Times and Seasons/6/2

Times and Seasons: Volume 6, Number 2

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Times and Seasons: Volume 6, Number 2

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Volume VI. No. 2.] CITY OF NAUVOO, ILL. Feb 4, 1845. [Whole No. 110.



The same day I received the following

(Revelation; given June), 1833.

Verily thus saith the Lord unto you, whom I love, and whom I love I also chasten, that their sins may be forgiven, for with the chastisement I prepare a way for their deliverance, in all things out of temptation: and I have loved you: Wherefore ye must needs be chastened, and stand rebuked before my face, for ye have sinned against me a very grievous sin, in that ye have not considered the great commandment in all things, that I have given unto you, concerning the building of mine house, for the preparation wherewith I design to prepare mine apostles to prune my vineyard for the last time, that I may bring to pass my strange act, that I may pour out my Spirit upon all flesh. But behold, verily I say unto you, there are many who have been ordained among you, whom I have called, but few of them are chosen: they who are not chosen have sinned a very grievous sin, in that they are walking in darkness at noonday; and for this cause, I gave unto you a commandment, that you should call your solemn assembly; that your fastings and your mourning might come up into the ears of the Lord of Sabbaoth, which is, by interpretation, the Creator of the first day; the beginning and the end.

Yea, verily I say unto you, I gave unto you a commandment, that you should build an house, in the which house I design to endow those whom I have chosen with power from on high: for this is the promise of the Father unto you: therefore I commanded you to tarry, even as mine apostles at Jerusalem; nevertheless my servants sinned a very grievous sin; and contentions arose in the school of the prophets, which was very grievous unto me, saith your Lord; therefore I sent them forth to be chastened.

Verily I say unto you, it is my will that you should build an house: if you keep my commandments, you shall have power to build it; if you keep not my commandments the love of the Father, shall not continue with you: therefore you shall walk in darkness. Now here is wisdom and the mind of the Lord: let the house be built, not after the manner of the world, for I give not unto you, that ye shall live after the manner of the world: therefore let it be built after the manner which I shall show unto three of you, whom ye shall appoint and ordain unto this power. And the size thereof shall be fifty and five feet in width, and let it be sixty five feet in length, in the inner court thereof; and let the lower part of the inner court be dedicated unto me for your sacrament offering, and for your preaching; and your fasting; and your praying, and the offering up your most holy desires unto me, saith your Lord. And let the higher part of the inner court, be dedicated unto me for the school of mine apostles, saith Son Ahman; or in other words, Alphus; or, in other words, Omegus; even Jesus Christ your Lord. Amen.

A conference of high priests convened in the translating room in Kirtland on the third of June, and the first case presented was that of Doctor P. Hurlbut, who was accused of unchristian conduct with the women, while on a mission to the east: on investigation it was decided that his commission be taken from him, and that he be no longer a member of the church of Christ.

The next case before the conference was to ascertain what should be the dimensions or size of the house, that is to be built for a house of worship and the school of the prophets, and received a revelation on the size of the house.-The word of the Lord was, that it shall be fifty five feet wide, and sixty five feet long, in the inner court; and the conference appointed Joseph Smith jr., Sidney Rigdon and Frederick G. Williams to obtain a draft or construction of the inner court of the house.

On the 4th, a similar conference assembled at the same place, and took into consideration how the French farm could be disposed of. The conference could not agree who should take charge of it, but all agreed to enquire [inquire] of the Lord; accordingly we received the following:

(Revelation to Enoch, June), 1833.

Behold I say unto you, here is wisdom whereby ye may know how to act concerning this matter: for it is expedient in me that this stake that I have set for the strength of Zion, should be made strong: therefore, let my servant Ahashdah take charge of the place which is named among you, upon which I design to build mine holy house: and again let it be divided into lots according to wisdom, for the benefit of those who seek inheritances, as it shall be determined in council among you. Therefore, take heed that ye see to this matter, and that portion that is necessary to benefit mine order, for the purpose of bringing forth my word to the children of men, for behold verily I say unto you, this is the most expedient in me, that my word should go forth unto the children of men, for



the purpose of subduing the hearts of the children of men, for your good; even so. Amen.

And again, verily I say unto you, it is wisdom and expedient in me, that my servant Zombre, whose offering I have accepted, and whose prayers I have heard; unto whom I give a promise of eternal life inasmuch as he keepeth my commandments from henceforth; for he is a descendant of Seth, and a partaker of the blessings of the promise made unto his fathers. Verily I say unto you, it is expedient in me that he should become a member of the order, that he may assist in bringing forth my word unto the children of men: therefore ye shall ordain him unto this blessing: and he shall seek diligently to take away incumbrances [encumbrances], that are upon the house named among you, that he may dwell therein; even so. Amen.

And Zombre was ordained by the conference to the high priesthood, and admitted according to the revelation.

June 6th. A conference of high priests assembled, and chose Orson Hyde a clerk to the presidency of the high priesthood. This conference was more especially called to counsel the committee, who had been appointed to take the oversight of the building of the house of the Lord. The conference voted that the committee, (Reynolds Cahoon, Jared Carter, and Hyrum Smith,) proceed immediately to commence building the house; or, to obtaining materials, stone, brick, lumber, &c, for the same.

Doctor Hurlbut being dissatisfied with the decision of the council on his case, presented the following appeal:

I Doctor P. Hurlbut, having been tried before the bishop's council of high priests on a charge of unchristian-like conduct with the female sex, and myself being absent at the time, and considering that strict justice was not done me, I do, by these presents, most solemnly enter my appeal unto the president's council of high priests, for a re-hearing, according to the privilege guaranteed to me in the laws of the church, which council is now assembled in the school room, in Kirtland, this 21st day of June, 1833.

It was voted by the council present, when this was received, that Brother Hurlbut be granted a re-hearing; and after prayer, (which was customary at the opening of all council of the church,) the council proceeded to ordain two high priests, to make out the number, (12) that the council, or church court, might be organised [organized] . Brothers John and William Smith were ordained under the hands of Elder Rigdon, by the choice of the council.

Brother Hurlbut's case was then laid before the court, and the testimony against him, given in by Orson Hyde and Hyrum Smith, and duly investigated. The decision of the court was, that Brother Hurlbut should be forgiven, because of the liberal confession which he made. This court also decided that the bishop's council decided correctly on the case, and that Bro. Hurlbut's crime was sufficient to cut him off from the church; but on his confession he was restored.

The president's court, also took Brother Daniel Copley's priest's license and membership from him, because he refused to fulfil [fulfill] his mission according to the council of the high priesthood of the holy order of God. June 21st.

June 23rd. Brother Doctor P. Hurlbut was called in question, by a general council; and Brother Gee, of Thompson, testified that Brother Hurlbut said that he deceived Joseph Smith's God, or the spirit by which he was actuated, &c. There was also corroborating testimony brought against him, by Brother Hodges, and the council cut him off from the church.

The names of the temples to be built on the painted squares, as represented on the plot of the city of Zion, which is now about to be forwarded thither: numbers, 10, 11, and 12, are to be called, house of the Lord, for the presidency of the High and Most Holy priesthood, after the order of Melchisedec, which was after the order of the Son of God, upon Mount Zion, city of the New Jerusalem. Numbers 7, 8, 9; the sacred apostolic repository, for the use of the blshop [bishop]. Numbers 4, 5, and 6; the holy evangelical house, for the high priesthood of the holy order of God. Numbers 1, 2, and 3; the house of the Lord, for the elders of Zion, an ensign to the nations. Numbers 22, 23, and 24; house of the Lord for the presidency of the high priesthood, after the order of Aaron, a standard for the people. Numbers 19, 20 and 21; house of the Lord, for the high priesthood after the order of Aaron, the law of the kingdom of heaven, messenger to the people. Numbers 16, 17, and 18; house of the Lord for the teachers in Zion, messenger to the church. Numbers 13, 14, and 15; house of the Lord for the deacons in Zion, helps in government. Underneath must be written on each house,


June 24, 1833.

