July - December 1845 Articles

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Jul 01, 1845   Jul 15, 1845

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Nov 01, 1845   Nov [15], 1845

December, 1845

Pennsylvania newspapers   |   Strang's newspaper   |   Wm. Smith's newspaper   |   LDS papers
Sidney Rigdon: Post-Nauvoo   |   Appeal to LDS (1863)   |   Stephen Post Collection


Vol. I.                                 Pittsburgh,  July 1, 1845.                                 No. 16.

SERMON  No. 2.


... The situation of man, from the time of his death until the time of the resurrection, is one about which there is so little said in the revelations extant, that how any man can say he needs no more revelation is strange indeed, he must think that salvation, in distinction to all other things pertaining to man, is a scheme that can operate as well without the persons effected by it having any knowledge of it, as with, and that men's understanding has nothing to do with their salvation; -- they can be saved without knowing any thing about it as well as with it.

One thing we have learned, that the spirit after its separation from the body, is capable of suffering, as well as when in the body; and that there is nothing in this disembodied state itself, which can save a person from suffering, and if they do not suffer in that separate state, it is because of something they have done while in the flesh, which has effected their condition there.

The next place where we find man, leaving him in his disembodied state, is raised from the dead, and here again our information is so limited that we have recourse again to conjecture. The fact that man will be raised from the dead seems to be plain enough, but what follows after this, is the place where conjecture is needed and where it is made to supply an important place in our history; and all this because the people are determined to have no more revelation, and they find difficulties in following man to his final destiny, and are, driven to the necessity of doing something, to satisfy the mind; and the only means they have is conjectures. In order therefore to carry out their religious system they give to their hell and to their heaven an eternal existence; their supposed wicked they put into hell eternally, and their supposed righteous into heaven eternally. This indeed is bold conjecturing, being in direct opposition to what revelation we have; but what will people do, there is a silence on man's history after the resurrection, and what is said about the resurrection can leave no doubt that both the righteous and the wicked are some where in existence eternally, and men find themselves under the necessity of providing some place for them, and can find out nothing better; than heaven and hell; and in order to do this give them (heaven and hell) an eternal existence; and all this because we must not get any more revelations, if revelations could be had conjecture would cease.

Let us while at this point say a few things about heaven and hell. Whatever that thing is which he the scriptures call hell; the account we have of it, is that it is cast into the lake of fire and brimstone, what become of it after that, we are. not informed; but conjecture helps us, and gies it an eternal existence after it is cast into the lake of fire and brimstone. See Revelations 20th. Chapter 13th and 14th verses. "And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. -- And death and hell were cast into the lake of fire. This is the second death." This is the last account we have of hell in revelations, that it "gives up its dead," "and is cast into [the] lake of fire," which John calls the second death. Nothing but conjecture could, alter that, make it'the place of residence for the wicked eternally; for the above quotation is the last syllable that is said about it in revelation. But after this time, the wicked are in existence; but where are they to dwell? this is the difficulty. What a few sentences of revelation would do for man; what, a world of conjecture it would save, just by telling them where the wicked would be after hell "was cast into the lake of fire," but the people say we do not need revelations; we can make up the deficiency; we will say that hell has an eternal existence, and the wicked are all cast into it, and will be there eternally burning; and this will do to satisfy our mind.

There are also some things said about heaven that places the conjectural theory of the unbelievers, in revelation, in rather a doubtful situation. In the 12th Chapter of Hebrews 26, 27, 28, verses Paul says thus "Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godily fear."

From this we learn that heaven is among the things which are to be shaken, and that these things which are shaken are to be removed, and that it is the things which cannot be shaken that remain. And in the 28th verse we at told what it is that cannot be shaken "wherefore, we receive a Kingdom which cannot be moved." By this we are told that all things shall be shaken, but the kingdom which the saints receive; all other things, shall be moved; but this kingdom cannot be shaken or moved.

Here then the kingdom which the saints receive, is put in opposition to both heaven and earth. Heaven and earth can be shaken and removed, but the kingdom of God remaineth when they are both removed... The bible begins with man's history at the time of the union of body and spirit, and closes it with the resurection, All that any man can say about man before or after this time, is conjecture, and conjecture only, for revelation is silent on the subject. It raises all from the dead, some to "everlasting life and some to shame and everlasting contempt," cast hell and death into a "lake of fire," rolls heaven up, "like a scroll," and it passes away, and burns up the "earth and the works thereof;" and there the revelations in our scriptures leaves man. Men in order to carry out their religious theory, and give any degree of importance to them, go to conjecturing and give hell and heaven an eternal existence, and put their righteous into one and their wicked into the other, but the only authority they have for this is sheer conjecture; but though, they say, they need no more revelations they are so dissatisfied with what they have, that they cannot raise their minds without bold conjectures; and those in direct opposition to the bible.

The revelations we have in our scriptures, leave both the righteous and the wicked at a period in their history, which shews to every refecting mind the great necessity we have for more. It is at the point of the resurrection where man, according to all, begins his eternal existence; that is an existence without change; beyond the resurrection lies the eternity so much spoken of. It is at that time conjecture says that all are raised, that the righteous received their reward and enter into heaven for etetnity, and the wicked their doom and, are cast into hell, to be there eternally; but say all the sacred writers, who have written on the subject, heaven at that time is rolled up as a scroll, and passes away, and hell is cast into a lake of fire; so the theory ends, and leaves the righteous and unrighteous without a residence.

Why do men thus conjecture: about heaven and hell? it can only be because they lack revelation on the subject, and as they believe they will never have any more, and their conjectural religious theories would be too lame, without having some place for an eternal residence for the righteous and wicked, they are driven to the necessity of conjecturing in direct opposition to the bible, that heaven and hell have an eternal duration, and after the resurrection men will find their eternal home in one or the other of them.

Strange darkness of the human mind, that men can persuade themselves that they have revelation enough, and yet be under the necessity of completing their religious theory by conjecture. But this subject is made plain by contemplating man as having an eternal existence. Let us ask what account have we of man after the resurrection in our revelations which are extant, is there any thing any way in accordance with the existence of eternity, or is it a matter of no consequence to man, to know any thing about himself after the resurrection. If so it was mot necessary to let him know any thing about himself before that time.

If intelligence hat any thing to do with man's salvation, surely a few rays of light thrown upon his path in his eternal course, would contribute to this end. We are told that to the end that man might have a state of rest and glory after the resurrection, were all revelation given to man, and still they carry him to the time of the resurrection and there leave him, and yet they were designed to have an important ifluence on his condition for vast eternity; and yet all is silent, all is conjecture beyond the resurrection, and beydnd that period is endless duration, and revelations were given for the express purpose of effecting a man's condition in that expanee of endless duration, and yet man left in darkness in relation to it, and yet he has revelation enough; all he needs; strange indeed.

It would appear that every thing must give, way to the theory that we have revelation enough, men must sing Psalms about a some thing of which they have no knowledge -- rejoice in hope of it, die in anticipation of it; spend all they have to posses it, and yet know not what it is, all darkness; all uncertainty; and we are left to conjecture what it is, and where it is, and what will be our condition when we are there. Surely this is worse than worshiping an "unknown God."

Who can contemplate the Deity, as deigning to enlighten the human mind, to lead the mind of man forth into an acquaintence with another state of existence, whither he is hastening, a state of existence pregnant with eternal consequences, and leads his mind to the door, and there stops and tells him now you know a sufficiency about it, now sing Psalms and shout hallalaias, and rejoice in hope of this great glory which awaits you, while the glory is not revealed, nor any light given by which it can be understood, but we must conjecture what it is, and where it is; but we must rejoice greatly in it. No mind could be contented under such circumtances but one stupified by religions prejudice.

When we lay aside all our ignorant religious bigotry, and look at revelation as we find it, how does it appear? all is darkness pertaining to man before the union of body and spirit, and all is darkness after the resurrection. All the knowledge we have of man is that period which begins with the union of body and spirit, and terminates with the resurrection, occupying a few thousand years from the creation till the resurrection. A vast eternity before the creation, and endless duration after the resurrection, all in perfect darkness; and if there is any period in man's history that is of importance, it is that period after he enters eternity at the time of the resurrection. It is said by all that it was for the object of securing to man eternal rest after the resurrection, that the whole of revelation which is given, was given, and notwithstanding this, that eternal period of man's history is left to conjecture with the bare fact, that man is destined'to enjoy some state of things after the resurrection; and his eternal all depends on that state of existence, and yet a complete silence about it, and what adds in the singularity of the whole; is that man says he needs no light on the subject; he can conjecture a sufficiency for himself.

Religious bigotry alone could produce such a state of mind. If the mind were not bound in chains by religions bigotry of the most cruel character, no mind could or would rest in such darkness; it would seek light, it would seek intelligence; it would seek knowledge; but religious bigotry that curse to society and enemy of intelligence, the cruelest of all tyrants forbids the search, and commands Psalms to he sung, and praises hymned, and anthems chanted, in hope of a glory that conjecture has conjured up, and ignorance has sanctified. Such is the situation of those who say they need no more, revelation.

Who after all, is there on this earth, but would rejoice at the idea of obtaining a full understanding of his own future history; there is, we think, no such a being that has intelligence now living or ever did live. Men say they want no more revelation, when in fact they do, and would be glad exceedingly glad if the Lord would give to themselves such light as they desire. Who that believes the bible but would be glad to have all darkness taken off of it, so that when they read it they could understand it clearly, and know precisely what the various writers meant by their varied way of teaching mankind, comprehend the ancient prophets, and know to a certainty what prophecies are yet to be fulfilled, and what of them have been fulfilled, and be able to make the distinction clearly; We presume there is no man living but would desire it, and would rejoice if the Lord would do so to himself; though he may say he needs no more revelation.

Every thinking man feels too much interest, in the future, not to desire to have some rays of light in relation to the events of future time, and what awaits himself in the period of his history which lies in futurity. Men may say what they please about revelation, and wanting and needing no more; for no man says so only in view of his religious theory, and not in view of fact.

To suppose that the Lord will ever fulfil the prophecies, which says that "the knowleldge of the Lord shall cover the earth as the waters do the sea," and yet suppose that there never will be any more revelation than what is now extant, is to suppose what is either impossible with God or man; before such a thing would take place there must be an extended history of man given, beyond any thing we have written. Or to suppose that there will be a time when "all shall know the Lord from the least to the greatest," without any additional revelation, is so void of all reason and common sense, as to be absolutely ridiculous...


There have been placed upon our table, a few numbers of a paper, published in this city, called the "Protestant Unionist." What will come next? "Protestant Unionist!!!" -- Queer enough. The Calvinist protests against the Methodist, the Methodist against the Calvinist, the Pedo Baptist against the Baptist, the Baptist against the Pedo Baptist, the Unitarians against the Trinitarians, the Trinitarians against the Unitarians, the Universalists against the Partialists against the Universalists, and the Campbellites agsinst all. These, we suppose, are the chords by which the union is strengthened.

Will not the editor next favor the public with a Polynesian union? He will have no difficulty in proving that the land which compose the Polynesian Islands all belong to one world, and that they are all situated in the Pacific ocean; and by the same process of reasoning by which he can prove the Protestants a unit, he can prove the Polynesian Islands all to be one Island.

This is an age of discovery truly, in science, literature, politics, and religion, and we can see no reason why it should not be in geography also. Go ahead Mr. Editor, if you cannot prove the whole Protestant world a unit, you may obtain a little salt and potatoes by the operation.


