY which shall never cease.[2]
I must close for the present: my candle is quite extinguished, and all nature seems locked in silence, shrouded in darkness, and enjoying that repose so necessary to this life. But the period is rolling on when night will close, and those who are found worthy will inherit that city where neither the light of the sun nor the moon will be necessary! "For the glory of God will lighten it, and the Lamb will be the light thereof."
[1] Of the youthful follies which the prophet here confesses, George Q. Cannon, in his "Life of Joseph Smith," says: "His quick conscience was apt to exaggerate every youthful foible, and he regarded many of his acts of thoughtlessness as offenses at which the heavens must frown. * * * Despite his own self-accusation the answer to his prayer proves that his probationary period had been passed satisfactorily to the heavens, and that he was still unstained by any dark offense."
[2] I will hereafter give you a full history of the rise of this Church up to the time stated in my introduction; which will necessarily embrace the life and character of this brother. I shall therefore leave the history of baptism, etc., till its proper place.
Cowdery, Oliver. "Early Scenes and Incidents in the Church." Improvement Era. February 1899. pg. 267-274.
EARLY SCENES AND INCIDENTS IN THE CHURCH.
BY OLIVER COWDERY.
LETTER II.
Dear Brother:--
In the last Messenger and Advocate I promised to commence a more particular or minute history of the rise and progress of the Church of Latter-day Saints; and publish, for the benefit of inquirers, and all who are disposed to learn. There are certain facts relative to the works of God worthy the consideration and observance of every individual, and every society:—They are that he never works in the dark—his works are always performed in a clear, intelligible manner; and another point is, that he never works in vain. This is not the case with men; but might it not be? When the Lord works, he accomplishes his purposes, and the effects of his power are to be seen afterward. In view of this, suffer me to make a few remarks by way of introduction. The works of man may shine for a season with a degree of brilliancy, but time changes their complexion; and whether it did or not, all would be the same in a little space, as nothing except that which was erected by a hand which never grows weak, can remain when corruption is consumed.
I shall not be required to adorn and beautify my narrative with a relation of the faith of Enoch, and those who assisted him to build up Zion, which fled to God—on the mountains of which was commanded the blessing, life forever more—to be held in reserve to add another ray of glory to the grand retinue, when worlds shall rock from their base to their center; the nations of the righteous rise from the dust, and the blessed millions of the church of the first born, shout his triumphant coming, to receive his kingdom, over which he is to reign till all enemies are subdued.
Nor shall I write the history of the Lord's church, raised up according to his own instructions to Moses and Aaron; of the perplexities and discouragements which came from Israel for their transgressions; their organizations upon the land of Canaan, and their overthrow and dispersion among all nations, to reap the reward of their iniquities, to the appearing of the Great Shepherd, in the flesh.
But there is, of necessity, a uniformity so exact; a manner so precise, and ordinances so minute, in all ages and generations whenever God has established his church among men, that should I have occasion to recur to either age, and particularly to that characterized by the advent of the Messiah, and the ministry of the apostles of that church; with a cursory view of the same till it lost its visibility on earth; was driven into darkness, or till God took the holy priesthood unto himself, where it has been held in reserve to the present century, as a matter of right, in this free country, I may take the privilege. This may be doubted by some indeed by many—as an admission of this point would overthrow the popular systems of the day. I cannot reasonably expect, then, that the large majority of professors will be willing to listen to my argument for a moment, as a careful, impartial, and faithful investigation of the doctrines which I believe to be correct, and the principles cherished in my bosom—and believed by this church — by every honest man must be admitted as truth. Of this I may say as Tertullian said to the emperor when writing in defense of the saints in his day: "Whoever looked well into our religion that did not embrace it?"
Common undertakings and plans of men may be overthrown or destroyed by opposition. The systems of this world may be exploded or annihilated by oppression or falsehood; but it is the reverse with pure religion. There is a power attendant on truth that all the arts and designs of men cannot fathom; there is an increasing influence which rises up in one place the moment it is covered in another, and the more it is traduced and the harsher the means employed to effect its extinction, the more numerous are its votaries. It is not the vain cry of " delusion " from the giddy multitude; it is not the sneers of bigots; it is not the frowns of zealots, neither the rage of princes, kings, nor emperors, that can prevent its influence. The fact is, as Tertullian said, no man ever looked carefully into its consistency and propriety without embracing it. It is impossible: that light which enlightens men, is at once enraptured; that intelligence which existed before the world was, will unite, and that wisdom in the Divine economy will be so conspicuous, that it will be embraced, it will be observed, and it must be obeyed! Look at pure religion whenever it has had a place on earth, and you will always mark the same characteristics in all its features.
Look at truth (without which the former could not exist,) and the same peculiarities are apparent. Those who have been guided by them have always shown the same principles; and those who were not, have as uniformly sought to destroy their influence. Religion has had its friends and its enemies; its advocates and its opponents. But the thousands of years which have come and gone, have left it unaltered; the millions who have embraced it, and are now enjoying that bliss held forth in its promises, have left its principles unchanged, and its influence upon the honest heart unweakened. The many oppositions which have encountered it; the millions of calumnies, the numberless reproaches, and the myriads of falsehoods, have left its fair form unimpaired, its beauty untarnished, and its excellence as excellent; while its certainty is the same, and its foundation upheld by the hand of God!
One peculiarity of men I wish to notice in the early part of my narrative.—So far as my acquaintance and knowledge of men and their history extends, it has been the custom of every generation to boast of, or extol the acts of the former. In this respect I wish it to be distinctly understood, that I mean the righteous — those to whom God communicated his will. There has ever been an apparent blindness common to men, which has hindered their discovering the real worth and excellence of individuals while residing with them; but when once deprived of their society, worth, and counsel, they were ready to exclaim, "how great and inestimable were their qualities, and how precious is their memory!"
The vilest and most corrupt are not exempted from this charge : even the Jews, whose former principles had become degenerated, and whose religion was a mere show, were found among that class who were ready to build and garnish the sepulchres of the prophets, and condemn their fathers for putting them to death; making important boasts of their righteousness, and of their assurance of salvation, in the midst of which they rose up with one consent, and treacherously and shamefully betrayed, and crucified the Savior of the world! No wonder that the inquirer has turned aside with disgust, nor marvel that God has appointed a day when he will call the nations before him, and reward every man according to his works!
Enoch walked with God, and was taken home without tasting death. Why were not all converted in his day and taken with him to glory? Noah it is said, was perfect in his generation: and it is plain that he had communion with his Maker, and by his direction accomplished a work the parallel of which is not to be found in the annals of the world. Why were not the world converted, that the flood might have been stayed? Men, from the days of our father Abraham, have talked, boasted, and extolled his faith: and he is even represented in the scriptures:—" The father of the faithful." Moses talked with the Lord face to face; received the great moral law, upon the basis of which those of all civilized governments are founded; led Israel forty years, and was taken home to receive the reward of his toils—then Jacob could realize his worth. Well was the question asked by our Lord, "How can the children of the bridechamber mourn while the bridegroom is with them?" It is said, that he traveled and taught the righteous principles of his kingdom, three years, during which he chose twelve men, and ordained them apostles, etc. The people saw and heard—they were particularly benefited many of them, by being healed of infirmities, and diseases; of plagues and devils; they saw him walk upon the water; they saw the winds and waves calmed at his command; they saw thousands fed to the full with a pittance, and the very powers of darkness tremble in his presence—and like others before them, considered it as a dream, or a common occurrence, till the time was fulfilled, and he was offered up. Yet while he was with them he said, you shall desire to see one of the days of the Son of Man, and shall not see it. He knew that calamity would fall upon the people, and the wrath of heaven overtake them to their overthrow; and when that devoted city was surrounded with armies, well may we conclude that they desired a protector possessing sufficient power to lead them to some safe place aside from the tumult of a siege.
Since the apostles fell asleep all men who profess a belief in the truth of their mission, extol their virtues and celebrate their fame. It seems to have been forgotten that they were men of infirmities and subject to all the feelings, passions, and imperfections common to other men. But it appears that they, as others were before them, were looked upon as men of perfection, holiness, purity, and goodness, far in advance of any since. So were the characters of the prophets held in the days of these apostles. What can be the difference in the reward, whether a man died for righteousness' sake in the days of Abel, Zacharias, John, the twelve apostles chosen at Jerusalem, or since? Is not the life of one equally as precious as the other? and is not the truth just as true?
But in reviewing the lives and acts of men in past generations, whenever we find a righteous man among them, there always were excuses for not giving heed or credence to his testimony. The people could see his imperfections; or, if no imperfections, supposed ones, and were always ready to frame an excuse upon that for not believing.—No matter how pure the principles, nor how precious the teachings—an excuse was wanted—and an excuse was had.
The next generation, perhaps, was favored with equally as righteous men, who were condemned upon the same principles of the former, while the acts and precepts of the former were the boasts of the multitude; when, in reality, there doctrines were no more pure, their exertions to turn men to righteousness no greater neither their walk any more circumspect—the grave of the former is considered to be holy, and his sepulchre is garnished while the latter is deprived a dwelling among men, or even an existence upon earth! Such is a specimen of the depravity and inconsistency of men, and such has been their conduct toward the righteous in centuries past.
When John the son of Zacharias came among the Jews, it is said that he came neither eating bread nor drinking wine. In another place it is said that his meat was locusts and wild honey. The Jews saw him, heard him preach, and were witnesses of the purity of the doctrines he advocated—they wanted an excuse, and they soon found one—" He hath a devil ! " And who among all generations, that valued his salvation, would be taught by, or follow one possessed of a devil?
The Savior came in form and fashion of a man; he ate, drank, and walked about as a man, and they said, "Behold, a man gluttonous, and a wine-bibber, a friend of publicans and sinners!" You see an excuse was wanting, but not long wanting till it was found — who would follow a dissipated leader? or who, among the righteous Pharisees would acknowledge a man who would condescend to eat with publicans and sinners? This was too much—they could not endure it. An individual teaching the doctrines of the kingdom of heaven, and declaring that that kingdom was nigh, or that it had already come, must appear different from others or he could not be received. If he were athirst he must not drink, if faint he must not eat, and if weary he must not rest, because he had assumed the authority to teach the world righteousness, and he must be different in manners, and in constitution, if not in form, that all might be attracted by his singular appearance: that his singular demeanor might gain the reverence of the people, or he was an impostor—a false teacher—a wicked man—a sinner and an accomplice of Beelzebub, the prince of devils!
If singularity of appearance, of difference of mariners would command respect, certainly John would have been reverenced, and heard. To see one dressed so ridiculously, eating no common food, neither drinking wine like other men; stepping in advance of the learned and reverend Pharisees, wise doctors, the righteous scribes, and declaring, at the same time that the Lord's kingdom would soon appear could not be borne—he must not teach—he must not assume—he must not attempt to lead the people after him—" He hath a devil."
The Jews were willing, (professedly so,) to believe the ancient prophets, and follow the direction of heaven as delivered to the world by them; but when one came teaching the same doctrines, and proclaiming the same things, only that they were nearer, they would not hear. Men say if they could see they would believe; but I have thought the reverse in this respect—if they cannot see they will believe.
One of two reasons may be assigned as the cause why the messengers of truth have been rejected— perhaps both. The multitude saw their imperfections, or supposed ones, and from that framed an excuse for rejecting them; or else in consequence of the corruption of their own hearts, when reproved, were not willing to repent; but sought to make a man an offender for a word; or for wearing camels' hair, eating locusts, drinking wine, or showing friendship to publicans and sinners!
When looking over the sacred scriptures, we seem to forget that they were given through men of imperfections, and subject to passions. It is a general belief that the ancient prophets were perfect— that no stain or blemish ever appeared upon their characters while on earth, to be brought forward by the opposer as an excuse for not believing. The same is said of the apostles; but James said that Elias (Elijah) was a man subject to like passions as themselves, and yet he had that power with God that in answer to his prayers it rained not on the earth by the space of three years and a half.
There can be no doubt that those to whom he wrote looked upon the ancient prophets as a race of beings superior to any in those days; and in order to be constituted a prophet of God, a man must be perfect in every respect. The idea is, that he must be perfect according to their signification of the word. If a people were blessed with prophets, they must be individuals who were to prescribe the laws by which they must be governed, even in their private walks. The generation following were ready to suppose, that those men who believed the word of God were as perfect as those to whom it was delivered supposed they must be, and were as forward to prescribe the rules by which they were governed, or rehearse laws and declare them to be the governing principles of the prophets, as though they themselves held the keys of the mysteries of heaven and had searched the archives of the generations of the world.
You will see that I have made mention of the Messiah, of his mission into the world, and of his walk and outward appearance; but do not understand me as attempting to place him on a level with men, or his mission on a parallel with those of the prophets and apostles—far from this. I view his mission such as none other could fill ; that he was offered without spot to God a propitiation for our sins; that he rose triumphant and victorious over the grave and him that has the power of death. This, man could not do—it required a perfect sacrifice—man is imperfect; it required a spotless offering—man is not spotless; it required an infinite atonement— man is mortal!
I have, then, as you will see, made mention of our Lord, to show that individuals teaching truth, whether perfect or imperfect, have been looked upon as the worst of them. And that even our Savior, the great Shepherd of Israel, was mocked and derided, and placed on a parallel with the prince of devils; and the prophets and apostles though at this day, looked upon as perfect as perfection, were considered the basest of the human family by those among whom they lived. It is not rumor though it is wafted by every gale, and reiterated by every zephyr, upon which we are to found our judgments of one's merits or demerits. If it is, we erect an altar upon which we sacrifice the most perfect of men and establish a criterion by which the "vilest of the vile" may escape censure.
But lest I weary you with too many remarks upon the history of the past, after a few upon the propriety of a narrative of the description I have proposed, I shall proceed.
EARLY SCENES AND INCIDENTS IN THE CHURCH.
BY OLIVER COWDERY.
LETTER II.
Dear Brother:--
In the last Messenger and Advocate I promised to commence a more particular or minute history of the rise and progress of the Church of Latter-day Saints; and publish, for the benefit of inquirers, and all who are disposed to learn. There are certain facts relative to the works of God worthy the consideration and observance of every individual, and every society:—They are that he never works in the dark—his works are always performed in a clear, intelligible manner; and another point is, that he never works in vain. This is not the case with men; but might it not be? When the Lord works, he accomplishes his purposes, and the effects of his power are to be seen afterward. In view of this, suffer me to make a few remarks by way of introduction. The works of man may shine for a season with a degree of brilliancy, but time changes their complexion; and whether it did or not, all would be the same in a little space, as nothing except that which was erected by a hand which never grows weak, can remain when corruption is consumed.
I shall not be required to adorn and beautify my narrative with a relation of the faith of Enoch, and those who assisted him to build up Zion, which fled to God—on the mountains of which was commanded the blessing, life forever more—to be held in reserve to add another ray of glory to the grand retinue, when worlds shall rock from their base to their center; the nations of the righteous rise from the dust, and the blessed millions of the church of the first born, shout his triumphant coming, to receive his kingdom, over which he is to reign till all enemies are subdued.
Nor shall I write the history of the Lord's church, raised up according to his own instructions to Moses and Aaron; of the perplexities and discouragements which came from Israel for their transgressions; their organizations upon the land of Canaan, and their overthrow and dispersion among all nations, to reap the reward of their iniquities, to the appearing of the Great Shepherd, in the flesh.
But there is, of necessity, a uniformity so exact; a manner so precise, and ordinances so minute, in all ages and generations whenever God has established his church among men, that should I have occasion to recur to either age, and particularly to that characterized by the advent of the Messiah, and the ministry of the apostles of that church; with a cursory view of the same till it lost its visibility on earth; was driven into darkness, or till God took the holy priesthood unto himself, where it has been held in reserve to the present century, as a matter of right, in this free country, I may take the privilege. This may be doubted by some indeed by many—as an admission of this point would overthrow the popular systems of the day. I cannot reasonably expect, then, that the large majority of professors will be willing to listen to my argument for a moment, as a careful, impartial, and faithful investigation of the doctrines which I believe to be correct, and the principles cherished in my bosom—and believed by this church — by every honest man must be admitted as truth. Of this I may say as Tertullian said to the emperor when writing in defense of the saints in his day: "Whoever looked well into our religion that did not embrace it?"
Common undertakings and plans of men may be overthrown or destroyed by opposition. The systems of this world may be exploded or annihilated by oppression or falsehood; but it is the reverse with pure religion. There is a power attendant on truth that all the arts and designs of men cannot fathom; there is an increasing influence which rises up in one place the moment it is covered in another, and the more it is traduced and the harsher the means employed to effect its extinction, the more numerous are its votaries. It is not the vain cry of " delusion " from the giddy multitude; it is not the sneers of bigots; it is not the frowns of zealots, neither the rage of princes, kings, nor emperors, that can prevent its influence. The fact is, as Tertullian said, no man ever looked carefully into its consistency and propriety without embracing it. It is impossible: that light which enlightens men, is at once enraptured; that intelligence which existed before the world was, will unite, and that wisdom in the Divine economy will be so conspicuous, that it will be embraced, it will be observed, and it must be obeyed! Look at pure religion whenever it has had a place on earth, and you will always mark the same characteristics in all its features.
Look at truth (without which the former could not exist,) and the same peculiarities are apparent. Those who have been guided by them have always shown the same principles; and those who were not, have as uniformly sought to destroy their influence. Religion has had its friends and its enemies; its advocates and its opponents. But the thousands of years which have come and gone, have left it unaltered; the millions who have embraced it, and are now enjoying that bliss held forth in its promises, have left its principles unchanged, and its influence upon the honest heart unweakened. The many oppositions which have encountered it; the millions of calumnies, the numberless reproaches, and the myriads of falsehoods, have left its fair form unimpaired, its beauty untarnished, and its excellence as excellent; while its certainty is the same, and its foundation upheld by the hand of God!
One peculiarity of men I wish to notice in the early part of my narrative.—So far as my acquaintance and knowledge of men and their history extends, it has been the custom of every generation to boast of, or extol the acts of the former. In this respect I wish it to be distinctly understood, that I mean the righteous — those to whom God communicated his will. There has ever been an apparent blindness common to men, which has hindered their discovering the real worth and excellence of individuals while residing with them; but when once deprived of their society, worth, and counsel, they were ready to exclaim, "how great and inestimable were their qualities, and how precious is their memory!"
The vilest and most corrupt are not exempted from this charge : even the Jews, whose former principles had become degenerated, and whose religion was a mere show, were found among that class who were ready to build and garnish the sepulchres of the prophets, and condemn their fathers for putting them to death; making important boasts of their righteousness, and of their assurance of salvation, in the midst of which they rose up with one consent, and treacherously and shamefully betrayed, and crucified the Savior of the world! No wonder that the inquirer has turned aside with disgust, nor marvel that God has appointed a day when he will call the nations before him, and reward every man according to his works!
Enoch walked with God, and was taken home without tasting death. Why were not all converted in his day and taken with him to glory? Noah it is said, was perfect in his generation: and it is plain that he had communion with his Maker, and by his direction accomplished a work the parallel of which is not to be found in the annals of the world. Why were not the world converted, that the flood might have been stayed? Men, from the days of our father Abraham, have talked, boasted, and extolled his faith: and he is even represented in the scriptures:—" The father of the faithful." Moses talked with the Lord face to face; received the great moral law, upon the basis of which those of all civilized governments are founded; led Israel forty years, and was taken home to receive the reward of his toils—then Jacob could realize his worth. Well was the question asked by our Lord, "How can the children of the bridechamber mourn while the bridegroom is with them?" It is said, that he traveled and taught the righteous principles of his kingdom, three years, during which he chose twelve men, and ordained them apostles, etc. The people saw and heard—they were particularly benefited many of them, by being healed of infirmities, and diseases; of plagues and devils; they saw him walk upon the water; they saw the winds and waves calmed at his command; they saw thousands fed to the full with a pittance, and the very powers of darkness tremble in his presence—and like others before them, considered it as a dream, or a common occurrence, till the time was fulfilled, and he was offered up. Yet while he was with them he said, you shall desire to see one of the days of the Son of Man, and shall not see it. He knew that calamity would fall upon the people, and the wrath of heaven overtake them to their overthrow; and when that devoted city was surrounded with armies, well may we conclude that they desired a protector possessing sufficient power to lead them to some safe place aside from the tumult of a siege.
Since the apostles fell asleep all men who profess a belief in the truth of their mission, extol their virtues and celebrate their fame. It seems to have been forgotten that they were men of infirmities and subject to all the feelings, passions, and imperfections common to other men. But it appears that they, as others were before them, were looked upon as men of perfection, holiness, purity, and goodness, far in advance of any since. So were the characters of the prophets held in the days of these apostles. What can be the difference in the reward, whether a man died for righteousness' sake in the days of Abel, Zacharias, John, the twelve apostles chosen at Jerusalem, or since? Is not the life of one equally as precious as the other? and is not the truth just as true?
But in reviewing the lives and acts of men in past generations, whenever we find a righteous man among them, there always were excuses for not giving heed or credence to his testimony. The people could see his imperfections; or, if no imperfections, supposed ones, and were always ready to frame an excuse upon that for not believing.—No matter how pure the principles, nor how precious the teachings—an excuse was wanted—and an excuse was had.
The next generation, perhaps, was favored with equally as righteous men, who were condemned upon the same principles of the former, while the acts and precepts of the former were the boasts of the multitude; when, in reality, there doctrines were no more pure, their exertions to turn men to righteousness no greater neither their walk any more circumspect—the grave of the former is considered to be holy, and his sepulchre is garnished while the latter is deprived a dwelling among men, or even an existence upon earth! Such is a specimen of the depravity and inconsistency of men, and such has been their conduct toward the righteous in centuries past.
When John the son of Zacharias came among the Jews, it is said that he came neither eating bread nor drinking wine. In another place it is said that his meat was locusts and wild honey. The Jews saw him, heard him preach, and were witnesses of the purity of the doctrines he advocated—they wanted an excuse, and they soon found one—" He hath a devil ! " And who among all generations, that valued his salvation, would be taught by, or follow one possessed of a devil?
The Savior came in form and fashion of a man; he ate, drank, and walked about as a man, and they said, "Behold, a man gluttonous, and a wine-bibber, a friend of publicans and sinners!" You see an excuse was wanting, but not long wanting till it was found — who would follow a dissipated leader? or who, among the righteous Pharisees would acknowledge a man who would condescend to eat with publicans and sinners? This was too much—they could not endure it. An individual teaching the doctrines of the kingdom of heaven, and declaring that that kingdom was nigh, or that it had already come, must appear different from others or he could not be received. If he were athirst he must not drink, if faint he must not eat, and if weary he must not rest, because he had assumed the authority to teach the world righteousness, and he must be different in manners, and in constitution, if not in form, that all might be attracted by his singular appearance: that his singular demeanor might gain the reverence of the people, or he was an impostor—a false teacher—a wicked man—a sinner and an accomplice of Beelzebub, the prince of devils!
If singularity of appearance, of difference of mariners would command respect, certainly John would have been reverenced, and heard. To see one dressed so ridiculously, eating no common food, neither drinking wine like other men; stepping in advance of the learned and reverend Pharisees, wise doctors, the righteous scribes, and declaring, at the same time that the Lord's kingdom would soon appear could not be borne—he must not teach—he must not assume—he must not attempt to lead the people after him—" He hath a devil."
The Jews were willing, (professedly so,) to believe the ancient prophets, and follow the direction of heaven as delivered to the world by them; but when one came teaching the same doctrines, and proclaiming the same things, only that they were nearer, they would not hear. Men say if they could see they would believe; but I have thought the reverse in this respect—if they cannot see they will believe.
One of two reasons may be assigned as the cause why the messengers of truth have been rejected— perhaps both. The multitude saw their imperfections, or supposed ones, and from that framed an excuse for rejecting them; or else in consequence of the corruption of their own hearts, when reproved, were not willing to repent; but sought to make a man an offender for a word; or for wearing camels' hair, eating locusts, drinking wine, or showing friendship to publicans and sinners!
When looking over the sacred scriptures, we seem to forget that they were given through men of imperfections, and subject to passions. It is a general belief that the ancient prophets were perfect— that no stain or blemish ever appeared upon their characters while on earth, to be brought forward by the opposer as an excuse for not believing. The same is said of the apostles; but James said that Elias (Elijah) was a man subject to like passions as themselves, and yet he had that power with God that in answer to his prayers it rained not on the earth by the space of three years and a half.
There can be no doubt that those to whom he wrote looked upon the ancient prophets as a race of beings superior to any in those days; and in order to be constituted a prophet of God, a man must be perfect in every respect. The idea is, that he must be perfect according to their signification of the word. If a people were blessed with prophets, they must be individuals who were to prescribe the laws by which they must be governed, even in their private walks. The generation following were ready to suppose, that those men who believed the word of God were as perfect as those to whom it was delivered supposed they must be, and were as forward to prescribe the rules by which they were governed, or rehearse laws and declare them to be the governing principles of the prophets, as though they themselves held the keys of the mysteries of heaven and had searched the archives of the generations of the world.
You will see that I have made mention of the Messiah, of his mission into the world, and of his walk and outward appearance; but do not understand me as attempting to place him on a level with men, or his mission on a parallel with those of the prophets and apostles—far from this. I view his mission such as none other could fill ; that he was offered without spot to God a propitiation for our sins; that he rose triumphant and victorious over the grave and him that has the power of death. This, man could not do—it required a perfect sacrifice—man is imperfect; it required a spotless offering—man is not spotless; it required an infinite atonement— man is mortal!
I have, then, as you will see, made mention of our Lord, to show that individuals teaching truth, whether perfect or imperfect, have been looked upon as the worst of them. And that even our Savior, the great Shepherd of Israel, was mocked and derided, and placed on a parallel with the prince of devils; and the prophets and apostles though at this day, looked upon as perfect as perfection, were considered the basest of the human family by those among whom they lived. It is not rumor though it is wafted by every gale, and reiterated by every zephyr, upon which we are to found our judgments of one's merits or demerits. If it is, we erect an altar upon which we sacrifice the most perfect of men and establish a criterion by which the "vilest of the vile" may escape censure.
But lest I weary you with too many remarks upon the history of the past, after a few upon the propriety of a narrative of the description I have proposed, I shall proceed.
Cowdery, Oliver. "Early Scenes and Incidents in the Church." Improvement Era. March 1899. pg. 347-350.
EARLY SCENES AND INCIDENTS IN THE CHURCH.
BY OLIVER COWDERY.
LETTER III.
Dear Brother.—After a silence of another month, agreeably to my promise, I proceed upon the subject I proposed in the first number of the Advocate. Perhaps an apology for brevity may not be improper, here, as many important incidents consequently transpiring in the organization and establishing of a society like the one whose history I am about to give to the world, are overlooked or lost, and soon buried with those who were the actors, will prevent my giving those minute and particular reflections which I have so often wished might have characterized the "Acts of the Apostles," and the ancient saints. But such facts as are within my knowledge will be given, without any reference to inconsistencies, in the minds of others, or impossibilities, in the feelings of such as do not give credence to the system of salvation and redemption so clearly set forth and so plainly written over the face of the sacred scriptures.
Upon the propriety of a narrative of this kind, I have briefly to remark: it is known to you that this church has suffered reproach and persecution, from a majority of mankind who heard but a rumor, since its first organization. And further, you are also conversant with the fact, that no sooner had the messengers of the fullness of the Gospel began to proclaim its heavenly precepts and call upon men to embrace the same, than they were vilified and slandered by thousands who never saw their faces. and much less knew aught derogatory of their characters moral or religious—upon this unfair and unsaint-like manner of procedure they have been giving in large sheets their own opinions of the incorrectness of our system and attested volumes of our lives and characters.
Since, then, our opposers have been thus kind to introduce our cause before the public, it is no more than just that a correct account should be given; and since they have invariably sought to cast a shade over the truth, and hinder its influence from gaining ascendency, it is also proper that it should be vindicated, by laying before the world a correct statement of events as they have transpired from time to time.
Whether I shall succeed so far in my purpose as to convince the public of the incorrectness of those scurrilous reports which have inundated our land, or even but a small portion of them, will be better ascertained when I close than when I commence; and I am content to submit it before the candid for perusal, and before the Judge of all for inspection, as I most assuredly believe that before him I must stand and answer for the deeds transacted in this life.
Should I, however, be instrumental in causing a few to hear before they judge, and understand both sides of this matter before they condemn, I shall have the satisfaction of seeing them embrace it, as I am certain that one is the inevitable fruit of the other. But to proceed.
You will recollect that I informed you, in my letter published in the first number of the Messenger and Advocate, that this history would necessarily embrace the life and character of our esteemed friend and brother, Joseph Smith, Jr., one of the presidents of this church, and for information on that part of the subject, I refer you to his communication of the same, published in this paper.[1] I shall, therefore, pass over that, till I come to the seventeenth year of his life.
It is necessary to premise this account by relating the situation of the public mind relative to religion, at this time: One Mr. Lane, a presiding Elder of the Methodist Church, visited Palmyra, and vicinity. Elder Lane was a talented man possessing a good share of literary endowments and apparent humility. There was a great awakening, or excitement raised on the subject of religion, and much inquiry for the word of life. Large additions were made to the Methodist, Presbyterian, and Baptist churches. Mr. Lane's manner of communication was peculiarly calculated to awaken the intellect of the hearer, and arouse the sinner to look about him for safety—much good instruction was always drawn from his discourses on the scripture, and in common with others, our brother's mind became awakened.
For a length of time the reformation seemed to move in a harmonious manner, but, as the excitement ceased or those who had expressed anxieties, had professed a belief in the pardoning influence and condescension of the Savior, a general struggle was made by the leading characters of the different sects, for proselytes. Then strife seemed to take the place of that apparent union and harmony which had previously characterized the moods and exhortations of the old professors, and a cry—I am right — you are wrong—was introduced in their stead.
In this general strife for followers his mother, one sister, and two of his natural brothers, were persuaded to unite with the Presbyterians. This gave opportunity for further reflection; and as will be seen in the sequel, laid a foundation, or was one means of laying a foundation for the attestations of the truth, or professions of truths, contained in that record called the word of God.
After strong solicitations to unite with one of those different societies, and seeing the apparent proselyting dispositions manifested with equal warmth from each, his mind was led to more seriously contemplate the importance of a move of this kind. To profess godliness without its benign influence upon the heart, was a thing so foreign from his feelings, that his spirit was not at rest day nor night. To unite with a society professing to be built upon the only sure foundation, and that profession be a vain one, was calculated in its very nature, the more it was contemplated, the more to arouse the mind to the serious consequences of moving hastily, in a course fraught with eternal realities. To say he was right, and still be wrong, could not profit; and amid so many, some must be built upon the sand.