A council of the elders of the church was held at Westfield, the same day. Elder Gladden Bishop was president, and Brother Chester L. Heath clerk. Brother Paul entered a complaint against Brother James Higby, an elder, for circulating false and slanderous reports, and not observing the order of the gospel, and presented evidence unimpeachable, to substantiate the same to the satisfaction of the council;



from which, and from Brother Higby's own mouth, and the spirit he showed, he was declared guilty by the council, and he was cut off from the church. The council then demanded his license, and the church book, which he utterly refused to give up; therefore, resolved that the proceedings of the council be sent to Kirtland; and noted among the churches. Copied into the Kirtland record, June 29, 1833.

An explanation of the plot of the city of Zion, sent to the brethren in Zion, the 25th of June, 1833:

This plot contains one mile square, all the squares of the plot contain ten acres each, being forty rods square. You will observe that the lots are laid off alternately in the squares; in one square running from the south and north to the line through the centre [center] of the square; and in the next, the lots run from the east and west to the centre [center] line. Each lot is four perches in front, and twenty back, making one half of an acre in each lot, so that no one street will be built on, entirely through the street; but, one square the houses will stand on one street, and on the next one, another, except the middle range of squares, which runs north and south, in which range are the painted squares.

The lots are laid off in these squares north and south, all of them; because these squares are forty perches by sixty, being twenty perches longer than the other, their greatest length being east and west, and by running all these squares, north and south, it makes all the lots in the city of one size.

The painted squares in the middle are for public buildings. The one without any figures is for store houses for the bishop, and to be devoted to his use. Figure first is for temples for the use of the presidency; the circles inside of the square, are the places of the temples. You will see it contains twelve figures, two are for the temples of the lesser priesthood. It is also to contain twelve temples. The whole plot is supposed to contain from fifteen to twenty thousand people: you will therefore see that it will require twenty four buildings to supply them with houses of worship, schools &c.; and none of these temples are to be smaller than the one of which we send you a draft. This temple is to be built in the square marked figure first; and to be built where the circle is, which has a cross on it; on the north and south of the plot where the line is drawn, is to be laid off for barns, stables, &c., for the use of the city; so that no barns or stables will be in the city among the houses; the ground to be occupied by these, must be laid off according to wisdom.

On the north and south are to be laid off the farms for the agriculturist, and sufficient quantity of land to supply the whole plot; and if it cannot be laid off without going too great a distance from the city, there must also be some laid off on the east and west.

When this square is thus laid off and supplied, lay off another in the same way, and so fill up the world in these last days; and let every man live in the city for this is the city of Zion. All the streets are of one width, being eight perches wide. Also, the space round the outer edge of the painted squares, is to be eight perches between the temple and the street on every side.

No one lot, in this city, is to contain more than one house, and that to be built twenty five feet back from the street, leaving a small yard in front, to be planted in a grove, according to the taste of the builder; the rest of the lot for gardens, &c.; all the houses to be built of brick and stone.

The names of the temples to be built the same as written, June 24th, except a transposition under numbers 19, 20, and 21, thus: house of the Lord, the law of the kingdom of heaven, and messenger to the people; for the high priesthood after the order of Aaron.

The scale of the plot is forty perches to the inch.

A description of the house of the Lord, which is to be built first, in Zion:

This house of the Lord for the presidency, is eighty seven feet long, and sixty one feet wide, and ten feet taken off of the east end for the stairway, leaves the inner court, seventy eight feet by sixty one, which is calculated and divided for seats in the following manner, viz: The two aisles four feet wide each; the middle of the pews, are eleven feet ten inches long, and three feet wide each; and the two lines drawn through the middle, are four inches apart; in which space a curtain is to drop at right angles, and divide the house into four parts if necessary. The pews of the side blocks are fourteen and a half feet long and three feet wide. The five pews in each corner of the house, are twelve feet six inches long. The open spaces, between the corner and side pews are for fire places; those in the west are nine feet wide, and the east ones are eight feet and eight inches wide, and the chimney carried up in the wall where they are marked with a pencil.

The pulpit in the west end of the house is to be occupied by the high priesthood, as follows: Number one, is of the president and his council. Number two, is for the bishop and his council. Number three for the high priests;



and number four for the elder: each of these are eight feet long, containing three coves or stands of the respective speakers; and those seats opposite them are for visiting officers, who are to occupy seats according to their respective grades. The two spaces in the middle are stairs two feet wide. The middle pulpit is to be elevated; the first seats one foot, the second two feet, the third three feet, and the fourth four feet. And those upon each side are also to be elevated: the first one eight inches, the second sixteen, the third twenty four, the fourth thirty two inches. The corner seats are to be occupied by singers and elevated; the first seat six inches, the second twelve, the third eighteen, the fourth twenty four, and the fifth thirty two inches.

The pulpit in the east end of the house is to be occupied by the lesser priesthood. Number one is for the presidency of the lesser priesthood; number two for the priest: number three for the teachers: and number four for the deacons; and the seats by their sides, are also to be occupied by visiting officers; each on opposite his respective grade, &c. The pulpits are to be done off with panel work, in the best workmanlike manner, and the building to be composed of stone and brick of the best kind. The side view represents five windows in each story. The windows are to have each forty eight lights, of seven by nine glass, six one way and eight the other; the sides and lintels of the windows to be of hewn stone; and on the top of the lintel is to be a gothic top, as you see, but the windows must have a lintel; and so with the outside doors, all with gothic tops.

Make your house fourteen feet high between the floors. There will not be a gallery but a chamber; each story to be fourteen feet high, arched over head, with an eliptic [elliptic] arch, over each of the stories. Let the under part, or foundation of the house, be of stone, let it be raised sufficiently high to admit of banking up so high as to admit of a descent every way from the house, so far as to divide the distance between this house, and the one next to it. On the top of those stones, and above the embankment, let there be two rows of hewn stone, and then commence the brick on the hewn stone.-The entire height of the house, twenty eight feet, each story being fourteen feet; make the wall a sufficient thickness for a house of this size.

Observe particularly that as there are pulpits at each end of the house, the backs of the congregation must be to one of them, and they will want occasionally to change. In order for this, the house must have pews instead of slips, and in the pews let the seats be loose, so as to slip from one side of the pew to the other, so as to face either pulpit, as occasion may require.

The end view represents five windows of the same size as the side, the middle windows excepted, which is to be the same, with the addition of side lights. This middle window is designed to light both above and below, as the upper floor is to be laid off in the same way as the lower, and arched overhead, with curtains, or vails [veils], as before mentioned.

You will be careful to have hooks and rings to suspend your vails [veils] on, so that they can be let down or raised at any time, at pleasure.-Also, as you see, the pulpits are to have four seats, one rising above another; for instance, the elder's seat is the lowest, next comes the high priests, next the bishop's; so each of these must have a vail [veil] that is suspended on the upper floor, so as to be let down; which will at any time when necessary be let down, and shut off each stand or seat by itself.

The doors are to be five feet wide, and nine feet high, and to be in the east end of the house. The west end is to have no doors, but in other respects to be like the east, except the windows are to be opposite the alleys which run east and west. The roof of the house to have one pitch, the door to have gothic top, as the windows. The shingles of the roof to be painted before they are put on. There is to be a fan light, as you see. The windows and doors are all to have venetians; a belfry in the east end, and a bell of very large size.-June 25th, 1833.

Extracts from H. C. Kimball's Journal.