It is singular to see what lengths the people of that city will go to sustain themselves; no falshood too glaring for them to publish to the world; indeed they seem to think that on falshood alone depends their salvation. -- They hatch up prophecies and put them into the mouths of others, and then shout that the prophecy has failed. When the cap stone was put on the temple, there was a great shout that the prophecy of Elder Rigdon had failed. Now what prophecy had failedl? Elder Rigdon never said that the walls of that temple would never be built, but on the contrary always said they would be, and much more than that done to it, and, getting the walls up, has only confirmed what he said would be done. This he said would be done, and their enemies could not prevent them from doing it, notwithstanding the case might appear doubtful. And, as he said it has come to pass; and there can be no doubt now but all the rest he said about it will take place.

How singular must a religion be that has no foundation to stand on but falshood; but the doom of those who made lies their refuge, and who hideth themselves under falshood, as set forth sufficiently clear in the scriptures; and as sure as the prophet told the truth, so sure that people is destined to an overthrow, and to wasting and destruction.

Notes: (forthcoming)


Vol. I.                                 Pittsburgh,  July 15, 1845.                                 No. 17.


We have a few words to say in relation to, Nauvoo and the attitude we sustain to that people. There is an attempt made and making by that people, to make all believe, over whom they have any influence, that we are some how or other engaged in trying to bring mobs on them or to inflame the public mind against them; this we do not believe we have power to do, if we herd any desire to do so; we say let the Lord judge whether we have or not.

All that we have ever said, or intend to say, or ever did intend to say about that people, was to make all acquainted with the true state of the case, as it existed between them and us. We did see a disposition on the part of that people, to mislead the public mind on the subject, and make a wrong impression on them. The object we had in view has been obtained, and since all the facts have been elicited, necessary to the accomplishment of that object, we are not disposed to keep up a war with them or any other people.

As to their peculiar religions tenets which was the cause of the real dfference between them and us, and out of which the evils grew which are effecting them, and likely to do, it belongs to themselves, and as far as we are concerned, they may enjoy them, since the public know or may know, both through their own writings and ours, what the real difference is; these called forth all we have said in relation to them, it being our firm conviction that they were not according to Godliness.

The proofs they gave to the world that we were seeking their lives, have so plainly shewn that they were mistaken, if they thought so, that a word is all that is necessary. They sent forth the alarm that we were colliging with certain men who they said were the active agents in the death of the Smiths. Namely the messrs Laws, Fosters, Higbees, & Bennett; facts have proven that between them and us, there was no concert of action. We had a conversation, last winter in Ohio, with Mr. William Law whom we unexpectedly met on his way to visit his brothers, in Mercer co., in this state. The conversation was a friendly one, but terminated in convincing both parties that our religious views were so widely different that no union could exist, and so we parted, agreeing to disagree, and so the matter ended. As to the others mentioned, we never had any conversation with them, and facts have settled the question in dispute, if there ever were one, that none of them had any disposition to unite with us in a church relation, but we consider they have a right to to do so, if they comply with what we consider the only way of admission, which is baptism for the remission of sins, and the laying on of hands for the gift of the Holy Spirit, as all others attain their standing with us.

Mr. P. P. Pratt seemed so certain of there being some connection between us and the above named persons, that he gave forth a prophccy in the New York Prophet, that such would be the case, and when a certain paper made its appearance, said to have been written by Joseph Smith during his life time, and sealed, and deposited in the hands of Dr. J. C. Bennett, never to he opened until after Mr. Smith's death, Mr. P. P. Pratt reminded the people that he had prophecied, that the church of Christ would be composed in part of the persons, to whom he and others took such decided exception, and gave the appearance of this paper as proof of the fact. Now, as to the paper we knew just as much about it as Mr. Pratt, Dr. Bennett says it was by Joseph Smith deposited in his (Bennett's) hands to be disposed of as he did. This is what we know about it, Dr. Bennett sent the paper to another person's address, who has it now. -- This is all we know about it, and Dr. Bennett has gone his own way, and attending to his own business, as far as we know; and we presume has as little idea of ever joining with the church of Christ, as he has with the Mormon church. So much for the paper.

We are well assured from facts, which are stuborn, that the enemies of the people of Nauvoo, in their own vicinity, are as deeply opposed to us as they are to them, and if we were located in Nauvoo, as the inhabitants of Nauvoo are, we could expect nothing but opposition from them. We have reasons for this. In all the notices taken of us in the papers, in that country, opposed to the people of Nauvoo, there appears to be an ill feeling toward us about which we cannot be mistaken. We are never spoken of in a respectfull, but disrespectfull manner, and the very forms of expression shew a feeling of deep prejudice against us. Not from any personal hostility, we judge; for we do not know how there could be any, for we never had any personal difficulties with any of them; but the people there seem to believe, absolutely, that our religion is an imposition practised and practising on the people, and they cannot have any forbearance with it or us. This is a something we have, and will have to bear through our life-time, as far as we can see.

The charge then, attempted to be made by the people of Nauvoo, is forever repelled by facts, so that all may see if they wish to see, and when facts are left to tell the true state of the case, it is that the church of Christ and the, Mormons, are so widely different in their respective belief, that they are of necessity opposed to each other, as far as their religion is concerned, and the attempt to introduce extraneous matter to the controversy, is without foundation in truth. The attempt was made by that people, for months before our paper was published, to make a false impression on the public mind, through the medium of their paper, by false statements, which were the cause of our publishing a paper when we did, and had they not done that, it is probable that we should not have published a paper till this time; but we were compelled to do so, as a measure of self defence, and we have been we may say, almost compelled from, and ever since by the force of circumstances, over which we have had no control, and things, pertaining to us, have been conducted, and are now conducting by an unseen hand, and things take place which are astonishing to ourselves, and as unexpected to us, as they could be to others.

Between us and the Mormons there is a greater difference of religious belief, than almost any are apprised of. There is scarcely one point of similarity. It might appear, at first sight, that we agreed in the original proclamation of the gospel, of baptism for the remission of sins, and the gift of the Holy Spirit, but when the matter is closely examined it will be found that the difference here is very great. They seem to think, or we judge so from their action, that the proclamation is general without any regard to the order of the church whatever, to this we take exception, while we believe in baptism for the remission of sins, and the gift of the Holy Spirit, we believe that the promise of either, remission of sins or the gift of the Holy Spirit, is not obtained only as the persons administering, are doing so by virtue of their standing in their place in the church of Christ. That if the ecclesiastical order of the church is broken, the promised gifts cease, and neither baptism nor the laying on of hands can bestow them, only as the true order of the church, where Christ appointed these blessings to be obtained, is retained, that as soon as this ecclesiastical arrangement of the church is broken, the blessings cease, and every foul spirit and evil work will follow.

The pretentions of the people of Nauvoo, founded on the primitive church, that at the death of the Savior the twelve apostles took the authority, is so singular a mistake, that it needs but very little reflection to see it. The Savior never formed a church while he was here in the flesh; if he had, it would have ceased to exist. The apostles could not have athority in a church that the Savior organized himself; for the same authority under which the church of Christ is organized, is necessory to the existence of the church; take the thority away by which it was organized, and the order of things established would cease to exist. Hence it was that the Savior organized no church while here, because, when he went away, there was no such authority to take his place, and instead of his organizing a church, he went away and then empowered the apostles to organize the church, and that order could be preserved; but no sooner did apostles cease in that church, than it ceased to exist; and all the spiritual gifts ceased also, and if we ask why the spiritual gifts ceased? the answer and the only answer which can be given is that the ecclesiastical order through which the gifts were bestowed was broken.

We, in opposition to the people at Nauvoo, believe that in order to have the blessings continue in the church, it is necessary that the whole body should be fitly framed together, each joint supplying its place, and then the spiritual nourishment will flow to each part; but disorganize the body, and the nourishment will not reach every part, and take off the head and it will reach none of the members; but the people of Nauvoo claim the right of disorganizing the body, and yet proclaim the blessings, which were only promised to the body perfectly organized. In this there is between us and them an essential difference in the elementary principles of the gospel.

Another essential difference between them and us is the principle of exaltation. This they say is to be done through a system of sealing up women to them in this world to be their wives in eternity as well as time. -- This is what they call the blessings of Jacob and that their exaltation is in consequence of it. To this we do, and ever did, take decided exception: we believe that the exaltation of man depends upon the evolution of faculty, by means of the gift of the Holy Spirit, enlightening the mind, until it can be a companion for the Deity, and become one with him. -- There is scarcely one essential principle pertaining to salvation, about which the Mormons and the church of Christ agree.

These are the real differences between the Mormons and us, in our religious beliefs. All that is said about the church of Christ, being partakers with their enemies, their enemies themselves can be witnesses; we have no idea that their enemies would make common cause with us against them, or in any thing else, if we can judge from their papers; indeed so manifest are these things, that Mr. Hyde wrote a letter to this city declaring that the people at St. Louis were as much opposed to us as they were to them, and though they were friendly to our face yet, when our back was turned, they would speak in most disrespectfull terms of us, a something of which we have no doubt; but why is it that Mr. Hyde has so shortly found out that we are making common cause together? the truth is, he knows better and always did. The letter he wrote here was doubtless true and is now the truth, and the people of Nauvoo know it as well as we; but this cry about uniting with their enemies, was raised for effect. But time and facts have put the matter forever at reat, and all see there is no connection between us and the Laws, Fosters, Higbees, and Bennet, persons about whom we have nothing to say, only that they have a right to any religion they choose and we claim no right to say, nay, nor any disposition to say so. It is another failure, among the many prophecies of Mr. Pratt, since his notable prophecy of the destruction of New York.

But the church of Christ has obtained a distinctive character, and the differences between us and that people are being known, and we will have very little need of noticing them at any time. The more evil they speak of us, and the more efforts they use for our injury, the more evidence the people will have that we are not of them, and as we know we are in the hands of the Lord and not in theirs, we are disposed hereafter to let them abuse us at their pleasure. The end for which we ever noticed them is now obtained.

Notes: (forthcoming)


Vol. I.                                 Pittsburgh,  August 1, 1845.                                 No. 18.


And it came to pass that Enoch continued his speech saying, behold our father Adam taught these things, and many have believed and become the sons of God, and many have believed not and perished in their sins, and are looking forth with fear, in torment, for the fiery indignation of the wrath of God to be poured out upon them. -- And from that time forth Enoch began to prophecy, saying unto the people, that, as I was journeying and stood upon the place Mahujah, I cried unto the Lord, and there came a voice out of the heavens, saying, turn ye and get ye upon the mount Simeon. And it came to pass that I turned and went upon the mount, and as I stood upon the mount, I beheld the heavens open, and I was clothed upon with glory, and I saw the Lord; he stood before my face, and he talked with me, even as a man talks one with another, face to face: and he said unto me, Look and I will show unto you the world for the space of many generations. And it came to pass that I beheld the valley Shum, and low, a great people which dwelt in tents, which were the people of Shum. And again the Lord said unto me, Look, and I looked towards the north, and I beheld the people of Canaan, which dwelt in tents. And the Lord said unto me, Prophesy, and I prophesied saying, Behold the people of Canaan, which are numerous, shall go forth in battle array against the people of Shum, and shall slay them that they shall utterly be destroyed; and the people of Canaan shall divide themselves in the land, and the land shall be barren and unfruitful, and none other people shall dwell there but the people of Canaan; for behold the Lord shall curse the land with much heat, and the barrenness thereof shall go forth forever: And there was blackness come upon all the children of Canaan, that they were despised among all people. And it came to pass that the Lord said unto me, Look, and I looked and beheld the land of Sharon, and the land of Enoch, and the land of Omner, and the land of Heni, and the land of Shem, and the land of Haner, and the land of Hannanihah, and all the inhabitants thereof; and the Lord said unto me, go to this people and say unto them, repent, lest I come out and smite them with a curse and they die. And he gave unto me a commandment that I should baptize in the name of the Father, and the Son, which is full of grace and truth, and the Holy Spirit, which bears record of the Father and the Son.