In this situation where could he go? If he went to one he was told they were right, and all others were wrong. If to another, the same was heard from those. All professed to be the true church; and if not, they were certainly hypocritical, because, if I am presented with a system of religion, and enquire of my teacher whether it is correct, and he informs me that he is not certain, he acknowledges at once that he is teaching without authority and acting without a commission!
If one professed a degree of authority or preference in consequence of age or right, and that superiority was without evidence, it was insufficient to convince a mind once aroused to that degree of determination which at that time operated upon him. And upon further reflection, that the Savior had said that the gate was straight and the way narrow that leads to life eternal, and that few entered there; and that the way was broad, and the gate wide which leadeth to destruction, and that many crowded its current, a proof from some source was wanting to settle the mind and give peace to the agitated bosom. It is not frequent that the minds of men are exercised with proper determination relative to obtaining a certainty of the things of God. They are too apt to rest short of that assurance which the Lord Jesus has so freely offered in his word to man, and which so beautifully characterizes his whole plan of salvation, as revealed to us.
[1] See Joseph Smith's letter, preceding the letters of O. Cowdery.
EARLY SCENES AND INCIDENTS IN THE CHURCH.
BY OLIVER COWDERY.
LETTER III.
Dear Brother.—After a silence of another month, agreeably to my promise, I proceed upon the subject I proposed in the first number of the Advocate. Perhaps an apology for brevity may not be improper, here, as many important incidents consequently transpiring in the organization and establishing of a society like the one whose history I am about to give to the world, are overlooked or lost, and soon buried with those who were the actors, will prevent my giving those minute and particular reflections which I have so often wished might have characterized the "Acts of the Apostles," and the ancient saints. But such facts as are within my knowledge will be given, without any reference to inconsistencies, in the minds of others, or impossibilities, in the feelings of such as do not give credence to the system of salvation and redemption so clearly set forth and so plainly written over the face of the sacred scriptures.
Upon the propriety of a narrative of this kind, I have briefly to remark: it is known to you that this church has suffered reproach and persecution, from a majority of mankind who heard but a rumor, since its first organization. And further, you are also conversant with the fact, that no sooner had the messengers of the fullness of the Gospel began to proclaim its heavenly precepts and call upon men to embrace the same, than they were vilified and slandered by thousands who never saw their faces. and much less knew aught derogatory of their characters moral or religious—upon this unfair and unsaint-like manner of procedure they have been giving in large sheets their own opinions of the incorrectness of our system and attested volumes of our lives and characters.
Since, then, our opposers have been thus kind to introduce our cause before the public, it is no more than just that a correct account should be given; and since they have invariably sought to cast a shade over the truth, and hinder its influence from gaining ascendency, it is also proper that it should be vindicated, by laying before the world a correct statement of events as they have transpired from time to time.
Whether I shall succeed so far in my purpose as to convince the public of the incorrectness of those scurrilous reports which have inundated our land, or even but a small portion of them, will be better ascertained when I close than when I commence; and I am content to submit it before the candid for perusal, and before the Judge of all for inspection, as I most assuredly believe that before him I must stand and answer for the deeds transacted in this life.
Should I, however, be instrumental in causing a few to hear before they judge, and understand both sides of this matter before they condemn, I shall have the satisfaction of seeing them embrace it, as I am certain that one is the inevitable fruit of the other. But to proceed.
You will recollect that I informed you, in my letter published in the first number of the Messenger and Advocate, that this history would necessarily embrace the life and character of our esteemed friend and brother, Joseph Smith, Jr., one of the presidents of this church, and for information on that part of the subject, I refer you to his communication of the same, published in this paper.[1] I shall, therefore, pass over that, till I come to the seventeenth year of his life.
It is necessary to premise this account by relating the situation of the public mind relative to religion, at this time: One Mr. Lane, a presiding Elder of the Methodist Church, visited Palmyra, and vicinity. Elder Lane was a talented man possessing a good share of literary endowments and apparent humility. There was a great awakening, or excitement raised on the subject of religion, and much inquiry for the word of life. Large additions were made to the Methodist, Presbyterian, and Baptist churches. Mr. Lane's manner of communication was peculiarly calculated to awaken the intellect of the hearer, and arouse the sinner to look about him for safety—much good instruction was always drawn from his discourses on the scripture, and in common with others, our brother's mind became awakened.
For a length of time the reformation seemed to move in a harmonious manner, but, as the excitement ceased or those who had expressed anxieties, had professed a belief in the pardoning influence and condescension of the Savior, a general struggle was made by the leading characters of the different sects, for proselytes. Then strife seemed to take the place of that apparent union and harmony which had previously characterized the moods and exhortations of the old professors, and a cry—I am right — you are wrong—was introduced in their stead.
In this general strife for followers his mother, one sister, and two of his natural brothers, were persuaded to unite with the Presbyterians. This gave opportunity for further reflection; and as will be seen in the sequel, laid a foundation, or was one means of laying a foundation for the attestations of the truth, or professions of truths, contained in that record called the word of God.
After strong solicitations to unite with one of those different societies, and seeing the apparent proselyting dispositions manifested with equal warmth from each, his mind was led to more seriously contemplate the importance of a move of this kind. To profess godliness without its benign influence upon the heart, was a thing so foreign from his feelings, that his spirit was not at rest day nor night. To unite with a society professing to be built upon the only sure foundation, and that profession be a vain one, was calculated in its very nature, the more it was contemplated, the more to arouse the mind to the serious consequences of moving hastily, in a course fraught with eternal realities. To say he was right, and still be wrong, could not profit; and amid so many, some must be built upon the sand.
In this situation where could he go? If he went to one he was told they were right, and all others were wrong. If to another, the same was heard from those. All professed to be the true church; and if not, they were certainly hypocritical, because, if I am presented with a system of religion, and enquire of my teacher whether it is correct, and he informs me that he is not certain, he acknowledges at once that he is teaching without authority and acting without a commission!
If one professed a degree of authority or preference in consequence of age or right, and that superiority was without evidence, it was insufficient to convince a mind once aroused to that degree of determination which at that time operated upon him. And upon further reflection, that the Savior had said that the gate was straight and the way narrow that leads to life eternal, and that few entered there; and that the way was broad, and the gate wide which leadeth to destruction, and that many crowded its current, a proof from some source was wanting to settle the mind and give peace to the agitated bosom. It is not frequent that the minds of men are exercised with proper determination relative to obtaining a certainty of the things of God. They are too apt to rest short of that assurance which the Lord Jesus has so freely offered in his word to man, and which so beautifully characterizes his whole plan of salvation, as revealed to us.
[1] See Joseph Smith's letter, preceding the letters of O. Cowdery.
Cowdery, Oliver. "Early Scenes and Incidents in the Church." Improvement Era. April 1899. pg. 419-424.
EARLY SCENES AND INCIDENTS IN THE CHURCH.
BY OLIVER COWDERY.
LETTER IV.
Dear Brother.—In my last, I apologized for the brief manner in which I should be obliged to give, in many instances, the history of this church. Since then yours of Christmas has been received. It was not my wish to be understood that I could not give the leading items of every important occurrence, at least so far as would effect my duty to my fellow-men, in such as contained important information upon the subject of doctrine, and as would render it intelligibly plain; but as there are, in a great house, many vessels, so in the history of a work of this magnitude, many items which would be interesting to those who follow, are forgotten. In fact, I deem every manifestation of the Holy Spirit, dictating the hearts of the saints in the way of righteousness to be of importance, and this is one reason why I plead an apology.
You will recollect that I mentioned the time of a religious excitement in Palmyra and vicinity to have been in 17th year of our brother Joseph Smith, Jr.'s, age. This brings the date down to the year 1823.
I do not deem it to be necessary to write further on the subject of this excitement. It is doubted by many whether any real or essential good ever resulted from such excitements, while others advocate their propriety with warmth.
The mind is easily called up to reflection upon a matter of such deep importance, and it is just that it should be; but there is a regret occupying the heart when we consider the deep anxiety of thousands, who are lead away with a vain imagination, or a groundless hope, no better than the idle wind or the spider's web.
But if others were not benefitted, our brother was urged forward and strengthened in the determination to know for himself of the certainty and reality of pure and holy religion. And it is only necessary for me to say, that while this excitement continued, he continued to call upon the Lord in secret for a full manifestation of divine approbation, and for, to him, the all important information, if a Supreme Being did exist, to have an assurance that he was accepted of him. This, most assuredly, was correct—it was right. The Lord has said long since, and his word remains steadfast, that to him who knocks it shall be opened, and whosoever will, may come and partake of the waters of life freely.
To grant a humble penitent sinner a refreshing draught from this most pure of all fountains, and most desirable of all refreshments to a thirsty soul, is a matter for the full performance of which the sacred record stands pledged. The Lord never said — "Come unto me, all ye that labor and are heavy laden, and I will give you rest," to turn a deaf ear to those who were weary when they call upon him. He never said by the mouth of the prophet, "Ho every one that thirsts, come ye to the waters," without passing it as a firm decree, at the same time, that he that should after come, should be filled with a joy unspeakable. Neither did he manifest by the spirit to John upon the isle—"Let him that is athirst, come," and command him to send the same abroad, under any other consideration, than that "whosoever would, might take the water of life freely," to the remotest ages of time, or while there was a sinner upon his footstool.
These sacred and important promises are looked upon in our day as being given, either to another people, or in a figurative form, and consequently require spiritualizing, notwithstanding they are as conspicuously plain, and are meant to be understood according to their literal reading, as those passages which teach us of the creation of the world, and of the decree of its Maker to bring its inhabitants to judgment. But to proceed with my narrative :
On the evening of the 21st of September, 1823, previous to retiring to rest our brother's mind was unusually wrought up on the subject which had so long agitated his mind—his heart was drawn out in fervent prayer, and his whole soul was lost to everything of a temporal nature that earth, to him, had lost its charms, and all he desired was to be prepared in heart to commune with some kind messenger who would communicate to him the desired information of his acceptance with God.
At length the family retired, and he, as usual, bent his way, though in silence, where others might have rested their weary frames "locked fast in sleep's embrace," but repose had fled, and accustomed slumber had spread her refreshing hand over others beside him—he continued still to pray—his heart, though once hard and obdurate, was softened, and that mind which had often flitted, like the "wild bird of passage," has settled upon a determined basis not to be decoyed or driven from its purpose.
In this situation hours passed unnumbered—how many or how few I know not, neither is he able to inform me; but suppose it must have been eleven or twelve and perhaps later, as the noise and bustle of the family, in retiring, had long since ceased. While continuing in prayer for a manifestation in some way that his sins were forgiven; endeavoring to exercise faith in the scriptures, on a sudden a light like that of day, only of a purer and far more glorious appearance and brightness burst into the room. Indeed, to use his own description, the first sight was as though the house was filled with consuming and unquenchable fire. This sudden appearance of a light so bright, as must naturally be expected, occasioned a shock or sensation, visible to the extremities of the body. It was, however, followed with a calmness and serenity of mind, and an overwhelming rapture of joy that surpassed understanding, and in a moment a personage stood before him.
Notwithstanding the room was previously filled with light above the brightness of the sun, as I have before described, yet there seemed to be an additional glory surrounding or accompanying this personage, which shone with an increased degree of brilliancy, of which he was in the midst; and though his countenance was as lightning, yet it was of a pleasing, innocent and glorious appearance, so much so, that every fear was banished from the heart, and nothing but calmness pervaded the soul.
It is no easy task to describe the appearance of a messenger from the skies—indeed, I doubt there being an individual clothed with perishable clay, who is capable to do this work. To be sure, the Lord appeared to his apostles after his resurrection, and we do not learn as they were in the least difficulted to look upon him; but from John's description upon Patmos, we learn that he is there represented as most glorious in appearance; and from other items in the sacred scriptures we have the fact recorded where angels appeared and conversed with men, and there was no difficulty on the part of the individuals, to endure their presence; and others where their glory was so conspicuous that they could not endure. The last description or appearance is the one to which I refer, when I say that it is no easy task to describe their glory.
But it may be well to relate particulars as far as given. The stature of this personage was a little above the common size of men in this age: his garment was perfectly white, and had the appearance of being without seam.
Though fear was banished from his heart yet his surprise was no less when he heard him declare himself to be a messenger sent by commandment of the Lord, to deliver a special message, and to witness to him that his sins were forgiven, and that his prayers were heard; and that the scriptures might be fulfilled which say — "God has chosen the foolish things of the world to confound the things which are mighty; and the base things of the world, and the things which are despised, has God chosen; yea, and the things which are not, to bring to naught things which are, that no flesh should glory in his presence. Therefore, says the Lord, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder; the wisdom of their wise shall perish, and the understanding of their prudent shall be hid; for according to his covenant which he made with his ancient saints, his people the house of Israel, must come to a knowledge of the gospel, and win that Messiah whom their fathers rejected, and with them the fullness of the Gentiles be gathered in, to rejoice in one fold under one Shepherd."
''This cannot be brought about until first certain preparatory things are accomplished, for so has the Lord purposed in his own mind. He has therefore chosen you as an instrument in his hand to bring to light that which shall perform his act, his strange act, and bring to pass a marvelous work and a wonder. Where ever the sound shall go it shall cause the ears of men to tingle, and where ever it shall be proclaimed, the pure in heart shall rejoice, while those who draw near to God with their mouths, and honor him with their lips while hearts are far from him, will seek its overthrow, and the destruction of those by whose hands it is carried. Therefore, marvel not if your name is made a derision, and had as a by-word among such if you are the instrument in bringing it, by the gift of God, to the knowledge of the people."
He then proceeded and gave a general account of the promise made to the fathers, and also gave a history of the aborigines of this country, and said they were literal descendants of Abraham. He represented them as once being an enlightened and intelligent people, possessing a correct knowledge of the gospel, and the plan of restoration and redemption. He said this history was written and deposited not far from that place, and that it was our brother's privilege, if obedient to the commandments of the Lord, to obtain, and translate the same by the means of the Urim and Thummim, which were deposited for that purpose with the record.
"Yet," said he, "the scripture must be fulfilled before it is translated, which says that the words of a book, which were sealed, were presented to the learned; for thus has God determined to leave men without excuse, and show to the meek that his arm is not shortened that it cannot save."
A part of the book was sealed, and was not to be opened yet. The sealed part, said he, contains the same revelation which was given to John upon the isle of Patmos, and when the people of the Lord are prepared, and found worthy, then it will be unfolded unto them.
On the subject of bringing to light the unsealed part of this record, it may be proper to say, that our brother was expressly informed, that it must be done with an eye single to the glory of God; if this consideration did not wholly characterize all his proceedings in relation to it, the adversary of truth would overcome him, or at least prevent his making that proficiency in this glorious work which he otherwise would.
While describing the place where the record was deposited, he gave a minute relation of it, and the vision of his mind being opened at the same time, he was permitted to view it critically; and previously being acquainted with the place, he was able to follow the direction of the vision, afterward, according to the voice of the angel, and obtain the book.
I close for the present by subscribing myself as ever, your brother in Christ.
EARLY SCENES AND INCIDENTS IN THE CHURCH.
BY OLIVER COWDERY.
LETTER IV.
Dear Brother.—In my last, I apologized for the brief manner in which I should be obliged to give, in many instances, the history of this church. Since then yours of Christmas has been received. It was not my wish to be understood that I could not give the leading items of every important occurrence, at least so far as would effect my duty to my fellow-men, in such as contained important information upon the subject of doctrine, and as would render it intelligibly plain; but as there are, in a great house, many vessels, so in the history of a work of this magnitude, many items which would be interesting to those who follow, are forgotten. In fact, I deem every manifestation of the Holy Spirit, dictating the hearts of the saints in the way of righteousness to be of importance, and this is one reason why I plead an apology.
You will recollect that I mentioned the time of a religious excitement in Palmyra and vicinity to have been in 17th year of our brother Joseph Smith, Jr.'s, age. This brings the date down to the year 1823.
I do not deem it to be necessary to write further on the subject of this excitement. It is doubted by many whether any real or essential good ever resulted from such excitements, while others advocate their propriety with warmth.
The mind is easily called up to reflection upon a matter of such deep importance, and it is just that it should be; but there is a regret occupying the heart when we consider the deep anxiety of thousands, who are lead away with a vain imagination, or a groundless hope, no better than the idle wind or the spider's web.
But if others were not benefitted, our brother was urged forward and strengthened in the determination to know for himself of the certainty and reality of pure and holy religion. And it is only necessary for me to say, that while this excitement continued, he continued to call upon the Lord in secret for a full manifestation of divine approbation, and for, to him, the all important information, if a Supreme Being did exist, to have an assurance that he was accepted of him. This, most assuredly, was correct—it was right. The Lord has said long since, and his word remains steadfast, that to him who knocks it shall be opened, and whosoever will, may come and partake of the waters of life freely.
To grant a humble penitent sinner a refreshing draught from this most pure of all fountains, and most desirable of all refreshments to a thirsty soul, is a matter for the full performance of which the sacred record stands pledged. The Lord never said — "Come unto me, all ye that labor and are heavy laden, and I will give you rest," to turn a deaf ear to those who were weary when they call upon him. He never said by the mouth of the prophet, "Ho every one that thirsts, come ye to the waters," without passing it as a firm decree, at the same time, that he that should after come, should be filled with a joy unspeakable. Neither did he manifest by the spirit to John upon the isle—"Let him that is athirst, come," and command him to send the same abroad, under any other consideration, than that "whosoever would, might take the water of life freely," to the remotest ages of time, or while there was a sinner upon his footstool.
These sacred and important promises are looked upon in our day as being given, either to another people, or in a figurative form, and consequently require spiritualizing, notwithstanding they are as conspicuously plain, and are meant to be understood according to their literal reading, as those passages which teach us of the creation of the world, and of the decree of its Maker to bring its inhabitants to judgment. But to proceed with my narrative :
On the evening of the 21st of September, 1823, previous to retiring to rest our brother's mind was unusually wrought up on the subject which had so long agitated his mind—his heart was drawn out in fervent prayer, and his whole soul was lost to everything of a temporal nature that earth, to him, had lost its charms, and all he desired was to be prepared in heart to commune with some kind messenger who would communicate to him the desired information of his acceptance with God.
At length the family retired, and he, as usual, bent his way, though in silence, where others might have rested their weary frames "locked fast in sleep's embrace," but repose had fled, and accustomed slumber had spread her refreshing hand over others beside him—he continued still to pray—his heart, though once hard and obdurate, was softened, and that mind which had often flitted, like the "wild bird of passage," has settled upon a determined basis not to be decoyed or driven from its purpose.
In this situation hours passed unnumbered—how many or how few I know not, neither is he able to inform me; but suppose it must have been eleven or twelve and perhaps later, as the noise and bustle of the family, in retiring, had long since ceased. While continuing in prayer for a manifestation in some way that his sins were forgiven; endeavoring to exercise faith in the scriptures, on a sudden a light like that of day, only of a purer and far more glorious appearance and brightness burst into the room. Indeed, to use his own description, the first sight was as though the house was filled with consuming and unquenchable fire. This sudden appearance of a light so bright, as must naturally be expected, occasioned a shock or sensation, visible to the extremities of the body. It was, however, followed with a calmness and serenity of mind, and an overwhelming rapture of joy that surpassed understanding, and in a moment a personage stood before him.
Notwithstanding the room was previously filled with light above the brightness of the sun, as I have before described, yet there seemed to be an additional glory surrounding or accompanying this personage, which shone with an increased degree of brilliancy, of which he was in the midst; and though his countenance was as lightning, yet it was of a pleasing, innocent and glorious appearance, so much so, that every fear was banished from the heart, and nothing but calmness pervaded the soul.
It is no easy task to describe the appearance of a messenger from the skies—indeed, I doubt there being an individual clothed with perishable clay, who is capable to do this work. To be sure, the Lord appeared to his apostles after his resurrection, and we do not learn as they were in the least difficulted to look upon him; but from John's description upon Patmos, we learn that he is there represented as most glorious in appearance; and from other items in the sacred scriptures we have the fact recorded where angels appeared and conversed with men, and there was no difficulty on the part of the individuals, to endure their presence; and others where their glory was so conspicuous that they could not endure. The last description or appearance is the one to which I refer, when I say that it is no easy task to describe their glory.
But it may be well to relate particulars as far as given. The stature of this personage was a little above the common size of men in this age: his garment was perfectly white, and had the appearance of being without seam.
Though fear was banished from his heart yet his surprise was no less when he heard him declare himself to be a messenger sent by commandment of the Lord, to deliver a special message, and to witness to him that his sins were forgiven, and that his prayers were heard; and that the scriptures might be fulfilled which say — "God has chosen the foolish things of the world to confound the things which are mighty; and the base things of the world, and the things which are despised, has God chosen; yea, and the things which are not, to bring to naught things which are, that no flesh should glory in his presence. Therefore, says the Lord, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder; the wisdom of their wise shall perish, and the understanding of their prudent shall be hid; for according to his covenant which he made with his ancient saints, his people the house of Israel, must come to a knowledge of the gospel, and win that Messiah whom their fathers rejected, and with them the fullness of the Gentiles be gathered in, to rejoice in one fold under one Shepherd."
''This cannot be brought about until first certain preparatory things are accomplished, for so has the Lord purposed in his own mind. He has therefore chosen you as an instrument in his hand to bring to light that which shall perform his act, his strange act, and bring to pass a marvelous work and a wonder. Where ever the sound shall go it shall cause the ears of men to tingle, and where ever it shall be proclaimed, the pure in heart shall rejoice, while those who draw near to God with their mouths, and honor him with their lips while hearts are far from him, will seek its overthrow, and the destruction of those by whose hands it is carried. Therefore, marvel not if your name is made a derision, and had as a by-word among such if you are the instrument in bringing it, by the gift of God, to the knowledge of the people."
He then proceeded and gave a general account of the promise made to the fathers, and also gave a history of the aborigines of this country, and said they were literal descendants of Abraham. He represented them as once being an enlightened and intelligent people, possessing a correct knowledge of the gospel, and the plan of restoration and redemption. He said this history was written and deposited not far from that place, and that it was our brother's privilege, if obedient to the commandments of the Lord, to obtain, and translate the same by the means of the Urim and Thummim, which were deposited for that purpose with the record.
"Yet," said he, "the scripture must be fulfilled before it is translated, which says that the words of a book, which were sealed, were presented to the learned; for thus has God determined to leave men without excuse, and show to the meek that his arm is not shortened that it cannot save."
A part of the book was sealed, and was not to be opened yet. The sealed part, said he, contains the same revelation which was given to John upon the isle of Patmos, and when the people of the Lord are prepared, and found worthy, then it will be unfolded unto them.
On the subject of bringing to light the unsealed part of this record, it may be proper to say, that our brother was expressly informed, that it must be done with an eye single to the glory of God; if this consideration did not wholly characterize all his proceedings in relation to it, the adversary of truth would overcome him, or at least prevent his making that proficiency in this glorious work which he otherwise would.
While describing the place where the record was deposited, he gave a minute relation of it, and the vision of his mind being opened at the same time, he was permitted to view it critically; and previously being acquainted with the place, he was able to follow the direction of the vision, afterward, according to the voice of the angel, and obtain the book.
I close for the present by subscribing myself as ever, your brother in Christ.
Cowdery, Oliver. "Early Scenes and Incidents in the Church." Improvement Era. May 1899. pg. 529-533.
EARLY SCENES AND INCIDENTS IN THE CHURCH.
BY OLIVER COWDERY.
LETTER V.
Dear Brother:--
You will notice in my last, on rehearsing the words of the angel, where he communicated to our brother—that his sins were forgiven, and that he was called of the Lord to bring to light, by the gift of inspiration, this important intelligence, an item like the following—"God has chosen the foolish things of the world, and things which are despised, God has chosen," etc. This, I conceive to be an important item—Not many mighty and noble, were called in ancient times, because they always knew so much that God could not teach them, and a man that would listen to the voice of the Lord and follow the teachings of heaven, always was despised, and considered to be of the foolish class—Paul proves this fact, when he says, "We are made as the filth of the world—the off-scouring of all things unto this day."
I am aware, that a rehearsal of visions of angels at this day, is as inconsistent with a portion of mankind as it formerly was, after all the boast, of this wise generation in the knowledge of the truth; but there is a uniformity so complete, that on the reflection, one is led to rejoice that it is so.
In my last I gave an imperfect description of the angel, and was obliged to do so, for the reason, that my pen would fail to describe an angel in his glory, or the glory of God. I also gave a few sentences which he uttered on the subject of the gathering of Israel, etc. Since writing the former, I have thought it would per haps, be interesting to give something more full on this important subject, as well as a revelation of the Gospel. That these holy personages should feel a deep interest in the accomplishment of the glorious purposes of the Lord, in his work in the last days, is consistent, when we view critically, what is recorded of their sayings in the holy Scriptures.
You will remember to have read in Daniel—"And at that time, (the last days) shall Michael stand up, the great prince, who stands for the children of thy people;" and also in Revelation—"I am thy fellow servant, and of thy brethren the prophets." Please compare these sayings with that singular expression in Hebrews. "Are they (angels) not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" And then let me ask nine questions.
First, are the angels now in glory, the former prophets and servants of God? Secondly: Are they brethren of those who keep his commandments on earth? and thirdly, have brethren and fleshly kindred, in the kingdom of God, feelings of respect and condescension enough to speak to each other, though one may be in heaven and the other on the earth?
Fourthly: If angels are ministering spirits, sent forth to minister for those who shall be heirs of salvation, will they not minister for those heirs? and fifthly, if they do will any one know it?
Sixthly: Will Michael, the archangel, the great prince, stand up in the last days for Israel? Seventhly: will he defend them from their enemies? Eighthly: will he lead them, as they were once led; and ninthly, if so, will he be seen? These questions I leave without answering, because the reasoning is so plain, and so many might be brought, that they must be at hand in the heart and mind of every saint. But to the Gospel, and then to the gathering.
The great plan of redemption being prepared before the fall of man, and the salvation of the human family being as precious in the sight of the Lord at one time as at another, before the Messiah came in the flesh and was crucified, as after the Gospel was preached, and many were found obedient to the same. This Gospel being the same from the beginning, its ordinances were also unchangeable. Men were commanded to repent and be baptized by water in the name of the Lord: and were then blessed by the Holy Spirit. The Holy Spirit being thus given, men were enabled to look forward to the time of the coming of the Son of Man, and to rejoice in that day, because through that sacrifice they looked for a remission of their sins and for their redemption.
Had it not been for this plain of salvation, which God devised before the fall, man must have remained miserable for ever, after transgressing the first commandment, because in consequence of that transgression he had rendered himself unworthy the presence of his Maker. He being therefore cast out, the Gospel was preached, and this hope of eternal life set before him, by the ministering of angels who delivered it as they were commanded.
Not only did the ancients look forward to the time of the coming of the Messiah in the flesh, with delight, but there was another day for which they sought and for which they prayed. Knowing, as they did, that the fall had brought upon them death, and that man was sensual and evil, they longed for a day when the earth might again rest, and appear as in the beginning—when evil might be unknown upon its face, and all creation enjoy one undisturbed peace for a thousand years.
This being sought for in faith, it pleased the Lord to covenant with them to roll on his purposes until he should bring it to pass — and though many generations were to be gathered to their fathers, yet the righteous, those who should, in their lives, embrace the Gospel, and live obedient to its requirements, rise and inherit it during this reign of peace.
From time to time the faithful servants of the Lord have endeavored to raise up a people who should be found worthy to inherit this rest, (for it was called the rest of the righteous or the day of the Lord's rest, prepared for the righteous); but were not able to sanctify them that they could endure the presence of the Lord, excepting Enoch, who, with his people, for their righteousness, were taken into heaven, with a promise that they should yet see the day when the whole earth should be covered with glory.
Moses labored diligently to effect this object, but in consequence of the transgressions and rebellions of the children of Israel, God swore in his wrath that they should not enter into his rest; and in consequence of this decree, and their transgressions since, they have been scattered to the four winds, and are thus ta remain till the Lord gathers them in by his own power.
To a remnant of them the Gospel was preached by the Messiah in person, but they rejected his voice, though it was raised daily among them. The apostles continued to hold forth the same; after the crucifixion and resurrection of the Lord Jesus, until they would hear it no longer; and then they were commanded to turn to the Gentiles.
They however labored faithfully to turn that people from error; that they might be happy partakers of mercy, and save themselves from the impending storm that hung over them. They were commanded to preach Jesus Christ night and day—to preach through him the resurrection from the dead—to declare that all who would embrace the Gospel, repent, and be baptized for the remission of their sins, should be saved—to declare that this was the only sure foundation on which they could build and be safe — that God had again visited his people in consequence of his covenant with their fathers, and that if they would they might be the first who should receive these glad tidings, and have the unspeakable joy of carrying the same to all people; for before the day of rest comes, it must go to all nations, kindreds and tongues.
But in consequence of their rejecting the Gospel, the Lord suffered them to be again scattered; their land to be wasted and their beautiful city to be trodden down of the Gentiles, until their time should be fulfilled.
In the last days, to fulfill the promises to the ancient prophets, when the Lord is to pour out his spirit upon all flesh, he has determined to bring to light his Gospel, to the Gentiles, that it may go to the house of Israel. This Gospel has been perverted and men have wandered to darkness. That commission given to the apostles at Jerusalem, so easy to be understood, has been hid from the world, because of evil, and the honest have been led by the designing, till there are none to be found who are practicing the ordinances of the Gospel, as they were anciently delivered.
But the time has now arrived, in which, according to his covenants, the Lord will manifest to the faithful that he is the same today and forever, and that the cup of suffering of his people, the house of Israel, is nearly filled; and that the way may be prepared before their face he will bring to the knowledge of the people the Gospel as it was preached by his servants on this land, and manifest to the obedient the truth of the same, by the power of the Holy Spirit; for the time is near when his sons and daughters will prophesy, old men dream dreams, and young men see visions, and those who are thus favored will be such as embrace the Gospel as it was delivered in old times, and they shall be blessed with signs following.
Farther on the subject of the gathering of Israel.—This was perfectly understood by all ancient prophets. Moses prophesied of the affliction which should come upon that people even after the coming of the Messiah, where he said: And evil will befall you in the latter days; because ye will do evil in the sight of the Lord, to provoke him to anger through the works of your hands. Connecting this with a prophecy in the song which follows, which was given to Moses in the tabernacle—remembering the expression—"in the latter days"—where the Lord foretells all their evil, and their being received to mercy, to such as seek the peace of Israel much instruction may be gained. It is as follows: --
"I will heap mischiefs upon them; I will send my arrows upon them. They shall be burnt with hunger, and devoured with burning heat; I will also send the teeth of beasts upon them, with the poison of serpents of the dust. The sword without, and terror within, shall destroy both the young man and the virgin, the suckling with the man of gray hairs."