One circumstance that occurred while we were traveling in Indiana, I will here mention, concerning some spies who came into our camp. One day while we were eating dinner three gentleman came riding up on very fine looking horses and commenced their inquiries of various ones concerning our traveling in so large a body, asking where we were from, and where we were going. The reply was as usual some from the State of Maine, another would say, I am from York state, some from Massachusetts, some from Ohio, and some replied, we are from the east, and as soon as we have done eating dinner we shall be going to the west again. They then addressed themselves to Doctor Williams to see if they could find out who the leader of the camp was. The Doctor replied, we have no one in particular. They asked if we had not a general to take the lead



of the company? The reply was, no one in particular. But said they, is there not some one among you who you call your captain, or leader, or superior to the rest? He answered, sometimes one and sometimes another takes charge of the company so as not to throw the burthen [burden] upon any one in particular. These same spies who had come from the west passed us that same day, or the next.

On Monday, June 2nd, we crossed the Illinois river. The enemies had threatened that we should not pass over here, but we were ferried across without any difficulty. Here we were counted by the ferryman, and he declared we were five hundred in number, although there was only about one hundred and fifty of us. Our company had increased since we started from Kirtland, in consequence of many having volunteered and joined us from the different branches of the church, through which we had passed in our journey. We camped on the bank of the river until next day.

On Tuesday the 3rd, we went up, several of us, with Joseph Smith jr. to the top of a mound on the bank of the Illinois river, which was several hundred feet above the river, and from the summit of which we had a pleasant view of the surrounding country: we could overlook the tops of the trees, on to the meadow or prairie on each side the river as far as our eyes could extend, which was one of the most pleasant scenes I ever beheld. On the top of this mound there was the appearance of three altars, which had been built of stone, one above another, according to the ancient order; and the ground was strewn over with human bones. This caused in us very peculiar feelings, to see the bones of our fellow creatures scattered in this manner, who had been slain in ages past. We felt prompted to dig down into the mound, and sending for a shovel and hoe, we proceeded to move away the earth. At about one foot deep we discovered the skeleton of a man, almost entire; and between two of his ribs we found an Indian arrow, which had evidently been the cause of his death. We took the leg and thigh bones and carried them along with us to Clay county. All four appeared sound. Elder B. Young has yet the arrow in his possession. It is a common thing to find bones thus drenching upon the earth in this country.

The same day, we pursued our journey.-While on our way we felt anxious to know who the person was who had been killed by that arrow. It was made known to Joseph that he had been an officer who fell in battle, in the last destruction among the Lamanites, and his name was Zelph. This caused us to rejoice much, to think that God was so mindful of us as to show these things to his servant. Brother Joseph had enquired [inquired] of the Lord and it was made known in a vision.

This day, June 3rd, while we were refreshing ourselves and teams, about the middle of the day, Brother Joseph got up in a wagon and said, that he would deliver a prophecy. After giving the brethren much good advice, exhorting them to faithfulness and humility, he said the Lord had told him that there would a scourge come upon the camp, in consequence of the fractious and unruly spirits that appeared among them and they should die like sheep with the rot; still if they would repent and humble themselves before the Lord, the scourge in a great measure might be turned away; but, as the Lord lives, this camp will suffer for giving way to their unruly temper, which afterwards actually did take place to the sorrow of the brethren.

The same day when we had got within one mile of the Snye, we came to a very beautiful little town called Atlas. Here we found honey for the first time on our journey, that we could buy; we purchased about two thirds of a barrel. We went down to the Snye and crossed over that night in a ferry boat. We camped for the night on the bank of the Snye. There was a great excitement in the country through which we had passed, and also ahead of us; the mob threatened to stop us. Guns were fired in almost all directions through the night.-Brother Joseph did not sleep much, if any, but was through the camp, pretty much during the night.

We pursued our journey on the 4th, and camped on the bank of the Mississippi river.-Here we were somewhat afflicted and the enemy threatened much that we should not cross over the river out of Illinois into Missouri. It took us two days to cross the river, as we had but one ferry boat, and the river was one mile and a half wide. While some were crossing, many others spent their time in hunting and fishing, &c. When we had all got over, we camped about one mile back from the little town of Louisiana, in a beautiful oak grove, which is immediately on the bank of the river. At this place there was some feelings of hostility manifested again by Sylvester Smith, in consequence of a dog growling at him while he was marching his company up to the camp, he being the last that came over the river.-The next morning Brother Joseph said that he would descend to the spirit that was manifested by some of the brethren, to let them see the folly of their wickedness. He rose up and commenced speaking, by saying, "if any man insults me, or abuses me, I will stand in my own



defence [defense] at the expense of my life; and if a dog growl at me, I will let him know that I am his master." At this moment Sylvester Smith, who had just returned from where he had turned out his horses to feed, came up, and hearing Brother Joseph make those remarks, said, "if that dog bites me, I'll kill him."-Brother Joseph turned to Sylvester and said, "if you kill that dog, I'll whip you," and then went on to show the brethren how wicked and unchristianlike such conduct appeared before the eyes of truth and justice.

On Friday the 6th, we resumed our journey. On Saturday the 7th, at night, we camped among our brethren at Salt river, in the Allred settlement, in a piece of woods by a beautiful spring of water and prepared for the Sabbath. On the Sabbath we had preaching. Here we remained several days, washing our clothes, and preparing to pursue our journey. Here we were joined by Hyrum Smith and Lyman Wight with another company. The camp now numbered two hundred and five men, all armed and equipped as the law directs. It was delightful to see the company, for they were all young men with one or two exceptions, and in good spirits.

We were now re-organised [re-organized], according to the following order: Lyman Wight was chosen general of the camp; then Brother Joseph chose twenty men out of the camp for his life guard, I being one of the number. Brother George A. Smith was Brother Joseph's armor bearer; Hyrum Smith was chosen captain of the life guard. The remainder of the camp was organised [organized] into companies as before stated. We had twenty five wagons, two horses in each and some three. One day while we remained here, our general marched us out on a large meadow or prairie.-He then proceeded to inspect us and examine our firelocks, &c; afterwards we marched in platoons and an object being placed, we discharged our pieces in order to try them. We were drilled about half a day and then returned to the camp.

On the 12th, we again resumed our march: many of the inhabitants went with us several miles; they seemed to have much respect for us. We traveled about fourteen miles, and camped on a large prairie.

Friday the 13th, my horses got loose and went back ten miles, with others. I pursued after them and returned back to the camp in about two hours. We tarried in the middle of this prairie which is about twenty eight miles across, on account of a rupture which took place in the camp. Here F. G. Williams and Roger Orton, received a very serious chastisement from Brother Joseph, for not obeying orders previously given. The chastisement given to Roger Orton, was given more particularly for suffering me to go back after the horses, as I was one of Joseph's life guards , and it belonged to Roger to attend to the team; but, as the team was my own and I had had the care of it all through, he still threw the care on me, which was contrary to orders, inasmuch as the responsibility rested upon him to see to the team. In this place further regulations were made in regard to the organization of the camp.

A day or two after this Bishop Partridge met us direct from Clay county, as we were camping on the bank of the Wacondah river in the woods. We received much information from Brother Partridge concerning the hostile feelings and prejudices that existed against us in Missouri in all quarters. It gave us great satisfaction to receive intelligence from him, as we were in perils, and threatened all the while.-I will here mention one circumstance that transpired during our stay at this place, which was, that of Brother Lyman Wight baptising [baptizing] Dean Gould as he was not previously a member of the church yet had accompanied us all the way from Kirtland.

We pursued our journey and followed the bank of the river for several miles. As we left the river and came into a very beautiful prairie Brother William Smith, one of the Twelve, killed a very large deer, which made us some very nourishing soup, and added to our comfort considerably.