And it came to pass that Enoch continued to call upon all the people, save it were the people of Canaan, to repent; And so great was the faith of Enoch that he lead the people of God, and their enemies came to battle against them, and he spake the word of the Lord, and the earth trembled: and the mountains fled, even according to his command; and the rivers of water were turned out of their course; and the roar of the lions was heard out of the wilderness; and all nations feared greatly, so powerful was the word of Enoch, and so great was the power of language, which God had given him. There also came up a land out of the depth of the sea; and so great was the fear of the enemies of the people of God, that they fled and stood afar off, and went upon the land which came up out of the depths of the sea. And the giants of the land, also, stood afar off; and there went forth a curse upon all the people which fought against God; and from that time forth there were wars and bloodsheds among them but the Lord came and dwelt with his people, and they dwelt in righteousness. -- The fear of the Lord was upon all nations, so great was the glory of the Lord, which was upon his people; And the Lord blessed the land, and they were blessed upon the mountains, and upon the high places, and did flourish. And the Lord called his people Zion, because they were of one heart and one mind, and dwelt in righteousness; and there was no poor among them; and Enoch continued his preaching in righteousness unto the people of God. And it came to pass in his days, that he built a city that was called the city of holiness, even ZION. -- And it came to pass that Enoch talked with the Lord, and he said unto the Lord, Surely Zion shall dwell in safety forever: But the Lord said unto Enoch, Zion have I blessed, but the residue of the people have I cursed. -- And it came to pass that the Lord showed unto Enoch all the inhabitants of the earth; and he beheld, and lo, Zion, in process of time, was taken up into heaven! And the Lord said unto Enoch, Behold my abode forever: and Enoch also beheld the residue of the people which were the sons of Adam, and they were a mixture of all the seed of Adam, save it were the seed of Cain for the seed of Cain were black, and had not place among them. And after that Zion was taken up into heaven, Enoch beheld and lo, all the nations of the earth were before him! and there came generation upon generation, and Enoch was high and lifted up, even in the bosom of the Father, and the Son of Man; and behold the power of Satan was upon all the face of the earth! And he saw angels descending out of heaven; and he heard a loud voice, saying, Wo, wo, be unto the inhabitants of the earth! And he beheld Satan, and he had a great chain in his hand, and it veiled the whole face of the earth with darkness, and he looked up and laughed, and his angels rejoiced. And Enoch beheld angels descending out of heaven bearing testimony of the Father and Son: and the Holy Spirit fell on many, and they were caught up by the powers of heaven into Zion: and it came to pass that the God of heaven looked upon the residue of the people and he wept, and Enoch bore record of it saying, How is it the heavens weep and shed forth their tears as the rain upon the mountains? And Enoch said unto the Lord, How is it that you can weep, seeing you are holy and from all eternity to all eternity? and were it possible that man could number the particles of the earth, and millions of earths like this, it would not be a beginning to the number of your creations; and your curtains are stretched out still; and yet you are there, and your bosom is there; and also, you are just; you are merciful and kind forever; you have taken Zion to your own bosom from all your creations, from all eternity to all eternity, and nought but peace, justice and truth is the habitation of your throne; and mercy shall go before your face and have no end: how is it that you can weep? The Lord said unto Enoch, Behold these your brethren: they are the workmanship of my own hands, and I gave unto them their knowledge, in the day I created them; and in the garden of Eden gave I unto man his agency; and also gave commandment, that they should love one another; and that they should choose me their Father; and they hate their own blood; and the fire of my indignation is kindled against them: and in my hot displeasure will I send in the floods upon them, for my fierce anger is kindled against them. Behold I am God; Man of holiness is my name: Man of council is my name, and Endless and Eternal is my name, also. Wherefore, I can stretch forth my hands and hold all the creations which I have made; and my eye can pierce them, also; and among all the workmanship of my hand there has not been so great wickedness, as among your brethren; but behold their sins shall be upon the heads of their fathers: Satan shall be their father, and misery shall be their doom; and the whole heavens shall weep over them, even all the workmanship of my hands: Wherefore, should not the heavens weep, seeing these shall suffer? But behold, these which your eyes are upon, shall perish in the floods; and behold I will shut them up: a prison have I prepared for them: -- And that which I have chosen has plead before my face: Wherefore he suffers for their sins, inasmuch as they will repent in the day that my chosen shall return unto me; and until that day, they shall be in torment! wherefore, for this shall the heavens weep; yea, and all the workmanship of my hands.

And it came to pass, that the Lord spake unto Enoch and told Enoch all the doings of the children of men: wherefore Enoch knew, and looked upon their wickedness, and their misery, and wept and stretched forth his arms, and his heart swelled wide as eternity; and his bowels yearned, and all eternity shook. And Enoch saw Noah, also, and his family, that the posterity of all the sons of Noah should be saved with a temporal salvation: wherefore he saw that Noah built an ark; and the Lord smiled upon it, and held it in his own hand; but upon the residue of the wicked came the floods and swallowed them up. And as Enoch saw thus, he had bitterness of soul and wept over his brethren, and said unto the heavens, I will refuse to be comforted; but the Lord said unto Enoch, lift up your heart and be glad, and look.-And it came to pass that Enoch looked, and from Noah, he beheld all the families of the earth; and he cried unto the Lord, saying, When shall the day of the Lord come? When shall the blood of the righteous be shed, that all they that mourn may be sanctified, and have eternal life? And the Lord said, It shall be in the meridian of time, in the days of wickedness and vengeance. And behold, Enoch saw the day of the coming of the Son of man, even in the flesh, and his soul rejoiced, saying, The righteous is lifted up, and the Lamb is slain from the foundation of the world; and through faith I am in the bosom of the Father: and behold Zion is with me! And it came to pass that Enoch looked upon the earth, and he heard a voice from the bowels thereof, saying, Wo, wo is me the mother of men! I am pained; I am weary because of the wickedness of my children! -- When shall I rest, and be cleansed from the filthiness which has gone forth out of me? -- When will my Creator sanctify me that I may rest and righteousness, for a season abide upon my face? And when Enoch heard the earth mourn, he wept, and cried unto the Lord, saying, O, Lord, will you not have compassion upon the earth? Will you not bless the children of Noah? And it came to pass that Enoch continued his cry unto the Lord saying, I ask you, O Lord, in the name of your only Begotten, even Jesus Christ, that you will have mercy upon Noah and his seed, that the earth might never more be covered by the floods? And the Lord could not withhold: and he covenanted with Enoch, and swore unto him with an oath, that he would stay the floods; that he would call upon the children of Noah: `and he sent forth an unalterable decree, that a remnant of his seed should always be found among all nations, while the earth should stand: and the Lord said, Blessed is him through whose seed Messiah shall come: for he says, I am Messiah, the King of Zion; the Rock of heaven, which is broad as eternity; whoso comes in at the gate and climbs up by me shall never fall: wherefore, blessed are they of whom I have spoken, for they shall come forth with songs of everlasting joy.

And it came to pass, that Enoch cried unto the Lord, saying, when the Son of man comes in the flesh, shall the earth rest? I pray you show me these things. And the Lord said unto Enoch, Look, and he looked and beheld the Son of man lifted upon the cross, after the manner of men; and he heard a loud voice; and the heavens were veiled; and all the creation of God mourned; and the earth groaned; and the rocks were rent; and the saints arose and were crowned at the right hand of the Son of man, with crowns of glory; and as many of the spirits as were in prison, came forth and stood on the right hand of God; and the remainder were reserved in chains of darkness until the judgment of the great day. And again, Enoch wept and cried unto the Lord, saying, When shall the earth rest? And Enoch beheld the Son of man ascend up unto the Father and he called unto the Lord, saying, Will you not come again upon the earth, for inasmuch as you are God, and I know you, and you have sworn unto me and commanded me that I should ask in the name of your only Begotten, you have made me, and given unto me a right to your throne, and not of myself but through your own grace: wherefore, I ask you if you will not come again on the earth? And the Lord said unto Enoch, as I live, even so will I come in the last days, in the days of wickedness and vengeance, to fulfill the oath which I have made unto you, concerning the children of Noah: and the day shall come that the earth shall rest, but before that day the heavens shall be darkened and a veil of darkness shall cover the earth; and the heavens shall shake, and also the earth; and great tribulations shall be among the children of men, but my people will I preserve; and righteousness will I send out of heaven: and truth will I send forth out of the earth to bear testimony of my Only Begotten; his resurrection from the dead; yea, and also the resurrection of all men: and righteousness and truth will I cause to sweep the earth as with a flood, to gather out my own elect from the four quarters of the earth unto a place which I shall prepare; a holy city, that my people may gird up their loins, and be looking forth for the time of my coming; for there shall be my tabernacle, and it shall be called ZION, a New Jerusalem. And the Lord said unto Enoch, then shall you and all your city meet them there, and we will receive them into our bosom, and they shall see us, and we will fall upon their necks, and they shall fall upon our necks, and we will kiss each other, and there shall be my abode, and it shall be Zion which shall come forth out of all the creations which I have made; and for the space of a thousand years shall the earth rest. And it came to pass that Enoch saw the days of the coming of the Son of man, in the last days, to dwell on the earth in righteousness, for the space of a thousand years: but before that day he saw great tribulations among the wicked; and he also saw the sea that it was troubled, and men's hearts failing them looking forth with fear for the judgments of the Almighty God, which should come upon the wicked. And the Lord showed Enoch all things, even unto the end of the world; and he saw the day of the righteous, the hour of their redemption, and received a fulness of joy: and all the days of Zion in the days of Enoch, were three hundred and sixty five years: and Enoch and all his people walked with God, and he dwelt in the midst of Zion: and it came to pass that Zion was not, for God received it up into his own bosom; and from thence went forth the saying, Zion is fled.


On the first page of this number, will be found an extract from the prophecy of Encoh, was was received by revelation, some years since. As it is a relic, too precious to be lost, we extract it for the benefit of the readers of the Messenger. It gives us a specimen of the power Enoch obtained with God, by faith, for we are told "that by faith Enoch walked with God, and was not, for God took him."We trust it will prove a stimulus to the saints, to action, when they read of the great blessings enjoyed by the ancients, and consider that they were men of like passions with ourselves, subject to all the evils and temptations with which we are surrounded, and that the same God, who conferred upon them such great privileges, "is the same yesterday today and forever," and is "no respector of persons," consequently is just as willing to hear and answer the prayers, and bestow as great blessings upon his children now, as in days gone by; therefore, beloved brethren, let us gird up our loins and be faithful; knowing that the days draw near, and the time is at hand, when the just shall stand by faith.

THE BOOK OF MORMON. -- There is no book with which we are acquainted, better calculated to incite the saints to action, in righteousness. than the Book of Mormon. Nesides containing the fulness of the gospel of Jesus Christ, and a history of a once noble and mighty people, it also gives us, in plainess, simplicity, and truth, the principles of action by which we should be governed from day to day. An observance of which, will prepare us for usefulness in this life; and will also secure unto us an abundant admittance into that rest which remains for the people of God.