But after all this, he will judge their enemies and avenge them of theirs; for he says:
"For if I whet my glittering sword, and my hand take hold on judgment, I will render vengeance to my enemies, and will reward them that hate me. I will make my arrows drunk with blood, and my sword shall devour flesh."
After all this—after Israel has been restored, and afflicted and his enemies have also been chastised, the Lord says: "Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land and to his people."
EARLY SCENES AND INCIDENTS IN THE CHURCH.
BY OLIVER COWDERY.
LETTER V.
Dear Brother:--
You will notice in my last, on rehearsing the words of the angel, where he communicated to our brother—that his sins were forgiven, and that he was called of the Lord to bring to light, by the gift of inspiration, this important intelligence, an item like the following—"God has chosen the foolish things of the world, and things which are despised, God has chosen," etc. This, I conceive to be an important item—Not many mighty and noble, were called in ancient times, because they always knew so much that God could not teach them, and a man that would listen to the voice of the Lord and follow the teachings of heaven, always was despised, and considered to be of the foolish class—Paul proves this fact, when he says, "We are made as the filth of the world—the off-scouring of all things unto this day."
I am aware, that a rehearsal of visions of angels at this day, is as inconsistent with a portion of mankind as it formerly was, after all the boast, of this wise generation in the knowledge of the truth; but there is a uniformity so complete, that on the reflection, one is led to rejoice that it is so.
In my last I gave an imperfect description of the angel, and was obliged to do so, for the reason, that my pen would fail to describe an angel in his glory, or the glory of God. I also gave a few sentences which he uttered on the subject of the gathering of Israel, etc. Since writing the former, I have thought it would per haps, be interesting to give something more full on this important subject, as well as a revelation of the Gospel. That these holy personages should feel a deep interest in the accomplishment of the glorious purposes of the Lord, in his work in the last days, is consistent, when we view critically, what is recorded of their sayings in the holy Scriptures.
You will remember to have read in Daniel—"And at that time, (the last days) shall Michael stand up, the great prince, who stands for the children of thy people;" and also in Revelation—"I am thy fellow servant, and of thy brethren the prophets." Please compare these sayings with that singular expression in Hebrews. "Are they (angels) not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" And then let me ask nine questions.
First, are the angels now in glory, the former prophets and servants of God? Secondly: Are they brethren of those who keep his commandments on earth? and thirdly, have brethren and fleshly kindred, in the kingdom of God, feelings of respect and condescension enough to speak to each other, though one may be in heaven and the other on the earth?
Fourthly: If angels are ministering spirits, sent forth to minister for those who shall be heirs of salvation, will they not minister for those heirs? and fifthly, if they do will any one know it?
Sixthly: Will Michael, the archangel, the great prince, stand up in the last days for Israel? Seventhly: will he defend them from their enemies? Eighthly: will he lead them, as they were once led; and ninthly, if so, will he be seen? These questions I leave without answering, because the reasoning is so plain, and so many might be brought, that they must be at hand in the heart and mind of every saint. But to the Gospel, and then to the gathering.
The great plan of redemption being prepared before the fall of man, and the salvation of the human family being as precious in the sight of the Lord at one time as at another, before the Messiah came in the flesh and was crucified, as after the Gospel was preached, and many were found obedient to the same. This Gospel being the same from the beginning, its ordinances were also unchangeable. Men were commanded to repent and be baptized by water in the name of the Lord: and were then blessed by the Holy Spirit. The Holy Spirit being thus given, men were enabled to look forward to the time of the coming of the Son of Man, and to rejoice in that day, because through that sacrifice they looked for a remission of their sins and for their redemption.
Had it not been for this plain of salvation, which God devised before the fall, man must have remained miserable for ever, after transgressing the first commandment, because in consequence of that transgression he had rendered himself unworthy the presence of his Maker. He being therefore cast out, the Gospel was preached, and this hope of eternal life set before him, by the ministering of angels who delivered it as they were commanded.
Not only did the ancients look forward to the time of the coming of the Messiah in the flesh, with delight, but there was another day for which they sought and for which they prayed. Knowing, as they did, that the fall had brought upon them death, and that man was sensual and evil, they longed for a day when the earth might again rest, and appear as in the beginning—when evil might be unknown upon its face, and all creation enjoy one undisturbed peace for a thousand years.
This being sought for in faith, it pleased the Lord to covenant with them to roll on his purposes until he should bring it to pass — and though many generations were to be gathered to their fathers, yet the righteous, those who should, in their lives, embrace the Gospel, and live obedient to its requirements, rise and inherit it during this reign of peace.
From time to time the faithful servants of the Lord have endeavored to raise up a people who should be found worthy to inherit this rest, (for it was called the rest of the righteous or the day of the Lord's rest, prepared for the righteous); but were not able to sanctify them that they could endure the presence of the Lord, excepting Enoch, who, with his people, for their righteousness, were taken into heaven, with a promise that they should yet see the day when the whole earth should be covered with glory.
Moses labored diligently to effect this object, but in consequence of the transgressions and rebellions of the children of Israel, God swore in his wrath that they should not enter into his rest; and in consequence of this decree, and their transgressions since, they have been scattered to the four winds, and are thus ta remain till the Lord gathers them in by his own power.
To a remnant of them the Gospel was preached by the Messiah in person, but they rejected his voice, though it was raised daily among them. The apostles continued to hold forth the same; after the crucifixion and resurrection of the Lord Jesus, until they would hear it no longer; and then they were commanded to turn to the Gentiles.
They however labored faithfully to turn that people from error; that they might be happy partakers of mercy, and save themselves from the impending storm that hung over them. They were commanded to preach Jesus Christ night and day—to preach through him the resurrection from the dead—to declare that all who would embrace the Gospel, repent, and be baptized for the remission of their sins, should be saved—to declare that this was the only sure foundation on which they could build and be safe — that God had again visited his people in consequence of his covenant with their fathers, and that if they would they might be the first who should receive these glad tidings, and have the unspeakable joy of carrying the same to all people; for before the day of rest comes, it must go to all nations, kindreds and tongues.
But in consequence of their rejecting the Gospel, the Lord suffered them to be again scattered; their land to be wasted and their beautiful city to be trodden down of the Gentiles, until their time should be fulfilled.
In the last days, to fulfill the promises to the ancient prophets, when the Lord is to pour out his spirit upon all flesh, he has determined to bring to light his Gospel, to the Gentiles, that it may go to the house of Israel. This Gospel has been perverted and men have wandered to darkness. That commission given to the apostles at Jerusalem, so easy to be understood, has been hid from the world, because of evil, and the honest have been led by the designing, till there are none to be found who are practicing the ordinances of the Gospel, as they were anciently delivered.
But the time has now arrived, in which, according to his covenants, the Lord will manifest to the faithful that he is the same today and forever, and that the cup of suffering of his people, the house of Israel, is nearly filled; and that the way may be prepared before their face he will bring to the knowledge of the people the Gospel as it was preached by his servants on this land, and manifest to the obedient the truth of the same, by the power of the Holy Spirit; for the time is near when his sons and daughters will prophesy, old men dream dreams, and young men see visions, and those who are thus favored will be such as embrace the Gospel as it was delivered in old times, and they shall be blessed with signs following.
Farther on the subject of the gathering of Israel.—This was perfectly understood by all ancient prophets. Moses prophesied of the affliction which should come upon that people even after the coming of the Messiah, where he said: And evil will befall you in the latter days; because ye will do evil in the sight of the Lord, to provoke him to anger through the works of your hands. Connecting this with a prophecy in the song which follows, which was given to Moses in the tabernacle—remembering the expression—"in the latter days"—where the Lord foretells all their evil, and their being received to mercy, to such as seek the peace of Israel much instruction may be gained. It is as follows: --
"I will heap mischiefs upon them; I will send my arrows upon them. They shall be burnt with hunger, and devoured with burning heat; I will also send the teeth of beasts upon them, with the poison of serpents of the dust. The sword without, and terror within, shall destroy both the young man and the virgin, the suckling with the man of gray hairs."
But after all this, he will judge their enemies and avenge them of theirs; for he says:
"For if I whet my glittering sword, and my hand take hold on judgment, I will render vengeance to my enemies, and will reward them that hate me. I will make my arrows drunk with blood, and my sword shall devour flesh."
After all this—after Israel has been restored, and afflicted and his enemies have also been chastised, the Lord says: "Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land and to his people."
Cowdery, Oliver. "Early Scenes and Incidents in the Church." Improvement Era. June 1899. pg. 590-597.
EARLY SCENES AND INCIDENTS IN THE CHURCH.
BY OLIVER COWDERY.
LETTER VI.
Dear Sir.—I gave, in my last, a few words, on the subject of a few items, as spoken by the angel at the time the knowledge of the record of the Nephites was communicated to our brother, and in consequence of the subject of the Gospel and that of the gathering of Israel's being so connected, I found it difficult to speak of the one without mentioning the other; and this may not be improper, as it is evident, that the Lord has decreed to bring forth the fullness of the Gospel in the last days, previous to gathering Jacob, but a preparatory work, and the other is to follow in quick succession.
This being of so much importance, and of so deep interest to the Saints, I have thought best to give a further detail of the heavenly message, and if I do not give it in the precise words, shall strictly confine myself to the facts in substance.
David said, (Ps. c.) " Make a joyful noise unto the Lord, all ye lands, [that is, all the earth.] Serve the Lord with gladness: come before his presence with singing." This he said in view of the glorious period for which he often prayed, and was anxious to behold, which he knew could not take place until the knowledge of the glory of God covered all lands, or all the earth. Again he says, (Ps. cvii) "O give thanks unto the Lord, for he is good: for his mercy endureth forever. Let the redeemed of the Lord say 80, whom he has redeemed from the hand of the enemy; and gathered out of the lands from the east, and from the west; from the north and from the south. They wandered in the wilderness in a solitary way; they found no city to dwell in. Hungry and thirsty, their soul fainted in them. Then they cried unto the Lord in their trouble, and he delivered them out of their distress; and led them in the right way that they might go to the city of habitation."
Most clearly was it shown to the prophet, that the righteous should be gathered from all the earth. He knew that the children of Israel were led from Egypt, by the right hand of the Lord, and permitted to possess the land of Canaan, though they were rebellious in the desert, but he further knew, that they were not gathered from the east, the west, the north and the south, at that time; for it was clearly manifested that the Lord himself would prepare a habitation, even as he said, when he would lead them to a city of refuge. In that, David saw a promise for the righteous, (see cxliv Ps.) when they should be delivered from those who oppressed them, and from the hand of strange children, or the enemies of the Lord; that their sons should be like plants grown up in their youth, and their daughters like comer-stones, polished after the similitude of a beautiful palace. It is then that the sons and daughters shall prophesy, old men dream dreams, and young men see visions. At that time the garners of the righteous will be full, affording all manner of store. It was while contemplating this time, and viewing this happy state of the righteous, that he further says: the Lord shall reign forever, even thy God, O Zion, unto all generations, Praise ye the Lord!
Isaiah, who was on the earth at the time the ten tribes of Israel were led away captive from the land of Canaan, was shown not only their calamity and affliction, but the time when they were to be delivered. After reproving them for their corruption and blindness, he prophesies of their dispersion. He says, your country is desolate, your cities are burnt with fire: your land, strangers devour it in your presence, and it is thus made desolate, being overthrown by strangers. He further says, while speaking of the iniquity of that people: Thy princes are rebellious, and companions of thieves: every one loves gifts, and follows after rewards: they judge not the fatherless, neither does the cause of the widow come unto them. Therefore, says the Lord, the Lord of hosts, the mighty one of Israel, Ah, I will ease him of my adversaries and avenge me of my enemies. But after this calamity has befallen Israel, and the Lord has poured upon them his afflicting judgments, as he said by the mouth of Moses—I will heap mischiefs upon them; I will spend my arrows upon them. They shall be afflicted with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the earth—he will also fulfill this further prediction uttered by the mouth of Isaiah. I will turn my hand upon thee, and purely purge away thy dross, and take away all thy sin: and I will restore thy judges as at the first, and thy counselors as at the beginning: afterward you shall be called the city of righteousness, the faithful city. Then will be fulfilled, also, the saying of David: And he led them forth by the right way, that they might go to a city of habitation.
Isaiah continues his prophecy concerning Israel, and tells them what would be done for them in the last days; for thus it is written: The word that Isaiah the son of Amos saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills;—and all nations shall flow unto it. And many people shall go and say, Come ye and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways and we will walk in his paths: for out of Zion shall go forth the law and the word of the Lord from Jerusalem. And he shall judge among the nations, and shall rebuke many people; and they shall beat their swords into plough shares, and their spears into pruning hooks: nations shall not lift up the sword against nation, neither shall they learn war any more. And the Lord will create upon every dwelling place of his people in Zion, and upon their assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defense, or above shall be a covering and a defense. And there shall be a tabernacle for a shadow in the day-time from the heat, and for a place of refuge, and for a covert from storm and from rain. And his people shall dwell safely, they shall possess the land forever, even the land which was promised to their fathers for an everlasting inheritance: for behold, says the Lord by the mouth of the prophet, the day will come that I will sow the house of Israel with the seed of man, and with the seed of beast. And it shall come to pass, that like as I have watched over them, to pluck up, and to break down, and to throw down, and destroy, and to afflict; so will I watch over them, to build and to plant, says the Lord.
For this happy situation and blessed state of Israel, did the prophets look, and obtained a promise, that though the house of Israel and Judah should violate the covenant, the Lord in the last days would make with them a new one : not according to the one which he made with their fathers in the day that he took them by the hand to lead them out of the land of Egypt; which, said the Lord, my covenant they broke, although I was a husband and a father unto them; but this shall be the covenant that I will make with the house of Israel: After those days, says the Lord, I will put my law in their inward parts, and will write in their hearts; and I will be their God, and they shall be my people.
For thus says the Lord, I will bring again the captivity of Jacob's tents, and have mercy on his dwelling places; and the city shall be builded upon her own heap, and the palace shall remain after the manner thereof. And out of them shall proceed thanksgiving, and the voice of them that make merry:—and I will multiply them and they shall not be few; I will also glorify them and they shall not be small. Their children also shall be as aforetime, and their congregations shall be established before me, and I will punish all that oppress them. Their nobles shall be of themselves and their governor shall proceed from the midst of them.
At the same time, says the Lord, will I be the God of all the families of Israel, and they shall be my people; I will bring them from the north country, and gather from the coasts of the earth; I will say to the north. Give up, and to the south, keep not back: — bring my sons from afar and my daughters from the ends of the earth. And in those days, and at that time, says the Lord, though Israel and Judah have been driven and scattered, they shall come together, they shall even come weeping; for with supplications will I lead them: they shall go and seek the Lord their God. They shall ask the way to Zion, with their faces thitherward, and say, Come, and let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten; and watchmen upon Mount Ephraim shall say. Arise, and let us go up to Zion, unto the holy Mount of the Lord our God; for he will teach us of his ways, and instruct us to walk in his paths. That the way for this to be fully accomplished, may be prepared, the Lord will utterly destroy the tongue of the Egyptian sea, and with his mighty wind shake his hand over the river and smite it in its seven streams, and men go over dry-shod. And there shall be a high-way for the remnant of his people, which shall be from Assyria; like as it was to Israel when they came out of the land of Egypt.
And thus shall Israel come: not a dark corner of the earth shall remain unexplored, nor an island of the seas be left without being visited; for as the Lord has removed them into all comers of the earth, he will cause his mercy to be as abundantly manifested in their gathering as his wrath in their dispersion, until they are gathered according to the covenant. He will, as he said by the prophet, send for many fishers and they shall fish them; and after send for many hunters, who shall hunt them; not as their enemies have to afflict, but with glad tidings of great joy, with a message of peace, and a call for their return.
And it will come to pass, that though the house of Israel has forsaken the Lord, and bowed down and worshiping other gods, which were no gods, and then be cast out before the face of the world, they will know the voice of the Shepherd when he calls upon them this time ; for soon his day of power comes, and in it his people will be willing to hearken to his counsel; and even now are they already beginning to be stirred up in their hearts to search for these things, and are daily reading the ancient prophets, and are marking the times and seasons of their fulfillment. Thus God is preparing the way for their return.
But it is necessary that you should understand that what is to be fulfilled in the last days is not only for the benefit of Israel, but the Gentiles, if they will repent and embrace the Gospel, for they are to be remembered also in the same covenant, and are to be fellow heirs with the seed of Abraham, inasmuch, as they are so by faith—for God is no respecter of persons. This was shown to Moses, when he wrote—Rejoice, ye nations, with his people!
In consequence of the transgression of the Jews at the coming of [the Lord, the Gentiles were called into the kingdom, and for this obedience, are to be favored with the Gospel in its fullness first, in the last days; for it is written, The first shall be last, and the last first. Therefore, when the fullness of the Gospel, as it was preached by the righteous, upon this land, shall come forth, it shall be declared to the Gentiles first, and whoso will repent shall be delivered, for they shall understand the plan of salvation and restoration for Israel, as the Lord manifested to the ancients. They shall be baptized with water and with the Spirit—they shall lift up their hearts with joy and gladness, for the time of their redemption shall also roll on, and for their obedience to the faith they shall see the house of Jacob come with great glory, even with songs of everlasting joy, and with him partake of salvation.
Therefore, as the time draws near when the sun is to be darkened, the moon turned to blood, and the stars fall from heaven, the Lord will bring to the knowledge of his people his commandments and statutes, that they may be prepared to stand when the earth shall reel to and fro as a drunken man, earthquakes cause the nations to tremble, and the destroying angel goes forth to waste the inhabitants at noon-day: for so great are to be the calamities which are to come upon the inhabitants of the earth before the coming of the Son of Man the second time, that whoso is not prepared cannot abide; but such as are found faithful, and remain, shall be gathered with his people and caught up to meet the Lord in the cloud, and so shall they inherit eternal life.
I have now given you a rehearsal of what was communicated to our brother, when he was directed to go and obtain the record of the Nephites. I may have missed in arrangement in some instances, but the principle is preserved, and you will be able to bring forward abundance of corroborating scripture upon the subject of the Gospel and of the gathering. You are aware of the fact that to give a minute rehearsal of a lengthy interview with a heavenly messenger is very difficult, unless one is assisted immediately with the gift of inspiration. There is another item I wish to notice on the subject of visions. The Spirit, you know, searches all things, even the deep things of God. When God manifests to his servants those things that are to come, or those which have been, he does it by unfolding them by the power of that Spirit which comprehends all things always; and so much may be shown and made perfectly plain to the understanding in a short time, that to the world, who are occupied all their life to learn a little, look at the relation of it, and are disposed to call it false. You will understand then, by this, that while those glorious things were being rehearsed, the vision was also opened, so that our brother was permitted to see and understand much more full and perfect than I am able to communicate in writing. I know much may be conveyed to the understanding in writing, and many marvelous truths set forth with the pen, but after all it is but a shadow, compared to an open vision of seeing, hearing and realizing eternal things. And if the fact was known, it would be found, that of all the heavenly communications to the ancients, we have no more in comparison than the alphabet to a quarto vocabulary. It is said, and I believe the account, that the Lord showed the brother of Jared (Moriancumr) all things which were to transpire from that day to the end of the earth, as well as those which had taken place. I believe that Moses was permitted to see the same, as the Lord caused them to pass, in vision before him as he stood on the mount; I believe that the Lord Jesus told many things to his apostles which are not written, and after his ascension unfolded all things unto them; I believe that Nephi, the son of Lehi, whom the Lord brought out of Jerusalem, saw the same; I believe that the twelve upon this continent, whom the Lord chose to preach his Gospel, when he came down to manifest to this branch of the house of Israel that he had other sheep who should hear his voice, were also permitted to behold the same mighty things transpire in vision before their eyes; and I believe that the angel Moroni, whose words I have been rehearsing, who communicated the knowledge of the record of the Nephites, in this age, saw also, before he hid up the same unto the Lord, great and marvelous things, which were to transpire when the same should come forth; and I also believe, that God will give line upon line, precept upon precept, to his Saints until all these things will be unfolded to them, and they finally sanctified and brought into the celestial glory, where tears will be wiped from the faces, and sighing and sorrowing flee away!
May the Lord preserve you from evil and reward you richly for all your afflictions, and crown you in his kingdom. Amen.
Accept, as ever, assurances of the fellowship and esteem of your unworthy brother in the Gospel.
EARLY SCENES AND INCIDENTS IN THE CHURCH.
BY OLIVER COWDERY.
LETTER VI.
Dear Sir.—I gave, in my last, a few words, on the subject of a few items, as spoken by the angel at the time the knowledge of the record of the Nephites was communicated to our brother, and in consequence of the subject of the Gospel and that of the gathering of Israel's being so connected, I found it difficult to speak of the one without mentioning the other; and this may not be improper, as it is evident, that the Lord has decreed to bring forth the fullness of the Gospel in the last days, previous to gathering Jacob, but a preparatory work, and the other is to follow in quick succession.
This being of so much importance, and of so deep interest to the Saints, I have thought best to give a further detail of the heavenly message, and if I do not give it in the precise words, shall strictly confine myself to the facts in substance.
David said, (Ps. c.) " Make a joyful noise unto the Lord, all ye lands, [that is, all the earth.] Serve the Lord with gladness: come before his presence with singing." This he said in view of the glorious period for which he often prayed, and was anxious to behold, which he knew could not take place until the knowledge of the glory of God covered all lands, or all the earth. Again he says, (Ps. cvii) "O give thanks unto the Lord, for he is good: for his mercy endureth forever. Let the redeemed of the Lord say 80, whom he has redeemed from the hand of the enemy; and gathered out of the lands from the east, and from the west; from the north and from the south. They wandered in the wilderness in a solitary way; they found no city to dwell in. Hungry and thirsty, their soul fainted in them. Then they cried unto the Lord in their trouble, and he delivered them out of their distress; and led them in the right way that they might go to the city of habitation."
Most clearly was it shown to the prophet, that the righteous should be gathered from all the earth. He knew that the children of Israel were led from Egypt, by the right hand of the Lord, and permitted to possess the land of Canaan, though they were rebellious in the desert, but he further knew, that they were not gathered from the east, the west, the north and the south, at that time; for it was clearly manifested that the Lord himself would prepare a habitation, even as he said, when he would lead them to a city of refuge. In that, David saw a promise for the righteous, (see cxliv Ps.) when they should be delivered from those who oppressed them, and from the hand of strange children, or the enemies of the Lord; that their sons should be like plants grown up in their youth, and their daughters like comer-stones, polished after the similitude of a beautiful palace. It is then that the sons and daughters shall prophesy, old men dream dreams, and young men see visions. At that time the garners of the righteous will be full, affording all manner of store. It was while contemplating this time, and viewing this happy state of the righteous, that he further says: the Lord shall reign forever, even thy God, O Zion, unto all generations, Praise ye the Lord!
Isaiah, who was on the earth at the time the ten tribes of Israel were led away captive from the land of Canaan, was shown not only their calamity and affliction, but the time when they were to be delivered. After reproving them for their corruption and blindness, he prophesies of their dispersion. He says, your country is desolate, your cities are burnt with fire: your land, strangers devour it in your presence, and it is thus made desolate, being overthrown by strangers. He further says, while speaking of the iniquity of that people: Thy princes are rebellious, and companions of thieves: every one loves gifts, and follows after rewards: they judge not the fatherless, neither does the cause of the widow come unto them. Therefore, says the Lord, the Lord of hosts, the mighty one of Israel, Ah, I will ease him of my adversaries and avenge me of my enemies. But after this calamity has befallen Israel, and the Lord has poured upon them his afflicting judgments, as he said by the mouth of Moses—I will heap mischiefs upon them; I will spend my arrows upon them. They shall be afflicted with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the earth—he will also fulfill this further prediction uttered by the mouth of Isaiah. I will turn my hand upon thee, and purely purge away thy dross, and take away all thy sin: and I will restore thy judges as at the first, and thy counselors as at the beginning: afterward you shall be called the city of righteousness, the faithful city. Then will be fulfilled, also, the saying of David: And he led them forth by the right way, that they might go to a city of habitation.
Isaiah continues his prophecy concerning Israel, and tells them what would be done for them in the last days; for thus it is written: The word that Isaiah the son of Amos saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills;—and all nations shall flow unto it. And many people shall go and say, Come ye and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways and we will walk in his paths: for out of Zion shall go forth the law and the word of the Lord from Jerusalem. And he shall judge among the nations, and shall rebuke many people; and they shall beat their swords into plough shares, and their spears into pruning hooks: nations shall not lift up the sword against nation, neither shall they learn war any more. And the Lord will create upon every dwelling place of his people in Zion, and upon their assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defense, or above shall be a covering and a defense. And there shall be a tabernacle for a shadow in the day-time from the heat, and for a place of refuge, and for a covert from storm and from rain. And his people shall dwell safely, they shall possess the land forever, even the land which was promised to their fathers for an everlasting inheritance: for behold, says the Lord by the mouth of the prophet, the day will come that I will sow the house of Israel with the seed of man, and with the seed of beast. And it shall come to pass, that like as I have watched over them, to pluck up, and to break down, and to throw down, and destroy, and to afflict; so will I watch over them, to build and to plant, says the Lord.
For this happy situation and blessed state of Israel, did the prophets look, and obtained a promise, that though the house of Israel and Judah should violate the covenant, the Lord in the last days would make with them a new one : not according to the one which he made with their fathers in the day that he took them by the hand to lead them out of the land of Egypt; which, said the Lord, my covenant they broke, although I was a husband and a father unto them; but this shall be the covenant that I will make with the house of Israel: After those days, says the Lord, I will put my law in their inward parts, and will write in their hearts; and I will be their God, and they shall be my people.
For thus says the Lord, I will bring again the captivity of Jacob's tents, and have mercy on his dwelling places; and the city shall be builded upon her own heap, and the palace shall remain after the manner thereof. And out of them shall proceed thanksgiving, and the voice of them that make merry:—and I will multiply them and they shall not be few; I will also glorify them and they shall not be small. Their children also shall be as aforetime, and their congregations shall be established before me, and I will punish all that oppress them. Their nobles shall be of themselves and their governor shall proceed from the midst of them.
At the same time, says the Lord, will I be the God of all the families of Israel, and they shall be my people; I will bring them from the north country, and gather from the coasts of the earth; I will say to the north. Give up, and to the south, keep not back: — bring my sons from afar and my daughters from the ends of the earth. And in those days, and at that time, says the Lord, though Israel and Judah have been driven and scattered, they shall come together, they shall even come weeping; for with supplications will I lead them: they shall go and seek the Lord their God. They shall ask the way to Zion, with their faces thitherward, and say, Come, and let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten; and watchmen upon Mount Ephraim shall say. Arise, and let us go up to Zion, unto the holy Mount of the Lord our God; for he will teach us of his ways, and instruct us to walk in his paths. That the way for this to be fully accomplished, may be prepared, the Lord will utterly destroy the tongue of the Egyptian sea, and with his mighty wind shake his hand over the river and smite it in its seven streams, and men go over dry-shod. And there shall be a high-way for the remnant of his people, which shall be from Assyria; like as it was to Israel when they came out of the land of Egypt.
And thus shall Israel come: not a dark corner of the earth shall remain unexplored, nor an island of the seas be left without being visited; for as the Lord has removed them into all comers of the earth, he will cause his mercy to be as abundantly manifested in their gathering as his wrath in their dispersion, until they are gathered according to the covenant. He will, as he said by the prophet, send for many fishers and they shall fish them; and after send for many hunters, who shall hunt them; not as their enemies have to afflict, but with glad tidings of great joy, with a message of peace, and a call for their return.
And it will come to pass, that though the house of Israel has forsaken the Lord, and bowed down and worshiping other gods, which were no gods, and then be cast out before the face of the world, they will know the voice of the Shepherd when he calls upon them this time ; for soon his day of power comes, and in it his people will be willing to hearken to his counsel; and even now are they already beginning to be stirred up in their hearts to search for these things, and are daily reading the ancient prophets, and are marking the times and seasons of their fulfillment. Thus God is preparing the way for their return.
But it is necessary that you should understand that what is to be fulfilled in the last days is not only for the benefit of Israel, but the Gentiles, if they will repent and embrace the Gospel, for they are to be remembered also in the same covenant, and are to be fellow heirs with the seed of Abraham, inasmuch, as they are so by faith—for God is no respecter of persons. This was shown to Moses, when he wrote—Rejoice, ye nations, with his people!
In consequence of the transgression of the Jews at the coming of [the Lord, the Gentiles were called into the kingdom, and for this obedience, are to be favored with the Gospel in its fullness first, in the last days; for it is written, The first shall be last, and the last first. Therefore, when the fullness of the Gospel, as it was preached by the righteous, upon this land, shall come forth, it shall be declared to the Gentiles first, and whoso will repent shall be delivered, for they shall understand the plan of salvation and restoration for Israel, as the Lord manifested to the ancients. They shall be baptized with water and with the Spirit—they shall lift up their hearts with joy and gladness, for the time of their redemption shall also roll on, and for their obedience to the faith they shall see the house of Jacob come with great glory, even with songs of everlasting joy, and with him partake of salvation.
Therefore, as the time draws near when the sun is to be darkened, the moon turned to blood, and the stars fall from heaven, the Lord will bring to the knowledge of his people his commandments and statutes, that they may be prepared to stand when the earth shall reel to and fro as a drunken man, earthquakes cause the nations to tremble, and the destroying angel goes forth to waste the inhabitants at noon-day: for so great are to be the calamities which are to come upon the inhabitants of the earth before the coming of the Son of Man the second time, that whoso is not prepared cannot abide; but such as are found faithful, and remain, shall be gathered with his people and caught up to meet the Lord in the cloud, and so shall they inherit eternal life.