On Wednesday the 18th at night we camped one mile from the town of Richmond, Ray co. On Thursday the 19th, we arose as soon as it was light and passed through the town before the inhabitants were up. As Luke Johnson and others, were passing through before the teams came along, Brother Luke observed a black woman in a gentleman's garden near the road. She beckoned to him and said, "come here massa." She was evidently much agitated in her feelings. He went up to the fence and she said to him, there is a company of men laying in wait here who are calculating to kill you this morning as you pass through. This was nothing new to us as we had been threatened continually through the whole journey, and death and destruction seemed to await us daily. This day we only traveled about fifteen miles. One wagon broke down and the wheels ran off from others, and there seemed to be many things to hinder our progress, although we strove with all diligence to speed our way forward. Our intentions were, when we started to go through to Clay county that day, but all in vain. This night we camped on an elevated piece of land between the two branches



of the Fishing river, the main branch of which was formed by seven small streams or branches, these being two of them. Just as we halted and were making preparations for the night, five men rode into the camp, and told us we should see hell before morning, and such horrible oaths as came from their lips, I never heard before. They told us that sixty men were coming from Richmond, Ray county, who had sworn to destroy us, also, seventy more were coming from Clay county, to assist in our destruction. These men were armed with guns, and the whole country was in a rage against us, and nothing but the power of God could save us. All this time the weather was fine and pleasant. Soon after these men left us we discovered a small black cloud rising in the west; and not more than twenty minutes passed away before it began to rain and hail, but we had very little of the hail in our camp. All around us the hail was heavy; some of the hailstones, or rather lumps of ice, were as large as hen's eggs. The thunders rolled with awful majesty, and the red lightnings flashed through the horizon, making it so light that I could see to pick up a pin almost any time through the night; the earth quaked and trembled, and there being no cessation it seemed as though the Almighty had issued forth his mandate of vengeance. The wind was so terrible that many of our tents were blown over and we were not able to hold them; but there being an old meeting house close at hand, many of us fled there to secure ourselves from the storm. Many trees were blown down, and others twisted and wrung like a withe. The mob came to the river, two miles from us; and the river had risen to that height that they were obliged to stop without crossing over. The hail fell so heavy upon them that it beat holes in their hats, and in some instances even broke the stocks off their guns; their horses being frightened fled leaving the riders on the ground, their powder was wet and it was evident the Almighty fought in our defence [defense]. This night the river raised forty feet.

(To be continued.)



Sir: Will you please to give place to a few lines in the Neighbor and Times and Seasons. I observe in the New York Prophet, a hint to the Elders, concerning the circulation of our valuable periodicals. Why is it, they ask, that there is no more interest manifested among the Elders in enlisting support or subscription for our periodicals?

For one I will answer the question. While I have been preaching abroad in the world from place to place, the question being asked of me so many times by the saints: Why do not my papers come? I sent the monies [moneys] long ago to pay my subscription for the year, and have received but two or three numbers. Why is it that I do not get them? My reply has been: It seems, then, that the Post Office Department is as the Indian said of the white man: 'very unsartin.' Realising [Realizing] the very few that has been received by our brethren abroad, in proportion to the many that have been mailed at our establishments, my heart has fainted, and I have not had courage to ask men to pay their money; fearing they would never get their papers. But this difficulty, we trust, will soon be obviated.


Nauvoo, Jan. 29, 1845.

(->) In connection with the above, let us say to the elders and subscribers abroad, that ample provisions are now made, and being made, with "Wm. A. Livingston & Co's Package Express," to remedy the evils complained of.-That line now extends to St. Louis, and the agent for this place, and a continuation of the line to Nauvoo, will soon be made.

We think, our foreign subscribers for papers and books, may rest assured, as to a safe conveyance , and punctuality.-[ED.]


I have just returned from a very pleasant and interesting visit to St. Louis. I was highly pleased with the spirit that prevails among the saints in that place. They are united in fellowship-they are one in heart, one in faith, and one in their resolutions to serve and honor the Lord, to uphold the regular authorities of the church, and listen to the counsel and instructions of the Twelve.

The vigilant exertions of Bro. Riley, the presiding Elder, together with all the official members of the church, are truly praiseworthy. They are indefatigable in their labours [labors] to gather together all the scattered sheep and bring them back to the fold. They visit the sick and administer to their wants so far as they have ability; and they also remember the building of the Temple of the Lord by giving a portion of their earnings. They are willing and glad to do all in their power, and they shall be blest in their basket and in their store; and when the servants of the living God receive their blessings, they also in St. Louis will be had in remembrance before the Lord, and the faithful shall receive the desire of their hearts.

There is much interest felt by many in St. Louis



for our cause. More or less are being baptized weekly; aad [and] the saints number between three and four hundred.

May God bless them forever, and bless all that do bless them; and may they ever abide faithful in evil as well as in good report, and gain crowns and kingdoms in the mansions of our God.




FEBRUARY 1, 1845.


It would be of great benefit to the church, and many times, save the saints money and trouble, if the Elders, through the aid of the churches abroad, would furnish the 'Twelve' at Nauvoo, with the latest 'Revised Statutes' of each State and Territory.

(Prophet please copy.)


We present, for the inspection of candid people, various translations of the first verse of the twenty ninth chapter of Isaiah. The Bishop's bible being the oldest printed text, we begin with that first.

"Ah altar, altar of the citie that David dwelt in; adde yaere unto yaere: let them kill lambes."

King James' ranks as second, and reads:

"Wo to Ariel, to Ariel, the city where David dwelt: add ye year to year; let them kill sacrifices"

The Catholic occupies the third place, and reads:

"Wo to Ariel, to Ariel, the city which David took: year is added to year, the solemnities are at an end."

The Polyglot, fourth, reads:

"Woe to Ariel (the lion of god,) to Ariel (the lion of God) the city, (or of the city,) where David dwelt; add ye year to year: let them kill sacrifices, (or cut off the heads.")

Michaelis' (Hebrew) comes in a fifth, and if we had Hebrew type would read:

"Ho (O or alas) ari-ale, (altar of God,) ari-ale, altar of God, keir sit (city) khau nauh, (to bow down) Dauveid, (David) se poo (add ye) shaunauh (year) gnal (upon) shaunauh; (year) khaugeim, (festivals) yien-ko poo (let them be cut off.")

Now with very little alteration for dialect, from Hebrew to English, the verse will read:

Alas, altar of God, altar of God, the city bowed down to David: add ye year upon year; let the festivals be cut off.

The first four translations came from the same Hebrew, but not by inspiration.

If all men knew that Isaiah delivered his prophecies about the days that Israel went to a far country; or, more properly, when "The Lord was angry with him, and removed him out of his sight," they might perfectly understand the foregoing verse, and conclude that God removed the altar and festivals with Israel. That Daniel had an allusion to the same things when he said:

"And from the time the daily shall be taken away, and the abomination that maketh desolate set up, a thousand two hundred and ninety days."

Israel was "removed out of sight" about seven hundred and twenty years before the birth of our Savior; and five hundred and seventy years of the Christian era, would complete the twelve hundred and ninety days which prophetically means twelve hundred and ninety years. In the next verse Daniel says:

"Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days."

This thirteen hundred and thirty five years for the "end" of the whole captivity and gathering of Israel. Thus Mormonism is ahead of all theories and speculations, that can be started. But hark, gentle reader, it is nowhere said, that the sanctuary should not be "cleansed" before the Lord comes, nor is it contrary to the promises of the Scripture, for the Lord to come twenty years before the ten tribes come from the north countries, and meet his foes in the valley of Jehoshaphat. In fact, this view of Daniel's numbers, will exactly meet the return of the ten tribes as foretold in the Appendix to the Book of Doctrine and Covenants.