We fnd in its sacred pages, many blessings promised to the upright; to the virtuous; to the poor in spirit, who trust in the Lord; to the meek; to those who hunger and thirst after righteousness; to the merciful; to the peace maker, and to the pure in heart. But on the other hand, not a blessing, not a promise is recorded within its pages for the liar, the thief, the drunkard, the adulterer, the murderer, or for any worker of iniquity, except through repentance and an obedience to the gospel of Jesus Christ....


Buffalo, Scott County, I. T. }  
August 14, 1844. }  
To W. W. Phelps, Esq., Nauvoo, Ill.
    My dear Sir, -- After so long a time, I take my pen to address a few lines to you, and thus break that perfect silence which has existed between us ever since we parted in Far West, Missouri, in the Fall of 1838. Then you and I were both dissenters from the church of 'Latter Day Saints;' though we do not dissent upon exactly the same principles -- for I only dissented from the unwise, unhallowed management of the heads or authorities of the church, and not from any true points of doctrine which I ever had believed. But you said to me that you dissented from the whole Mormon system.

Since then I have been told by good authority, such as Hyrum Smith and others, that you have returned to the bosom of the church, and have been received again to fellowship, and all seems to be well with you -- if you are happy in the course you are now taking, all I have now to say to you is, at the tribunal of heaven you will have to answer for all your deeds done in the body.

But Sir, there is one point upon which I wish to address the Latter Day Saints through you, in order that the honest hearted and ignorant minded may be corrected, and the malicious hearted slanderers put to shame. It has been the theme of many ever since I left Missouri, to calumniate and vilify me for the course which I, as the acting Colonel of the Militia of Caldwell, pursued in the surrender of the citizens of Far West, Caldwell, &c., to the authorities of Missouri. Those vilifiers have stated it, and vociferated its repetition throughout the length and breadth of our happy land -- and the newspapers of the day have thrown it upon the wings of the wind, and no doubt it has gone to the old world, and there been listened to and credited -- especially by those of your faith -- that I, as a base wretch, after having the confidence of the church -- yet in that critical moment of their perils in Missouri, when they in and or Far West were besieged by between three and four thousand men -- the story is, that I, there and then, betrayed 'the Heads of the Church' into the hands of the Military authorities of Missouri, and that too, for a large sum of money! And then, as if they intended to heap disgrace upon me, after insult and injury, they say that I turned State's evidence against them: -- also, that I informed on many of the citizens of Far West, had them arrested and delivered up to the court of inquiry, to be punished. And many such like reports have been put in circulation by my enemies to do me injury; all of which, before God, I do declare to be as false as Satan himself.

Now Sir, you are the man who knows more about it than any other man belonging to your church. You know that you, John Corrill, A. Morrison, and myself, were appointed by Joseph Smith to go and confer with the commanding officers of the Missouri Militia, and effect a treaty if possible, on any terms short of a battle. You know that we went and risked our lives with a white flag, when only a few hours previous, the bearer of one (Charles Rich) had been fires at on the same field, and we did this to obey the order or request of Joseph Smith. Our object was (at least I felt so,) to prevent the effusion of blood, which we all saw must inevitably soon take place, unless something could be immediately done. Were you not present, Sir, at that trying scene? when the eyes of our enemies seemed almost to flash fire when we approached, and I received from the hand of Major General Lucas that unhallowed paper narrating to us the terms upon which the lives of our families and friends could be saved -- viz.: "Give up your leaders -- your principal men, as hostages to be tried by civil law. Give up all your arms of defence, and ALL leave the State forthwith." He also read to us that generous -- no -- that execrable order of Governor Boggs, authorizing him to exterminate us, or drive us from the State. -- Now Sir, I appeal to your candor: did I, at this critical moment, say to General Lucas, or to any of those with him, Give me a sum of money, Judas like, and I will comply? If you answer in the affirmative, then query, were you and the others of the delegation to go partners with me in such an unhallowed speculation? What! thus betray our friends -- our brethren into the hands of their implacable enemies in the hour of peril -- and that too for Missouri gold!!! Or, if I did, as has been reported by men in high authority among you, winked at by all, and not contradicted by any -- at least so far as I know -- did I take the price and snugly lodge it all in my own pocket, without dividing with any of you? You know I did not make that treaty alone. Nay, you well remember that yourself and others with us, by authority, or request of Joseph Smith himself, agreed to the disgraceful terms. We then urged all to submit. But did I not then and there oppose that part of the order requiring us to give up our arms and immediately leave the State, urging that if any had offended by breaking the law we were willing and even anxious that such should be punished to the extent of justice, or the magnitude of the crime -- but to give up our arms and leave the State, would be virtually throwing away our most sacred rites as citizens of a republican state; and that we would about as soon give up our lives? Did he not become enraged and say that Joseph Smith, Sidney Rigdon, Lyman Wight, P. P. Pratt, and G. W. Robinson must be given up; and no other terms would do? Did he not give us half an hour to consult our friends? When the facts were laid before Joseph, did he not say, "I will go:" and did not the others go with him, and that too voluntarily, so far as you and I were concerned? My understanding was, that those men were to be taken and kept till next morning as hostages. And if they did not, upon reflection and consultation with the officers in the camp of the enemy, during the night, conclude to accept of the terms proposed to us, but chose to fight, then they were to be kept safely, and returned to us in the city next morning, unharmed: and time given us to prepare for an attack by the Militia. During this whole interview and transaction, were not thousands of troops drawn up near the city, ready to fall upon us, provided those demanded as hostages refused to go? And when Smith and the others had given up, without any compulsory measures from us, did not General Lucas demand our arms; but on reflection he agreed to let us retain them till next day, insomuch as it was then about sunset? Were we not advised next day, by word sent expressly from Joseph Smith to us, to surrender? -- When that intelligence was received, did I not draw up the forces under my command, and explain to them the nature of the whole affair, and then request all who were in favor of surrendering, to make it known by marching three faces forward? They made a very slow start, but finally all came forward. We then marched out with slow and solemn step, into a partial hollow square of the enemy, faced inward, grounded arms, and marched away and left them. The town was laid under Martial law and guarded. Then the authorities commenced taking others as prisoners, and kept them under guard to be tried, as they said, by civil law.

No man ever knew me to complain of, or inform on any one. Uniformly when questioned by those seeking victims, I told them that all I knew to be guilty of breaking the law, had fled from the city the night before the surrender. When the Court of Enquiry held its session in Richmond, I did not turn State's evidence, but was legally subpoenaed, as you know.

Therefore, as to my course of conduct there, even under trying circumstances, while retrospecting it, I have no cause of regret. And during the time I was a member of that Church, before God and all men, I have a clear conscience; and am willing to give an account of my course at any time.

While I lived in that church I tried to live in peace; and when I left it, I did not leave in order to persecute it, but to get from under the priestly influences of those men who bore down upon those who opposed their views, with an iron rule; with a yoke too intolerable for a high minded man, or an humble christian spirit to bear. Past experience had already shown me, that as soon as any one, but especially those of note among them, would leave them, he must suffer all kinds of abuse. -- The motto was "His character must be ruined, or he will injure us." And in return, the Dissenters have said, "Down with the heads of the church; down with the church." And I know that they have sometimes used base means, and published many falsehoods, and brought much persecution on you. This has been my course. I despise the course which both parties have pursued. I am for peace and for truth, and truth only on all subjects. -- Notwithstanding the many slanders that have been set afloat about me, in order to injure and ruin me, this is the first scrap that I have ever published on the subject: and I have written and published this out of mere necessity, in self-defence. I have hitherto been determined, let them say what they would or could, I would bear it, and leave the event with God. Almost six years have rolled away since I withdrew my labors and influence from among that people; and notwithstanding my reserve, some of them still continue to roll down their satanic falsehoods upon me. -- I have been informed that one of your number is now in adjoining neighborhood to this, asserting that I sold the heads of the church, in Missouri, for $700.00. Now Sir, as you are the man who was engaged in the whole affair with me, I request that you write a letter for publication, and either put it in the 'Times and Seasons,' or send it to me; and in it exempt me from those charges, and correct the minds of that people and the public on this subject -- for you know that they are as base as the blackness of darkness, and as false as Satan himself. If I felt to retaliate, or to do as other dissenters have done, I might publish much, and do it in truth, about the wickedness of that people; and it might add to the already exasperated state of feelings now existing against them: but, Sir, that is not my purpose. I feel, and always have, to leave them in the hands of God, and to mind my own business; -- and I assure you I find enough to do to attend strictly to my own duty: -- therefore, write and exhort your brethren "to go and do likewise."

Very respectfully, your friend and well wisher,   G. M. HINKLE.

Notes: (forthcoming)


Vol. I.                                 Pittsburgh,  August 15, 1845.                                 No. 19.


The plan of salvation. It has been considered by the Deity that the salvation of man, was of sufficient importance to devise a plan for this purpose, called the plan of salvation. This plan is called the gospel, concerning which it is said, "that if any man preach any other gospel, let hire be accursed." It is said of this scheme, that is was decreed in heaven before the foundation of the world, and that by virtue of it, God had predestinated to adopt childen to himself; the result of which was that the whole was to eventuate in the praise of his (God's) glory. By this scheme God would glorify himself, by redeeming man. -- These were the great objects to be obtained, and one which could not be obtained without the other. If God were glorified, men must be saved, and if men were saved, God would be glorified. The glory of God could be promoted only by saving man, and man could not be saved without promoting the glory of God.

To this end the Savior said, in his last prayer as recorded in the 17th chapter of John's gospel. "Father I have glorified thee on the earth, I have finished the work thou gavest me to do." What work was it the Father had given him to do? Paul says it was to make it possible for God to "be just and the justifier of them that believe." See Romans 3d chapter and 26th verse. "To declare, I say at this time his righteousness: that he might be just and the justifier, of him which believed in Jesus." God could not be just and he the justifier of him that believed, had it not have been that Christ finished the work he have him to do; but having finished that work, he could then say, "Father I have glorified thee on the earth," and then say "now O Father glorify thou me." All this depended on the accomplishing of the work the Father gave him. -- Had he not have made it possible for the Father to "be just and the justifier of them that believe," the Father could not be glorified, neither could he have glorified the Son. -- Hence the Savior said to his disciples, when they wondering, and ruminating, on his crucifixion, as recorded by Luke. 24th chapter, 25th and 26th verses, "Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken! Ought not Christ to have suffered these things, and to enter into his glory?" In these sayings the Savior predicates his own glory on his having suffered what he did sufer. According to what the Savior says, if he had not suffered he would not have entered into his glory; for his own glory depended on his finishing the work the Father give him to do, and having done that, he laid a foundation to save man, and through that means glorified both himself and the Father.

The conclusion which forces itself on the mind, from the above, is that unless the believers in Christ are justified and saved, neither the Father or the Son will be glorified. So nearly is the salvation of man related with the glory of the Deity, that one cannot exist without the other. If the Deity is glorified, man must be saved, and if man is saved, the Deity is glorified.

The Savior in his last prayer introduces into the above connection, in the following words, his disciples, see John's gospel 17: 18, "As thou has sent me into the world, even so have I also sent them into the world." By this we see what place the disciples were to supply in the plan of salvation. Christ sent them into the world as the Father had sent him into this world. If so then, they had a place to supply in relation to the salvation of man, and Christ sent them into the world, in order that the plan of salvation might accomplish the object for which it was instituted; and might eventuate in glorifying, the Father and the Son, by glorifying man. In the 22d verse the Savior says thus, "And the glory which thou gavest me I have given them, that they may be one, even as we are one." Here it is said that the glory which the Father had given the Son, the Son had given his disciples.