I have now given you a rehearsal of what was communicated to our brother, when he was directed to go and obtain the record of the Nephites. I may have missed in arrangement in some instances, but the principle is preserved, and you will be able to bring forward abundance of corroborating scripture upon the subject of the Gospel and of the gathering. You are aware of the fact that to give a minute rehearsal of a lengthy interview with a heavenly messenger is very difficult, unless one is assisted immediately with the gift of inspiration. There is another item I wish to notice on the subject of visions. The Spirit, you know, searches all things, even the deep things of God. When God manifests to his servants those things that are to come, or those which have been, he does it by unfolding them by the power of that Spirit which comprehends all things always; and so much may be shown and made perfectly plain to the understanding in a short time, that to the world, who are occupied all their life to learn a little, look at the relation of it, and are disposed to call it false. You will understand then, by this, that while those glorious things were being rehearsed, the vision was also opened, so that our brother was permitted to see and understand much more full and perfect than I am able to communicate in writing. I know much may be conveyed to the understanding in writing, and many marvelous truths set forth with the pen, but after all it is but a shadow, compared to an open vision of seeing, hearing and realizing eternal things. And if the fact was known, it would be found, that of all the heavenly communications to the ancients, we have no more in comparison than the alphabet to a quarto vocabulary. It is said, and I believe the account, that the Lord showed the brother of Jared (Moriancumr) all things which were to transpire from that day to the end of the earth, as well as those which had taken place. I believe that Moses was permitted to see the same, as the Lord caused them to pass, in vision before him as he stood on the mount; I believe that the Lord Jesus told many things to his apostles which are not written, and after his ascension unfolded all things unto them; I believe that Nephi, the son of Lehi, whom the Lord brought out of Jerusalem, saw the same; I believe that the twelve upon this continent, whom the Lord chose to preach his Gospel, when he came down to manifest to this branch of the house of Israel that he had other sheep who should hear his voice, were also permitted to behold the same mighty things transpire in vision before their eyes; and I believe that the angel Moroni, whose words I have been rehearsing, who communicated the knowledge of the record of the Nephites, in this age, saw also, before he hid up the same unto the Lord, great and marvelous things, which were to transpire when the same should come forth; and I also believe, that God will give line upon line, precept upon precept, to his Saints until all these things will be unfolded to them, and they finally sanctified and brought into the celestial glory, where tears will be wiped from the faces, and sighing and sorrowing flee away!
May the Lord preserve you from evil and reward you richly for all your afflictions, and crown you in his kingdom. Amen.
Accept, as ever, assurances of the fellowship and esteem of your unworthy brother in the Gospel.
Cowdery, Oliver. "Early Scenes and Incidents in the Church." Improvement Era. July 1899. pg. 652-658.
EARLY SCENES AND INCIDENTS IN THE CHURCH.
BY OLIVER COWDERY.
LETTER VII.
Dear Brother:—You will remember that in my last I brought my subject down to the evening, or night of the 21st of September, 1823, and gave an outline of the conversation of the angel upon the important fact of the blessings, promises and covenants to Israel, and the great manifestations of favor to the world in the ushering in of the fullness of the Gospel, to prepare the way for the second advent of the Messiah, when he comes in the glory of the Father, with the holy angels.
A remarkable fact is to be noticed with regard to this vision. In ancient time the Lord warned some of his servants in dreams: for instance, Joseph, the husband of Mary, was warned in a dream to take the young child and his mother, and flee into Egypt: also the wise men were warned of the Lord in a dream not to return to Herod; and when "out of Egypt the Son was called," the angel of the Lord appeared in a dream to Joseph again: also he was warned in a dream to turn aside into the parts of Galilee. Such were the manifestations to Joseph, the favored descendant of the father of the faithful in dreams, and in them the Lord fulfilled his purposes: but the one of which I have been speaking is what would have been called an open vision. And though it was in the night, yet it was not a dream. There is no room for conjecture in this matter, and to talk of deception would be to sport with the common sense of every man who knows when he is awake, when he sees and when he does not see.
He could not have been deceived in the fact that a being of some kind appeared to him; and that it was a heavenly one, the fulfillment of his words so minutely, up to this time, in addition to the truth and word of salvation which has been developed to this generation, in the Book of Mormon, ought to be conclusive evidence to the mind of every man who is privileged to hear of the same. He was awake, and in solemn prayer, as you will bear in mind, when the angel made his appearance; from that glory which surrounded him, the room was lit up to a perfect brilliancy, so that darkness wholly disappeared: he heard his words with his ears, and received a joy and happiness indescribable by hearing that his own sins were forgiven, and his former transgressions to be remembered against him no more, if he then continued to walk before the Lord according to his holy commandments. He also saw him depart, the light and glory withdraw, leaving a calmness and peace of soul past the language of man to paint—was he deceived?
Far from this; for the vision was renewed twice before morning, unfolding farther and still farther the mysteries of godliness and those things to come. In the morning he went to his labor as usual, but soon the vision of the heavenly messenger was renewed, instructing him to go immediately and view those things of which he had been informed, with a promise that he should obtain them if he followed the directions and went with an eye single to the glory of God.
Accordingly he repaired to the place which had thus been described. But it is necessary to give you more fully the express instructions of the angel, with regard to the object of this work in which our brother had now engaged. He was to remember that it was the work of the Lord, to fulfill certain promises previously made to a branch of the house of Israel of the tribe of Joseph, and when it should be brought forth it must be done expressly with an eye, as I have said before, single to the glory of God, and the welfare and restoration of the house of Israel.
You will understand, then, that no motive of a pecuniary or earthly nature, was to be suffered to take the lead of the heart of the man thus favored. The allurements of vice, the contaminating influences of wealth, without the direct guidance of the Holy Spirit, must have no place in the heart nor be suffered to take from it that warm desire for the glory and kingdom of the Lord, or, instead of obtaining, disappointment and reproof would most assuredly follow. Such was the instruction and this the caution
Alternately, as we would naturally expect, the thought of the previous vision was ruminating in his mind, with a reflection of the brightness and glory of the heavenly messenger; but again a thought would start across the mind on the prospects of obtaining so desirable a treasure—one in all human probability sufficient to raise him above the level with the common earthly fortunes of his fellow-men, and relieve his family from want, in which by misfortune and sickness they were placed.
It is very natural to suppose that the mind would revolve upon those scenes which had passed, when those who had acquired a little of this world's goods, by industry and economy, with the blessings of health or friends, or by art and intrigue, from the pockets of the day-laborer, or the widow and the fatherless, had passed by with stiff neck and a cold heart, scorning the virtuous because they were poor, and lording over those who were subjected to suffer the miseries of this life.
Alternately did these, with a swift reflection of the words of the holy messenger,—"Remember, that he who does this work^ who is thus favored of the Lord, must do it with his eye single to the glory of the same, and the welfare and restoration of the scattered remnants of the house of Israel"—rush upon his mind with the quickness of electricity. Here was a struggle indeed;, for when he calmly reflected upon his errand, he knew that if God did not give, he could not obtain; and again, with the thought or hope of obtaining, his mind would be carried back, to its former reflection of poverty, abuse, wealth, grandeur and ease, until before arriving at the place described, this wholly occupied his desire; and when he thought upon the fact of what was previously shown him, it was only with an assurance that he should obtain, and accomplish his desire in relieving himself and friends from want.
A history of the inhabitants who peopled this continent, previous to its being discovered to Europeans by Columbus, must be interesting to every man; and as it would develop the important fact, that the present race were descendants of Abraham, and were to be remembered in the immutable covenant of the Most High to that man and be restored to a knowledge of the Gospel, that they, with all nations might rejoice, seemed to inspire further thoughts of gain and income from such a valuable history. Surely, thought he, every man will seize with eagerness, this knowledge, and this incalculable income will be mine. Enough to raise the expectations of any one of like inexperience, placed in similar circumstances. But the important point in this matter is, that man does not see as the Lord, neither are his purposes like his. The small things of this life are but dust in comparison with salvation and eternal life.
It is sufficient to say that such were his reflections during his walk of from two to three miles: the distance from his father's house to the place pointed out. And to use his own words it seemed as though two invisible powers were influencing or striving to influence his mind—one with the reflection that if he obtained the object of his pursuit, it would be through the mercy and condescension of the Lord, and that every act of performance in relation to it must be in strict accordance with the instruction of that personage who communicated the intelligence to him first; and the other with the thoughts and reflections like those previously mentioned— contrasting his former and present circumstance in life with those to come. That precious instruction recorded on the sacred page—pray always—which was expressly impressed upon him, was at length entirely forgotten, and as I previously remarked a fixed determination to obtain and aggrandize himself, occupied his mind when he arrived at the place where the record was found.
I must now give you some description of the place where and the manner in which these records were deposited.
You are acquainted with the mail road from Palmyra, Wayne County, to Canandaigua, Ontario County, New York, and also, as you pass from the former to the latter place, before arriving at the little village of Manchester, say from three to four, or about four miles from Palmyra, you pass a large hill on the east side of the road. Why I say large, is because it is as large perhaps, as any in that country. To a person acquainted with this road a description would be unnecessary, as it is the largest and rises the highest of any on that route. The north end rises quite sudden until it assumes a level with the more southerly extremity, and I think I may say an elevation higher than at the south a short distance, say half or three-fourths of a mile. As you pass toward Canandaigua it lessens gradually until the surface assumes its common level, or is broken by other smaller hills or ridges, water courses and ravines. I think I am justified in saying that this is the highest hill for some distance round, and I am certain that its appearance, as it rises so suddenly from a plain on the north, must attract the notice of the traveler as he passes by.
At about one mile west rises another ridge of less height, running parallel with the former, leaving a beautiful vale between, The soil is of the best quality for the country, and under a state of cultivation, which gives a prospect at once imposing, when one reflects on the fact that here, between these hills, the entire power and national strength of both the Jaredites and Nephites were destroyed.
By turning to the five hundred and twenty-ninth and five hundred and thirtieth pages of the Book of Mormon you will read Mormon's account of the last great struggle of his people, as they were encamped round this hill Cumorah. (It is printed Camorah, which is an error.) In this valley fell the remaining strength and pride of a once powerful people, the Nephites—once so highly favored of the Lord, but at that time in darkness, doomed to suffer extermination by the hand of their barbarous and uncivilized brethren. From the top of this hill. Mormon, with a few others, after the battle, gazed with horror upon the mangled remains of those who the day before, were filled with anxiety, hope or doubt. A few had fled to the south, who were hunted down by the victorious party, and all who would not deny the Savior and his religion, were put to death. Mormon himself, according to the record of his son Moroni, was also slain.
But a long time previous to this national disaster it appears from his own account, he foresaw approaching destruction. In fact, if he perused the records of his fathers, which were in his possession, he would have learned that such would be the case. Alma, who lived before the coming of the Messiah, prophesies this. He, however, by divine appointment, abridged from these records, in his own style and language, a short account of the more important and prominent items, from the days of Lehi to his own time, after which he deposited, as he says on the five hundred and twenty-ninth page, all the records in this same hill, Cumorah, and after gave his small record to his son Moroni, who, as appears from the same, finished, after witnessing the extinction of his people as a nation.
It was not the wicked who overcame the righteous: far from this: it was the wicked against the wicked, and by the wicked the wicked were punished. The Nephites, who were once enlightened, had fallen from a more elevated standing as to favor and privilege before the Lord, in consequence of the righteousness of their fathers, and now falling below, for such was actually the case, were suffered to be overcome, and the land was left to the possession of the red men, who were without intelligence, only in the affairs of their wars; and having no records, only preserving their history by tradition from father to son, lost the account of their true origin, and wandered from river to river, from hill to hill, from mountain to mountain, from sea to sea, till the land was again peopled, in a measure, by a rude, wild, revengeful, warlike and barbarous race. Such are our Indians.
This hill, by the Jaredites, was called Ramah: by it or around it the famous army of Coriantumr pitched their tent. Coriantumr was the last king of the Jaredites. The opposing army were to the west, and in this same valley and near by from day to day, did that mighty race spill their blood, in wrath, contending as it were brother against brother, and father against son. In this same spot, in full view from the top of this same hill, one may gaze with astonishment upon the ground which was twice covered with the dead and dying of our fellow-men. Here may be seen where once sunk to naught the pride and strength of two mighty nations; and here may be contemplated, in solitude, while nothing but the faithful record of Mormon and Moroni is now extant to inform us of the fact, scenes of misery and distress—the aged, whose silver locks in other places and at other times would command reverence; the mother, who in other circumstances would be spared from violence; the infant, whose tender cries would be regarded and listened to with a feeling of compassion and tenderness; and the virgin, whose grace, beauty and modesty, would be esteemed and held inviolate by all good men and enlightened and civilized nations, alike disregarded and treated with scorn! In vain did the hoary head and man of grey hairs ask for mercy; in vain did the mother plead for compassion; in vain did the helpless and harmless infant weep for very anguish, and in vain did the virgin seek to escape the ruthless hand of revengeful foes and demons in human form—all alike were trampled down by the feet of the strong, and crushed beneath the rage of battle and war! Alas, who can reflect upon the last struggles of great and populous nations, sinking to dust beneath the hand of justice and retribution, without weeping over the corruption of the human heart, and sighing for the hour when the clangor of armies shall no more be heard, nor the calamities of contending armies no more experience for a thousand years? Alas the calamity of war, the extinction of nations, the ruin of kingdoms, the fall of empires and the dissolution of governments! the misery, distress and evil attendant on these! Who can contemplate like scenes without sorrowing, and who so destitute of commiseration as not to be pained that man has fallen so low, so far beneath the station in which he was created?
In this vale lie commingled in one mass of ruin, the ashes of thousands, and in this vale was destined to consume the fair forms and vigorous systems of tens of thousands of the human race — blood mixed with blood, flesh with flesh, bones with bones, and dust with dust! When the vital spark which animated their clay had fled, each lifeless lump lay on one common level—cold and inanimate. Those bosoms which had burned with rage against each other for real or supposed injury, had now ceased to heave with malice; those arms which were a few moments before nerved with strength, had alike become paralyzed, and those hearts which had been fired with revenge, had now ceased to beat, and the head to think—in silence, in solitude, and in disgrace alike, they have long since turned to earth, to their mother dust, to await the august, and to millions, awful hour, when the trump of the Son of God shall echo and re-echo from the skies and they come forth, quickened and immortalized, to not only stand in each other's presence, but before the bar of him who is eternal!
With sentiments of pure respect, I conclude by subscribing myself your brother in the Gospel.
EARLY SCENES AND INCIDENTS IN THE CHURCH.
BY OLIVER COWDERY.
LETTER VII.
Dear Brother:—You will remember that in my last I brought my subject down to the evening, or night of the 21st of September, 1823, and gave an outline of the conversation of the angel upon the important fact of the blessings, promises and covenants to Israel, and the great manifestations of favor to the world in the ushering in of the fullness of the Gospel, to prepare the way for the second advent of the Messiah, when he comes in the glory of the Father, with the holy angels.
A remarkable fact is to be noticed with regard to this vision. In ancient time the Lord warned some of his servants in dreams: for instance, Joseph, the husband of Mary, was warned in a dream to take the young child and his mother, and flee into Egypt: also the wise men were warned of the Lord in a dream not to return to Herod; and when "out of Egypt the Son was called," the angel of the Lord appeared in a dream to Joseph again: also he was warned in a dream to turn aside into the parts of Galilee. Such were the manifestations to Joseph, the favored descendant of the father of the faithful in dreams, and in them the Lord fulfilled his purposes: but the one of which I have been speaking is what would have been called an open vision. And though it was in the night, yet it was not a dream. There is no room for conjecture in this matter, and to talk of deception would be to sport with the common sense of every man who knows when he is awake, when he sees and when he does not see.
He could not have been deceived in the fact that a being of some kind appeared to him; and that it was a heavenly one, the fulfillment of his words so minutely, up to this time, in addition to the truth and word of salvation which has been developed to this generation, in the Book of Mormon, ought to be conclusive evidence to the mind of every man who is privileged to hear of the same. He was awake, and in solemn prayer, as you will bear in mind, when the angel made his appearance; from that glory which surrounded him, the room was lit up to a perfect brilliancy, so that darkness wholly disappeared: he heard his words with his ears, and received a joy and happiness indescribable by hearing that his own sins were forgiven, and his former transgressions to be remembered against him no more, if he then continued to walk before the Lord according to his holy commandments. He also saw him depart, the light and glory withdraw, leaving a calmness and peace of soul past the language of man to paint—was he deceived?
Far from this; for the vision was renewed twice before morning, unfolding farther and still farther the mysteries of godliness and those things to come. In the morning he went to his labor as usual, but soon the vision of the heavenly messenger was renewed, instructing him to go immediately and view those things of which he had been informed, with a promise that he should obtain them if he followed the directions and went with an eye single to the glory of God.
Accordingly he repaired to the place which had thus been described. But it is necessary to give you more fully the express instructions of the angel, with regard to the object of this work in which our brother had now engaged. He was to remember that it was the work of the Lord, to fulfill certain promises previously made to a branch of the house of Israel of the tribe of Joseph, and when it should be brought forth it must be done expressly with an eye, as I have said before, single to the glory of God, and the welfare and restoration of the house of Israel.
You will understand, then, that no motive of a pecuniary or earthly nature, was to be suffered to take the lead of the heart of the man thus favored. The allurements of vice, the contaminating influences of wealth, without the direct guidance of the Holy Spirit, must have no place in the heart nor be suffered to take from it that warm desire for the glory and kingdom of the Lord, or, instead of obtaining, disappointment and reproof would most assuredly follow. Such was the instruction and this the caution
Alternately, as we would naturally expect, the thought of the previous vision was ruminating in his mind, with a reflection of the brightness and glory of the heavenly messenger; but again a thought would start across the mind on the prospects of obtaining so desirable a treasure—one in all human probability sufficient to raise him above the level with the common earthly fortunes of his fellow-men, and relieve his family from want, in which by misfortune and sickness they were placed.
It is very natural to suppose that the mind would revolve upon those scenes which had passed, when those who had acquired a little of this world's goods, by industry and economy, with the blessings of health or friends, or by art and intrigue, from the pockets of the day-laborer, or the widow and the fatherless, had passed by with stiff neck and a cold heart, scorning the virtuous because they were poor, and lording over those who were subjected to suffer the miseries of this life.
Alternately did these, with a swift reflection of the words of the holy messenger,—"Remember, that he who does this work^ who is thus favored of the Lord, must do it with his eye single to the glory of the same, and the welfare and restoration of the scattered remnants of the house of Israel"—rush upon his mind with the quickness of electricity. Here was a struggle indeed;, for when he calmly reflected upon his errand, he knew that if God did not give, he could not obtain; and again, with the thought or hope of obtaining, his mind would be carried back, to its former reflection of poverty, abuse, wealth, grandeur and ease, until before arriving at the place described, this wholly occupied his desire; and when he thought upon the fact of what was previously shown him, it was only with an assurance that he should obtain, and accomplish his desire in relieving himself and friends from want.
A history of the inhabitants who peopled this continent, previous to its being discovered to Europeans by Columbus, must be interesting to every man; and as it would develop the important fact, that the present race were descendants of Abraham, and were to be remembered in the immutable covenant of the Most High to that man and be restored to a knowledge of the Gospel, that they, with all nations might rejoice, seemed to inspire further thoughts of gain and income from such a valuable history. Surely, thought he, every man will seize with eagerness, this knowledge, and this incalculable income will be mine. Enough to raise the expectations of any one of like inexperience, placed in similar circumstances. But the important point in this matter is, that man does not see as the Lord, neither are his purposes like his. The small things of this life are but dust in comparison with salvation and eternal life.
It is sufficient to say that such were his reflections during his walk of from two to three miles: the distance from his father's house to the place pointed out. And to use his own words it seemed as though two invisible powers were influencing or striving to influence his mind—one with the reflection that if he obtained the object of his pursuit, it would be through the mercy and condescension of the Lord, and that every act of performance in relation to it must be in strict accordance with the instruction of that personage who communicated the intelligence to him first; and the other with the thoughts and reflections like those previously mentioned— contrasting his former and present circumstance in life with those to come. That precious instruction recorded on the sacred page—pray always—which was expressly impressed upon him, was at length entirely forgotten, and as I previously remarked a fixed determination to obtain and aggrandize himself, occupied his mind when he arrived at the place where the record was found.
I must now give you some description of the place where and the manner in which these records were deposited.
You are acquainted with the mail road from Palmyra, Wayne County, to Canandaigua, Ontario County, New York, and also, as you pass from the former to the latter place, before arriving at the little village of Manchester, say from three to four, or about four miles from Palmyra, you pass a large hill on the east side of the road. Why I say large, is because it is as large perhaps, as any in that country. To a person acquainted with this road a description would be unnecessary, as it is the largest and rises the highest of any on that route. The north end rises quite sudden until it assumes a level with the more southerly extremity, and I think I may say an elevation higher than at the south a short distance, say half or three-fourths of a mile. As you pass toward Canandaigua it lessens gradually until the surface assumes its common level, or is broken by other smaller hills or ridges, water courses and ravines. I think I am justified in saying that this is the highest hill for some distance round, and I am certain that its appearance, as it rises so suddenly from a plain on the north, must attract the notice of the traveler as he passes by.
At about one mile west rises another ridge of less height, running parallel with the former, leaving a beautiful vale between, The soil is of the best quality for the country, and under a state of cultivation, which gives a prospect at once imposing, when one reflects on the fact that here, between these hills, the entire power and national strength of both the Jaredites and Nephites were destroyed.
By turning to the five hundred and twenty-ninth and five hundred and thirtieth pages of the Book of Mormon you will read Mormon's account of the last great struggle of his people, as they were encamped round this hill Cumorah. (It is printed Camorah, which is an error.) In this valley fell the remaining strength and pride of a once powerful people, the Nephites—once so highly favored of the Lord, but at that time in darkness, doomed to suffer extermination by the hand of their barbarous and uncivilized brethren. From the top of this hill. Mormon, with a few others, after the battle, gazed with horror upon the mangled remains of those who the day before, were filled with anxiety, hope or doubt. A few had fled to the south, who were hunted down by the victorious party, and all who would not deny the Savior and his religion, were put to death. Mormon himself, according to the record of his son Moroni, was also slain.
But a long time previous to this national disaster it appears from his own account, he foresaw approaching destruction. In fact, if he perused the records of his fathers, which were in his possession, he would have learned that such would be the case. Alma, who lived before the coming of the Messiah, prophesies this. He, however, by divine appointment, abridged from these records, in his own style and language, a short account of the more important and prominent items, from the days of Lehi to his own time, after which he deposited, as he says on the five hundred and twenty-ninth page, all the records in this same hill, Cumorah, and after gave his small record to his son Moroni, who, as appears from the same, finished, after witnessing the extinction of his people as a nation.
It was not the wicked who overcame the righteous: far from this: it was the wicked against the wicked, and by the wicked the wicked were punished. The Nephites, who were once enlightened, had fallen from a more elevated standing as to favor and privilege before the Lord, in consequence of the righteousness of their fathers, and now falling below, for such was actually the case, were suffered to be overcome, and the land was left to the possession of the red men, who were without intelligence, only in the affairs of their wars; and having no records, only preserving their history by tradition from father to son, lost the account of their true origin, and wandered from river to river, from hill to hill, from mountain to mountain, from sea to sea, till the land was again peopled, in a measure, by a rude, wild, revengeful, warlike and barbarous race. Such are our Indians.
This hill, by the Jaredites, was called Ramah: by it or around it the famous army of Coriantumr pitched their tent. Coriantumr was the last king of the Jaredites. The opposing army were to the west, and in this same valley and near by from day to day, did that mighty race spill their blood, in wrath, contending as it were brother against brother, and father against son. In this same spot, in full view from the top of this same hill, one may gaze with astonishment upon the ground which was twice covered with the dead and dying of our fellow-men. Here may be seen where once sunk to naught the pride and strength of two mighty nations; and here may be contemplated, in solitude, while nothing but the faithful record of Mormon and Moroni is now extant to inform us of the fact, scenes of misery and distress—the aged, whose silver locks in other places and at other times would command reverence; the mother, who in other circumstances would be spared from violence; the infant, whose tender cries would be regarded and listened to with a feeling of compassion and tenderness; and the virgin, whose grace, beauty and modesty, would be esteemed and held inviolate by all good men and enlightened and civilized nations, alike disregarded and treated with scorn! In vain did the hoary head and man of grey hairs ask for mercy; in vain did the mother plead for compassion; in vain did the helpless and harmless infant weep for very anguish, and in vain did the virgin seek to escape the ruthless hand of revengeful foes and demons in human form—all alike were trampled down by the feet of the strong, and crushed beneath the rage of battle and war! Alas, who can reflect upon the last struggles of great and populous nations, sinking to dust beneath the hand of justice and retribution, without weeping over the corruption of the human heart, and sighing for the hour when the clangor of armies shall no more be heard, nor the calamities of contending armies no more experience for a thousand years? Alas the calamity of war, the extinction of nations, the ruin of kingdoms, the fall of empires and the dissolution of governments! the misery, distress and evil attendant on these! Who can contemplate like scenes without sorrowing, and who so destitute of commiseration as not to be pained that man has fallen so low, so far beneath the station in which he was created?
In this vale lie commingled in one mass of ruin, the ashes of thousands, and in this vale was destined to consume the fair forms and vigorous systems of tens of thousands of the human race — blood mixed with blood, flesh with flesh, bones with bones, and dust with dust! When the vital spark which animated their clay had fled, each lifeless lump lay on one common level—cold and inanimate. Those bosoms which had burned with rage against each other for real or supposed injury, had now ceased to heave with malice; those arms which were a few moments before nerved with strength, had alike become paralyzed, and those hearts which had been fired with revenge, had now ceased to beat, and the head to think—in silence, in solitude, and in disgrace alike, they have long since turned to earth, to their mother dust, to await the august, and to millions, awful hour, when the trump of the Son of God shall echo and re-echo from the skies and they come forth, quickened and immortalized, to not only stand in each other's presence, but before the bar of him who is eternal!
With sentiments of pure respect, I conclude by subscribing myself your brother in the Gospel.
Cowdery, Oliver. "Early Scenes and Incidents in the Church." Improvement Era. August 1899. pg. 729-734.
EARLY SCENES AND INCIDENTS IN THE CHURCH.
BY OLIVER COWDERY.
LETTER VIII.
Dear Brother:—In my last I said I should give, partially, a "description of the place where, and the manner in which these records were deposited." The first promise I have fulfilled, and must proceed to the latter:
The hill of which I have been speaking, at the time mentioned, presented a varied appearance: the north end rose suddenly from the plain, forming a promontory without timber, but covered with grass. As you passed to the south you soon came to scattering timber, the surface having been cleared by art or by wind; and a short distance further left, you are surrounded with the common forest of the country. It is necessary to observe, that even the part cleared was only occupied for pasturage, its steep ascent and narrow summit not admitting the plow of the husbandman with any degree of ease or profit. It was at the second mentioned place where the record was found to be deposited, on the west side of the hill, not far from the top down its side; and when myself visited the place in the year 1830, there were several trees standing: enough to cause a shade in summer, but not so much as to prevent the surface being covered with grass—which was also the case when the record was first found.
Whatever may be the feeling of men on reflection of past acts which have been performed on certain portions or spots of this earth, I know not, neither does it add or diminish to nor from the reality of my subject. When Moses heard the voice of God, at the foot of Horeb, out of the burning bush, he was commanded to take his shoes off his feet, for the ground on which he stood was holy. The same may be observed when Joshua beheld the "Captain of the Lord's host" by Jericho. And I confess that my mind was filled with many reflections; and though I did not then loose my shoe, yet with gratitude to God did I offer up the sacrifice of my heart.
How far below the surface these records were placed by Moroni, I am unable to say; but from the fact that they had been some fourteen hundred years buried, and that too on the side of a hill so steep, one is ready to conclude that they were some feet below, as the earth would naturally wear more or less in that time. But they being placed toward the top of the hill, the ground would not remove as much as two-thirds perhaps. Another circumstance would prevent the wearing of the earth: in all probability, as soon as timber had time to grow, the hill was covered, after the Nephites were destroyed, and the roots of the same would hold the surface. However, on this point I shall leave every man to draw his own conclusion, and form his own speculation, as I only promised to give a description of the place at the time the records were found in 1823. It is sufficient for my present purpose, to know, that such is the fact: that in 1823, yes, 1823, a man with whom I have had the most intimate and personal acquaintance, for almost seven years, actually discovered by the vision of God, the plates from which the Book of Mormon as much as it is disbelieved, was translated! Such is the case, though men rack their very brains to invent falsehoods, and then waft them upon every breeze, to the contrary notwithstanding.
I have now given sufficient on the hill Cumorah—it has a singular and imposing appearance for that country, and must excite the curious enquiry of every lover of the Book of Mormon: though I hope never like Jerusalem, and the sepulchre of our Lord, the pilgrims. In my estimation certain places are dearer to me for what they now contain than for what they have contained. For the satisfaction of such as believe I have been thus particular, and to avoid the question being a thousand times asked, more than any other cause, shall proceed and be as particular as heretofore. The manner in which the plates were deposited:
First, a hole of sufficient depth, (how deep I know not,) was dug. At the bottom of this was laid a stone of suitable size, the upper surface being smooth. At each edge was placed a large quantity of cement and into this cement, at the four edges of this stone were placed, erect, four others, their bottom edges resting in the cement at the outer edges of the first stone. The four last named, when placed erect, formed a box, the corners, or where the edges of the four came in contact, were also cemented so firmly that the moisture from without was prevented from entering. It is to be observed, also, that the inner surface of the four erect, or side stones was smooth. This box was sufficiently large to admit a breast-plate, such as was used by the ancients to defend the chest, etc., from the arrows and weapons of their enemies. From the bottom of the box, or from the breast plate, arose three small pillars composed of the same description of cement used on the edges; and upon these three pillars was placed the record of the children of Joseph, and of a people who left the tower far, far before the days of Joseph or a sketch of each, which had it not been for this, and the never failing goodness of God, we might have perished in our sins, having been left to bow down before the altars of the Gentiles and to have paid homage to the priests of Baal ! I must not forget to say that this box, containing the record, was covered with another stone, and the bottom surface being flat and the upper, crowning. But these three pillars were not so lengthy as to cause the plates and the crowning stone to come in contact. I have now given you, according to my promise, the manner in which this record was deposited; though when it was first visited by our brother, in 1823, a part of the crowning stone was visible above the surface while the edges were concealed by the soil and grass, from which circumstance you will see, that however deep this box might have been placed by Moroni at first, the time had been sufficient to wear the earth so that it was easily discovered, when once directed, and yet not enough to make a perceivable difference to the passer by. So wonderful are the works of the Almighty, and so far from our finding out are his ways, that one who trembles to take his holy name into his lips, is left to wonder at his exact providences, and the fulfillment of his purposes in the event of times and seasons. A few years sooner might have found even the top stone concealed, and discouraged our brother from attempting to make a further trial to obtain this rich treasure, for fear of discovery; and a few later might have left the small box uncovered, and exposed its valuable contents to the rude calculations and vain speculations of those who neither understand common language nor fear God. But such would have been contrary to the words of the ancients and the promises made to them: and this is why I am left to admire the works and see the wisdom in the designs of the Lord in all things manifested to the eyes of the world: they show that all human inventions are like vapors, while his word endures forever and his promises to the last generation.