One word further upon the "altar of God," or perhaps some very learned man may choose to call it "the lion of God;"-By reading the rest of the twenty ninth chapter of Isaiah it seems that the "altar" was to be brought down and speak out of the ground; and thus we are reminded that it spoke by the power of the priesthood. No wonder, then, that the prophet exclaimed:-alas for the priesthood! no man could get revelations from God without it:-and so we say; alas, for the clergy without a priesthood; they bow down to the bible, and add translation upon translation; but the spirit ceases to guide them in the old paths, and the whole world has gone a whoring after strange Gods. Alas, for the altar of God!




This mysterious water was anciently called the "Sea of the Plain," from its being situated in the great plain of Jordan; and the Salt Sea, from the extreme saltness of its waters; the East Sea, because it lay eastward of Judea, and in contradistinction from the West, or Mediterranean Sea. It is designated by Josephus and the Greek and Roman writers, Lacus Asphaltites, that is, the bituminous lake, on account of the vast quantity of bitumen with which its waters are impregnated. Its more frequent modern appellation is, the Dead Sea, from a tradition that nothing can live in the vicinity of its saline and sulphurous waters.-This has been disproved by the testimony of several modern travelers, particularly Maundrell, Chateaubriand, and Stephens. This lake, which is about seventy miles long, and from ten to twenty broad, occupies the southern extremity of the Valley of Jordan, and covers what was once the Valley of Siddim, a rich and fertile valley, in which stood five cities, commonly called the cities of the plain, namely: Sodom, Gomorrah, Admah, Zeboim, and Zoar; the first four of which were destroyed by fire, while the latter was preserved at the intercession of Lot. This mysterious lake is described as a sea of molten lead, bounded on either side by a range of lofty and barren mountains. A perpetual silence hangs over it; not a wave or ripple disturbs its surface; its shores are seldom traversed by any footsteps of the wild Arab, not a boat or vessel of any description has ever been known to cross it from the time it engulphed [engulfed] the guilty cities of the plain to the present day; not a bird builds its nest or pours forth its strains of melody within the precincts of this doleful region, and a few dry and stunted shrubs are the only vestiges of vegetation to be seen in its vicinity.-Bannister's Survey of the Holy Land

(->) Who can read the foregoing without thinking that hell is in the midst of the earth? But, says the learned clergy, hell, like heaven, is "beyond the bounds of time and space." In reply let us observe, that is an opinion without proof, whereas Moses says:

"For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains."

Sure enough "hell" is in the midst of the earth, and when Sodom and Gomorrah were destroyed they sunk down to hell, and the water covered up the unhallowed spot. Jude knew this when he wrote:

"Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example suffering the vengeance of eternal fire."

Nor is it less apparent that Ezekiel was ignorant of the location of hell, when he was relating the great return of Jacob from his captivity; and Sodom and other rebellious cities, or churches, from their captivity in hell, when he left such marvellous [marvelous] prophesying as this:

"When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them:

"That thou mayest bear thine own shame, and mayest be confounded in all that thou hast done, in that thou art a comfort unto them.

"When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate."

Restoration! What will the sectarian world do when "hell delivers up her dead?" and the sea delivers up her dead, and all are judged according to their works? Somebody will see the cross of Christ, and Carthage jail, as well as some other notorious places.

No wonder we have earthquakes, hot springs and convulsions in the earth, if the damned spirits of six thousand years, ante-deluvians, Sodomites, Egyptians apostates of Israel, and mobbers of Babylon, which have gone down into the pit quickly, act like their fellow servants of this generation! No wonder the earth groans and is in pain to be delivered as saith the prophet. But we will stop, for the wisdom of God is past finding out. "Inhabitants in the sea," in the earth, and under the earth; prisons for disobedient spirits in the regions of space, and "outer darkness" prepared for hypocrites, where they can weep, and wail and gnash their teeth, after they receive the ungodly's resurrection!

The mystery of God!-Towns covered up with lakes; and cities hid with seas; and death a person, and hell a person, and both now reigning in the midst of their dark abodes! and finally will ride upon the earth on pale horses! with power, and kill and starve the wicked to recruit their dominions; and then after all yield to a just judgment and go into the lake which burns with fire and brimstone!


"The American Almanac for 1845, contains statistics of the various denominations in the United States. It seems that the Methodists, including their various organizations are the



most numerous. The Baptist rank next, and next to them the Presbyterians. The following abstract may be interesting to some of our readers.


Methodist Episcopal church, 1,157,249

" Protestant " 60,000

" Reformed " 3,000

" Wesleyan " 20,000

(German) United Brethren, 15,000



Baptists' 638,279

Anti-Mission Baptist, 69,668

Six Principle " 3,055

Seventh Day " 6,077

Free Will " 61,372

Church of God " 10,000

Christian " 175,000

Christian Connecticut Baptists, 35,000



Old School Presbyterians, 166,487

New " " 120,645

Cumberland " 60,000

Associate, Reformed and all others, 45,500

Orthodox Congregationalist, 202,250

Dutch Reformed 31,214

German Reformed 75,600



Protestant Episcopalians, 70,000

Evangelical Lutherans 146,300

Morayians, 6,600

Evangelical Association, 15,000

Mennonites, 58,000

Reformed Mennonites,

Unitarian Congregationalists, 30,000

New Jerusalem Church, 5,000






Total 3,481,292

If we set down the Catholics at 500,000

Universalists and all others at 200,000 in all 700,000


We have 4,181,292

As the grand total of church members in the United States, which is not quite one half the adult population, over 21.'

We take occasion to review the above statement, because of its partiality, injustice and hypocrisy. We cliped [clipped] it from Niles' Register; and our humble opinion is, that the American Almanac and National Register are equally guilty of concealing the truth to blind the eyes of the world.

At the first glance over this table, the common inquirer, among all nations, will ask, 'where is the Latter-Day Saints?' They possess a city of 12 or 15,000 inhabitants; their members amount to thousands in Great Britain, Ireland and Scotland they have missionaries on every Continent of the Globe; upon the Islands of the sea; and, as I have been informed, have power enough in the United States, to turn the Presidential election; yet, these 'popular' publications are as silent on the subject as the grave.

There has long been a manifest design in the sectarian circles, and other infidel channels, to keep the truth of Mormonism from the people. For several years, this same 'American Almanac,' summed up the Church of Jesus Christ of Latter-Day Saints, in mass: 'Mormonites, 12,000.' All this, too, in a land of liberty; of newspapers; of Post Offices; of steam-boats; of rail-roads; and of religious toleration! And what of it, enquires [inquires] the stranger? We will answer: The Latter-Day Saints number more than 75,000 in America, and about 20,000 in Europe! And so, if the christian world can reap any real benefit from such gross injustice, let the clergy, gentry, and nobility of the realm of freedom; the defenders of the faith, in the 'asylum of the oppressed' stalk along on the full tide of popularity; and occupy their chief seats in the synagogue; the uppermost rooms at feast; pray like the Pharisee; and thank God that they are not like other men, especially-the Mormons! and hire the newspapers, to call them Rabbi.-and God and them for it;-if they do not find out that whatever is highly esteemed among men is an abomination in the sight of God, then the bible is a libel, and the devil the prince of brotherly love.

The Quakers, the most peaceable and orderly people, except the Latter-Day Saints, are considered a blank too; and all we shall say is:

'The world was not made for Caesar alone, but Titus too.'

It is a little singular that a church and people, occupying influence on two hemispheres; and whose leading men have been martyred in a more severe manner than were the Savior and his apostles, should slip the memory of our modern chronicles, for good; while, at the same time, every foolish tale, and every mean insinuation, that malice, revenge, and vulgarity can invent, is trumpeted round the world as if the Mormons were cannibals, or, as one old



Presbyterian priest said, 'the common enemies of mankind.' Now all this means something. The Savior said: 'Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake.'