Put all the above sayings together, and they amount to this, that the Father glorifies the Son, and the Son glorifies man, and man and the Son glorifies the Father; and no one of them is, or can be glorified without the other. Hence says Jesus, in the 15th chapter of John's gospel 7th and 8th verses, "If ye abide in me, and my words abide in you, ye shall ask what ye will, and and it shall be done onto you. Herein is my Father glorified that ye bear much fruit; so shall ye be my disciples." By this the Father is glorified when the disciples bring forth much fruit. So immediately does the scriptures identify that thing which they call glory, of the heavens and the earth, that one cannot exist without the other.

For this cause, was a dispensation of the gospel committed unto man, that through their effort in spreading the gospel, the fruit thereof might abound and the Father and the Son both be glorified, and man be sharers in the glory; that they all might be one in effort, enterprise, in suffering, and in the final triumph of truth, and in the glory which should follow equal shares, according to their several abilities.

We might say a few things about glory. -- Glory it the result of enterprise and final triumph. When we view a man as having thrown a hallow of glory around him, it is because of his brilliant achievements, his sacrifices, and his unceasing efforts, until he obtains the end he has in view; and if the end when obtained, results in the benefit of man, we say of him that he has won imperishable honors and glory which cannot fade away.

The enterprise in this case is a brilliant one. It is no less than to redeem the world from under the dominion of Satan. Satan has made an attack on the world, seduced its inhabitants, planted his standard in the garden of innocence, and established the reign of death over the whole race of man. and brought the whole race under his dominion, both the dead and the livinig. The enterprise is to redeem man from under this power, not only the dominion of death, but from under the dominion of him who has the power of death, and deliver all who through fear of death, are all their life time subject to bondage. To this end Christ entered the flesh a sacrifice to God that God might be just and the justifier of them that believed, and that man through faith might obtain power over death, and rise to die no more.

On the accomplishment of this object depends the glory of both God and man. If this object is not accomplished, God cannot be glorified. In order to obtain this object the believers had an important place in supply. -- The plan of triumph is submitted into their hands, and a dispensation of the gospel committed to them; for the express purpose that man may believe, for if men believe, then God can be just and justify them. In order then to bring in this redemption for man, heaven devised the scheme by which the power of Satan could be broken, and the reign of death overthrown; and, through men chosen of God for the purpose, the scheme was revealed to man, and man called upon to redeem himself from both death and hell.

There was but one scheme devised by which it could be done. All others would fail of accomplishing the object to be obtained, however pleasing or fascinating they might be to man. When God revealed himself to man for his salvation, he required that man should build according to the pattern given him; for the power which was unto salvation, could only be obtained by so doing, and any attempt to obtain the object by any other scheme than the one God had devised, though it should be devised by an angel, would only curse the author, and ruin mankind if they received it.

This plan as set forth embraces government and ordinances, and one is as essential as the other in effecting the great object in view. -- Ordinances would not avail, unless the order of government was maintained, and the order of government would not avail, unless the ordinances were observed. It took both to accomplish the redemption of man from under the power of death and him who holds the power of death, and there could be no releasement from bondage only by obedience to both; the ordinances and the government which constituted the plan of salvation, and the promise was to those who obeyed both, that, through the obedience thereto, they should "partake of exceeding great and precious promises through which they shall he made partakers of the divine nature." See 2d Peter 1st chapter 3d and 4th verses, "According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue. Whereby are given unto us exceeding great and precious promises; that by these you might be partakers of divine nature, having escaped the corruption that is in the world through the lust." These exceding great and precious promises, were certainly of release, from the power of death and him who had the power of death.

The government pertaining to this scheme, was as much a matter of revelation, as was the ordinances and promises, and it was as necessary that the government should exist, as it was that the ordinances should be obeyed; for the ordinances were designed for the purpose of introducing men into the order of government, and the order of government being mantained secured the promises made. A little examination of the scriptures, will set this subject in a clear point of light. Paul in his first letter to the Corinthinans, shows how it was that God prepared the way to restore the blessing of salvation on man. See his 12th chaptet, 28th verse, "And God hath set some in the church, first apostles, secondly prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues." From this we learn that the first thing the Lord did in order to prepare the way for the dethronement of Satan, who had seduced and brought the world into subjection to himself, was to regulate the government of his church; placing apostles, prophets, &c., after this, the order of government, came the blessings, and all powers and spiritual gifts depended on the order of government; for after the apostle had set forth the order of the government, he adds, "afterwards, (not before,) came miracles, gifts of healing," &c. Nothing we think, could make this subject plainer, than this, that in order for spiritual gifts to be enjoyed, the order of the governmentorust first be obtained, and where this is not there the spiritual gifts are not.

The conclusion then must be, that to obtain the true government of the church, is an essential part of the plan of salvation, and one on which all the others depend. In accordance with this, the first thing the Savior did, was to call his apostles, and then induct them into the sacred rights of their holy priesthood, by means of the ordinances appointed for that purpose, and having them endowed for their work, they commenced to establish his church, by baptising for the remission of sins, thereby introducing the persons thus baptised, into the order of the true government of heaven, which was introduced to overthrow the power of Satan and destroy the reign of death, and as a member of the church or order heaven had estabtished, were made partakers of the gift of the Holy Ghost; but if the persons thus baptized, had not, by virtue of their baptism, been introduced and became subject to the church order Christ had established, no spiritual gifts would have followed this baptism. These blessings were only to be enjoyed by means of the government which heaven had established; for, says Paul, afterward miracles &c., that is after the order of government had been arranged.
                      To be continued in our next.

Notes: (forthcoming)


Vol. I.                                 Pittsburgh,  September 1, 1845.                                 No. 20.


If any should think that we have not given evidence sufficient on this subject, we have others against which no valid objection can be raised...

Take all Christendom together, of all denominations, Catholics, and all the rest -- for the Catholics are driven to the necessity of calling the spiritual gifts absurdities -- and it wants but little observation to see, that the order of heaven has ceased throughout the land, and though the different denominations are administering the ordinances of the church as found in the New Testament, no visible results follow. And there can be but one reason assigned for it, and that is, that that which gave efficacy to the ordinances, has been broken up and ceased to exist.

We have in our own day, and very recently a proof of this, which admits no controversy in the Mormon church. P. P. Pratt has but a short time since, called upon the Elders of that church to cease preaching to the Gentiles, assuring them that if they do baptise and build churches among them, that the spiritual gifts will not follow. Hence that people had no sooner set aside the true order of the government of the church, than one of their principal leaders, has come out and declared that the spiritual gifts had ceased, and would cease to follow their ministration. -- This could only be by rejecting the true order established for the government of the church.

No such a declaration as that made by Mr. Pratt was ever heard from the pen or lips of an apostle, while he was acting under the true order of church government, as organized according to the will of heaven... Admitting that P. P. Pratt and his coadjutors ever had the gifts of the spirit, and there is an end to all controversy, himself being the judge, that he and they have rejected the order of God as delivered by revelation. For while it is a fact, demonstrated by every day's observation, that where the order of God is not, there the blessings of the Holy Spirit are not, it is equally certain, if we can credit the testimony of the sacred writers, that where that order of God is, and where the ordinances are administered in obedience to that order, there the blessings of the spirit are; for there is not one instance on record to the contrary.

We have many viable proofs of these things before our eyes. Some fifteen years since, there rose a sect calling themselves disciples, the rest of the world, where they were known, called them Campbellites. This sect administered the ordinance of baptism by immersion, for the remission of sins, saying to those whom they baptized, that they should receive the Holy Spirit as promised; but where and when did they receive it, at no time nor place. There is not a sect in Christendom, that has less and knows less of the Holy spirit than they do, nor none who deny its influence more stoutly, nor raise more bitterly, than they do; proof in point, that all their baptising leaves them where it finds them, strangers to God, to his order, and his blessings. Why do not the Disciples, so-called, or the Campbellites receive the Holy Spirit. It is not for want of administering ordinances in view of them, for this they do, but no Holy Spirit follows. -- he true reason is that they have not the first, and cannot have the afterwards.... They say that the order of God is out of the world, and so are the gifts of the Holy Spirit. This then is admitted, but what follows, is that as soon as the true order of government of the church returns, the gifts of the Holy Spirit will return, and when it departs they depart. They were married in their youth, and cannot be parted in their old age. To this the Mormons, the Campbellites or Disciples, and the whole religious world bears testimony, all saying the same things, and seeing the bible is a mass of testimony confirming the same facts, the truth of it can no longer be doubted....

Notes: (forthcoming)


Vol. I.                                 Pittsburgh,  September 15, 1845.                                 No. 21.


We had always supposed that it was laudible in any people to denounce vice and sustain virtue; but lo and behold our sad mistake! when we find in the September No. of the Christian Recorder, we are made the butt of the editors remarks; and what is our sin? -- Why, simply because, when members of the church of Latter Day Saints turned from the truth and the gospel of Christ, and corrupted their ways before the Lord, we would not continue with them and be partakers with their evil deeds, but renounced them and their practices, and "left Nauvoo dissatisfied with the spiritual wife system," to use the editor's own words.

Now all we have to say at present, on this subject is, that if Mr. Mathes is at all favorsble to the "spiritual wife system," he would do well to move to Nauvoo, where, our word for it, he can see it carried out in all is beautiful and varied forms, as we are credibly informed that the Patriarch of that church, William Smith, has recently preached it publicly in that city; and says "that it is not only taught but practised too, by the leaders there and for his part he is not ashamed of it."


The terms life and death so frequently occur in the bible, and there is so much said about them by men, that it might be a matter of some interest to our readers, if we offer a few reflections on the subject. It is one thing to see the terms life and death, as found in our scriptures, and it is another to have the same idea of the terms which the sacred writers had when they wrote. They speak of not only life, but eternal life, and one of the great objects of the scheme of life and salvation was that those who obey it, might have eternal life, but inquiring men are ready to ask what is eternal life or what do the sacred writers wish to convey, when they use the term eternal life?

Life and death in the scriptures, are opposed to each other. We read of eternal life, but we have nothing said about eternal death. -- We read of everlasting punishment, but not of everlasting death. Still if there is such a thing as eternal life, there may be its opposite, eternal death. This can only be determined by knowing what eternal life is. That men are in existence when they are dead as well as when they are alive, will not be doubted by any who believe the bible. The case of Abraham and the rich man is to the point. They were both dead but could converse as when they were alive. By this when men are dead they are in existence as well as when alive, only in a different form.

As to what life and death really are, we will have to have recourse to the scriptures. -- In the vision John the revelator had while an exile in Patmos, we have the following account, Revelations 1st chapter and 18th verse, "I am he that liveth, and was dead; and behold, I am alive forevermore, Amen; and have the keys of hell and death." In this verse John says that Jesus said "that he was dead and alive, and liveth forevermore." Now when was the Savior dead? when his body lay in the tomb, and his spirit was in the unseen world, must be the answer. The question then arises, when was he alive again? -- But one answer can be given, when he rose from the dead. Death then must be the separation of body and spirit, and life the union of body and spirit. We have other sayings in the Revelations of John, which go to confirm that fact. See Revelations 20th chapter from the 1st to the close of the 15th verse, which reads as follows: "And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. -- And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations any more, till the thiusand years should be fulfilled; and after that he must be loosed a little season. And I saw thrones and they sat upon them; and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection." In this quotation it is said, verse 5th "But the rest of the dead lived not again," why "again?" The expression supposes that they had been alive before they were dead, and in the 4th verse it is said "and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years."