Having thus digressed from my main subject to give a few items for the special benefit of all, it will be necessary to return, and proceed as formerly. And if any suppose I have indulged too freely in reflections, I will only say, that it is my opinion, were one to have a view of the glory of God which is to cover Israel in the last days, and know that these, though they may be thought small things, were the beginning to effect the same, they would be at a loss where to close, should they give a moment's vent to the imaginations of the heart.
You will have wondered, perhaps, that the mind of our brother should be so occupied with the thoughts of the goods of this world, at the time of arriving at Cumorah, on the 'morning of the 22nd of September, 1823, after having been wrapt in the visions of heaven during the night, and also seeing and hearing in open day; but the mind of man is easily turned if it is not held by the power of God through the prayer of faith, and you will remember that I have said that two invisible powers were operating upon his mind during his walk from his residence to Cumorah, and that the one urging the uncertainty of wealth and ease in this life, had so powerfully wrought upon him that the great object so carefully and impressively named by the angel, had entirely gone from his recollection that only a fixed determination to obtain now urged him forward. In this, which occasioned a failure to obtain, at that time, the record, do not understand me to attach blame to our brother: he was young, and his mind easily turned from correct principles, unless he could be favored with a certain round of experience. And yet, while young, untraditionated and untaught in the systems of the world, he was in a situation to be led into the great work of God, and be qualified to perform it in due time.
After arriving at the repository, a little exertion in removing the soil from the edges of the top of the box, and a light pry, brought to his natural vision its contents. No sooner did he behold this sacred treasure than his hopes were renewed, and he supposed his success certain and without first attempting to take it from its long place of deposit, he thought, perhaps, there might be something more, equally as valuable, and to take only the plates, might give others an opportunity of obtaining the remainder, which could he secure, would still add to his store of wealth. These, in short, were his reflections, without once thinking of the solemn instruction of the heavenly messenger, and that all must be done with an express view of glorifying God.
On attempting to take possession of the record a shock was produced upon his system, by an invisible power, which deprived him, in a measure, of his natural strength. He desisted for an instant, and then made another attempt, but was more sensibly shocked than before. What was the occasion of this he knew not—there was the pure unsullied record, as has been described — he had heard of the powers of enchantment, and a thousand like stories," which held the hidden treasures of the earth, and supposed that physical exertion and personal strength was only necessary to enable him to yet obtain the object of his wish. He therefore made the third attempt with an increased exertion, when his strength failed him more than at either of the former times, and without premeditating he exclaimed, "Why can I not obtain this book?" "Because you have not kept the commandments of the Lord," answered a voice, within a seeming short distance. He looked and to his astonishment there stood the angel who had previously given him the directions concerning this matter. In an instant, all the former instructions, the great intelligence concerning Israel and the last days were brought to his mind: he thought of the time when his heart was fervently engaged in prayer to the Lord, when his spirit was contrite, and when his holy messenger from the skies unfolded the wonderful things connected with this record. He had come to be sure, and found the word of the angel fulfilled concerning the reality of the record, but he had failed to remember the great end for which they had been kept, and in consequence could not have power to take them into his possession and bear them away.
EARLY SCENES AND INCIDENTS IN THE CHURCH.
BY OLIVER COWDERY.
LETTER VIII.
Dear Brother:—In my last I said I should give, partially, a "description of the place where, and the manner in which these records were deposited." The first promise I have fulfilled, and must proceed to the latter:
The hill of which I have been speaking, at the time mentioned, presented a varied appearance: the north end rose suddenly from the plain, forming a promontory without timber, but covered with grass. As you passed to the south you soon came to scattering timber, the surface having been cleared by art or by wind; and a short distance further left, you are surrounded with the common forest of the country. It is necessary to observe, that even the part cleared was only occupied for pasturage, its steep ascent and narrow summit not admitting the plow of the husbandman with any degree of ease or profit. It was at the second mentioned place where the record was found to be deposited, on the west side of the hill, not far from the top down its side; and when myself visited the place in the year 1830, there were several trees standing: enough to cause a shade in summer, but not so much as to prevent the surface being covered with grass—which was also the case when the record was first found.
Whatever may be the feeling of men on reflection of past acts which have been performed on certain portions or spots of this earth, I know not, neither does it add or diminish to nor from the reality of my subject. When Moses heard the voice of God, at the foot of Horeb, out of the burning bush, he was commanded to take his shoes off his feet, for the ground on which he stood was holy. The same may be observed when Joshua beheld the "Captain of the Lord's host" by Jericho. And I confess that my mind was filled with many reflections; and though I did not then loose my shoe, yet with gratitude to God did I offer up the sacrifice of my heart.
How far below the surface these records were placed by Moroni, I am unable to say; but from the fact that they had been some fourteen hundred years buried, and that too on the side of a hill so steep, one is ready to conclude that they were some feet below, as the earth would naturally wear more or less in that time. But they being placed toward the top of the hill, the ground would not remove as much as two-thirds perhaps. Another circumstance would prevent the wearing of the earth: in all probability, as soon as timber had time to grow, the hill was covered, after the Nephites were destroyed, and the roots of the same would hold the surface. However, on this point I shall leave every man to draw his own conclusion, and form his own speculation, as I only promised to give a description of the place at the time the records were found in 1823. It is sufficient for my present purpose, to know, that such is the fact: that in 1823, yes, 1823, a man with whom I have had the most intimate and personal acquaintance, for almost seven years, actually discovered by the vision of God, the plates from which the Book of Mormon as much as it is disbelieved, was translated! Such is the case, though men rack their very brains to invent falsehoods, and then waft them upon every breeze, to the contrary notwithstanding.
I have now given sufficient on the hill Cumorah—it has a singular and imposing appearance for that country, and must excite the curious enquiry of every lover of the Book of Mormon: though I hope never like Jerusalem, and the sepulchre of our Lord, the pilgrims. In my estimation certain places are dearer to me for what they now contain than for what they have contained. For the satisfaction of such as believe I have been thus particular, and to avoid the question being a thousand times asked, more than any other cause, shall proceed and be as particular as heretofore. The manner in which the plates were deposited:
First, a hole of sufficient depth, (how deep I know not,) was dug. At the bottom of this was laid a stone of suitable size, the upper surface being smooth. At each edge was placed a large quantity of cement and into this cement, at the four edges of this stone were placed, erect, four others, their bottom edges resting in the cement at the outer edges of the first stone. The four last named, when placed erect, formed a box, the corners, or where the edges of the four came in contact, were also cemented so firmly that the moisture from without was prevented from entering. It is to be observed, also, that the inner surface of the four erect, or side stones was smooth. This box was sufficiently large to admit a breast-plate, such as was used by the ancients to defend the chest, etc., from the arrows and weapons of their enemies. From the bottom of the box, or from the breast plate, arose three small pillars composed of the same description of cement used on the edges; and upon these three pillars was placed the record of the children of Joseph, and of a people who left the tower far, far before the days of Joseph or a sketch of each, which had it not been for this, and the never failing goodness of God, we might have perished in our sins, having been left to bow down before the altars of the Gentiles and to have paid homage to the priests of Baal ! I must not forget to say that this box, containing the record, was covered with another stone, and the bottom surface being flat and the upper, crowning. But these three pillars were not so lengthy as to cause the plates and the crowning stone to come in contact. I have now given you, according to my promise, the manner in which this record was deposited; though when it was first visited by our brother, in 1823, a part of the crowning stone was visible above the surface while the edges were concealed by the soil and grass, from which circumstance you will see, that however deep this box might have been placed by Moroni at first, the time had been sufficient to wear the earth so that it was easily discovered, when once directed, and yet not enough to make a perceivable difference to the passer by. So wonderful are the works of the Almighty, and so far from our finding out are his ways, that one who trembles to take his holy name into his lips, is left to wonder at his exact providences, and the fulfillment of his purposes in the event of times and seasons. A few years sooner might have found even the top stone concealed, and discouraged our brother from attempting to make a further trial to obtain this rich treasure, for fear of discovery; and a few later might have left the small box uncovered, and exposed its valuable contents to the rude calculations and vain speculations of those who neither understand common language nor fear God. But such would have been contrary to the words of the ancients and the promises made to them: and this is why I am left to admire the works and see the wisdom in the designs of the Lord in all things manifested to the eyes of the world: they show that all human inventions are like vapors, while his word endures forever and his promises to the last generation.
Having thus digressed from my main subject to give a few items for the special benefit of all, it will be necessary to return, and proceed as formerly. And if any suppose I have indulged too freely in reflections, I will only say, that it is my opinion, were one to have a view of the glory of God which is to cover Israel in the last days, and know that these, though they may be thought small things, were the beginning to effect the same, they would be at a loss where to close, should they give a moment's vent to the imaginations of the heart.
You will have wondered, perhaps, that the mind of our brother should be so occupied with the thoughts of the goods of this world, at the time of arriving at Cumorah, on the 'morning of the 22nd of September, 1823, after having been wrapt in the visions of heaven during the night, and also seeing and hearing in open day; but the mind of man is easily turned if it is not held by the power of God through the prayer of faith, and you will remember that I have said that two invisible powers were operating upon his mind during his walk from his residence to Cumorah, and that the one urging the uncertainty of wealth and ease in this life, had so powerfully wrought upon him that the great object so carefully and impressively named by the angel, had entirely gone from his recollection that only a fixed determination to obtain now urged him forward. In this, which occasioned a failure to obtain, at that time, the record, do not understand me to attach blame to our brother: he was young, and his mind easily turned from correct principles, unless he could be favored with a certain round of experience. And yet, while young, untraditionated and untaught in the systems of the world, he was in a situation to be led into the great work of God, and be qualified to perform it in due time.
After arriving at the repository, a little exertion in removing the soil from the edges of the top of the box, and a light pry, brought to his natural vision its contents. No sooner did he behold this sacred treasure than his hopes were renewed, and he supposed his success certain and without first attempting to take it from its long place of deposit, he thought, perhaps, there might be something more, equally as valuable, and to take only the plates, might give others an opportunity of obtaining the remainder, which could he secure, would still add to his store of wealth. These, in short, were his reflections, without once thinking of the solemn instruction of the heavenly messenger, and that all must be done with an express view of glorifying God.
On attempting to take possession of the record a shock was produced upon his system, by an invisible power, which deprived him, in a measure, of his natural strength. He desisted for an instant, and then made another attempt, but was more sensibly shocked than before. What was the occasion of this he knew not—there was the pure unsullied record, as has been described — he had heard of the powers of enchantment, and a thousand like stories," which held the hidden treasures of the earth, and supposed that physical exertion and personal strength was only necessary to enable him to yet obtain the object of his wish. He therefore made the third attempt with an increased exertion, when his strength failed him more than at either of the former times, and without premeditating he exclaimed, "Why can I not obtain this book?" "Because you have not kept the commandments of the Lord," answered a voice, within a seeming short distance. He looked and to his astonishment there stood the angel who had previously given him the directions concerning this matter. In an instant, all the former instructions, the great intelligence concerning Israel and the last days were brought to his mind: he thought of the time when his heart was fervently engaged in prayer to the Lord, when his spirit was contrite, and when his holy messenger from the skies unfolded the wonderful things connected with this record. He had come to be sure, and found the word of the angel fulfilled concerning the reality of the record, but he had failed to remember the great end for which they had been kept, and in consequence could not have power to take them into his possession and bear them away.
Cowdery, Oliver. "Early Scenes and Incidents in the Church." Improvement Era. September 1899. pg. 807-814.
EARLY SCENES AND INCIDENTS IN THE CHURCH.
BY OLIVER COWDERY.
LETTER VIII. (CONCLUDED.)
At that instant he looked to the Lord in prayer, and as he prayed darkness began to disperse from his mind and his soul was lit up as it was the evening before, and he was filled with the Holy Spirit; and again did the Lord manifest his condescension and mercy; the heavens were opened and the glory of the Lord shone around about and rested upon him. While thus he stood gazing and admiring, the angel said, "Look!" and as he thus spake he beheld the prince of darkness, surrounded by his innumerable train of associates. All this passed before him, and the heavenly messenger said, "All this is shown, the good and the evil, the holy and impure, the glory of God and the power of darkness, that ye may know hereafter the two powers and never be influenced or overcome by that wicked one. Behold, whatever entices and leads to good and to do good, is of God, and whatever does not is of that wicked one: it is he that fills the hearts of men with evil, to walk in darkness and blaspheme God; and you may learn from henceforth, that his ways are to destruction, but the way of holiness is peace and rest. You now see why you could not obtain this record; that the commandment was strict, and that if ever these sacred things are obtained they must be by prayer and faithfulness in obeying the Lord. They are not deposited here for the sake of accumulating gain and wealth for the glory of this world: they were sealed by the prayer of faith, and because of the knowledge which they contain they are of no worth among the children of men, only for their knowledge. On them is contained the fullness of the Gospel of Jesus Christ, as it was given to his people on this land, and when it shall be brought forth by the power of God it shall be carried to the Gentiles, of whom many will receive it, and after will the seed of Israel be brought into the fold of their Redeemer by obeying it also. Those who kept the commandments of the Lord on this land, through the prayer of faith obtained the promise, that if their descendants should transgress and fall away, that a record might be kept and in the last days come to their children. These things are sacred, and must be kept so, for the promise of the Lord concerning them must be fulfilled. No man can obtain them if his heart is impure, because they contain that which is sacred; and besides, should they be entrusted in unholy hands the knowledge could not come to the world, because they cannot be interpreted by the learning of this generation: consequently, they would be considered of no worth, only as precious metal. Therefore, remember, that they are to be translated by the gift and power of God. By them will the Lord work a great and a marvelous work: the wisdom of the wise shall become as naught, and the understanding of the prudent shall be hid, and because the power of God shall be displayed those who profess to know the truth but walk in deceit, shall tremble with anger; but with signs and with wonders, with gifts and with healings, with the manifestations of the power of God, and with the Holy Ghost, shall the hearts of the faithful be comforted. You have now beheld the power of God manifested and the power of Satan: you see that there is nothing that is desirable in the works of darkness; that they cannot bring happiness: that those who are overcome therewith are miserable, while on the other hand the righteous are blessed with a place in the kingdom of God where joy unspeakable surrounds them. There they rest beyond the power of the enemy of truth, where no evil can disturb them. The glory of God crowns them, and they continually feast upon his goodness and enjoy his smiles. Behold, notwithstanding you have seen this great display of power, by which you may ever be able to detect the evil one, yet I give unto you another sign, and when it comes to pass then know that the Lord is God and that he will fulfill his purposes, and that the knowledge which this record contains will go to every nation, and kindred, and tongue, and people under the whole heaven. This is the sign: When these things begin to be known, that is, when it is known that the Lord has shown you these things, the workers of iniquity will seek your overthrow: they will circulate falsehoods to destroy your reputation, and also will seek to take your life: but remember this, if you are faithful, and shall hereafter continue to keep the commandments of the Lord, you shall be preserved to bring these things forth; for in due time he will again give you a commandment to come and take them. When they are interpreted the Lord will give the Holy Priesthood to some, and they shall begin to proclaim this Gospel and baptize by water, and after that they shall have power to give the Holy Ghost by the laying on of their hands. Then will persecution rage more and more; for the iniquities of men shall be revealed, and those who are not built upon the rock will seek to overthrow this Church; but it will increase the more opposed, and spread farther and farther, increasing in knowledge till they shall be sanctified and receive an inheritance where the glory of God shall rest upon them; and when this takes place, and all things are prepared, the Ten Tribes of Israel will be revealed in the north country, whither they have been for a long season; and when this is fulfilled will be brought to pass that saying of the prophet—'And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord.' But, notwithstanding the workers of iniquity shall seek your destruction, the arm of the Lord will be extended and you will be borne off conqueror, if you keep all his commandments. Your name shall be known among the nations, for the work which the Lord will perform by your hands shall cause the righteous to rejoice and the wicked to rage: with one it shall be had in honor, and the other in reproach; yet, with these it shall be a terror because of the great and marvelous work which shall follow the coming forth of this fullness of the Gospel. Now, go thy way, remembering what the Lord has done for thee, and be diligent in keeping his commandments, and he will deliver thee from temptations and all the arts and devices of the wicked one. Forget not to pray, that thy mind may become strong that when he shall manifest unto thee, thou mayest have power to escape the evil, and obtain these precious things."
Though I am unable to paint before the mind, a perfect description of the scenery which passed before our brother, I think I have said enough to give you a field for reflection which may not be unprofitable. You see the great wisdom of God in leading him thus far, that his mind might begin to be more matured, and thereby be able to judge correctly the spirits. I do not say that he would not have obtained the record had he gone according to the direction of the angel—I say that he would: but God knowing all things from the beginning, began thus to instruct his servant. And in this it is plainly to be seen that the adversary of truth is not sufficient to overthrow the work of God. You will remember that I said, two invisible powers were operating upon the mind of our brother while going to Cumorah. In this, then, I discover wisdom in the dealings of the Lord: it was impossible for any man to translate the Book of Mormon by the gift of God, endure the afflictions, and temptations, and devices of Satan, without being overthrown, unless he had been previously benefited with a certain round of experience: and had our brother obtained the record the first time, not knowing how to detect the works of darkness, he might have been deprived of the blessing of sending forth the word of truth to this generation. Therefore, God knowing that Satan would thus lead his mind astray, began at that early hour, that when the full time should arrive, he might have a servant prepared to fill his purpose. So, however afflicting to his feelings this repulse might have been^ he had reason to rejoice before the Lord and be thankful for the favors and mercies shown: that whatever other instruction was necessary to the accomplishing of this great work, he had learned, by experience, how to discern between the Spirit of Christ and the spirit of the devil.
From this time to September, 1827, few occurrences worthy of note, transpired. As a fact to be expected, nothing of importance could be recorded concerning a generation in darkness. In the meantime our brother of whom I have been speaking, passed the time as others, in laboring for his support. But in consequence of certain false and slanderous reports which had been circulated, justice would require me to say something upon the private life of one whose character has been so shamefully traduced. By some he is said to have been an idle, lazy, vicious, profligate fellow. These I am prepared to contradict, and that too by the testimony of many persons with whom I have been intimately acquainted, and know to be individuals of strictest veracity, and unquestionable integrity. All these strictly and virtually agree in saying, that he was an honest, upright, virtuous, and faithful and industrious young man. And those who say to the contrary can be influenced by no other motive than to destroy the reputation of one who never injured any man in either property or person.
While young, I have been informed, he was afflicted with sickness, but I have been told by those for whom he had labored, that he was a young man of truth and industrious habits. And I will add further that it is my conviction, if he never had been called to the exalted station which he now occupies, he might have passed down the stream of time with ease and in respectability, without the foul and hellish tongue of slander being employed against him. It is no more than to be expected, I admit, that men of corrupt hearts will try to traduce his character and put a spot upon his name: indeed, this is according to the word of the angel ; but this does not prohibit me from speaking freely of his merits, and contradicting those falsehoods—I feel myself bound so to do, and I know that my testimony, on this matter, will be received and believed while those Who testify to the contrary are crumbled to dust, and their words swept away in the general mass of lies when God shall purify the earth!
Connected with this is the character of the family, and on this I say as I said concerning the character of our brother—I feel myself bound to defend the innocent always when opportunity offers. Had not those who are notorious for lies and dishonesty, also assailed the character of the family I should pass over them in silence; but now I shall not forbear. It has been industriously circulated that they were dishonest, deceitful and vile. On this I have the testimony of responsible persons, who have said and will say, that this is basely false; and besides, a personal acquaintance for seven years, has demonstrated that all the difficulty is, they were once poor, (yet industrious,) and have now, by the help of God, arisen to note, and their names are like to (indeed they will,) be handed down to posterity, and had among the righteous. They are industrious, honest, virtuous and liberal to all. This is their char acter; and though many take advantage of their liberality, God will reward them; but this is the fact, and this testimony shall shine upon the records of the Saints, and be recorded on the archives of heaven to be read in the day of eternity, when the wicked and perverse, who have vilely slandered them without cause or provocation, reap their reward with the unjust, where there is weeping, wailing and gnashing of teeth—if they do not repent.
Soon after this visit to Cumorah, a gentleman from the south part of the state, (Chenango County,) employed our brother as a common laborer and accordingly he visited that section of the country; and had he not been accused of digging down all, or nearly so, the mountains of Susquehanna, or causing others to do it by some art of necromancy, I should leave this for the present unnoticed. You will remember, in the meantime, that those who seek to vilify his character, say that he has always been notorious for his idleness. This gentleman whose name is Stowel, resided in the town of Bainbridge, on or near the head-waters of the Susquehanna river. Some forty miles south, or down the river, in the town of Harmony, Susquehanna County, Pa., is said to be a cave or subterraneous recess, whether entirely formed by art or not, I am uninformed, neither does this matter; but such is said to be the case—where a company of Spaniards, a long time since, when the country was uninhabited by white settlers, excavated from the bowels of the earth ore, and coined a large quantity of money, after which they secured the cavity and evacuated, leaving a part still in the cave, purposing to return at some distant period. A long time elapsed and this account came from one of the individuals who was first engaged in this mining business. The country was pointed out and the spot minutely described. This, I believe is the substance, so far as my memory serves, though I shall not pledge my veracity for the correctness of the account as I have given it. Enough, however, was credited of the Spaniard's story, to excite the belief of many that there was a fine sum of precious metal lying coined in this subterraneous vault, among whom was the employer; and accordingly our brother was required to spend a few months with some others in excavating the earth in pursuit of this treasure.
While employed here he became acquainted with the family of Isaac Hale, of whom you read in several of the productions of those who have sought to destroy the validity of the Book of Mormon. It may be necessary hereafter, to refer you more particularly to the conduct of this family, as their influence has been considerably exerted to destroy the reputation of our brother, probably because he married a daughter of the same, contrary to some of their wishes; and in connection with this, to certain statements of some others of the inhabitants of that section of the country. But in saying this I do not want to be understood as uttering aught against Mrs. Smith, (formerly Emma Hale.) She has certainly evinced a decidedly correct mind and uncommon ability of talent and judgment, in a manifest willingness to fulfill on her part that passage in sacred writ—"and they twain shall be one flesh"—by accompanying her husband against the wishes and advice of her relatives, to a land of strangers: and however I may deprecate their actions, can say in justice her character stands as fair for morality, piety and virtue, as any in the world. Though you may say, this is a digression from the subject proposed, I trust I shall be indulged, for the purpose of satisfying many who have heard so many slanderous reports that they are led to believe them true because they are not contradicted; besides, this generation are determined to oppose every item in the form or under the pretense of revelation, unless it comes through a man who has always been as pure as Michael the great prince, and as this is the fact, and my oppressors have put me to the necessity, I shall be more prolix, and have no doubt, before I give up the point, shall prove to your satisfaction and to that of every man, that the translator of the Book of Mormon is worthy the appellation of a seer and a prophet of the Lord. In this I do not pretend that he is not a man subject to passion like other men, beset with infirmities and encompassed with weaknesses; but if he is, all men were so before him and a pretense to the contrary would argue a more than mortal which would at once destroy the whole system of the religion of the Lord Jesus; for he anciently chose the weak to overcome the strong, the foolish to confound the wise, (I mean considered so by this world,) and by the foolishness of preaching to save those who believe.
On the private character of our brother I need add nothing further, at present, previous to his obtaining the records of the Nephites, only that while in that country, some very officious person complained of him as a disorderly person, and brought him before the authorities of the county; but there being no cause for action he was honorably acquitted. From this time forward he continued to receive instructions concerning the coming forth of the fullness of the Gospel, from the mouth of a heavenly messenger, until he was directed to visit again the place where the records were deposited.
For the present I close, with a thankful heart that I am permitted to see thousands rejoicing in the assurance of the promises of the Lord confirmed unto them through the obedience of the everlasting covenant.
As ever your brother in the Lord Jesus.
EARLY SCENES AND INCIDENTS IN THE CHURCH.
BY OLIVER COWDERY.
LETTER VIII. (CONCLUDED.)
At that instant he looked to the Lord in prayer, and as he prayed darkness began to disperse from his mind and his soul was lit up as it was the evening before, and he was filled with the Holy Spirit; and again did the Lord manifest his condescension and mercy; the heavens were opened and the glory of the Lord shone around about and rested upon him. While thus he stood gazing and admiring, the angel said, "Look!" and as he thus spake he beheld the prince of darkness, surrounded by his innumerable train of associates. All this passed before him, and the heavenly messenger said, "All this is shown, the good and the evil, the holy and impure, the glory of God and the power of darkness, that ye may know hereafter the two powers and never be influenced or overcome by that wicked one. Behold, whatever entices and leads to good and to do good, is of God, and whatever does not is of that wicked one: it is he that fills the hearts of men with evil, to walk in darkness and blaspheme God; and you may learn from henceforth, that his ways are to destruction, but the way of holiness is peace and rest. You now see why you could not obtain this record; that the commandment was strict, and that if ever these sacred things are obtained they must be by prayer and faithfulness in obeying the Lord. They are not deposited here for the sake of accumulating gain and wealth for the glory of this world: they were sealed by the prayer of faith, and because of the knowledge which they contain they are of no worth among the children of men, only for their knowledge. On them is contained the fullness of the Gospel of Jesus Christ, as it was given to his people on this land, and when it shall be brought forth by the power of God it shall be carried to the Gentiles, of whom many will receive it, and after will the seed of Israel be brought into the fold of their Redeemer by obeying it also. Those who kept the commandments of the Lord on this land, through the prayer of faith obtained the promise, that if their descendants should transgress and fall away, that a record might be kept and in the last days come to their children. These things are sacred, and must be kept so, for the promise of the Lord concerning them must be fulfilled. No man can obtain them if his heart is impure, because they contain that which is sacred; and besides, should they be entrusted in unholy hands the knowledge could not come to the world, because they cannot be interpreted by the learning of this generation: consequently, they would be considered of no worth, only as precious metal. Therefore, remember, that they are to be translated by the gift and power of God. By them will the Lord work a great and a marvelous work: the wisdom of the wise shall become as naught, and the understanding of the prudent shall be hid, and because the power of God shall be displayed those who profess to know the truth but walk in deceit, shall tremble with anger; but with signs and with wonders, with gifts and with healings, with the manifestations of the power of God, and with the Holy Ghost, shall the hearts of the faithful be comforted. You have now beheld the power of God manifested and the power of Satan: you see that there is nothing that is desirable in the works of darkness; that they cannot bring happiness: that those who are overcome therewith are miserable, while on the other hand the righteous are blessed with a place in the kingdom of God where joy unspeakable surrounds them. There they rest beyond the power of the enemy of truth, where no evil can disturb them. The glory of God crowns them, and they continually feast upon his goodness and enjoy his smiles. Behold, notwithstanding you have seen this great display of power, by which you may ever be able to detect the evil one, yet I give unto you another sign, and when it comes to pass then know that the Lord is God and that he will fulfill his purposes, and that the knowledge which this record contains will go to every nation, and kindred, and tongue, and people under the whole heaven. This is the sign: When these things begin to be known, that is, when it is known that the Lord has shown you these things, the workers of iniquity will seek your overthrow: they will circulate falsehoods to destroy your reputation, and also will seek to take your life: but remember this, if you are faithful, and shall hereafter continue to keep the commandments of the Lord, you shall be preserved to bring these things forth; for in due time he will again give you a commandment to come and take them. When they are interpreted the Lord will give the Holy Priesthood to some, and they shall begin to proclaim this Gospel and baptize by water, and after that they shall have power to give the Holy Ghost by the laying on of their hands. Then will persecution rage more and more; for the iniquities of men shall be revealed, and those who are not built upon the rock will seek to overthrow this Church; but it will increase the more opposed, and spread farther and farther, increasing in knowledge till they shall be sanctified and receive an inheritance where the glory of God shall rest upon them; and when this takes place, and all things are prepared, the Ten Tribes of Israel will be revealed in the north country, whither they have been for a long season; and when this is fulfilled will be brought to pass that saying of the prophet—'And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord.' But, notwithstanding the workers of iniquity shall seek your destruction, the arm of the Lord will be extended and you will be borne off conqueror, if you keep all his commandments. Your name shall be known among the nations, for the work which the Lord will perform by your hands shall cause the righteous to rejoice and the wicked to rage: with one it shall be had in honor, and the other in reproach; yet, with these it shall be a terror because of the great and marvelous work which shall follow the coming forth of this fullness of the Gospel. Now, go thy way, remembering what the Lord has done for thee, and be diligent in keeping his commandments, and he will deliver thee from temptations and all the arts and devices of the wicked one. Forget not to pray, that thy mind may become strong that when he shall manifest unto thee, thou mayest have power to escape the evil, and obtain these precious things."
Though I am unable to paint before the mind, a perfect description of the scenery which passed before our brother, I think I have said enough to give you a field for reflection which may not be unprofitable. You see the great wisdom of God in leading him thus far, that his mind might begin to be more matured, and thereby be able to judge correctly the spirits. I do not say that he would not have obtained the record had he gone according to the direction of the angel—I say that he would: but God knowing all things from the beginning, began thus to instruct his servant. And in this it is plainly to be seen that the adversary of truth is not sufficient to overthrow the work of God. You will remember that I said, two invisible powers were operating upon the mind of our brother while going to Cumorah. In this, then, I discover wisdom in the dealings of the Lord: it was impossible for any man to translate the Book of Mormon by the gift of God, endure the afflictions, and temptations, and devices of Satan, without being overthrown, unless he had been previously benefited with a certain round of experience: and had our brother obtained the record the first time, not knowing how to detect the works of darkness, he might have been deprived of the blessing of sending forth the word of truth to this generation. Therefore, God knowing that Satan would thus lead his mind astray, began at that early hour, that when the full time should arrive, he might have a servant prepared to fill his purpose. So, however afflicting to his feelings this repulse might have been^ he had reason to rejoice before the Lord and be thankful for the favors and mercies shown: that whatever other instruction was necessary to the accomplishing of this great work, he had learned, by experience, how to discern between the Spirit of Christ and the spirit of the devil.
From this time to September, 1827, few occurrences worthy of note, transpired. As a fact to be expected, nothing of importance could be recorded concerning a generation in darkness. In the meantime our brother of whom I have been speaking, passed the time as others, in laboring for his support. But in consequence of certain false and slanderous reports which had been circulated, justice would require me to say something upon the private life of one whose character has been so shamefully traduced. By some he is said to have been an idle, lazy, vicious, profligate fellow. These I am prepared to contradict, and that too by the testimony of many persons with whom I have been intimately acquainted, and know to be individuals of strictest veracity, and unquestionable integrity. All these strictly and virtually agree in saying, that he was an honest, upright, virtuous, and faithful and industrious young man. And those who say to the contrary can be influenced by no other motive than to destroy the reputation of one who never injured any man in either property or person.