One thing is certain. Mormonism troubles this generation as much as Israel troubled Egypt, and about in the same way. Pharaoh and his tax gatherers, (Pharaoh means tax gatherer,) wants the Latter day Saints to make brick without straw; but mark the saying, the saints will see the State Governments crumble to fragments; the Union crack to pieces like heated glass, and the people vanish like frost before a June sun, and then they will not do it. In the last days Israel is the head and not the tail.

Congress may give Mormon petitions a genteel 'good by;' Legislatures may enact and 'repeal' laws to frustrate the 'union' of Mormons; and periodicals may give the Latter-Day Saints a 'popular silence;' but remember there is a God in heaven, who notes all these things;-and when his wrath begins to smoke, then if the 'popularity' of this nation does not get singed, and the hypocrites of Babylon burned up, there is no truth in prophecy, or safety in religion, that's all.

The whole amount of Christians, mixed together, affords but a faint assurance that religion, as practiced by the sects, does much towards bringing in the millinium [millennium]: only about four million , of all sorts, out of twenty: (one in five)-is cold comfort. Now there are, about one thousand, or at least nine hundred millions of inhabitants on the Globe, and none more Christianized, than America, and does any rational man believe that an hundred million are fit for paradise? No! alas, No!


Thursday December 26th, A. D. 1844.

The services commenced under the direction of Pres. Joseph Young, who organized the meeting in the following order:

The stand was occupied by the seven presiding Presidents of the seventies, and the Twelve or as many of them as were present. The senior President of each Quorum was seated on the right, the Choir of singers on the left and Brass Band in front. The second and third Quorums in order, with their families, occupied the other seats for the day. Each day afforded a new congregation, that all the seventies, with their families, might in turn, participate in the privilege of the dedication, according to their respective Quorums, there being fifteen Quorums, whose claims were equal, two of which convened in the Hall each day, beginning with the second and third.

The excellent melody of the Choir and Band, mingling with the devout aspirations of a congregation of all saints, gave the commencement of their services an air of interest, felicity and glory, at once feeling, touching, pathetic, grand, sublime.

A hymn, composed by Elder W. W. Phelps, for the dedication, entitled 'A voice from the Prophet: Come to me,' was sung; and a supplication to the throne of grace made.

The dedication prayer by President Brigham Young, was in substance as follows:

Thou God who dwellest in the midst of thine own kingdoms, and doeth thy pleasure in the midst of the same. We realise [realize] that we are thy children, although we have long wandered from thee. Yet we feel that it is thy good pleasure to bless us, when we come unto thee with hearts of humility. Therefore we desire to present ourselves before thee as dutiful children to an earthly parent, knowing that we are thine and ask thee for those things we need. We feel, our Father, that we are in a world of darkness, and trouble, and death, where we cannot behold thy glory; yet we come unto thee in the name of Jesus Christ, thy son, and ask thee to forgive our sins and past offences [offenses]. Fill us with thy spirit, and accept our praise, while we dedicate ourselves unto thee, and as we have approximated to behold this beautiful morning, the day in which begins a new year, do thou, our heavenly Father, look down in compassion upon us, the creatures of thy care and protection, who dwell upon thy footstool. Increase our knowledge, wisdom, and understanding, that we, thy servants, may be enabled to administer salvation to thy people, even as thou hast committed a dispensation of the same unto us; and while we call on thy name we desire union in thy presence, our Father, to dedicate unto thee this hall, the ground upon which it stands, and all things that appertain unto it. We ask thee to let thy blessing rest upon thy servant Edward Hunter, our beloved brother, who has donated to us the ground upon which this sacred edifice has been erected. We pray the [thee] to enrich him and his family, not only with the good things of this world, but with the riches of eternity also. We ask thee, our Father, to accept the dedication of our hearts this morning, and may we feel the prelude of that power and authority with which thy servants shall be clothed, when they shall go forth and open the door of salvation to the nations and kingdoms of the earth; even thy servants, the seventies, upon whom the burden of thy kingdom does rest, and to whom



the keys of the same shall be committed from time to time. We now dedicate this hall unto thee, our Father, and ask thee in the name of thy Son Jesus Christ, to sanctify it and make it holy, and may no foul spirit be suffered to enter it, but may it be filled with thy spirit that it may be called the gate of heaven, and may all who enter within its doors be made to feel thy love and power. We ask thee to pour out thy spirit upon the Presidency of the seventies; wilt thou endow them with knowledge and understanding that they may be enabled to instruct thy servants over whom they are called to preside; and do thou let the same blessings flow freely upon each Quorum, that all thy servants may be filled with thy spirit, and become mighty men before thee that they may go forth and gather the pure in heart, Zion redeemed and Jerusalem rebuilt. Help us, O Lord, to separate ourselves from all iniquity, that evil doers may not exist in our midst, but may this people become a holy people, peculiar to thyself, to show forth thy praise in all the world. Our Father in heaven, we humbly beseech thee to shield and protect us in this city; provide for and sustain us by thy power, that we may be enabled to accomplish the work which thou hast commanded us to doe [do]. Assist us to build the Temple and Nauvoo House; that the truth and light of the everlasting gospel may shine forth from this place, to the honor, praise and glory of his name. Regard in mercy the Quorum of the Twelve, at whom the arrows of the destroyer are directed. Preserve them O Lord, by thine own omnipotent power, that they may stand in holy places and be enabled to disseminate the knowledge of thy kingdom to the inhabitants of the earth; wilt thou sustain us, our Father, that we may perform and accomplish the mighty work whereunto we are called. We feel to lament and mourn the loss of our beloved brothers, Joseph and Hyrum, the Prophet and Patriarch whom thou hast suffered to be martyred for the testimony of the truth; but we thank thee our Father, that although they have been taken from us for the present, yet that same spirit which animated their bosoms, the fruits of which is peace and charity, still remains amongst thy people. We now commit ourselves into thy care and ask thee to guide and controll [control] us by the council of heaven, through all the shifting and various scenes of mortality, that the numbers of our days may be filled up in usefulness, and we be prepared for that exalted station and rest that remains for the people of God, and the honor, praise, and glory of our salvation, we will ascribe unto thee; for thine is the kingdom, power and glory, worlds without end. Amen.

A hymn composed by Elder John Taylor, for the dedication of the Seventy's Hall, and dedicated to President Brigham Young, was sung by Elder J. Kay, assisted by the band, entitled 'The Seer.'

Elder H. Kimball addressed the congregation in plain though impressive language, and in his usual philanthropic manner, used a chain as a figure to illustrate the principle of graduation, while in pursuit of celestial enjoyment in worlds to come.

Elder G. A. Smith, offered some very appropriate remarks relative to union. He referred to the Zion camp, and their expedition to Missouri, and after giving an interesting account on that subject, concluded with an exhortation to union, firmness, and perseverence [perseverance]. He said that if we were of one heart and mind, we might be as the angels are. Perfect union and harmony exist among them. Hence their concert of action, and consequently their influence and power with God; and upon the same principle [continued he] we could make a heaven wherever in the dispensation of providence, we might be placed, possessing this principle, consonant with the honors, glory, and immortality of angels.

At 12 o'clock, a recess of one hour was given each day. At 1 o'clock the house was called to order by President Joseph Young.

Elder O. Hyde took the stand, and continued the same subject, and introduced for a comparison, the circumstance of the Assyrian King, who gave his son a bundle of arrows bound in a quiver, and commanded him to brake them, which he in vain attempted to do while they were firmly bound together; but when they were unbound and separated, the object was easily effected . This circumstance he likened to this people, and said that if we were united we would be able to stand against all the firey [fiery] darts that could be hurled upon us by the adversary of our salvation. Some having a knowledge of this fact, have used every effort to divide this people, in order to accomplish their wicked designs. Some few have been led to the North, others to the West, and some to the East. Those who have separated may be broken; but those who remain together firmly united can never be broken.