This makes the subject perfectly plain. -- The righteous lived who had been slain. -- When did they live? after they rose from the dead surely, and body and spirit were re-united. "But the rest of the dead lived not again till the thousand years were finished." That is, they did not rise from the dead, and their bodies and spirits were not again united. So then men are alive when the body and spirit are united, and they are dead when they are separated; but are in existence whether dead or alive.

Having then ascertained, beyond the power of controversy, what life and death are, as used in the scriptures, we are prepared to inquire, what eternal life is; and eternal death? if there is any such thing, and there is something John calls the second death, after which we will inquire, whether there is such a thing as eternal death or not.

If life is the union of body and spirit, and death the separation of body and spirit, eternal life must be the eternal union of body and spirit, and the second death the second separation of body and spirit. Hence says Jesus, after he rose from the dead, "I am alive and live forevermore," that is, my body and spirit will never again be separated; but will be united sternally; but the fate of those who are partakers of the second death must be the opposite to life. Now if death is the separation of body and spirit, what is or can be the second death, but a second separation of body and spirit, that is, after the resurrection, the body and spirit are again separated.

We have the following sayings on this subject, to which we would invite the attention of the reader. Revelations 20th chapter and 14th verse which reads thus: "And death and hell were cast into the lake of fire. This is the second death." In the 25th chapter of Matthew and 41st verse, we have the following: "Then shall he say unto them on the left hand. Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." It is here said, that those who are set on the left hand will be commanded to "depart into everlasting fire, prepared for the devil and his angels," a word on the word "prepared." The query now is, to what does the participle in this place belong? Does it belong to fire or to the wicked, if it belongs to the fire, then we are to understand the fire was prepared for two classes of characters. First the devil, and secondly his angels, but if the participle "prepared" belongs to these, the wicked, then the "fire" prepared the wicked "for the devil and his angels." That the devil has angels, that never were in bodies, we think none will dispute. That the wicked here, are called the devil's angels, as some think, we strongly doubt; but that the wicked are "prepared" by the "fire" to be numbered with the devil and his angels, and thereby become associated with them, is a conclusion we strongly suspect, every impartial reader of the bible will come to, more particularly, when we connect those sayings with those before quoted from Revelations, where the "lake of fire" is called "the second death."

If this view of the subject is right, the matter then is plain. The wicked are partakers of the second death, this second death is the result of their being cast into a lake of fire, and are, by reason of the change produced by the fire, "prepared" to be associated with the devil and his angels....

Notes: (forthcoming)


Vol. I.                                 Pittsburgh,  October 1, 1845.                                 No. 22.

From the Pittsburgh Commercial Journal.

The correspondent of the St. Louis Republican, writing from Warsaw, gives the following account of serious outbreaks between the Mormons and their opponents in Hancock county:

Warsaw Sept. 11, 1845.      
10 o' clock A. M.          
Messrs. Editors: -- On Tuesday morning last, 9th inst., an attack was made on a school house in Rocky Run Precinct, by some persons unknown, but supposed to be Mormons, in which there was at the time of the attack a convention of anti-Mormons, or old settlers of this County. The doors and windows of the house were completely riddled by the shots fired by the assailants. The attacking party approached under cover of the woods and bushes and fired one round and fled.

No person was injured, but many were, I presume, much frightened at the sudden and unexpected assault. The old settlers in that section of the county armed themselves for defence, and if they are backed by their friends in other parts of the country, blood will flow. By a messenger just in, who came to purchase lead, powder, flints, &c., I learn that four buildings were burned down last night, and one man shot, and very badly wounded, but not mortally. Yesterday thirteen wagons loaded with furniture, were seen wending their way to the city of Refuge, (Nauvoo.)

From the Cincinnati Gazette.

By a letter in the St. Louis Republican from the Editor, and from the Warsaw Signal, we have accounts from the seat of war, up to Wednesday morming, Sept. 17. The excitement is tremendous, and blood has been shed. In Morley's settlement, near Lima, from fifty to sixty houses were destroyed.

Mr. Head, the Clerk of Hancock county, has fled from Carthage to Quincy, with the public records. Gen. Williams is encamped, with a number of men, anti-Mormons, about six miles from Warsaw.

The letter to the editor of the Republican, writing from Warsaw, says.

Yesterday, a deplorable circumstance occured about seven miles from here, which I believe will form the element for a much wider difficulty than any thing which has yet transpired. The story, as well as I can gather it in the confusion of reports, follows.

It is said, that on Sunday or Monday three men entered Carthage, and enquired for Mr. Backenstos, the Sheriff, who is a Jack Mormon, and very obnoxious to the anti-Mormons. Mr. Backenstos made his escape. Yesterday, Mr. Franklin A. Worrell, a merchant at Carthage, and a Lieutenant in the Carthage Greys, was out, with twelve or fourteen other persons, when they came up with Backenstos and a number of Mormons, at a place called Prentices' Shanty. -- The Mormons beckoned to Worrell and his party to keep away, but they either did not understand the signal, or disregarded it. On their approach, two guns were fired. A ball from one entered Worrell's breast, killing him almost instantly. -- The corpse is now in the town. The other ball entered the cap of the man by his side. As you may suppose, this has added fuel to the flames, and this morning, I find a majority of the citizens here preparig to go out, and nothing is talked of but a general battle, and the driving of the Mormons from the county.

Numbers of people, especially women and children, are leaving the county an fast as they can get away. Thus far the Mormons have fled in every instance, making little or no resistance; but they cannot flee much further, and they must either stand and fight, shortly, or leave the county.

Alarm and excitement pervade all classes, and terror is depicted on the countenance of all the families I have yet seen. This week, I believe, must bring matters to an issue. From the apparent concert with which the anti-Mormons are acting -- their simultaneous attacks -- deep and deadly hatred which they entertain to thu Mormons -- the fact that the Mormons from all the settlements out of Nauvoo are being driven into the city -- I judge a fight must come of this week, which will probably give a predominency to one party or the other.

The above letter says the Republican, embodies nearly all the news which we have from the disturbed district. It is stated in the Nauvoo Neighbor, that accounts had been received there of the destruction of forty-four houses, and out-houses in Green Plains and Lima districts. The Neighbor insists that the shots fired upon the anti-Mormons at the meeting on Tuesday, were fired by their own party, and that the Mormons knew nothing of the occurrence until the next day. A partial list of the houses destroyed is published in this Nauvoo paper -- and it is added: -- "All that we shall remark on the above, is that Col. Williams is at the head. We had for some time heard a rumor that the mob were preparing for further outrages; but were really in hopes, as our people had given no provocation whatever, that law and order would govern the old citizens. Our people, though they have been basely treated, and shot at, as can be proved, have been quiet, not retaliating in self-defence, seeking peace at all hazards."

The same paper says, that writs against the "twelve" and some others, upon the charge of "treason," have been issued in that county.

From the Pittsburgh Gazette, Sept. 29.

One of the editors of the St. Louis Republican, who is at the seat of the war, has been endeavoring to effect a compromise in some way between the parties.

Between 250 and 400 Mormons were out in arms under Backenstos, the Sheriff. The editor concludes his letter thus:

"My own belief is, that, although the Mormons have now in the field the strongest party, and have excited considerable fears in the ranks of the Anties, that the latter will yet rally, and carry the warfare further than it has yet been carried. They will, if it is renewed, attempt to avenge the deaths of Worrell and McBratney. Symtoms of trouble were manifesting themselves at Keokuk, I. T., when I left. The citizens of the township had resolved that the Mormons should not live in the township, and they had sent a petition to the Governor requesting him to have all removed."

Backenstos has issued a third proclamation. The work on the Temple and Hotel is suspended. By the following it will be seen that another murder has been committed:

From the Warsaw Signal Extra, Sept. 18th.

Another Brutal Murder. -- We are called upon to record another murder, of a most brutal character, committed by the Mormons on yesterday. About 12 o'clock a party of ten men were riding across the prairie near Bear Creek, where they fell in with the Sheriff's Mormon posse. The latter immediately fired on them without provocation, and wounded a horse and one of the men. They gave chase, and overtook one of the party, a young Irishman named Samuel McBratney, a teamster in the employ of Gould & Mellen; shot him, and after he was down, stabbed him with a sword in several places, and cut his throat and head in a most revolting manner. They then left him in the open prairie, taking his horse with them

From the Morning Chronicle, Oct. 1st.

By the arrival of the steamer Boreas, at St. Louis, on the 22d ult., the people of that city have the latest intelligence of the Mormon war. By the New Era we learn that on the 20th ult., the Mormons, numbering between 500 and 800, under the command of sheriff Backenstos and E. A. Bedell, Postmaster at Warsaw, marched into that place in triumph. All the citizens who had taken an active part, or in any way sanctioned the late outrages, had previously left for the opposite side of the river, so there was but an empty victory. Backenstos, after marching his troops through the principal streets, and making some pretence to search for offenders, finally drew them up in a solid phlanx on the bank of the river, and in full view of the fugitives from his vengeance on the opposite side, he made them go through the various modes of exercise, no doubt to impress the refugees with a proper respect for his importance in future; when tired of displaying his military preparations, and after satisfying himself that none of the house burners and mobocrats were in the city, he placed a strong force on guard and withdrew with the main portion of his army to an encampment about two miles distant. The Mormon soldiers had full and quiet possession of the town when the Boreas left.

Everything is said to be quiet in Hancock county at this time, the Mormons having possession of the three principal towns, Carthage, Augusta and Warsaw; but the prevalent opinion is, that it is but a delusive calm before the outbreak of a terrible storm.

In a few days we shall hear Backenstos and the Mormons have gone home or that a general outbreak has taken place.

Notes: (forthcoming)


Vol. I.                                 Pittsburgh,  October 15, 1845.                                 No. 23.

From the Pittsburgh Chronicle of Oct. 15.

MORMON NEWS. -- We copy the following from the St. Louis Republican of Monday the 6th: -- "Our correspondence from Warsaw states rge result of the deliberations if the Anti-Mormon convention at Carthage last week. Nine of the adjoining counties were represented, and it will be seen that they resolved that the Saints must leave by spring. As the official proceedings have not yet reached us, we are unacquainted with the mode proposed to effect this object, but hope it may be such as to leave no doubt on the subject. We learn by the Die Vernon that Gen. Hardin had arrested Backenstos, and it was said, intended to send him to Springfield -- with what object we are not informed. Nauvoo was quiet, and Gen. Hardin had left the place with the forces under his command"

End of the Mormon War. -- By documents published in the St. Louis Republican, we learn that the Mormons have entered into a definite arrangement to leave Illinois in the spring, in a body, for some place west of the Rocky Mountains. This arrangement has been amicably agreed upon -- in fact, the Mormons say they had intended going at any rate, had the disturbance not taken place. A small military force will be kept in the county to preserve order until the removal takes place.

FAITH. -- There will be found in this paper a lecture on faith copied from the Book of Doctrine and Covenants, which is the first of a course delivered before a theological class in Kirtland, O., in the winter of 1834 & 5. Faith being the first principle of action in all intelligent beings, and those lectures setting forth that principle in a clear and interesting manner, we thought perhaps we could not interest our readers more than by giving place to one of them at this time; we may copy others of them hereafter, if our space will admit.

Notes: (forthcoming)


Vol. I.                                 Pittsburgh,  November 1, 1845.                                 No. 24.