While young, I have been informed, he was afflicted with sickness, but I have been told by those for whom he had labored, that he was a young man of truth and industrious habits. And I will add further that it is my conviction, if he never had been called to the exalted station which he now occupies, he might have passed down the stream of time with ease and in respectability, without the foul and hellish tongue of slander being employed against him. It is no more than to be expected, I admit, that men of corrupt hearts will try to traduce his character and put a spot upon his name: indeed, this is according to the word of the angel ; but this does not prohibit me from speaking freely of his merits, and contradicting those falsehoods—I feel myself bound so to do, and I know that my testimony, on this matter, will be received and believed while those Who testify to the contrary are crumbled to dust, and their words swept away in the general mass of lies when God shall purify the earth!
Connected with this is the character of the family, and on this I say as I said concerning the character of our brother—I feel myself bound to defend the innocent always when opportunity offers. Had not those who are notorious for lies and dishonesty, also assailed the character of the family I should pass over them in silence; but now I shall not forbear. It has been industriously circulated that they were dishonest, deceitful and vile. On this I have the testimony of responsible persons, who have said and will say, that this is basely false; and besides, a personal acquaintance for seven years, has demonstrated that all the difficulty is, they were once poor, (yet industrious,) and have now, by the help of God, arisen to note, and their names are like to (indeed they will,) be handed down to posterity, and had among the righteous. They are industrious, honest, virtuous and liberal to all. This is their char acter; and though many take advantage of their liberality, God will reward them; but this is the fact, and this testimony shall shine upon the records of the Saints, and be recorded on the archives of heaven to be read in the day of eternity, when the wicked and perverse, who have vilely slandered them without cause or provocation, reap their reward with the unjust, where there is weeping, wailing and gnashing of teeth—if they do not repent.
Soon after this visit to Cumorah, a gentleman from the south part of the state, (Chenango County,) employed our brother as a common laborer and accordingly he visited that section of the country; and had he not been accused of digging down all, or nearly so, the mountains of Susquehanna, or causing others to do it by some art of necromancy, I should leave this for the present unnoticed. You will remember, in the meantime, that those who seek to vilify his character, say that he has always been notorious for his idleness. This gentleman whose name is Stowel, resided in the town of Bainbridge, on or near the head-waters of the Susquehanna river. Some forty miles south, or down the river, in the town of Harmony, Susquehanna County, Pa., is said to be a cave or subterraneous recess, whether entirely formed by art or not, I am uninformed, neither does this matter; but such is said to be the case—where a company of Spaniards, a long time since, when the country was uninhabited by white settlers, excavated from the bowels of the earth ore, and coined a large quantity of money, after which they secured the cavity and evacuated, leaving a part still in the cave, purposing to return at some distant period. A long time elapsed and this account came from one of the individuals who was first engaged in this mining business. The country was pointed out and the spot minutely described. This, I believe is the substance, so far as my memory serves, though I shall not pledge my veracity for the correctness of the account as I have given it. Enough, however, was credited of the Spaniard's story, to excite the belief of many that there was a fine sum of precious metal lying coined in this subterraneous vault, among whom was the employer; and accordingly our brother was required to spend a few months with some others in excavating the earth in pursuit of this treasure.
While employed here he became acquainted with the family of Isaac Hale, of whom you read in several of the productions of those who have sought to destroy the validity of the Book of Mormon. It may be necessary hereafter, to refer you more particularly to the conduct of this family, as their influence has been considerably exerted to destroy the reputation of our brother, probably because he married a daughter of the same, contrary to some of their wishes; and in connection with this, to certain statements of some others of the inhabitants of that section of the country. But in saying this I do not want to be understood as uttering aught against Mrs. Smith, (formerly Emma Hale.) She has certainly evinced a decidedly correct mind and uncommon ability of talent and judgment, in a manifest willingness to fulfill on her part that passage in sacred writ—"and they twain shall be one flesh"—by accompanying her husband against the wishes and advice of her relatives, to a land of strangers: and however I may deprecate their actions, can say in justice her character stands as fair for morality, piety and virtue, as any in the world. Though you may say, this is a digression from the subject proposed, I trust I shall be indulged, for the purpose of satisfying many who have heard so many slanderous reports that they are led to believe them true because they are not contradicted; besides, this generation are determined to oppose every item in the form or under the pretense of revelation, unless it comes through a man who has always been as pure as Michael the great prince, and as this is the fact, and my oppressors have put me to the necessity, I shall be more prolix, and have no doubt, before I give up the point, shall prove to your satisfaction and to that of every man, that the translator of the Book of Mormon is worthy the appellation of a seer and a prophet of the Lord. In this I do not pretend that he is not a man subject to passion like other men, beset with infirmities and encompassed with weaknesses; but if he is, all men were so before him and a pretense to the contrary would argue a more than mortal which would at once destroy the whole system of the religion of the Lord Jesus; for he anciently chose the weak to overcome the strong, the foolish to confound the wise, (I mean considered so by this world,) and by the foolishness of preaching to save those who believe.
On the private character of our brother I need add nothing further, at present, previous to his obtaining the records of the Nephites, only that while in that country, some very officious person complained of him as a disorderly person, and brought him before the authorities of the county; but there being no cause for action he was honorably acquitted. From this time forward he continued to receive instructions concerning the coming forth of the fullness of the Gospel, from the mouth of a heavenly messenger, until he was directed to visit again the place where the records were deposited.
For the present I close, with a thankful heart that I am permitted to see thousands rejoicing in the assurance of the promises of the Lord confirmed unto them through the obedience of the everlasting covenant.
As ever your brother in the Lord Jesus.
Wells, Junius F. "Oliver Cowdery." Improvement Era. March 1911. pg. 378-394.
Oliver Cowdery. BY JUNIUS F. WELLS. Upwards of a year ago, I was informed by Miss Clarissa A. Bingham, of South Royalton, Vermont, whose mother was a Cowdery, that a genealogical history of the Cowdery family, descendants of William Cowdery, of Lynn, Massachusetts, 1630, was being prepared by Mrs. Mary Bryant Alverson Mehling, and I was brought into correspondence with the latter, and afterwards with Mr. A. E. Cowdrey, the publisher, and the Frank Allaben Genealogical Company, from whose press the work is now about to be issued. I found that they had an account of the life of Oliver Cowdery—mostly newspaper clippings—which contained many inaccuracies, and utterly failed to do his memory justice. After considerable correspondence and personal interviews with Mr. Cowdrey and Mr. Allaben, I was authorized to prepare a biographical sketch for the book, to be used in place of the matter they had in hand. The following article is the result, after undergoing considerable amendment to meet the views of the publisher, and to harmonize it with other matter contained in the history. It establishes upon unquestioned authorities the main facts of Oliver Cowdery's connection with Joseph Smith the Prophet, in the translation of the Book of Mormon, in the organization and establishment of the Church, and the circumstances of his leaving the Church and of his return to it. And it puts upon record, concisely and truthfully, so far as it goes, the principal events of his life, by which his name and fame are secured to all futurity, without disparagement. I have felt a great desire to have this done, and am grateful for the opportunity now presented. The portrait used here is from a fine oil painting made by J. Willard Clawson, the artist, and is now hung in the Joseph Smith Memorial Cottage, Vermont. It is from the steel engraving which I had made, in 1884, of the Three Witnesses of the Book of Mormon, published in The Contributor of that year. It took, at that time, a year, and considerable diplomacy and expense, to secure this portrait from the original daguerreotype; and I believe but for it the likeness of this remarkable man would now be lost to the world. Oliver Cowdery deserves to be remembered and honored by the Latter-day Saints. There is no doubt he faltered and fell — depriving himself, whether he realized it at the time or not, of the authority, gifts and power which the Lord had conferred upon him. He, however, did not join the enemies of the people, nor affiliate with the apostate branches, that sought to establish themselves as the Church; and he never denied "The Testimony of Three Witnesses." For this he had the promise of the Lord: "The gates of hell shall not prevail against you ; for my grace is sufficient for you, and you shall be lifted up at the last day." Who can doubt it? He was the first person baptized in this dispensation, and he died in the faith. In presenting a brief history of the life of Oliver Cowdery, and his prominent part in the founding and development of the "Mormon" Church, it seems best to state at once that the doctrine of polygamy, which characterized the "Mormons" after they went to Utah, was not promulgated until years after he had left them, nor openly practiced until after his death. He removed from Wells, Vermont, at a very early age. He obtained a fair education for the times, and migrated to Western New York, where the schools were of the most primitive order, and engaged in the profession of school teaching. He was so employed in Palmyra, in the winter of 1828-29, and while thus engaged followed the common practice of "boarding around," which led him into the home of Joseph Smith, Sr. Here he first heard of the reputed finding of the gold plates by Joseph Smith, Jr., which the latter claimed had been shown him by an angel, a topic at that time on everybody's tongue, for miles around. Oliver Cowdery[1] became interested, and announced his intention of visiting young Joseph Smith and investigating the matter for himself. This was the turning point in his career. It is certainly historical that Oliver Cowdery wrote the manuscript of the Book of Mormon at the dictation of Joseph Smith, and made the printer's copy of the first edition. How his association with Joseph Smith began and continued during the period of the translation, is told by himself in one of a series of letters published in the Messenger and Advocate, at Kirtland, Ohio, in 1834, from which we quote in part as follows: Near the time of the setting of the sun, Sabbath evening, April 5, 1829, my natural eyes, for the first time, beheld this brother. He then resided in Harmony, Susquehanna county, Pennsylvania. On Monday, the sixth, I assisted him in arranging some business of a temporal nature, and on Tuesday, the seventh, commenced to write the Book of Mormon. . . . These were days never to be forgotten: to sit under the sound of a voice, dictated by the inspiration of heaven awakened the utmost gratitude of this bosom! Day after day I continued uninterrupted, to write from his mouth as he translated with the Urim and Thummim, or, as the Nephites would have said, "Interpreters," the history or record called the Book of Mormon. During the progress of this translation, that is from the beginning of April until some time in June, it was discovered, in the work itself, that there were to be three witnesses to whom the gold plates should be shown, and who were to testify concerning their origin and translation by inspiration, or, as it was expressed, "by the gift and power of God." Joseph Smith stated that he had been forbidden to show the plates to anyone except as thus provided. Greatly desiring to be one of these witnesses, Oliver Cowdery, together with David Whitmer and Martin Harris, who had also become associated with Joseph Smith, retired to the woods near by the home of Whitmer, in the town of Manchester, New York, for the purpose of uniting their prayers in supplication that they might be so favored. The following is told in the language of David Whitmer: We suddenly beheld a dazzlingly bright light, which seemed to envelope the woods for a considerable distance around. Simultaneously with the light came a strange, entrancing influence, which permeated us so powerfully, that we felt chained to the spot, while we experienced a sensation of joy absolutely indescribable. At the same time there appeared in front of us a personage clothed in white, and near us a table containing a number of gold plates, some brass plates, the Urim and Thummim, the sword of Laban and other articles. We were requested to examine these things, and told that we must be witnesses of them to the world. Soon after this they gave to the world the following proclamation, which was added to the last page of the Book of Mormon, and was published in the first edition. It has appeared on the first page after the title page of all subsequent editions of the book, which has been published in more than fifteen languages, with hundreds of thousands of copies distributed throughout the world: The Testimony of Three Witnesses: Be it known unto all nations, kindreds, tongues and people, unto whom this work shall come, that we, through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain this record, which is a record of the people of Nephi, and also of the Lamanites, their brethren, and also of the people of Jared, who came from the tower of which hath been spoken ; and we also know that they have been translated by the gift and power of God, for his voice hath declared it unto us; wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates; and they have been shown unto us by the power of God and not of man. And we declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true; and it is marvelous in our eyes, nevertheless the Voice of the Lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the Judgment seat of Christ, and shall dwell with him eternally in the heavens. And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen. Oliver Cowdery David Whitmer Martin Harris There were two copies of the manuscript of the Book of Mormon, both written by Oliver Cowdery, one as dictated to him by Joseph Smith, and the other a copy made for the printer's use. After the book was published, the latter copy, showing the printer's marking, remained in the possession of Oliver Cowdery until shortly before his death, when he gave it into the custody of David Whitmer. The original copy remained in charge of Joseph Smith, who deposited it, together with other valuable papers, coins and relics, in the corner-stone of the Nauvoo House, October 2, 1841. This building was designed for a house of entertainment, where strangers might be received. It was never completed, except the first story, but part of it was roofed over, and it was occupied for many years. About 1883 it was torn down, and the contents of the corner-stone disclosed. It was found that the papers were badly damaged by exposure to the water and air, but portions of the original manuscript were intact and quite legible. About twenty pages were secured by Mrs. Sarah M. Kimball, who had been present at the laying of the corner-stone. These were taken to Salt Lake City, and given to Joseph F. Smith, the president of the "Mormon" Church, who kindly permitted a photograph to be made from one of the pages (manuscript page 8) to be used expressly in this work. Our engraving is of this page, showing the page heading reading as follows: LEHI SEARCHETH THE RECORDS. And it came to pass that we took the plates of brass and the servant of Laban, and departed into the wilderness, and journeyed unto the tent of our father. And it came to pass that after we had come down into the wilderness unto our father, behold he was filled with joy, and also my mother Sariah, was exceeding glad, for she truly had mourned because «rf us : for she had supposed that we had perished in the wilderness; and she also had complained against my father, telling him that he was a visionary man; saying, Behold thou hast led us forth from the land of our inheritance, and my sons are no more, and we perish in the wilderness. And after this manner of language had my mother complained against my father. And it had come to pass that my father spake unto her, saying, I know that I am a visionary man; for if I had not seen the things of God in a vision, I should not have known the goodness of God, but had tarried at Jerusalem, and had perished with my brethren. But behold, I have obtained a land of promise, in the which things I do rejoice; yea, and I know that the Lord will deliver my sons out of the hands of Laban, and bring them down again unto us in the wilderness. And after this manner of language did my father Lehi comfort my mother Sariah, concerning us, while we journeyed in the wilderness up to the land of Jerusalem, to obtain the record of the Jews. And when we had returned to the tent of my father, behold their joy was full, and my mother was comforted; and she spake, saying, Now I know of a surety that the Lord hath commanded my husband to flee into the wilderness ; yea, and I also know of a surety that the Lord hath protected my sons, and delivered them out of the hands of Laban, and gave them power whereby they could accomplish the thing which the Lord hath commanded them. And after this manner of language did she speak. And it came do pass that they did rejoice exceedingly, and did offer sacrifice and burnt offerings unto the Lord; and they gave thanks unto the God of Israel. (I Nephi4: 38; 5: 1-9.) The first edition of the Book of Mormon was published at Palmyra, in 1829, and on the sixth day of the following April, 1830, the ''Mormon" Church was organized at Fayette, Seneca county, New York. There were but six members present, though about thirty converts had been baptized previous to this date. Among those present, and the first person who had been baptized in the new faith, May 15, 1829, was Oliver Cowdery. He was an energetic disciple, and very successful in proselyting. "On Sunday, April 11, 1830," the history of the "Mormon" Church says, "Oliver Cowdery preached the first public discourse that was preached by any of our number." He, together with Parley P. Pratt and others, led the first mission to the Lamanites, as the "Mormons" called the Indians, in the fall of 1830, and spring of 1831. They went first to the Catteraugus tribe, near Buffalo; thence to the Wyandottes, near Sandusky, Ohio; and thence to Western Missouri, where they visited the Shawnees, and spent a considerable time among the Delawares. Oliver Cowdery delivered a notable discourse, pointing to the origin of the Indians as told in the Book of Mormon, to the latter tribe, which was appreciatively replied to by its chief.[2] He was always connected with the printing and publishing department, more especially, while with the "Mormons," and was entrusted with the manuscript of the Book of Commandments and with money to be used for its publication; taking it, in company with John Whitmer, to Jackson county, Missouri, in November, 1831, where the Church printing office was established. He was appointed to assist in preparing this for the press, expecting to publish an edition of three thousand copies in the following May. He was, about this time, appointed at the head of seven to preside over that part of the Church in Missouri, and spent about two years in Jackson county, remaining until the uprising that ultimately drove the "Mormons" from the county. His was the first name among those commanded to leave the county. In their extremity, his associates sent him as a special messenger back to Kirtland, Ohio, to confer with Joseph Smith and the other leaders regarding the conditions in Jackson county. He did not return, as the printing office had been destroyed, but was appointed to obtain a new outfit, and was given charge of the publication called The Evening and Morning Star, but changed in October, 1834, to The Messenger and Advocate, of which he was the editor. From this time, until the spring of 1838, Oliver Cowdery was intimately associated with Joseph Smith in developing the organization of the "Mormon" Church. He and the other two witnesses, Whitmer and Harris, selected and ordained the twelve apostles, when they were called, in February, 1835, at Kirtland, Ohio. From this quorum came the governing authority, which has continued up to the present time—the first presidency of three, and the twelve apostles. After the "Mormons" had been driven out of Jackson county, Missouri, northward into Caldwell and Daviess counties, and during the period of continual uprising of the people against the "Mormons," differences arose, and a number of the leading converts fell away. Among these were the Whitmers and Oliver Cowdery. The latter had married Elizabeth Ann Whitmer, a sister of David, the witness, in Kaw township, Jackson county, Missouri, on December 18, 1832. She was born at Fayette, New York, January 22, 1815. Oliver Cowdery 's separation from the "Mormons" came about through dissensions with the local leaders, over questions of policy relating to their material or temporal affairs and authority; and also through prevalent jealousies and strife that had taken opportunity _ to work their utmost evil from the confusion incident to the breaking up and driving of the people from county to county and ultimately from the state. The continued discord resulted finally in charges preferred by Seymour Branson, April 11, 1838, which are here given in full, together with his reply: To the Bishop and Council of the Church of Jesus Christ of Latter-day Saints: I prefer the following charges against President Oliver Cowdery : First—For persecuting the brethren by urging on vexatious lawsuits against them, and thus distressing the innocent. Second—For seeking to destroy the character of President Joseph Smith, Jr., by falsely insinuating that he was guilty of adultery. Third—For treating the Church with contempt by not attending meetings. Fourth—For virtually denying the faith by declaring that he would not be governed by any ecclesiastical authority or revelation whatever, in his temporal affairs. Fifth—For selling his lands in Jackson county, contrary to the revelations. Sixth—For writing and sending an insulting letter to President Thomas B. Marsh, while the latter was on the High Council attending to the duties of his office as president of the council, and by insulting the High Council with the contents of said letter. Seventh—For leaving his calling to which God had appointed him by revelation, for the sake of filthy lucre, and turning to the practice of law. Eighth—For disgracing the Church by being connected in the bogus business, as common report says. Ninth—For dishonestly retaining notes after they had been paid; and finally, for leaving and forsaking the cause of God, and returning to the beggarly elements of the world, and neglecting his high and holy calling, according to his profession. OLIVER COWDERY'S REPLY. Far West, Missouri, April 12, 1838. Dear Sir:—I received your note of the 9th inst., on the day of its date, containing a copy of nine charges preferred before yourself and council against me, by elder Seymour Brunson. I could have wished that those charges might have been deferred until after my interview with President Smith; but as they are not, I must waive the anticipated pleasure, with which I had flattered myself of an understanding, on those points, which are grounds of different opinions on some Church regulations, and others which personally interest' myself. The fifth charge, reads as follows: 'Tor selling his lands in Jackson county, contrary to the revelations." So much of this charge, ''for selling his lands in Jackson county,'' I acknowledge to be true, and believe that a large majority of this Church have already spent their judgment on that act, and pronounced it sufficient to warrant a disfellowship; and also that you have concurred in its correctness, consequently, I have no good reason for supposing you would give any decision contrary. Now, sir, the lands in our country are allodial in the strictest construction of that term, and have not the least shadow of feudal tenures attached to them, consequently they may be disposed of by deeds of conveyance, without the consent or even approbation of a superior. The fourth charge is in the following words, "For virtually denying the faith by declaring that he would not be governed by any ecclesiastical authority nor revelation whatever in his temporal affairs." With regard to this, I think I am warranted in saying the judgment is also passed, as on the matter of the fifth charge, consequently I have no disposition to contend with the Council; this charge covers simply the doctrine of the fifth, and if I were to be controlled by other than my own judgment, in a compulsory manner, in my temporal interests, of course could not buy or sell without the consent of some real or supposed authority. Whether that clause contains the precise words, I am not certain—I think, however, they were these: "I will not be influenced, governed or controlled in my temporal interests by any ecclesiastical authority or pretended revelation whatever, contrary to my own judgment." Such being still my opinion, shall only remark that the three great principles of English liberty, as laid down in the books, are "the right of personal security, the right of personal liberty, and the right of private property." My venerable ancestor was among the little band who landed on the rocks of Plymouth in 1620—with him he brought those maxims, and a body of those laws which were the result and experience of many centuries, on the basis of which now stands our great and happy government; and they are so interwoven in my nature, have so long been inculcated into my mind, by a liberal and intelligent ancestry, that I am wholly unwilling to exchange them for anything less liberal, less benevolent, or less free. The very principle of which I conceive to be couched in an attempt to set up a kind of petty government, controlled and dictated by ecclesiastical influence, in the midst of this national and state government. You will, no doubt, say this is not correct; but the bare notice of these charges over which you assume the right to decide is, in my opinion, a direct attempt to make the secular power subservient to Church direction—to the correctness of which I cannot in conscience subscribe—I believe that principle never did fail to produce anarchy and confusion. This attempt to control me, in my temporal interests, I conceive to be a disposition to take from me a portion of my Constitutional privileges and inherent right—I only respectfully ask leave, therefore, to withdraw from a society assuming they have such right. So far as relates to the other seven charges, I shall lay them carefully away, and take such a course in regard to them as I may feel bound by my honor, to answer to my rising posterity. I beg you, sir, to take no view of the foregoing remarks other than my belief in the outward government of this Church. I do not charge you, or any other person who differs with me on these points, of not being sincere; but such difference does exist, which I sincerely regret. With considerations of the highest respect, I am your obedient servant, Oliver Cowdery. Rev. Edward Partridge, Bishop of the Church of Latter-day Saints: The Bishop and High Council, assembled at the Bishop's office, April 12, 1838. After the organization of the Council, the above charges of the 11th instant were read, also the letter from Oliver Cowdery, as will be found recorded in the Church records of the city of Far West, Book A. The 1st, 2nd, 3rd, 7th, 8th and 9th charges were sustained. The 4th and 5th charges were rejected, and the 6th was withdrawn. Consequently he (Oliver Cowdery) was considered no longer a member of the Church of Jesus Christ of Latter-day Saints.[3] At this period Oliver Cowdery' s connection with the "Mormon" people ceased, though he never retracted his testimony concerning their rise and progress. He remained away from them for eleven years, or until about a year before his death. He lived a part of this time in Ohio, Michigan and Wisconsin, practicing law. At one time he was chosen prosecuting attorney, and, on a certain occasion, while prosecuting a criminal, the opposing attorney taunted him with his former connection with the "Mormons," and as being a witness to the Book of Mormon, hoping thus to break down his influence with the jury. He replied that he was the same man who had given his testimony to the Book of Mormon; that it had been before the world for years, and that he stood by it, that he could not deny it. His courage in upholding this position, contrary to his opponent's expectation, appealed favorably, rather than otherwise, to the jury, and he won his case. The death of Joseph Smith, at Carthage, Illinois, June 27, 1844, had been followed by the expulsion of the "Mormons" from the state of Illinois, in 1846, and their migrating to the Missouri river and the Rocky mountains in 1847 and 1848. On February 27, 1848, Oliver Cowdery addressed a letter to the leaders of the "Mormon" Church, from Elkhorn, Walworth county, Wisconsin, indicating his intention of rejoining them. This he postponed until the fall, however, when he proceeded from his home in Wisconsin to Kanesville (Council Bluffs), on the Missouri river. The main body of the "Mormons" had gone on their wonderful pilgrimage to the Rocky mountains. A large congregation, however, remained there, awaiting an opportunity to proceed. They were under the presidency of Orson Hyde, one of the original twelve apostles, who had been ordained by Oliver Cowdery and his associate witnesses of the Book of Mormon. To this congregation Oliver Cowdery came in October, 1848. The story of his return has been told by many persons who were present. It is given in a letter written by George A. Smith, on October 31, 1848, to Orson Pratt, and published in the Millennial Star, Vol. 11, in 1849: We had meetings on Saturday and Sunday, which were designed as a kind of finish to our conference. Although the weather was very unfavorable, we had nearly two thousand people on the Sabbath (October 29, 1 848) . Brother Hyde gave a great deal of instruction. . . . Oliver Cowdery, who had just arrived from Wisconsin with his family, upon being invited, addressed the meeting. He bore testimony, in the most positive terms, to the truth of the Book of Mormon, the restoration of the priesthood to the earth, and the mission of Joseph Smith as the prophet of the last days, and told the people if they wanted to follow the right path, to keep to the main channel of the stream; "where the body of the Church goes, there is the authority, and all those 'lo heres' and 'lo theres',' have no authority, but these people have the true and holy priesthood; for the angel said unto Joseph Smith, Jr., in my hearing, that this priesthood shall remain on earth unto the end." His testimony produced quite a sensation among the gentlemen present who did not belong to the Church, and it was gratefully received by all the Saints. Last evening myself and Brother Hyde spent with Brother Cowdery. He told us he had come to listen to our counsel, and would do as we told him. He had been cut off from the Church by a Council; had withdrawn himself from it; stayed away eleven years; and now came back, not expecting to be a leader, but wished to be a member and have a part among us. He considered that he ought to be baptized, and did not expect to return without it. He said that Joseph Smith had fulfilled his mission faithfully before God until death. He was determined to rise with the Church, and if it went down, he was willing to go down with it. I saw him today; told him that I was going to write to you. He sends his respects to you; he says, "Tell Brother Orson I am advised by the brethren to remain here this winter, and assist Brother Hyde in the printing office, and as soon as I get settled I will write him a letter." Soon after this, the matter of his return to the Church was taken up by the High Council, and was thoroughly discussed by its members. Some thought that he could not possibly be sufficiently repentant to entitle him to return; but Orson Hyde stood up for him—declared that the past with all its offenses should be forgotten and forgiven, and that he should be restored to full fellowship. This view prevailed, and he was so received, by re-baptism. Orson Hyde wrote of this circumstance to Wilford Woodruff, then at Cambridge, Massachusetts. Elder Woodruff's letter, sent to Orson Pratt, and published in the Millennial Star, Vol. 11, in 1849, contained the following: I received a letter from Elder Hyde saying that Oliver Cowdery had come to the Bluffs with his family; had made satisfaction to the Church, who had voted to receive him into the Church by baptism; and Elder Hyde was expected to baptize him the next day. He was assisting Elder Hyde to put the press in operation for printing; expected to send forth the Frontier Guardian soon. I was truly glad to hear this, as Oliver Cowdery was the first person baptized into the Church, under the hands of Joseph, and is capable of doing good in the kingdom of God. I was truly glad to hear he had returned to the fold. Since the above was written, I have had opportunity to examine the general report of the presiding authorities at Kanesville, covering incidents from October 14, 1848, to April 5, 1849, sent to President Brigham Young, and signed by Orson Hyde, George A. Smith and Ezra T. Benson, and Robert Campbell, Clerk. From it I have quoted the following to complete the historical account of Oliver Cowdery's return to the Church: About this time Brother Phineas Young and Oliver Cowdery arrived. At the request of President Hyde, Brother Oliver Cowdery made an address to the congregation. Bore his testimony to the coming forth of the Book of Mormon, and the truth of the work in the last days, in the same manner as he used to do, previous to his apostasy. He said that he was surprised to see such a sea of strange faces before him, and all brethren; that the priesthood was with this people, and the Twelve were the only men that could lead the Church after the death of Joseph; and that every man that wished to do right would follow the main channel of the stream. And requested the Saints to go on in the good way, and seemed to possess an excellent spirit. * * * Conference adjourned. A few days after Brother Oliver called on us. We had a lengthy and agreeable interview. He wished to know our feelings towards him. Said he was willing to take our counsel. Had not come for place or office, but only wished to be one among us, and live with the Saints. And if "Mormonism" goes up, I want my name to go up with it, and if it goes down, my name goes down with it, and I am willing it should. We advised him to be rebaptized. He said he had been cut off from the Church by a bishop and twelve councilors. Had been out of it a number of years, and considered it right he should return by the door. He made some explanations in relation to the letter which appeared in the Ensign of Liberty. We invited him to attend the High Priests Quorum on the first Sunday in November, (November 5th), the High Council and Bishop Knight being present. Brother Cowdery made some statements, wishing to be received back into the Church. Councilor William Snow, president of the High Priests quorum wished some explanations in relation to certain items which appear in a letter over the signature of Oliver Cowdery, in relation to himself and David Whitmer; and named the following: "True it is our right gives us the head." * * "We have the authority and do hold the keys." He (Oliver) stated that this was a private letter to his brother-in-law David Whitmer, and never was intended for the public eye, and was printed without his consent and knowledge; and that since that time has changed his views on the subject. President Snow enquired what had produced that change, as he presumed the letter contained his sentiments at the time it was written, as it was to a confidential friend. Brother Oliver replied: "When I wrote that letter I did not know of the revelation which says, that the keys and power conferred upon me, were taken from me and placed upon the head of Hyrum Smith, and it was that revelation which changed my views on this subject.[4] I have not come to seek place, nor to interfere with the business and calling of those men who have borne the burthen, since the death of Joseph. I throw myself at your feet, and wish to be one of your number, and be a mere member of the Church, and my mere asking to be baptized is an end to all pretensions to authority." He was received by the unanimous vote of the quorum, and all present; and was subsequently baptized and confirmed by President Orson Hyde. In reply, the First Presidency wrote President Orson Hyde, July 20, 1849, the original letter being in the handwriting of Daniel H. Wells: We understand that Brother Cowdery has come into the Church, and that his feelings are right. We are glad of this, and trust he will ever more be one with us. We would like to have him accompany Brother Babbitt to Washington, and for him to receive assistance from the brethren through your influence to accomplish this object. After finishing his work in setting up the press and starting the Frontier Guardian, Oliver Cowdery visited his wife's relatives, the Whitmers, and other friends. Upon the way, he stopped in Upper Missouri, and spent some time with Samuel W. Richards, to whom he repeated his testimony, in a signed statement, January 13, 1849. He was not well at that time, and his malady, thought to be incipient pneumonia, developed into consumption, from which he died at Richmond, Ray county, Missouri, on March 3, 1850. Phineas H. Young, who married Oliver's sister, was present at his deathbed, and in a letter addressed to President Brigham Young, in the Great Salt Lake Valley, from Kanesville, April 25, 1850, he says: "Brother Oliver Cowdery is dead. His last testimony will never be forgotten by many. He said to his friends there was no salvation but in the Valley, and through the Priesthood there." [1] Oliver Cowdery, 7 (William, Jr.,6 William, 5 Nathaniel, 4 Samuel, 3 Nathaniel,2 William1), b. Oct. 3, 1806, at Wells, Rutland Co., Vt.; m. Dec. 18, 1832, in Jackson Co., Mo., to Elizabeth Ann Whitmer, b. Jan. 22, 1815, at Fayette, Seneca Co., N. Y.; dau. of Peter and Mary Whitmer. Residence (1887) South West City, Mo. He d. Mch. 3, 1850; was a teacher by profession; also practiced law. Children of Oliver and Elizabeth: i Marie Louise, b. Aug. 11, 1835, at Kirtland, Ohio; m. Sept. 7, 1856, at Richmond, Mo., to Dr. Chas. Johnson, b. June 24, 1826. Residence (1887) South West City, Mo. We are indebted to Mrs. Johnson for the dates in this record of Oliver's family. ii Elizabeth Ann, d. May 9, 1837, at Kirtland, Ohio, aged 5 mos., 25 days. iii Josephine Rebecca, d. Oct. 21, 1844, at Tiffin, Ohio, aged 6 years, 7 mos. iv Oliver Peter, d. Aug. 13, 1840, at Tiffin, aged 5 days. v Adline Fuller, d. Oct. 13, 1844, at Tiffin, Ohio, aged 15 days. vi Julia Olive, d. July 3, 1846, at Tiffin, Ohio, aged 1 mo., 6 days. [2] History of the Church, Vol. I, page 183. [3] History of the Church, Vol. Ill, pages 16, 17, 18. [4] That he [Hyrum] may act in concert also with my servant Joseph, * * * * and be crowned with the same blessing, and glory, and honor, and Priesthood, and gifts of the Priesthood, that once were put upon him that was my servant Oliver Cowdery.—Doc. and Cov. 124: 95. |
From the painting by J. Willard Clawson.