After speaking of authorities in the church or kingdom of God, he observed that apostles in the primitive age of christianity were first made witnesses to all the nations of the earth. They were afterwards made judges of that same people. Hence the saying of the Apostles know ye not that the saints shall judge the world? that is that generation or people to whom they were sent as witnesses. (See 1st Corinth.,



6 chap. 2, 3, verses.) Indeed they were competent to sit in judgment upon them, having had an experimental knowledge of their course of conduct and barbarous treatment towards the servants of God that were sent to establish peace among them. Many of whom they did not only reject, but tortured and slew them in a cruel manner. This was the fate of the Prophets and Apostles who vainly attempted to restore them from their wickedness, assuring them, to use the language of the scripture: As you mete out to others, so shall it be measured to you again.

The declaration of John while on the Isle of Patmos, through the spirit of God, declaring things which would come to pass, says: Give her double for all her sins. The reason is obvious. The debt was of a long standing; she had exercised unceasing tyranny over the servants of God, and refused them justice and mercy. Therefore as they meted out, double measure shall be given them in return. I have no doubt, said he, but the old Scribes, and Pharisees, after scourging the saints in the most horrid manner, and causing many to seal their testimony with their blood, would go into the Temple with all the sanctity imaginable and ask God to forgive their sins; when in reality he would have nothing to do with the matter, until they had first obtained forgiveness from those whom they had injured, by making ample satisfaction to them. For proof of this fact just examine the declaration of Jesus to the Apostle: Whomsoever sins ye remit on earth, shall be remitted in heaven. And if they were retained on earth they were to be retained in heaven also.

Neither can this generation get forgiveness from God, for the great injuries that they have done us as a people, without first rendering perfect satisfaction to us whom they have injured. The elders of this church have been swift witnesses to Missouri, and all the world. Hence in vain may they plead to have their sins remitted until the proper steps are taken.

Our Prophet has been slain, and the burthen [burden] of the kingdom has fallen upon us (the Twelve) and our lives are sought after; but while the angel that administers to man is still in attendance, his life is protected, for the guardian angel is stronger than death; but when he is withdrawn humanity is easily overcome.-Hence it was with the Son of God while upon the cross, that even he, the Savior of the world could but exclaim: My God, my God, why hast thou forsaken me! Referring to the protecting angel whom the Lord had called away, leaving Jesus in the arms of death; that he might be taken away from this world of misery and pain to the mansions of God, where he should turn and rule the nations with a rod of iron. For proof of my assertion I have only to call upon the same individual who exclaimed on the cross: My God why hast thou taken away my protecting angel.

At the time of his arrest he commanded Peter to put up his sword and gave him to understand that if it was the will of God that he should not drink of the bitter cup (death) that he could call on his Father for ten legions of angels who would eagerly fly to his deliverance. But had he been delivered from the cross, how could the scriptures have been fulfilled, which says the saints are the salt of the earth. Another word respecting the arrows, which by the spirit of God was made manifest to me last summer. There was certain persons who endeavored to divide and draw away the saints from this place, by telling them in secret councils: I have the wink from the Twelve; their minds are to sanction our going to build up, &c. I have got my work laid out by revelation; but you must not say a word to them (the Twelve) about this matter, for if you do you will not get any satisfaction, they will disclaim in public any knowledge of such a move; but I understand them; all is right; and thus hold them in ignorance; also, bind them by solemn oath, not to disclose the matter to any human being, not even to their wives, under the penalty of death. Through hypocrisy and false statements, a few, and but a few, have been deeeived [deceived] and torn from the bundle of arrows, by those who have led off from this place. This is an aspiring spirit and is from the devil, and every spirit that refuses to make manifest, is from Lucifer, the prince of darkness. Now let the saints, from this time forth be guarded against all such secret councils or confirmations.

Elder Amasa Lyman expressed his gratitude to God for the favorable circumstances under which we were placed at present. Said he, when we contemplate the exalted station and high calling of this august body of Elders, we can but associate it with their future destiny. They, as a people are only forming a character for heaven and immortal happiness. This certainly should stimulate each man of you to action, and remove every drowsy, careless, idle feeling from their minds, while in each heart the most lively sensations of joy should spring up. He advised them to embrace every opportunity afforded them to improve their minds and obtain useful knowledge. Just take the saints out of the world, said he, and soon deetruction [destruction] would sweep the land, as was the fact with Sodom and Gomorrah .



In speaking of the Seventies' Library and Institute Association, he remarked that the seventies were designed to be messengers to every land and kingdom under heaven, and consequently they will have ample opportunities to gather many antiquities, with various books, chairs, &c., to deposits [deposit] in the Library for the advancement of art and science, which, with just principles, will go heart and hand unto perfection, being built upon truth, the foundation of the Apostles and Prophets, Jesus Christ the chief corner stone, which shall sound out from this voluminous Institute, and with its benign influence organize and harmonize the vast extent of terra firma.

December 27th.

Fourth and fifth Quorums met. Prayer by Elder G. A. Smith.

The order of the meeting was explained by President Joseph Young.

Elder H. C. Kimball then delivered a short address upon the authorities of the kingdom of God, and in passing on, he set forth the order as to endowment, and informed the saints that every man and woman must stand in their proper place and station, being subject to the powers that be, in order to be exalted to glory, honor, and immortality in the eternal world. It is even so in the resurrection from the dead, as St. Paul informs us that Christ is the first fruits of the resurrection from the dead in the primitive age, and so will Joseph Smith be in this dispensation. Joseph will be the first man who will rise from the dead, and then all men according to their proper order.

I will tell the seventies and every body else, if you cannot and will not submit to the authorities that God has placed in his church over you, you had better back out now, and not attempt to proceed further; if you are ever saved it will be by obedience to the order of God's kingdom here on the earth, and this order is in subordination to that order which is in the heavens. According to the important station the seventies are called to fill in this last dispensation, they should be careful to walk uprightly and act justly, shunning every appearance of evil and never condescend to do any thing mean.

Adjourned one hour.

Met pursuant to adjournment.

Elder John Taylor took the stand and proceeded to lay before us the pure principles of life and salvation, reminding us that we were the people that the Lord had chosen and set apart to accomplish the great and mighty work of the last days, which was spoken of by the prophets of old. No other people, said he, can possibly do this work, for unto us the keys of this last dispensation, with the power of the priesthood is given; consequently there is no people under the whole heaven that sustain the same relationship with God, as we do. What knowledge have the world of God's laws or his ways. They don't know enough in reality to save a musquito [mosquito].

I do not mean to say that there is no learning in the world, for I am aware of the fact that there is far more of what the world calls wisdom in the midst of the inhabitants of the earth than can be found here; but a learned fool is no better than an illiterate one, if the apostle Paul's judgment can be admitted as proof. He told the people of his day that the wisdom of this world was foolishness with God. When I ask what knowledge the world has of God or his government, I mean to be understood as speaking of that knowledge that comes from God, communicated to us through the channel of revelation for without it we know nothing correctly, no more than the brute beasts who are lead by the instinct of nature. Consequently, brethren, when you go to declare the plain truth of the kingdom of God, the gospel of Jesus Christ. You should never shrink from your calling, nor succumb to the learned because of the advantage they have over you by reason of literary attainments, for God is with you, and will give you a mouth and wisdom, by which you shall be delivered from the strong arm of violence.