==> William Smith, one of the 'twelve,' and patriarch of the church of Latter Day Saints, has come out in a lengthy proclamation, which is before us, against the proceedings of the leaders at Nauvoo: he makes startling disclosures of horrid transactions in that city; notifies the people to pay no more tithing, as the funds to his knowledge, are appropriated to the most licentious and beastly purposes; also to stop gathering; says the church at Nauvoo is a headless body without a presidency of Three, consequently cannot administer in sacred things; he warns them not to follow the counsel of B. Young, for nought but ruin and utter destruction awaits him and his followers: -- Thus much for Willam: -- Now what we have to say to all these apostates, is, take your own course; but it would be greatly to your interest to repent; obey the gospel of peace, enter the church of Christ, and keep all his commandments.

Notes: (forthcoming)


Vol. II. No. 1.                                 Pittsburgh,  November [15], 1845.                                 Whole No. 25.


Desmoins Co., I. T. Oct. 13, 1845.    
Gentlemen Sirs,
    With whom I have been associated in the cause of religion, the most of the time since in this country, it now becomes my duty, as a christian, to notify you of the course which my conscience binds me, and also my wife, to take on this all important subject.

Having become fully convinced, after a careful investigation that the church to which we have belonged, and to which you sirs, now belong, (the christian church, so called, A. Campbell its founder,) falls far short of the plan of redemption, and therefore cannot prepare souls for the kingdom of God; and having found to our full satisfaction, the church or kingdom of Christ, regulated perfectly in gospel order, by a conference of worthy saints of God, ministers of the gospel of Jesus Christ assembled from various parts of the United States on the 9th day of April last, in the city of Pittsburgh, Pa., Elder Sidney Rigdon presiding, who, by authority from heaven, reoganized the Church of Christ once more on earth, with all the ordinations thereof -- thus restoring again to the earth, through the help of God, the faith once delivered to the saints, with the apostolic order of serving God in every particular -- we thererfure feel it our priviledge as also our duty before God, to not only withdraw our membership from your communion, but also unite ourselves with the Church of Christ, and thus seek the salvation of our souls with the people of God, hoping our example will be a lesson to others to go and to do likewise: we therefore wish to withdraw our membership from your sociefy in peace.

The above explanation and request leaves us with feelings of love and friendship to you all, and we hope it will be received in the like spirit by you.   Yours &c.

We have before us a letter from Elder Wm. Small to his step-brother, Elder J. Cooper of this city, dated St. Louis Mo. Oct. 26, 1815, from which we make the following extract:

Dear Brother. -- I received yours and was glad to hear from you. I rejoice that you have fulfiled your mission, so far as it was in your power, according to your appointment at the conference, and also in the success you had; that you have been the means of saving some, and spreding the truth of the glorious kingdom of the king of kings, whose kingdom is an everlasting kingdom, that which shall stand when heaven and earth shall pass away.

Dear Brother, when I view the rock from whence we have been hewn, I feel to humble myself in the dust before my heavenly Father for his goodness and mercy which he has extended unto us; that we have the privilege, in the dispensation of the fulness of times, to stand in our lot with that number who shall bring in the rest of God. My prayer to my heavenly Father is, that we through the grace of God, may stand in all righteousness before him until the time of the end; that we may be crowned kings and priests onto the Most High; that we may have a part in the first resurrection, and live for ever more. May our desires never be to exalt ourselves, nor to lay up treasures upon earth but that we may make use of the talent that God has communicated unto us, that we may hear the welcome plaudit, "come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; and may we so live before God, that we may hold communion with him, and receive revelations and instruction by the gift of his Holy Spirit, also the administration of angels and visions, and obtain that faith once delivered to the saints, that we may go forth in the strength of Israel's God, and set forth the principles of eternal life to a crooked and perverse generation.

William Smith is in this city, about to lecture against the twelve -- the disclosures he is making is enough to make the blood of any human bging run cold -- he has sent me two letters wishing me to join him, but thank heaven, I have embraced a better cause, one, that will stand when he, with the apostates at Nativoo, will have perished and gone down to perdition.

I am sorry that I could not attend conference at Philadelphia, but my circamatances would not admit; I have concluded to remain here this winter and prepare to go forth in the spring, as God shall give me ability; to declare glad tidings of great joy to the children of men.   Yours, &c.   WM. SMALL

==> Elder Rigdon has returned from his mission to the east, in good health and spirits -- the prospects are greatly brightening in the places which he visited -- the brethren are rejoicing in the glorious light and liberty of the gospel.

There have been several additions to the church in this city, since our last.

Notes: (forthcoming)


Vol. II. No. 2.                                 Pittsburgh,  December, 1845.                                 Whole No. 26.


Having returned from a visit to he eastern churches, as usual, I will give you readers a short sketch of the incidents of my journey.

At the close of the conference at Philadelphia, we went to New York, from thence to Boston, and as far east as Peterboro, New Hampshire. We found on our arrival in N. York the redoubtable Orson Pratt, endeavoring to seduce those who were sufficiently corrupt to answer his purpose, to follow him; some where, he did not know precisely where himself; but it was the on the shores of the Pacific, or some of its islands. To which all those who were well aquainted with his followers, had no objection; so their removal, would be out of the bounds of civilization, where no person would have objection to their practicing their system of religious toleration.

Pratt, in order to gain influence over the minds of those whom he thought he could control, had recourse to a condescention, that shows that man's heart in a point of light so ridiculous as to render it contemptable, in the eyes of every honorable and respectable person. Some years since, Joseph Smith made a shameful attack on the character of Pratt's wife -- a thing he was in the habit of doing with others, after he had become basely corrupt, and put at defiance the laws of his God, to hide his iniquity from the world -- Pratt resented the insult offered his wife, and on the public stand, called Smith a liar, and said he knew him (Smith) to be a liar. -- When Pratt was interrogated about this, he said that he had got a bad spirit when he said so, and that he had repented of it. Thus literally telling the people that all Smith said about his wife was true, and that when he told Smith that he knew him (Smith) to be a liar, he (Pratt) had falsified himself, and Smith has told the truth. This if the way he attempted to remove the difficulty and get his dupes to follow him. Say that he knew a thing, and then admit that what he said he knew was false, and yet claim to be an apostle of Jesus Christ! Can the world find an apostle like this? He is surely a supple instrument in the hand of his master -- the devil.

He has left on the character of his wife a stain, by this degraded condescention, that he a can never wash out. The reproach with which Smith attempted to stain her character every person acquainted with the circumstances were satisfied he did to hide his own shame; and people were not authorized to believe it until this hopeful apostle has placed his confirmation upon it. Indeed, we can say for one, we did not believe Smith at the time, but Pratt is determined to make us believe it, virtually declaring it was true; for if he was wrong when he called Smith a liar, then his wife was guilty of the charges prefered; for if she were not guilty, then Pratt did right to call Smith a liar.

These men pretend to be the servants of Jesus Christ, and this is the way they proceed to do their master's business, by slandering, defaming, lying, and abusing each other, not their own wives excepted, and all who oppose their ignorant and stupid abominations; but to shew the extent of their ignorance, we copy a quotation made from the book of Doctrine and Covenants in the New York Messenger, which at he time was under the supervision of this said Pratt. It is under the 416, and 417th pages, 9 and 10th paragraphs.

"Verily verily, I say unto you, darkness covereth the earth and gross darkness he minds of the people. and all flesh has become corrupt before my face! Behold vengeance cometh speedily upon the inhabitants of the earth; a day of wrath; a day of burning; a day of desolation; of weeping; of mourning and of lamentation: and as a whirlwind shall it come upon all the face of the earth, saith the Lord. And upon my house shall it begin; and from my hose shall it go forth, saith the Lord. First upon those among you, saith the Lord, who have professed to know my name and have not known me, and have blosphemed against me in the midst of my house, saith the Lord."

The quotation was made in The Messenger to prove that the world would be punished, after it had punished them. Pratt applied that threatened judgment on the people of the Lord, to the people of Nauvoo, and we think justly too; but mark on whom this first judgment was to fall. It is said thus, "And upon my house shall it begin; and from my house shall it go forth, saith the Lord. First UPON THOSE AMONG YOU, saith the Lord, who have professed to know my name, and have not known me, but have blasphemed against me in the midst of my house, saith the Lord."

It is those who say they know the Lord and knew him not, and have blasphemed his name, that the Lord says he will send vengeance on, and not on those who fear his name and do his will. The Lord no where says that he will afflict such, or that vengeance shall overtake such. Now for Pratt's application, and there is no avoiding the application. He admits that the Lord in the above sayings had reference to the people of Nanvoo; and now who are the people of Naavoo? the answer is easy; they are those who say they know the Lord and know him not, the Lord and O. Pratt being judge; for the judgments that were to desolate the world, were to begin on such, and not on the righteous; but on those among them who said they knew the Lord and knew him not. -- These judgments have commenced on Nauvoo; so says O. Pratt, one of themselves.

Nothing could set forth the people of Nauvoo in a clearer point of light than the above quotation. If Joseph Smith then was a true prophet when he uttered the above sayings, the people of Nauvoo, "say they knew God, and knew him not, but have blasphemed his name," and their enemies are only executing the will of God upon them, long since declared, and from this conclusion there is no escape; for the judgment is upon them, and they declare they are the house of God; and it is certain, that the judgments there threatened, were threatened on those who had been gathered by Mr. Smith, and the people of Nauvoo are the people, and none other.

On them, then, were the judgments threatened; and on each as "say they know God, and know him not." Then indeed the twelve "say they know God and do not know him," and the Lord is shewing it to all the world, that they are false pretenders; for the judgments he threatened on such, have fallen and are falling on them. The truth of the prophecy, is now being manifested; so that all may see, it, and know of a truth that the Lord declared it.

According to this prophecy, the judgments that were to desolate the world, were to commence on Nauvoo, and from thence to go forth, and desolate the world. We were not authorized to expect those calamities, which were to fall on the people, to come, until Nauvoo was made an example; after that the world was to feel the wrath of the Lord. -- Those then, who believe the book of Doctrine and Covenants, are now authorized to expect judgments will follow the destruction of Nauvoo; until the whole purposes of God are accomplished on the whole earth, and his work finished, and all the prophecies fulfilled.

The people of Nauvoo are now calling on their followers to follow them, to some place, they know not where; deceiving themselves and others with the false notion that there is something glorious awaiting them somewhere and some place; but let them and all who they attempt to deceive know, that if Joseph Smith prophecied correctly, they are now being moved out of their place, because they know not God, and yet say they do know him; and, they are calling others to follow them under the same pretention. Will their moving, away avert the threatened judgements? The Lord would have supported them at Nauvoo, had it not been for their corruption and consequent false pretention, that they knew God, and as the judgments are upon, them for their false pretention, will they be taken off by removing? such an idea would be derogatory to the Lord, the judgments will follow them as long as they thus insult the heavens, by saying they know God, let them go where they may. No local place can avert the judgments threatened, and sure as the world will suffer an overthrow, and sure as vengeance is to overtake them as a whirlwind, so sure the people of Nauvoo, on whom the judgments were to begin, and from whom they were to extend into all the world, will suffer an entire overthrow let them be or go where they may.

No man can believe the book of Doctrine and Covenants, and believe any thing else. -- If G. J. Adams is to be believed -- He is bad authority we confess, -- then Joseph Smith said to him at the time of his (Smith's) arrest, "that if he had obeyed the Lord his God he would not have been in that difficulty; but if he died it would be in consequence of the counsel of the Twelve." So said Adams in one of his lectures in St. Louis. Notwithstanding we consider Mr. Adams not good authority, still we have the same or something similar from other sources, and taking the circumstances into the account, a more reliable source, that of Smith's own wife. She said in speaking to one of her friends concerning her husband, that he had brought the evil on himself, and that he had tried to escape the curse, but could not, and she also said if she was to tell all she knew about the twelve it would send them to the work house. This testimony of Smith's wife would go to confirm Adam's testimony.