OLIVER COWDERY. Born October 3, 1806; died March 3, 1850. Original Manuscript of the Book of Mormon.
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"Oliver Cowdery's Last Letter." Improvement Era. October 1914. pg. 1167-1168.
Oliver Cowdery's Last Letter
The following letter from Elder Samuel W. Richards, enclosing one from the late Oliver Cowdery, one of the three witnesses to the Book of Mormon, appeared in the Deseret News, in March, 1884. This is believed to be the last letter written by Mr. Cowdery, and for that reason bears a peculiar interest. It is a plain and pointed testimony concerning the restoration of the Holy Priesthood by heavenly messengers, from one who participated in the glorious manifestations from on high :
Salt Lake City, March 21, 1884.
Editor Deseret News:
I take the liberty to hand you the accompanying communication, written by Oliver Cowdery, as a direct testimony of the facts therein set forth by myself personally, at the time indicated by the date affixed. At that time he, with his family, was spending a few days with me at my then residence in Missouri, as he was on his way to visit David Whitmer and family in Richmond, Mo., prior to his contemplated departure for Salt Lake City that coming spring, to spend the remainder of his days with, and in laboring for, the Church. As he was about to take his leave, after several days of most interesting and familiar conversation with me, he penned, with his own hand and in my presence, the testimony and statement herewith, which I deem worthy of record.
Saml. W. Richards.
OLIVER COWDERY'S LETTER.
While darkness covered the earth and gross darkness the people; long after the authority to administer in holy things had been taken away, the Lord opened the heavens and sent forth his word for the salvation of Israel. In fulfilment of the sacred Scripture the everlasting Gospel was proclaimed by the mighty angel (Moroni), who, clothed with the authority of his mission, gave glory to God in the highest. This Gospel is the "stone taken from the mountain without hands." John the Baptist, holding the keys of the Aaronic Priesthood; Peter, James and John, holding the keys of the Melchizedek Priesthood, have also ministered for those who shall be heirs of salvation, and with these ministrations ordained men to the same Priesthoods. These Priesthoods, with their authority, are now, and must continue to be, in the body of the Church of Jesus Christ of Latter-day Saints. Blessed is the elder who has received the same and thrice blessed and holy is he who shall endure to the end. Accept assurances, dear brother, of the unfeigned prayer of him who, in connection with Joseph the Seer, was blessed with the above ministrations, and who earnestly and devoutly hopes to meet you in the celestial glory.
Oliver Cowdery.
To Elder Samuel W. Richards,
January 13th, 1849.
Oliver Cowdery's Last Letter
The following letter from Elder Samuel W. Richards, enclosing one from the late Oliver Cowdery, one of the three witnesses to the Book of Mormon, appeared in the Deseret News, in March, 1884. This is believed to be the last letter written by Mr. Cowdery, and for that reason bears a peculiar interest. It is a plain and pointed testimony concerning the restoration of the Holy Priesthood by heavenly messengers, from one who participated in the glorious manifestations from on high :
Salt Lake City, March 21, 1884.
Editor Deseret News:
I take the liberty to hand you the accompanying communication, written by Oliver Cowdery, as a direct testimony of the facts therein set forth by myself personally, at the time indicated by the date affixed. At that time he, with his family, was spending a few days with me at my then residence in Missouri, as he was on his way to visit David Whitmer and family in Richmond, Mo., prior to his contemplated departure for Salt Lake City that coming spring, to spend the remainder of his days with, and in laboring for, the Church. As he was about to take his leave, after several days of most interesting and familiar conversation with me, he penned, with his own hand and in my presence, the testimony and statement herewith, which I deem worthy of record.
Saml. W. Richards.
OLIVER COWDERY'S LETTER.
While darkness covered the earth and gross darkness the people; long after the authority to administer in holy things had been taken away, the Lord opened the heavens and sent forth his word for the salvation of Israel. In fulfilment of the sacred Scripture the everlasting Gospel was proclaimed by the mighty angel (Moroni), who, clothed with the authority of his mission, gave glory to God in the highest. This Gospel is the "stone taken from the mountain without hands." John the Baptist, holding the keys of the Aaronic Priesthood; Peter, James and John, holding the keys of the Melchizedek Priesthood, have also ministered for those who shall be heirs of salvation, and with these ministrations ordained men to the same Priesthoods. These Priesthoods, with their authority, are now, and must continue to be, in the body of the Church of Jesus Christ of Latter-day Saints. Blessed is the elder who has received the same and thrice blessed and holy is he who shall endure to the end. Accept assurances, dear brother, of the unfeigned prayer of him who, in connection with Joseph the Seer, was blessed with the above ministrations, and who earnestly and devoutly hopes to meet you in the celestial glory.
Oliver Cowdery.
To Elder Samuel W. Richards,
January 13th, 1849.
"Oliver Cowdery." Young Woman's Journal. October 1916. pg. 644-645.
Oliver Cowdery.
Oliver Cowdery, at one time counselor to the Prophet Joseph Smith, had been excommunicated by the action of a High Council of the Church some ten years before the following occurrence. It was held by some that he could only be restored by the action of a High Council. Such a council was therefore called. In the course of the proceedings Oliver said: Brethren, for a number of years I have been separated from you. I now desire to come back. I wish to come humbly and be one in your midst. I seek no station. I only wish to be identified with you. I am out of the Church, but I wish to become a member of it. I wish to come in at the door. I know the door. I have not come here to seek precedence. I come humbly and throw myself upon the decisions of this body, knowing as I do, that its decisions are right and should be obeyed.[1]
[1] New Witness for God, vol. 2, ch. 16.
Oliver Cowdery.
Oliver Cowdery, at one time counselor to the Prophet Joseph Smith, had been excommunicated by the action of a High Council of the Church some ten years before the following occurrence. It was held by some that he could only be restored by the action of a High Council. Such a council was therefore called. In the course of the proceedings Oliver said: Brethren, for a number of years I have been separated from you. I now desire to come back. I wish to come humbly and be one in your midst. I seek no station. I only wish to be identified with you. I am out of the Church, but I wish to become a member of it. I wish to come in at the door. I know the door. I have not come here to seek precedence. I come humbly and throw myself upon the decisions of this body, knowing as I do, that its decisions are right and should be obeyed.[1]
[1] New Witness for God, vol. 2, ch. 16.
"Oliver Cowdery." Instructor. October 1937. pg. 417-419.
OLIVER COWDERY Judged from any point of view, the appearance of the Angel Moroni to Joseph Smith between 1823 and 1830 is the most sensational news since the Apostles of Jesus, at the opening of the Christian Era, went everywhere, proclaiming, "He is risen! He is risen!" and the Mormon prophet, in consequence, stands out as the greatest benefactor of the race in eighteen hundred years—-if his story of that event is true! Just as the proclamation of the ancient Apostles was the greatest news up to that time since the beginning of this earth— if their story is true. This becomes increasingly evident the more we probe into the situation. Moroni lived on the earth, a mortal being, at the end of the fourth and the beginning of the fifth century, A. D., somewhere in what we now call America. He ate and worked and slept; he fought in battles at the head of his troops; he had friends and loved ones with whom he associated freely; he wrote down what he saw on plates of gold, which he buried in a hill; and most probably he died as other men die. That was about fifteen hundred years ago. But fourteen centuries later, according to the story told by Joseph Smith, this same man was alive, only in an immortal rather than a mortal condition. That is, he had been raised from the dead. On at least seventeen occasions, according to the story, this heavenly messenger appeared to the modern prophet, and under varying conditions. Now, this story by Joseph Smith is confirmed by a witness whose testimony cannot be impeached. That witness is Oliver Cowdery. There are ten other witnesses, but here we can consider only Oliver Cowdery's testimony. Of all the men associated with Joseph Smith in the rise and early development of Mormonism he, if any one, knew that the Prophet had the gold plates from which the Book of Mormon was translated. Oliver Cowdery was of good heritage, he was of more than average intelligence, he had a fair education, and he was self-reliant, independent in his judgment. Nothing has ever been said, at least with even the semblance of truth, against his character. He was first a school teacher in Manchester, New York, and then a lawyer in Michigan, being at one time a district attorney in the State. Moreover, he had perhaps a better opportunity to know the intimate secrets of the Mormon prophet than any other man. His acquaintance with the Prophet extended from April, 1829, when the translation began, to March, 1830, when the book was published a period of about eleven months. During these eleven months the two were almost constantly together. They were (1) in Harmony, Pennsylvania, (2) in Fayette, New York, and (3) in Palmyra, New York. If any two persons can become intimately acquainted with each other in eleven months, then Joseph Smith and Oliver Cowdery were intimately acquainted with each other. During most of this time the plates were in the possession of the Prophet, For about three months, and for many hours every day, Joseph translated and Oliver transcribed. Furthermore, Cowdery declares that he "handled the plates with these hands," that he saw them with his bodily eyes, and that he both saw and handled the urim and thummim, or interpreters. We know from another source that he attempted himself to translate the language on the plates. In addition, he testifies that he beheld the heavenly guardian of the plates on at least one occasion. It is altogether incredible that Joseph Smith could have deceived Oliver Cowdery. If there had been deception at first, daily, almost hourly, contacts would have disillusioned Cowdery. It is equally incredible that Joseph could have so hypnotized his scribe for so long a period as eleven months continuously. Besides, there was the physical, persisting result of their labors the Book of Mormon. Oliver Cowdery left the Church, but the circumstances under which he returned prove his sincerity and honesty when he gave his testimony. He was sick, and death was knocking at his door, and the Faith seemed to be receding into the oblivion of the desert. Now, the existence of those plates are the best evidence of the existence also of the heavenly messenger, and the existence of Moroni is evidence of the resurrection from the dead. The existence of the plates, the existence of the Angel, and the fact of the resurrection stand or fall together. But Oliver Cowdery is a witness to all three propositions—and more. Just why Christians generally and the Christian clergy in particular do not approach the statements of Joseph Smith and Oliver Cowdery in the spirit of inquiry, is hard to understand, in view of the doubts thrown on the New Testament evidence by Science and the Higher Criticism. At least, one would think believers in Christ would not try to prove that the testimony of these two men is false. Their testimony is not only illuminating in itself, but it is in exact agreement with that of the writers of the Gospels and that of the Apostle Paul. |
"The Reality of Joseph Smith's Vision." Instructor. December 1939. pg. 515.
Reality of Joseph Smith's Vision of Moroni (This is an excerpt from a series of letters by Oliver Cowdery, first published in the Messenger and Advocate in Kirtland, and later republished in the Times and Seasons, in Nauvoo, The articles were written in collaboration with the Prophet, and therefore are authentic.) "A remarkable fact is to be noticed with regard to this vision. In ancient time the Lord warned some of His servants in dreams. For instance, Joseph, the husband of Mary, was warned in a dream to take the young child and His mother, and flee into Egypt. Also, the wise men were warned of the Lord in a dream not to return to Herod. And when "out of Egypt the Son was called," the angel of the Lord appeared in a dream to Joseph again. Also he was warned in a dream to turn aside into the parts of Galilee. Such were the manifestations to Joseph, the favored descendant of the father of the Faithful in dreams and in them the Lord fulfilled his purposes. "But the one of which I have been speaking is what would have been called an open vision, And though it was in the night, yet it was not a dream. There is no room for conjecture in this matter, and to talk of deception would be to sport with the common sense of every man who knows when he is awake, and when he sees and when he does not see. "He could not have been deceived in the fact that a being of some kind appeared to him; and that it was a heavenly one, the fulfillment of his words so minutely up to this time, in addition to the truth and work of salvation which has been developed to this generation, in the Book of Mormon, ought to be conclusive evidence to the mind of every man who is privileged to hear the same. He was awake, and in solemn prayer, as you will bear in mind, when the angel made his appearance : From that glory which surrounded him the room was lit up to a perfect brilliancy, so that darkness wholly disappeared; he heard his words with his ears, and received a joy and happiness indescribable by hearing that his own sins were forgiven, and his former transgressions to be remembered against him no more, if he then continued to walk before the Lord according to His holy commandments. He also saw him depart, the light and glory depart, leaving a calmness and peace of soul past the language of man to paint." |
OLIVER COWDERY
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McGavin, E. Cecil. "Oliver Cowdery's Courtship." Relief Society Magazine. April 1940. pg. 242-244.
Oliver Cowdery's Courtship By E. Cecil McGavin IN the autumn of 1828, Oliver Cowdery was employed as a school teacher in the small school which accommodated the children from Fayette and Waterloo in western New York. A few other families scattered beyond those villages sent their children to the school where Oliver was the teacher. Many teachers in that day complained about the practice of "boarding round" with the families whose children they taught, but if this schoolmaster had any objection to the custom it was because he could not stay with the family of Peter Whitmer all of the time. David Whitmer and Oliver were about the same age and soon became devoted friends. Among the many things they had in common was a deep interest in Joseph Smith's claim to a new revelation. Yet one of the strongest attractions in the Whitmer Home was David's sister, Elizabeth Ann. There were eight children in the Whitmer family, several of whom attended Oliver's school. Elizabeth Ann, though nine years younger than her schoolmaster, soon was conscious of the fact that there was something about the teacher's kind face and gentle manner that won her fondest admiration. She looked forward to the time when he would spend a week at their home and, perhaps, even wished they had a larger family so his visits would be longer as he "boarded round" in the community. Very little has been told of the devotion of the couple during the season that the schoolmaster taught in the little schoolhouse at Fayette, yet when Oliver left the state the following spring this was the home to which his wandering thoughts turned in moments of despair. As soon as the school year was over, Oliver went to Harmony, Pennsylvania, in order to make a first-hand investigation of Joseph Smith's mission. He was positively convinced that the mission was divine and gladly became the Prophet's scribe. A wave of persecution endangered the plates. The Prophet and his scribe were denied the peace and tranquility necessary for such a sacred assignment, so they began to think of other places they might go where they would be unmolested. Oliver naturally thought of the Whitmer family in Fayette. The Prophet had become acquainted with Peter Whitmer, and so when David Whitmer came to Harmony bringing with him a two-horse wagon for the purpose of having Joseph and Oliver accompanying him to his father's place and there remain until the work of translation was finished, the invitation was gladly accepted. A large, pleasant room upstairs, shaded by tall locust trees, was given to them as a "translation room". Day after day in this room the tedious task of translation continued. So anxious were they to finish the labor before persecution began that they spent no time working in the fields. Their time was dedicated to this sacred labor. When Oliver's hand was numbed from continuous writing, one of the Whitmer boys or Joseph's wife relieved him while he rested. MEMBERS of that family have told that when Oliver left the upper room he usually found Elizabeth Ann waiting for him in the shadows of the locust trees. Many times she had a drink of cold water for him and a sandwich ready to revive him. No one has told us what their thoughts and conversation were, but Oliver realized by that time that his love for Elizabeth Ann was second only to his love for the sacred labor to which he had been called by revelation. After the translation was finished, Joseph returned to Harmony, while Oliver continued to reside at the Whitmer home. In Joseph's absence he conducted meetings in the schoolhouse and in the large house where the Whitmer family lived. In all of these meetings Elizabeth Ann was an interested spectator. It is likely due to Oliver's friendship for this family and the loyal friends he and Joseph had in that family that the Whitmer home was chosen as the place where the Church would be organized. The new society was organized on Tuesday, April 6, 1830. The following Sunday, Oliver preached the first public discourse since its inception. This meeting was also held in the Whitmer home. It must have been a source of satisfaction to Oliver to have the privilege of baptizing several people at the close of the meeting. Among the number was the devoted Elizabeth Ann. The months that followed were months of anxiety and persecution. The Whitmers later joined the caravans of converts who were migrating to Missouri. The romance which began in New York ripened in full fruition in Missouri. They were married in Kaw township, Jackson county, Missouri, December 18, 1832—the first marriage within the Church in Missouri. The bride was only seventeen years old at the time, while Oliver was twenty-six. This union proved a happy one, though tragedy and sorrow loomed on the horizon. Five girls and one boy were born to this union, all of whom died in early childhood except Mary Louise who lived to be fifty-seven years old. She married Dr. Charles Johnson, but left no children. Oliver Cowdery, after returning to the Church, expressed a desire to go to Utah and thence to England as a missionary, but before doing so he visited the Whitmers in Missouri. He caught a severe cold during this journey and died March 3, 1850. His widow was only thirty-five years old at the time of his death, yet she never married again. Her devotion to Oliver was so great that no one else could take his place. Though he was spoken of in official circles as the "second Elder" in the Church, he was always first in her thoughts and memories. She lived to be seventy- seven years old, forty-two of which she spent as a widow. She passed away January 7, 1892, and her daughter died two days later. And thus was Oliver Cowdery left without posterity. |
THE PETER WHITMER HOME
(Photo by Willard Bean) |
Nielsen, C. M. "Oliver Cowdery for the Defense." Improvement Era. August 1943. pg. 464, 504.
Oliver Cowdery For the Defense By C. M. Nielsen EDITOR'S NOTE Next to Joseph Smith, no one was closer to the beginnings of the "marvelous work and a wonder" than Oliver Cowdery in the years immediately preceding and following the founding of the Church. At its organization on April 6, 1830, he was accepted and sustained along with the Prophet as one of its presiding officers, "and the first preacher of this Church unto the Church, and before the world. . . ." During the translation of the Book of Mormon, when he served as scribe, he had received the "same power, and the same faith, and the same gift" as Joseph, had shared in the revelations and witnessed the heavenly visitations leading to the restoration of the gospel in its fulness. As one of the three witnesses who saw the plates and the angel in whose charge they were, he left record of his testimony for all time. Yet it is a matter of history that personal disaffection led him to withdraw himself from the Church. Other than that he studied law and practiced in Ohio, Wisconsin, and then Michigan, where he was elected prosecuting attorney, little is known concerning his activities during the eleven years of his separation until the day in October, 1848, when he reappeared at a conference in Council Bluffs and sought to renew his membership. There he bore humble testimony to the truth of the work for which the Prophet short years before had forfeited his life. Had he ever denied that testimony? From J. W. Tate there comes an excerpt from the Deseret News of February 21, 1910, in which Judge C. M. Nielsen relates an incident within an incident, a missionary experience wherein Oliver Cowdery unexpectedly figures as a prosecuting attorney who takes the stand as witness for a cause he was eminently qualified to defend. IN the year 1884, I was traveling as a missionary in Minnesota. I had most of the eastern part of the state to myself. I was without purse or scrip and one night slept in a haystack. Next day I came to a city and wandered up and down the streets. I had no money, no friends, and didn't know where to go. I passed a large store called the Emporium. I was attracted by it, but didn't know why. There were about twenty-five teams hitched near the place, owned by farmers in town on business. Something told me, "Go over and see a certain man." The street was full of people and I wondered which man. Then one man seemed to me as big as three ordinary men. The spirit whispered: "Go over and speak to him!" I hesitated to approach this entire stranger, but the same voice came to me a second and a third time. Then I went. He was a prosperous-looking farmer with a fine two-seated buggy, which he was ready to enter. Not knowing what else to say, I said: "How far are you going?" "Home; where are you going?" "I have no certain place; I am from Utah." "You are not a Mormon, are you?" he asked, anxiously. "Yes." "Then God bless you!" he replied, reaching out his arms and dropping the lines. "Get into this buggy as fast as you can. When we get home, my wife will rejoice as I rejoice now. I will then explain all." Reaching the home, he called, "Mother, here's a real live Mormon elder." I'm afraid I didn't look very fine, as I had slept in a haystack the previous night. They took me by the hand and led me into the house. They called in their sons and daughters and we sat around the table. My new-found friend then said: "Now, young man, you thought it strange how I acted when you spoke to me. When I get through, you will realize the importance of your coming to us. When I was twenty-one years of age, I was working my father's farm in Michigan. I had worked hard on the farm that summer and decided to take a day off, so went to the city. Near the courthouse I saw a great many people assembling, and others walking that way, so I went over to see what was up. There was a jam in the courtroom, but being young and strong, I pushed my way close up to the center, where I found the prosecuting attorney addressing the court and jury in a murder trial. The prosecuting attorney was Oliver Cowdery, and he was giving his opening address in behalf of the state. "After Cowdery sat down, the attorney representing the prisoner arose and with taunting sarcasm said: 'May it please the court and gentlemen of the jury, I see one Oliver Cowdery is going to reply to my argument. I wish he would tell us something about the Mormon Bible; something about that golden Bible that Joe Smith dug out of the hill; something about the great fraud he perpetrated upon the American people whereby he gained thousands of dollars. Now he seems to know so much about this poor prisoner, I wonder if he has forgotten all about Joe Smith and his connection with him,' the speaker all the while sneering and pointing his finger in scorn at Cowdery in the hope of making him ridiculous before the court and jury. "Everybody present began to wonder if they had been guilty of making such a mistake as choosing a Mormon for prosecuting attorney. Even the judge on the bench began looking with suspicion and distrust at the prosecuting attorney. The prisoner and his attorney became elated at the effect of the speech. People began asking, 'Is he a Mormon?' Everybody wondered what Cowdery would say against such charges. "Finally, Oliver Cowdery arose calm as a summer morning. I was within three feet of him. There was no hesitation, no fear, no anger in his voice, as he said: 'May it please the court, and gentlemen of the jury, my brother attorney on the other side has charged me with connection with Joseph Smith and the golden Bible. The responsibility has been placed upon me, and I cannot escape reply. Before God and man I dare not deny what I have said, and what my testimony contains as written and printed on the front page of the Book of Mormon. May it please your honor and gentlemen of the jury, this I say, I saw the angel and heard his voice—how can I deny it? It happened in the daytime when the sun was shining bright in the firmament; not in the night when I was asleep. That glorious messenger from heaven, dressed in white, standing above the ground, in a glory I have never seen anything to compare with, the sun insignificant in comparison, and this personage told us if we denied that testimony there is no forgiveness in this life nor in the world to come. Now, how can I deny it—I dare not; I will not!'' The man who related this to me was a prominent man in that state; he was a rich man, a man who had held offices of trust from the people—a man of respect, one when you look into his face you will not doubt. To strengthen his statement this man, who knew nothing of Mormon history, said Oliver Cowdery mentioned something he wanted me to explain; that the angel took back a part that was not translated. We know this and that part of the golden plates then withheld will be revealed at some future time. "Since I heard Oliver Cowdery speak," continued my host, "I have not had peace for these many years. I want to know more about your people. I felt when I listened to Oliver Cowdery talking in the courtroom he was more than an ordinary man. If you can show us that you have what Oliver Cowdery testified to, we shall all be glad to receive it." He and his whole family embraced the gospel and came to Utah. In November 1848, Oliver Cowdery, before a high council at Council Bluffs, called for the purpose of considering his case, said: "Brethren, for a number of years I have been separated from you. I now desire to come back, I wish to come humbly and to be one in your midst. I seek no station. I only wish to be identified with you, I am out of the Church. I am not a member of the Church, but I wish to become a member of it. I wish to come in at the door. I know the door. I have not come here to seek precedence. I come humbly, and throw myself upon the decisions of this body, knowing, as I do, that its decisions are right, and should be obeyed." |
OLIVER COWDERY
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Larson, Gustive O. "I Will Establish My Church Among Them." Instructor. December 1960. pg. 424-425.
If this generation harden not their hearts... "I Will Establish My Church Among Them”[1] Joseph Smith, Jr., arid Oliver Cowdery were accepted and sustained as the presiding officers of the Church by the six men gathered to effect its organization. BY GUSTIVE O. LARSON[2] THE restoration of the Church of Jesus Christ in the nineteenth century was an event of such magnitude that possibly the Prophet himself did not fully appreciate the process. As a human agent in divine achievement, he grew with the accomplishment. Joseph Smith in fact, in organizing this Church, . . . was, under God's direction, building better than he knew. He as well as others associated with him were called upon to "lay the foundation of a great work—how well they knew not."[3] What took place in the Whitmer home in Fayette, Seneca County, New York, on Apr. 6, 1830, was only the beginning of the organization of the Church. Already this event had been foretold in June, 1829: . . . When the word of the Lord came unto us in the chamber, commanding us that I should ordain Oliver Cowdery to be an Elder in the Church of Jesus Christ; and that he also should ordain me to the same office; and then to ordain others, as it should be made known unto us from time to time. We were, however, commanded to defer this our ordination until such times as it should be practicable to have our brethren, who had been and who should be baptized, assembled together, when we must have their sanction to our thus proceeding to ordain each other, and have them decide by vote whether they were willing to accept us as spiritual teachers or not; . . ,[4] Other instructions at this time were extended by a revelation on building up the Church and also foreshadowing the call of apostles. (See Doctrine and Covenants 18.) The Aaronic Priesthood had been conferred upon Joseph and Oliver on May 15, 1829, and soon after receipt of that priesthood, the Melchizedek Priesthood was restored under the hands of Peter, James and John. Then in April of 1830, another revelation (Doctrine and Covenants 20) was forthcoming preparatory to the actual formation of the Church as directed to occur on April 6, ". . . Organized and established agreeable to the laws of our country, by the will and commandments of God, . . ." This section includes a statement of fundamental doctrines and an outline of organization, government and practices. Among these appear the principle and mode of both baptism and confirmation and the duties of Church members. The sacrament of the Lord's supper is explained, and parental responsibilities regarding the blessing of children are emphasized. The duties of elders, priests, teachers and deacons are defined. Instructions are also given in this revelation relative to quarterly conferences in the Church. Herein lay the rudiments of the Restored Church, which would eventually be called the Church of Jesus Christ of Latter-day Saints. (See Doctrine and Covenants 115:4.) With the priesthood restored and baptized followers[5] already waiting, it was not difficult for the young Prophet to proceed under divine guidance to effect the nucleus of an organization. He and Oliver Cowdery, with a number of their friends, met at the Whitmer home on the day appointed. At least six of the baptized among those present were chosen in order to meet the requirements for organization under the laws of New York state.[6] These young men, all except one of whom were under 30 years of age, included Joseph Smith, Oliver Cowdery, Hyrum Smith, Peter Whitmer, Jr., Samuel H. Smith and David Whitmer. [The meeting was opened with prayer, after which] . . . we proceeded, according to previous commandment, to call on our brethren to know whether they accepted us as their teachers in the things of the Kingdom of God, and whether they were satisfied that we should proceed and be organized as a Church according to said commandment which we had received. To these several propositions they consented by a unanimous vote. I then laid my hands upon Oliver Cowdery, and ordained him an Elder of the "Church of Jesus Christ of Latter-day Saints" ; after which, he ordained me also to the office of an Elder of said Church. We then took bread, blessed it, and brake it with them; also wine, blessed it, and drank it with them. We then laid our hands on each individual member of the Church present, that they might receive the gift of the Holy Ghost, and be confirmed members of the Church of Christ. The Holy Ghost was poured out upon us to a very great degree—some prophesied, whilst we all praised the Lord, and rejoiced exceedingly. Whilst yet together, I received the following commandment. The commandment referred to appears as section 21 of the Doctrine and Covenants and begins: Behold, there shall be a record kept among you; and in it thou shalt be called a seer, a translator, a prophet, an apostle of Jesus Christ, an elder of the church through the will of God the Father, and the grace of your Lord Jesus Christ. The Prophet concludes: We now proceeded to call out and ordain some others of the brethren to different offices of the Priesthood, according as the Spirit manifested unto us: and after a happy time spent in witnessing and feeling for ourselves the powers and blessings of the Holy Ghost, through the grace of God bestowed upon us, we dismissed with the pleasing knowledge that we were now individually members of, and acknowledged of God, "The Church of Jesus Christ," organized in accordance with the commandments and revelations given by Him to ourselves in these last days, as well as according to the order of the Church as recorded in the New Testament.[7] Two principles operated in the organizational proceedings in 1830 which are basic to Latter-day Saint Church government. First, the will of God was made known through human leadership; and second. His will was accepted by the membership, who were free agents. Possession of priestly powers was not regarded by Joseph Smith and Oliver Cowdery as authorization for arbitrary action in matters of Church government. They felt that they must proceed under divine direction and in harmony with divine will. They recognized that acceptance of their actions by the membership affected was required to establish their validity. ". . . all things," it was revealed, "shall be done by common consent in the church, by much prayer and faith, . . ." (Doctrine and Covenants 26:2.) The spirit of Church leadership as required by these principles finds its finest definition in Doctrine and Covenants 121 :36-41, where it is insisted: That the rights of the priesthood are inseparably connected with the powers of heaven, and that the powers of heaven cannot be controlled nor handled only upon the principles of righteousness. That they may be conferred upon us, it is true; but when we undertake to cover our sins, or to gratify our pride, our vain ambition, or to exercise control or dominion or compulsion upon the souls of the children of men, in any degree of unrighteousness, behold, the heavens withdraw themselves; the Spirit of the Lord is grieved; . . . No power or influence can or ought to be maintained by virtue of the priesthood, only by persuasion, by long-suffering, by gentleness and meekness, and by love unfeigned. The Sunday following the organization of the Church, a large group of people attended a religious service in the Whitmer home. At its close, six of those present were added to Church membership through baptism. A week later, seven more were added. The infant Church spread to other localities, and the first conference was held in Fayette on June 9. The Church then numbered 27 members, and many nonmembers attended the conference. A second conference was held in Fayette on September 26, by which time 62 people had been baptized. These meetings were held under the direction of the two presiding Elders who constituted the germ of organization from which the present ecclesiastical structure has developed. The first of what are today called "General Authorities" appeared as a bishop in Ohio in 1831 ; and before the little flock of modern Saints fled that state in 1837, all of the present "General" offices of the Church had come into being, with the exception of that of Assistants to the Council of the Twelve, which was introduced in 1941. It was a growing process — a development of organization according to need. (See Roberts, Vol. II; pages 366-380.) [1] (For Course 7, lesson of February 19, "The Church of Jesus Christ Is Restored"; for Course 11, lesson of February 19, "Organization of the Church"; and for Course 29, lesson of March 26, "The Church of Jesus Christ.") [2] Brother Larson is associate professor of Church history and philosophy at Brigham Young University. He received his B.A. and M.A. degrees from the University of Utah in 1920 and 1926. [3] B. H. Roberts, Comprehensive History of the Church, Vol. 11, 1930; Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah; page 380. [4] Joseph Smith, History of the Church, Vol. I, 1957 edition; Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah; pages 60, 61. [5] For a discussion of the number baptized prior to the organization of the Church on April 6, 1830, see Roberts Comprehensive History, Vol. I; page 195; or Joseph Smith, History of the Church, Vol. I, pages 76, 77. [6] To this date, no articles of incorporation of the Church of Jesus Christ as organized on Apr. 6, 1830, have been found. It is possible that they never existed. [7] Joseph Smith, History of the Church; pages 77-79. |
Joseph Smith, Jr.