Remember the race is not to the swift nor the battle to the strong; but to those who trust in the Lord. When the Twelve were called to bear the gospel of this kingdom to the inhabitants of Europe, there was not many wise among them, speaking after the manner of men; yet we believed him faithful who had chosen us, and as little children we trusted in him for wisdom and understanding to do his will; for his will was our pleasure, and in the short space of two years, about two thousand souls were given to us in the ministry. I speak of these things that you may know in whom to put your trust and confidence; for should you desire self esteem, and take the honor to yourselves, you soon would sink to shame and disgrace. You are the heralds of salvation, and through your faithfulness, obedience, and perseverance, you may be exalted to kings and priests unto God in the eternal worlds.

Some of you may be called to go to foreign lands to administer salvation to nations that are to you unknown. The redemption of your deceased relatives are also required at your hands. Hence you discover your relationship with God and the responsibility under which you are acting. Be faithful in him who has



called you, and he will deliver you from every snare, pit, and temptation that await you. I would rather trust in God for bread, than to trust in the princes of this world. I speak of these things for your interest; then let your hearts be comforted. When we (the Twelve) left this place, on our mission to England, a journey of near five thousand miles to be accomplished without a penny in our pockets, our only resourse [resource] was to trust in the disposer of all events to supply our returning wants.-And our prayers were heard and answered according to the desires of our hearts.

When you go forth, lift your hands like kings and trust in the name of Israel's God; for the very hairs of your head are numbered and will not fall to the ground without notice. Remembering at all times to uphold each other by the prayer and power of faith, and God will bless you and your labors.

The following prayer was made by President Joseph Young on the fourth day of the dedication.

O God, our heavenly Father, we humbly pray thee in the name of Jesus Christ, thy Son, to bless us with the remission of all our sins and vanities; for we are subject to follies and vanities. But we thank thee, our Father, that thou hast prepared a way and provided means whereby we may be enabled to overcome, and to elude the grasp of the distroyer [destroyer]. We ask thee, our Father, to guide us by thy spirit, that we may feel thy love shed abroad in our hearts, and fully appreciate every blessing that flows from thy liberal hands. As thou hast seen fit to break the silence of heaven, and again communicated thy will to the sons of men that dwell upon the earth. We ask thee to indict our petitions as we present ourselves in thy presence to dedicate this Hall, for we now dedicate it and ourselves unto thee, and ask thee to let a special blessing rest upon him who has bequeathed to us the ground upon which this hall now stands. We remember before thee, our Father, the building committee, who were appointed to build the Temple. Let their hands be strengthened to carry on the work, and grant that the house may be finished according to thy commandment unto thy people, that thy servants may receive their endowments and be clothed upon with power and authority, to carry thy word to the scattered remnants of thy people. Let the council of the Twelve come in remembrance before thee. Bless them, O Lord, with all that pertain to them. Also the Quorums of the seventies, who have built this hall, not particularly by thy commandment, but in honor of thy name. Bless them and their families when they shall go to the Islands of the sea, to preach the acceptable year of the Lord, and declare the truth of heaven, the gospel of the Son of God. Let them become mighty men in pulling down the strong holds of satan, and bursting the prison doors of darkness, and spread the light of the everlasting gospel to earth's remotest bounds. Bless the poor who are destitute; open the hearts of the rich, so that the principle of sympathy and charity may predominate nnd [and] reign in their bosoms, that they may impart of their substance to feed the poor. Finally our Father, we ask thee to guide the destinies of this meeting to thy praise, for thine is the kingdom, power and glory, worlds without end. Amen.

Elder John E. Page having arrived here a short time previous with his family from Pittsburgh, being present, was requested to render an account of his stewardship, which he cheerfully assented to.

He arose and proceeded in a concise manner and gave a very interesting narrative of the events connected with his mission during his absence from this city. He also made many pertinent remarks upon the principles of the kingdom of God, and the organization of the same. He then added that the seventies were in the hands of God as a lever, by which he would turn the world upside down and establish his covenant with the inhabitants of every land; that light and truth should prevail where the powers of darkness, superstition and error, had long swayed universal dominion; and finally concluded by assuring the saints that he was one with them, and gave his testimony to the present organization of the church in the most solemn manner, and gave place.

December 30th.

Elder O. Pratt took the stand and after many appropriate remarks upon the principle of union, he made a quotation from the Book of Mormon: Adam fell that man might be-men are that they might have joy, and reasoned upon the correctness of the saying. He said that if Adam had not partook of the fruit of the tree of life, he never could have obeyed the commandment enjoined upon him and the woman, which was to multiply and replenish the earth; (as will appear in the sequal [sequel]) neither could he have appreciated the blessings of Paradise without an experience of the opposite. The Apostle Paul plainly declared that the man was not in the transgression, but the woman; hence we infer that Adam was acquainted of the penalty annexed to the law of God, and with his future destiny, before he partook of the fruit. It might be said that out of two evils the man upon reflection chose the least. The first was the seduction of the woman, by the



tempter, which evil would terminate in the banishment of the woman from the garden of Paradise , it being one of the penalties annexed to the law, for the offence [offense] already committed. Adam knowing this fact chose to suffer the penalty of the law with the woman, rather than to be deprived of her society; consequently he followed her into the transgression, as St. Paul remarks. The creature (Adam) was made subject to sin, not willingly; but by reason of him who has subjected the same in hope. The hope spoken of here, by Paul, must allude to fthe [the] redemption of the woman and her posterity from the fall, to immortality and eternal life.

From this last quotation of the Apostle, we have reason to believe that Adam was encouraged to follow the woman into the transgression, and to people the earth. Whether Adam understood the law of redemption prior to the fall or not, I shall not decide; but shall be contented to submit the circumstance to your consideration. A word to the wise is sufficient.

It was designed at the commencement to have continued each discourse throughout the week; but as that would occupy entirely too much space. We will conclude with these brief sketches, already given. Truly, this was a time and season of rejoicing with the saints.-Peace and harmony, brotherly love, kindness, and charity prevails throughout.

The remembrance of this glorious jubilee will never be erased from the minds of those who were participants. Each family was provided with fruits, nuts, and every desert [dessert] that heart could wish. Well might it be said that the saints enjoyed a feast of fat things.

JOHN D. LEE, Clerk.


Miss Abigail Gloyd's letter dated, "West Cummington, January 10th, 1845," covering a draft on the "Northhampton Bank" has been received, and the contents duly appropriated agreeably with the request of said letter. Such donations never come amiss, especially at this time, for we feel very anxious to have the temple finished immediately.



Trustees in Trust.

Nauvoo, February 3, 1845.


TUNE-The rose that all are praising.'

The God that others worship is not the God for me; The hope that Gentiles cherish is not the hope for me;

He has no parts nor body and cannot hear nor see;- It has no faith nor knowledge, far from it I would be.

But I've a God that lives above- But I've a hope that will not fail,

A God of power and of love,- That reaches safe within the veil,-

A God of Revelation-O, that's the God for me; Which hope is like an anchor-O, that's the

O, that's the God for me; O, that's the God for me. hope for me, &c.

A church without Apostles is not the church for me; The heaven of sectarians is not the heaven for me;

It's like a ship dismasted, afloat upon the sea. So doubtful its location, neither on land nor sea.

But I've a church that's always led, But I've a heaven on the earth-

By the twelve stars around her head;- The land and home that gave me birth,-

A church with good foundations-O, that's the church for me- A heaven of light and knowledge-O, that's

O, that's the church for me, &c. the heaven for me, &c.

A church without a Prophet is not the church for me; A church without a gathering is not the church for me;

It has no head to lead it, in it I would not be;- The Savior would not own it, wherever it might be.

But I've a church not built by men, But I've a church that's called out,

Cut from the mountain without hands; From false traditions, fears and doubts,

A church with gifts and blessings-O, that's A gathering dispensation-O, that's the church

the church for me, &c. for me, &c.

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