Oliver Cowdery
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Lewis, Hazel W. "Joseph Smith and Oliver Cowdery Receive the Melchizedek Priesthood." Instructor. May 1966. pg. center.
Joseph Smith and Oliver Cowdery Receive the Melchizedek Priesthood By Hazel W. Lewis THE STORY While Joseph Smith and Oliver Cowdery were working on the translation of the Book of Mormon, they found many references which indicated that baptism was essential to salvation. As Joseph and Oliver never had been baptized, they decided to pray about this matter. The two young men went to the banks of the Susquehanna River, May 15, 1829, and knelt in prayer. A messenger from heaven descended in a cloud of light. The messenger, John the Baptist, conferred the Aaronic priesthood on Joseph and Oliver and commanded them to be baptized. His instructions were that they should baptize and ordain each other. This they did. As they came out of the water, each in turn was filled with the Holy Ghost and prophesied many things concerning the rise of the Church. The messenger who gave Joseph and Oliver the instructions concerning their baptism also told them that he acted under the direction of the three apostles, Peter, James, and John, who, in time, would bestow on them the higher priesthood, that of Melchizedek. After a short time, apparently in the latter part of May or the first of June, in 1829, between the villages of Harmony, Pennsylvania, and Colesville, New York, on the Susquehanna River, the promise made by the messenger was fulfilled. The higher priesthood was restored by the ancient apostles, Peter, James, and John. We read that the Lord says of this important event: And also with Peter, and James, and John, whom I have sent unto you, by whom I have ordained you and confirmed you to be apostles, and especial witnesses of my name, and bear the keys of your ministry and of the same things which I revealed unto them; Unto whom I have committed the keys of my kingdom, and a dispensation of the gospel for the last times; and for the fulness of times, in the which I will gather together in one all things, both which are in heaven, and which are on earth. (Doctrine and Covenants 27:12-13.) From Peter, James, and John, who were in the First Presidency of the Church in ancient times, have come the powers, keys, and authority to regulate the affairs of God's kingdom on earth in the latter days. The early apostles received the keys of the kingdom from the Saviour, Moses, and Elias on the Mount of Transfiguration. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, that Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist. (Matthew 17:9-13.) Peter, James, and John conferred upon Joseph Smith and Oliver Cowdery three things: (1) The Melchizedek priesthood; (2) the keys of the Kingdom of God — the right to direct, control, govern, and preside over the kingdom of God on earth, also to preach the Gospel in all the world: (3) the keys of the dispensation of the fulness of times — Joseph Smith was appointed to bring back the fulness of the Gospel and restore it in these latter days. What are the functions of the Melchizedek or higher priesthood? From revelations given to the Prophet Joseph Smith we read: The Melchizedek Priesthood holds the right of presidency, and has power and authority over all the offices in the church in all ages of the world, to administer in spiritual things. The power and authority of the higher, or Melchizedek Priesthood, is to hold the keys of all the spiritual blessings of the church — to have the privilege of receiving the mysteries of the kingdom of heaven, to have the heavens opened unto them to commune with the general assembly and church of the Firstborn, and to enjoy the communion and presence of God the Father, and Jesus the mediator of the new covenant. (Doctrine and Covenants 107:8, 18, 19.) The duties of the different branches of the Melchizedek priesthood are described. For example, in speaking of an elder and seventy, we read: And to confirm those who are baptized into the church, by the laying on of hands for the baptism of fire and the Holy Ghost . . . (Doctrine and Covenants 20:41.) And the elders of the church, two or more, shall be called, and shall pray for and lay their hands upon them [the sick] in my name; and if they die they shall die unto me, and if they live they shall live unto me. (Doctrine and Covenants 42:44.) The Seventy are also called to preach the gospel, and to be especial witnesses unto the Gentiles and in all the world — thus differing from other officers in the church in the duties of their calling. (Doctrine and Covenants 107:25.) Of the duties of the high priests we find that the Lord has said through the Prophet Joseph: High priests after the order of the Melchizedek Priesthood have a right to officiate in their own standing, under the direction of the presidency, in administering spiritual things, and also in the office of an elder, priest (of the Levitical order), teacher, deacon, and member. (Doctrine and Covenants 107:10.) The different members of the Melchizedek priest' hood not only take care of the duties of their own particular priesthood but can perform the duties of the brethren in the lesser, or Aaronic, priesthood if there is such a need. How did the Melchizedek priesthood come by its name? Melchizedek was a king over the land of Salem. We are told that "there were many before him, and also there were many afterwards, but none were greater. ..." (Alma 13:19.) Adam was given the priesthood after he was baptized in water, for we read: And he heard a voice out of heaven, saying: Thou art baptized with fire, and with the Holy Ghost. This is the record of the Father, and the Son, from henceforth and forever; and thou art after the order of him who was without beginning of days or end of years, from all eternity to all eternity. Behold, thou art one in me, a son of God; and thus may all become my sons." (Moses 6:66-68.) The priesthood continued until the time of Moses; but due to the rebellion of Israel the Lord took the fulness of the priesthood, and Moses, from them. The Aaronic, or lesser, priesthood continued. And the lesser priesthood continued, which priesthood holdeth the key of the ministering of angels and the preparatory gospel; Which gospel is the gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in his wrath caused to continue with the house of Aaron among the children of Israel until John, whom God raised up, being filled with the Holy Ghost from his mother's womb. (Doctrine and Covenants 84:26-27.) The order of the Melchizedek priesthood was extended when Christ came because he was a high priest after the order of Melchizedek. In the scriptures we read: Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus. (Hebrews 3:1.) Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. (Hebrews 6:20.) After the apostles died, there was no one left to hold the keys authorizing a person to be ordained to any priestly office; and so the priesthood was taken from the earth and was not restored again until this, the last dispensation. ABOUT THE PICTURE The picture, one of a series of murals, was painted for The Church of Jesus Christ of Latter-day Saints. It was exhibited in the Mormon Pavilion at the New York World's Fair. It portrays the restoration of the Melchizedek priesthood by the ancient apostles, Peter, James, and John, to Joseph Smith and Oliver Cowdery. The three figures of the apostles in white robes are in sharp contrast to the cerulean blue of the sky and the green of the trees and foliage along the water's edge. They are ordaining Joseph while Oliver Cowdery, in prayerful attitude, awaits his turn to receive the priesthood. ABOUT THE ARTIST Kenneth Riley was born in the year 1919 in Kansas and grew up there. He studied art at the Kansas City Art Institute and the Art Students' League in New York City, and at the Brooklyn Museum of Art. He served in the United States Coast Guard in the Pacific in World War II and had the honor of designing the Coast Guard commemorative stamp. He has shown great versatility in the paintings for which he is noted. Some of them are: paintings on the Civil War for Life Magazine, 1961; some paintings for the British Historical Series, "The British Way," in the National Geographic Magazine; 12 pictures depicting the Life of Christ, which were printed in Coronet Magazine. These same paintings were later used to illustrate the book, The Greatest Story Ever Told, by Fulton Oursler. Mr. Riley also illustrated the Captain Hornblower stories in the Saturday Evening Post. His painting, "The Battle of Bunker Hill," which was painted for the National Guard Heritage Series, is now hanging in the White House. Some of his paintings are on display in the Custer Museum, Little Big Horn. References: Bruce McConkie, Mormon Doctrine; Bookcraft, Inc., Salt Lake City, Utah, 1958; pages 431-37, 516. John Henry Evans, One Hundred Years of Mormonism; Deseret Sunday School Union, Salt Lake City, Utah, 1909; chapter V. Carter E. Grant, The Kingdom of God Restored; Deseret Book Company, Salt Lake City, Utah, 1959; chapter 13. (For Course 4, lessons of July 10, 24, and September 11, "Organization of The Church of Jesus Christ of Latter-day Saints," "Baptism by Immersion Is Necessary," and "The Power of the Priesthood"; for Course 28, lesson of July 17, "Authority In the Ministry"; to support Family Home Evening lesson 33; and of general interest.) LIBRARY FILE REFERENCE: Priesthood, Melchizedek |
Anderson, Richard Lloyd. "Oliver Cowdery's Non-Mormon Reputation." Improvement Era. August 1968. pg. 18-26.
Beginning a new series on the Three Witnesses Oliver Cowdery’s Non-Mormon Reputation By Dr. Richard Lloyd Anderson Oliver Cowdery played an extraordinary role in the beginning of The Church of Jesus Christ of Latter-day Saints. His title of "second elder" was appropriate, as an examination of incidents in which he was prominent indicates: the translation of the Book of Mormon, restoration of the Aaronic and Melchizedek priesthoods, printing of the Book of Mormon, the conversion of Sidney Rigdon, and the vision of the Christ and the Old Testament prophets in the Kirtland Temple. Since he was announced as the sole companion of Joseph Smith in the foundation experiences, no one else stood in the unique position of being able to expose Joseph Smith at all critical points, if he could be exposed. Because whatever Oliver Cowdery reported about the earliest events of Mormonism is of the greatest significance, it is most important to study the kind of man he was and assess his reliability. Oliver Cowdery was respected by associates wherever he lived. The pinnacle of his Latter-day Saint career was in Kirtland in 1836, when he was a trusted "assistant president" to Joseph Smith and was involved on many practical fronts of the expanding LDS movement.[1] In that year he reassumed the editorship of the Church newspaper, arid his brother-in-law characterized him publicly as "a man of piety, of candor, of truth, of integrity, of feeling for the welfare of the human family, and in short, he is a man of God."[2] Except for the religious connotations of such an evaluation, there is no reason to think that the non-Mormon community of the Kirtland region felt differently. After the Mormons left northern Ohio, it was fashionable to portray them as less than respectable, but Cowdery is conspicuous by his absence in such negativism. The most specific recollection of a non Mormon is by Samuel Murdock. Toward the end of a distinguished career as attorney in Clayton County, Iowa, he recalled his youth in the Lake County, Ohio, area at the time of the Mormon settlement there. His family arrived in Ohio in 1827, and Murdock evidently participated in the educational program that was sponsored by the Latter-day Saints during the years 1835 through 1837. Journals of many early Mormons mention Sidney Rigdon and on occasion Joseph Smith as teachers. Although no journal yet found mentions Oliver Cowdery as a regular instructor, he was a trustee of the school as a member of the First Presidency of the Church, and it is known that the trustees considered instruction under their "immediate care and inspection."[3] As a young man Samuel Murdock had the following contact with Oliver Cowdery: "Kirtland is situated in the county in which I was raised from youth to manhood, and at the time Smith and his Mormons settled there I was nearly a man grown, and some of them were my immediate neighbors, with whose children I was often schoolmates, and I often met their prophet, Joseph Smith, although I was not personally acquainted with him. I was, however, intimately acquainted with Mr. Cowdery, one of his scribes, and to whom I was indebted for his special kindness to me, as well as for the many lessons of instruction I received from him as my preceptor in the school room, and a Mormon as he was, shall ever cherish his memory. A more amiable, generous, kindhearted man, I have not met since."[4] Although Cowdery was prominent in Ohio, the history of Mormonism in Missouri is written with his name largely in footnotes. Personally hurt in his relationship with Joseph Smith, he allied himself with his Whitmer relatives in differences concerning Church administration in Caldwell County, Missouri. lie left Far West prior to mob violence and by the end of that year found his way back to Kirtland. In the decade between his excommunication from the Church in 1838 and his return in 1848, his name is absent from Mormon annals. But no one can make an intelligent appraisal of Cowdery as a person without knowing a good deal about his non-Mormon career. By failing to conform to Church discipline, he forfeited his title of "second elder" and exchanged it for "Oliver Cowdery, Esquire," the traditional designation of an attorney-at-law. Without companionship of his church associates, he nevertheless belonged to the fraternity of fellow attorneys, who admired him as a legal craftsman. During his non-Mormon decade, he was also a politician, journalist, promoter of education, and civic servant. The opinions of his friends of this period show clearly that he was widely respected as a man of more than ordinary stature. By the time of his excommunication on April 12, 1838, Oliver Cowdery had formulated definite plans for the practice of law. The only question was where. He exchanged much correspondence with his brothers in Kirtland in hopes of settling in the same vicinity, and one letter states his ideal of professional competence: "I take no satisfaction in thinking of practicing law with a half dozen books. Let us get where people live, with a splendid library, attend strictly to our books and practice, and I have no fear if life and health are spared, but we can do as well as, at least, the middle class."[5] After experimenting with living in Missouri, he decided to move back to Kirtland, where his brothers Warren and Lyman were beginning their careers in the field of law. This move to Kirtland took place at the end of 1838, and by January 1840 it is clear that Oliver Cowdery was practicing law.[6] The year 1839 was undoubtedly devoted to study for his admission to the bar,[7] but there were other activities. His biography in the family history was compiled with access to information from his widow, Elizabeth Whitmer Cowdery, who lived until 1892, and it says that he "supported himself by teaching school while pursuing his study of the law."[8] If this phrasing is strictly correct, then Cowdery taught during his non- Mormon stay in Kirtland. Perhaps this is why he appears as secretary of one of the organizational meetings of the Western Reserve Teacher's Seminary and Kirtland Institute, which utilized the Kirtland Temple in the period that he was there.[9] Be that as it may, Cowdery was active in the Democratic Party during his Kirtland stay. In 1839 he was chosen as one of the 13 delegates from Geauga county to the bi-county senatorial convention.[10] The upset victory there for Benjamin Bissell is most interesting,[11] since, as Joseph Smith's attorney at Kirtland, Bissell was well-acquainted with Mormon leaders. He is spoken of as Cowdery's patron in introducing him to law, and consequently he was the likely source of Cowdery's recommendation to the Democratic leaders in Tiffin, Ohio, where Cowdery next moved. The spirited presidential campaign of 1840 necessitated a Democratic paper in Seneca County, Ohio, and both a press and an editor were imported. Cowdery was chosen for that job, obviously on the basis of recommendations of prominent Democrats of his Cleveland-Kirtland region, some 125 miles northeast. A prominent Tiffin politician later said of the founding of that campaign paper: "Oliver Cowdery was to have been editor, but was dropped on the discovery that he was one of the seven founders of Mormonism."[12] If the arithmetic of the six organizers or the 11 witnesses is garbled, the recollection is clear that a Book of Mormon witness was no political asset and could not be tolerated in a local party post. The fact that Oliver Cowdery nevertheless remained in Tiffin for seven, years and earned the respect of a biased community says a good deal for his personal capacities and character. Before leaving he was appointed temporary editor of the Democratic weekly and was publicly thanked in its columns for his "ability" as shown in "the management of our paper."[13] While the above incident illustrates Cowdery's lifelong talent as a writer, it was through his profession as a lawyer and his public activities that he was chiefly known while in Tiffin from 1840 to 1847. The courthouse today holds files of legal pleadings signed "O. Cowdery"; the two local newspapers of the period contain both his lawyer's advertisements and the notices of his cases requiring publication. More significantly, two colleagues of that period are on record with their estimate of the man and his legal talent. William Lang had the greater personal contact with Cowdery, because he apprenticed in his office for the period of one and a half years. Lang was a self-reliant man of 25 at the beginning of his period of reading law in the Cowdery office, and the senior attorney created a powerful impression upon his student. This relationship with Cowdery terminated in 1842 upon Lang's own entrance to the bar, but he associated with Cowdery for another five years, both as a member of the Seneca County Bar and in the inner circles of the county Democratic organization. Lang's lifetime legal career was supplemented with public service as prosecuting attorney, probate judge, mayor of Tiffin, county treasurer, and two terms in the Ohio senate. He was nominated by his party for major state offices twice. In later life he wrote a History of Seneca County, in which he expressed unlimited admiration for the "noble and true manhood" of Oliver Cowdery. He there describes Cowdery personally and professionally: "Mr. Cowdery was an able lawyer and a great advocate. His manners were easy and gentlemanly; he was polite, dignified, yet courteous. He had an open countenance, high forehead, dark brown eye, Roman nose, clenched lips and prominent lower jaw. He shaved smooth and was neat and cleanly in his person. He was of light stature, about five feet, five inches high, and had a loose, easy walk. With all his kind and friendly disposition, there was a certain degree of sadness that seemed to pervade his whole being. His association with others was marked by the great amount of information his conversation conveyed and the beauty of his musical voice. His addresses to the court and jury were characterized by a high order of oratory, with brilliant and forensic force. He was modest and reserved, never spoke ill of any one, never complained."[14] The other Tiffin attorney who left written recollections of Cowdery was William Harvey Gibson. It is an adequate introduction to him to note that a statue in his honor stands in front of the courthouse. He won considerable fame as a civil war general, but the statue commemorates his more famous achievement as an orator and nationally known campaign speaker in the late nineteenth century. Although Gibson was involved in a state scandal and resigned his elective office of treasurer of Ohio in 1857, no doubt remains that he won back a creditable reputation as Tiffin's most famous citizen. An active lawyer from 1845 to 1872 and a seasoned businessman afterward, he evaluated Cowdery from the vantage point of a fellow attorney and political opponent. In a letter designed for publication in 1892, Gibson said, "Cowdery was an able lawyer and [an] agreeable, irreproachable gentleman."[15] Of Cowdery's considerable public service in his Tiffin career, most consistent and significant is his service as a member of the Board of School Examiners of Seneca County. Both William Lang and William H. Gibson's wife remembered his questioning them for certification to teach. Another individual of some ability attended one of these public examinations that Cowdery and two other trustees administered and reported, "I must acknowledge myself not a little instructed, though but a spectator."[16] The court files also reveal that Cowdery was prominent in testing candidates for admission to the bar, so it is clear that he displayed lifelong interest and ability as an educator. Several remarkable estimates of Cowdery as a person stem from his political activities in two states while out of the Church. In Tiffin, Ohio, he was regularly before the public as an active party worker, public speaker, and occasional candidate for civil office. In 1842, 1844, and 1845, he was elected by the party township meeting as delegate to the Democratic county convention. In all these years he was named on the resolutions committee at the county convention because of his characteristic role as an articulate party spokesman. He was regularly sent to political rallies as a persuasive stump speaker. In 1845 he was elected as one of three township trustees, defeating his nearest opponent by a 26 percent vote margin.[17] In his last year of political activity in Tiffin, 1846, Cowdery was promoted for the office of state senator at a tri-county convention by a dozen delegates who were loyal to him through two ballots.[18] At an early point of his stay in Tiffin, Cowdery had written Brigham Young that he labored to produce "a fair reputation and a fair business,"[19] and his solid political career in Seneca County shows the continued truth of that statement. The year that the Latter-day Saints migrated west, Cowdery moved also, mainly for reasons of health (perhaps tuberculosis). He located at Elkhorn, Wisconsin, where he was attracted by the personal association and established law practice of his brother Lyman. It is characteristic that his first known letter from Wisconsin is from the state capital, where he initiated contact with a chief justice and a key Democratic editor.[20] His career had three phases in the year spent in Wisconsin prior to his returning to the Church. First of all, he continued his profession as a lawyer. The minutes of the Walworth County commission reveal that he was granted an office in the courthouse October 3, 1847; the two known surviving issues of Elkhorn papers for that period contain his law advertisement: "O. Cowdery, Attorney & Counsellor at Law"; and court records include a number of his cases. Second, for a few months prior to rejoining the Church he was co-editor of the Walworth County Democrat.[21] A neighboring party newspaper acknowledged his appointment by observing, "Mr. Cowdery is highly spoken of as an editor."[22] The third activity, politics, provides the most impressive evidence of what associates thought of Oliver Cowdery while away from the Church. With less than a year of residence in Elkhorn, he was nominated as state assemblyman in the first voting under the state constitution of Wisconsin. This election in the spring of 1848 was characterized by the predictable campaign smears for which Cowdery's Mormon background left him vulnerable. With no copies of local newspapers of that period still available, the political infighting must be reconstructed from borrowed articles. The Whig paper of Cowdery's district first noted that Democrats had nominated "one of the three witnesses to the discovery of the Golden Plates, or Mormon Bible, by Joe Smith."[23] It next ran liberal extracts from the Book of Mormon, undoubtedly including the testimony of the three witnesses, which were the basis of personal sarcasm against Cowdery not only in the Elkhorn Western Star, but elsewhere.[24] Since the campaign was short, the timing of the vicious personal attack on Cowdery resulted in much of his defense reaching print after the election. He was defeated, but by only 40 votes out of about 500 total votes cast, which under the circumstances was both a moral victory and a vindication of the man. Considering the unpopularity of Mormonism, Cowdery's Democratic associates might have chosen to respond to attacks on him with silence or even a disavowal of their candidate. Yet Horace A. Tenney, then editor of the important Wisconsin Argus in Madison and later a man of respectable public service to his state, deplored the defeat of "a man of sterling integrity, sound and vigorous intellect, and every way worthy, honest and capable."[25] Tenney had conversed with Cowdery personally, as well as corresponded with him, so his opinion is a matter of more than casual impression. The most significant defense of Oliver Cowdery, however, came from John Breslin, his close associate in Tiffin, Ohio. Breslin had assumed the editorial post initially offered to Cowdery and had constantly promoted and defended him in the Seneca Advertiser. A brilliant young man in Ohio politics, Breslin was elected in 1848 to the Ohio House of Representatives, where he was chosen speaker. He subsequently was reelected as representative and later elected state treasurer. While in that office he made private investments of state funds (an action somewhat condoned by contemporary practice), but he was ruined politically in 1857 when the money invested was uncollectable.[26] But the personal mistake of Breslin is quite irrelevant to his judgment on Cowdery prior to this scandal, especially since Breslin's open approval of Cowdery points to considerable public opinion in agreement with him. Immediately upon hearing that Cowdery's Mormonism was the basis of personal attacks upon him in Wisconsin, Breslin published an article deploring the "baseness of such a course" of attack; and in another article, entitled "Oliver Cowdery, Esq.," he insisted on the capability and integrity of his friend: "Mr. C. was a resident among us for a period of seven years, during which time he earned himself an enviable distinction at the Bar of this place and of this Judicial circuit, as a sound and able lawyer, and as a citizen none could have been more esteemed. His honesty, integrity, and industry were worthy the imitation of all, whilst his unquestioned legal abilities reflected credit as well upon himself as upon the profession of which he was a member."[27] Although Cowdery had initially planned to come back to the Church at the April conference of 1848, his Wisconsin nomination obviously altered this decision and postponed the return to late October, when he arrived at Kanesville, Iowa, the "eastern" headquarters of the Church. Migration to Utah that fall was out of the question, so economic reality dictated his wintering with Elizabeth Whitmer Cowdery's relatives some 250 miles southeast, in Richmond, Missouri. Since his chronic lung condition left him too weak to cross the plains and had reduced his finances, he was forced to continue his stay in Richmond for the year 1849. Research has so far failed to find evidence that he practiced law there. As a matter of fact, for a considerable portion of that year he was bedridden, and in early spring of 1850, his weakened physical condition brought his death (March 3, 1850). The three Mormon periodicals noting Oliver Cowdery's death did so either in brief comment or by way of reference to his early prominence in the Church. Until his brief reunion with former friends on his return to the Church, the Latter-day Saints were basically unaware of his non-Mormon achievements. But he had created a marked impression upon leading men wherever he lived. Though hardly a resident of Richmond, where he died, the circuit court and bar awarded him the normal honor of a practicing attorney in good standing. Adjourning all business in honor of his funeral, it passed a resolution of condolence on behalf of "his afflicted widow and daughter," and expressed regret that "in the death of our friend and brother, Oliver Cowdery, his profession has lost an accomplished member, and the community a reliable and worthy citizen."[28] Perhaps it is strange to those accustomed to modern communication that publicity of his death was not given in Salt Lake City until some four months afterward, when it was printed in the first issue of the Deseret News. However, the news did not reach his main non-Mormon home at Tiffin, Ohio, until some eight months after his death. Breslin immediately headlined a story "Death of Oliver Cowdery," in which he expressed sorrow at the passing of "our much esteemed friend and former fellow citizen." More important than the few circumstantial details in this article is the final judgment of Oliver Cowdery by the friends who knew him best while he was out of the Church: "His numerous acquaintances at this place will receive the tidings of his decease with much regret. He was a man of more than ordinary ability, and during his residence among us had endeared himself to all who knew him in the private and social walks of life."[29] Such a man publicly insisted that he and the Prophet Joseph Smith on several occasions stood in the presence of divine messengers who brought revelation and authority to establish The Church of Jesus Christ of Latter-day Saints. [1] Although the title "assistant president" is loosely equated with "counselor" in early sources, it is clear that Oliver Cowdery's position as "Second Elder" meant that he "preceded the counselors in the First Presidency in authority. . . ." (Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie [Salt Lake City: Bookcraft, 1954], Vol. 1, p. 212.) The main scriptural sources for this conclusion are his early designation as second in authority (D&C 20:3) and the 1841 appointment of Hyrum Smith to the "gifts of the priesthood, that once were put upon him that was my servant Oliver Cowdery" (D&C 124:95), a position distinguished in the latter revelation from that of the counselors in the First Presidency. [2] Messenger and Advocate, Vol. 2 (March 1836), p. 236. [3] Messenger and Advocate, Vol. 1 (February 1835), p. 80. Compare Joseph Smith, History of the Church of Jesus Christ of Latter-day Saints (2nd ed.; Salt Lake City, 1948), Vol. 2, pp. 474-75, which describes a public examination in January 1837, of the "Kirtland High School," at which "the trustees of the school" were present. [4] Dubuque Times, April 16, 1893. Only Oliver Cowdery fits the description of one intimate with Joseph Smith and one of his scribes. A convenient reprinting of this article is found in R. Etzenhouser, From Palmyra, New York, 1830, to Independence, Missouri, 1894 (Independence, Missouri, 1894), pp. 338-41. [5] Letter of Oliver Cowdery to his brothers Warren and Lyman, Far West, Missouri, June 2, 1838. Still in private hands, the letter was reproduced photographically by Stanley R. Gunn, Oliver Cowdery (Bookcraft: Salt Lake City, 1962), pp. 263-66. [6] The first known case is advertised under the name "L. & O. Cowdery" with the publication date of January 20, 1840, in the Painesville Republican. The notice of the case is preserved in the issue of January 28, 1840. [7] William Lang, who knew Cowdery personally, says that he came to Ohio as a young man "and entered the law office of Judge Bissell, a very distinguished lawyer in Painesville, Lake county, as a student, and was admitted to practice after having read the requisite length of time and passed an examination." (History of Seneca County [Springfield, Ohio, 1880], p. 364.) Whether Lang really knew the details of Cowdery's pie-Tiffin period is open to question. There is no evidence that Cowdery resided in Painesville, although he was undoubtedly assisted by Bissell. [8] Mary Bryant Alverson Mehling, Cowdrey-Cowdery-Cowdray Genealogy (1905), p. 173. [9] Painesville Telegraph, November 29, 1838. [10] Painesville Republican, September 26, 1839. [11] Ibid., October 3, 1839. [12] "Letter From General W. H. Gibson," Seneca Advertiser (Tiffin. Ohio), April 12, 1892. [13] Seneca Advertiser, February 19, 1847. [14] William Lang, History of Seneca County (Springfield, Ohio, 1880), p. 365. In evaluating Lang's opinion of Cowdery, it must be admitted that he shows a distinct critical ability in appraising the qualities of his fellow attorneys in the Seneca County bar. [15] "Letter from General W. H. Gibson," op. cit. [16] Seneca Advertiser, October 14, 1842. [17] Ibid., April 11, 1845. [18] Ibid., August 7, 1846. [19] Letter of Oliver Cowdery to Brigham Young and Willard Richards, Tiffin, Ohio, December 25, 1843, copied in Journal History of that date, and cited by Gunn, Oliver Cowdery, p. 179. [20] "Letter from Wisconsin," May 18, 1847, Seneca Advertiser, June 18, 1847. [21] Issues of January 19, 1848, and August 4, 1848, contain his law advertisements. The masthead of the latter issue also lists him as coeditor. [22] Racine Advocate, July 26, 1848. [23] Milwaukee Sentinel, April 13, 1848. [24] Ibid., April 29, 1848. [25] Wisconsin Argus, May 16, 1848. [26] William H. Gibson, his brother-in-law and successor in the same office, was also discredited in this incident because he had bought time for Breslin to repay by not revealing the deficit at the beginning of his own term. [27] Seneca Advertiser, May 5, 1848. This article was copied verbatim as an endorsement in the Walworth County Democrat and then republished (May 30, 1848) by Horace A. Tenney in the Wisconsin Argus at Madison several weeks after Cowdery's defeat. [28] Circuit Court Record, Ray County, Missouri, Book C, p. 190 (entry March 5, 1850). [29] Seneca Advertiser, November 1, 1850. |
For over a decade, Dr. Richard Lloyd Anderson, professor of history and religion at Brigham Young University, has researched new information dealing with the witnesses of the Book of Mormon. His interesting and stimulating
findings will be presented to Era readers in the months ahead. |