As to the corruptions in Nauvoo, which Adams and Wm. Smith have been detailing to the people of St. Louis, in a manner shocking to human nature, when it is remembered that this Wm. Smith is the Patriarchal Jacob staff, as described by W. W. Phelps in his notable letter to said Smith, and by him ((Phelps) said to be one of the best men in the world, the twelveites are bound to believe him. That the disclosures making by Smith and Adams are true, every person acquainted with the circumstances will admit; but in doing as they do, they reproach themselves also; for if they would tell the whole truth, they would identify themselves with the larger portion of the crimes they charge on the twelve. Smith might probably deny being concerned in counterfeiting, and bogus money making. A business which doubtless gave rise to O. Hyde's noted Palestine mission. Had there been no materials to have been purchased for making bogus money, which could be purchased in Germany better than elsewhere, and without raising suspicion, it is not probable that O. Hyde would ever have pretended to have been at Palestine.

But leaving Nauvoo -- her corruption, and corrupters to their fate, which time will determine.

During our visit to the east, we delivered besides what we did in Philadetphia, nine public lectures in New York, one in Charleston, two in Boston, and one in Peterborough, New Hampshire, and a number of lectures to the churches in Boston and New York, leaving them buoyant in spirit and strong in the faith. An occurrence took place while in Philadelphia, which I think worthy of notice. Palatiah Brown whom the Twelve had sent to Philadelphia to aid in their cause, had on his arrival in that City, in order to better serve the cause of his masters, declared that he knew by the revelations of Jesus Christ that the Twelve were right; when he was interrogated by an acquaintance of his during our stay in that city, on the subject of his faith, he said that he knew the Twelve were wrong, and he intended to retire; and has since left the city. This is a fair specimen of the way this people deceives one another. Now if Jesus Chtrst had revealed to Mr. Brown, that the Twelve were right, then he nor any other person would find out they were wrong, for wrong they could not be.

The Twelve have pursued the same course, and if they are wrong, as Mr. Brown says they are, they were wrong at the time he said he had a revelation they were right. No case of more deep depravity of heart ever came under our notice than that case of Brown's, such we long since declared was the case with the Nauvoo apostates & abettors; that they neither feared God nor regarded man, and would take the name of God in vain, saying thus saith the Lord, when they knew the Lord had not spoken. By means so heaven-daring they have led multitudes of their followers into the ruin which now awaits them. Making promises and giving assurances which were pronounced in hypocracy and base imposition, until realities dreadful and desolating, are hastening their overthrow.

I was no little astonished while visiting the east, at other instances similar to that of Brown. The course of these deceivers, has led to a result, that many of them are unwilling to bear. They must now sustain their pretentions by leaving and seeking a land else where; while they could get leave to stay in Nauvoo or in our eastern cities, their faith was exceedingly strong; all was well. P. Brown, could have evidence from heaven, that all was right, when his own private purposes were served by his religious course; but it is a different state of things to take his life in his hand, and make for the Pacific; as soon as this alternative was forced on him, and his course had driven him to this necessity: behold, the Twelve are wrong. Notwithstanding his revelation to the contrary. The adage in his case is fulfilled "circumstances alter cases" and in Brown's case alters revelation also.

There were other cases, of similar kind in the East; some persons, who left Nauvoo some years since, and returned to the East, as they said on account of the corruptions in Nauvoo, found it to their interest to unite with the adherents of the Twelve in the East, and stood strong advocates for the Twelve, denying that they knew any thing of the Nauvoo corruptions, they used all their influence to sustain the Twelve and secure followers for them; and doubtless by their wickedness, in deceiving, contributed their part to lead many to ruin. They were side by side with Brown defendinge the Twelve, and securing their influence over the minds of all they could; but in all these efforts Oregon had not got into their road; but now Oregon, or expose the corruptions of the twelve, the latter is chosen. When we were in the East, those disatisfied ones, whom Jedediah Grant, a rabid twelveite, had called some of their faithful Elders, were busily engaged in exposing the corruptios of the Twelve, with which they profess intimate acquaintance; but until Oregon got into their road and had to form a part of their faith, the Twelve were faithful good men, but now they are corrupt, and they know it -- but before they declared they did not know it. Now the truth is, they know no more about the Twelve now than they did two years ago, and they then knew their corruption as well as they do now; but then they were good men, and now they are bad; but the truth is, neither two years ago nor now are they or were they truth loving, or telling men; but base men, full of lying and hypocracy, and they well knew it, or at lease they believed it but notwithstanding they defended them to the injury and utter ruin of many persons.

As to the corruptions and abominations of the Twelve and their adherents, the world knows it, so did P. Brown and others years ago as well as they or any others do now; but until "Oregon" got into their road, it was their interest as they supposed, to conceal and deny the abominations of that people; but rather than go to "Oregon," they will come out of their hiding place, and bear a true testimony; but who thanks them for it? No man that regards truth and honesty can do it. Can any man believe that such men act from priciplel? if they had, they would long since have said what they now say.

Oregon, if we are to judge from the effect it produces, both in the political and religious world, must be one of the most singular places known to man. It effects the greatest nations now knowwn. They are ready to shed the blood of millions for it, destroy all the friendly relations which have existed for a series of years. The eyes of the greatest statesmen in world are fixed on it, and they fix all their sure hopes and future glory on the one object, that of possessing Oregon, and calling it their own. Never did gallant knight feel his future all to depend more on the hand of some fair damsel, and to have the privilege of calling her his own than does that of the great statesmen of the age feel dependent on calling "Oregon" their own.... surely Oregon will be the wonder of the world.

That spirit of hypocracy and falsehood which reigns in Nauvoo, and with their adherents in all places, has been making a bold effort, to seat itself in the church of Christ, but so far the members of the church have withstood it with firmness and purged it out at its first appearance; I have remarked one thing, in relation to that spirit, that whenever it shewed itself in any one belonging to the church, the Spirit of God ceased to be in that branch of the church, until it was purged out; no sooner was it done, than the spirit of God was poured out, in a manner before unknown. A spirit of contention, and the spirit of God will not dwell in the same place at the same time.

There is and always has been one governing principle in the church of Christ, and that is that the Lord always has and always will, give his spirit to them that obey him. If a person is found without the spirit of God, it is because he or she is a transgressor. This holds good in all cases. Persons who through obedience have attained the spirit of God, and afterwards found without it is transgressor; for had they not been so, the spirit would have continued with them. Nothing but transgression can deprive a person of the spirit of God, and the nearer a person walks to God, the greater portion of the spirit he will enjoy.

I have remarked one important thing about those who have had the spirit and lost it by transgression; they are full of jealousy and fear, they are hawkeyed to see the errors of others; the greatest virtues in their estimation; are vices. Having lost the spirit themselves, they are disqualified to judge of the things of God; they tremble at the idea of having any thing said in the name of the Lord, a true evidence that the Lord is not with them. The object the Lord had is establishing his church, in the last days was that he might, preparatory to his coming, fill up the measures of revelation necessary to prepare the way of his second advent, and to do this, the first step was to open up again a communication between himself and his people, never again to cease until he comes, as he has promised; and puts all things in order before him. This is what satan always dreaded, he never cared how much religion any people had, if he could only thereby prevent the people from having correspondence with the heavens, and from gettig intelligence from on high, well knowing if he could obtain this point, the world never would be prepared for the coming of the Son of Man.

On this point he has and will continue to deceive the world until he effects their overthrow; by keeping religions of various kinds, such as may suit all classes for he is fruitful in invention -- until the world has suffered an entire overthrow. In opposition to all these schemes, is the religion of the Son of God. -- It is a religion founded on communion with the heavens. It came into existence on this principle and this principle will continue as long as it exists, and when it ceases, the religion of heaven ceases. It matters not what other excelencies other religions possess, if they lack this they are not of heaven.

I have seen during my journey, and since my return, a determination to strike a death blow this essential property of our religion. -- It is however[,] confined to a very few individuals; but the saints in mass, rise up with determination to put from them all such spirits; well understanding that if they do not, they renounce their religion, denying the only principle which gives it its value.

The fact, long since promulged by the messengers of heaven, is being verified before our eyes, that the Lord gives his spirit to those who obey him...

St. Louis, Mo. Nov. 24, 1845.    
Dear Brother. --
    At the request of brother Cole, we write to give you an account of what is going on in this city; we have had W. Smith and G. J. Adams lecturing and showing the corruptions and iniquities of the people at Nauvoo. William lectured four nights at the Mechanic's Institute, to tolerable large audiences, before Adams came; then Adams and William lectured three times last Sunday week, to overflowing congregations, then on Thursday evening one lecture, in the Lyceum Hall, to a respectable audience of about five hundred. They have caused much excitement, and many of the twelveites have seperated themselves, and now begin to open their eyes, prejudice is giving way, they appear to be more open to conviction.

We have had some conversation with two high priests, and they excuse themselves by saying, that Orson Hyde deceived them, by saying, that Joseph had ordained them prophets, seers, and revelators; he also lied in the name of the Lord, and called God and the angels of heaven to witness, that no such doctrine as the spiritual wife doctrine was taught among them. These and other deceptions palmed on the people, has kept them from investigating the subject in regard to the legal authority. They begin to see, that "the bed is shorter than that a man can stretch himself on it, and the covering is narrower than that he can wrap himself in it." There appers to be no hiding place for their iniquity; the words of the Savior seem to be fulfilling in regard to things done in secret beimg revealed on the house tops. We cannot pass this, without lifting up our hearts in thanksgiving to Jesus, for warning us, "If they should say onto you, behold he is in the Desert, go not forth; behold he is in the secret chamber, believe it not."

G. J. Adams brought forth some startling facts, concerning the apostate twelve conspiring with the Indians, against the government of the United States. The excitement that their lectures have caused, does not appear to be much to their own benefit; public opinion appears to be against them; Adams stands aloof from all societies, but William wants to organize. It appears he has not influence enough in this city, so he has taken his departure for Cincinnati, and left it in the hands of Mr. J. Salisbury, his brother-in-law.

We were at a meeting on Saturday evening where were convened William's followers, also a number of the twelveites, and some few who are standing aloof; the meeting was for the purpose of organizing; W. Smith in the chair. There were a number of speeches made about the apostates at Nauvoo. Some wanted to have an organization; and when they were about to take a sense of the meeting; one of the meeting arose, and told them to be cautious what they were doing; he made a few appropriate remarks, which had a salutary effect, one was that if they organized, they could have to look up the old head, Sidney. He was interrupted in his remarks, but enforced them twice, then left the room. William then said, "let all those who are opposed to the twelve rise up," when some twenty arose.

It is truly deplorable to see the variety of doctrines that are afloat among this people. -- Some of our brethren was at a meeting of the twelveites the other Sunday, and today they there spoke of establishing the kingdom of God as soon as they arrive at California; they talk strongly of introducing the law of Moses. -- Dear brother, oar hearts rejoice on seeing things comb to pass which was predicted by Brother Rigdon. *   *   *   The brethren and sisters here, are in good faith and fellowship, having an unshaken confidence in God and in the authority of president Rigdon.
    Remember me to all the saints in Pittsburg.
        Yours, in the bonds of the
            New and Everlasting Covenant.
                    WILLIAM SMALL.
B. WINCHESTER.   P. S. Adams said, in his public speech, that he would not spoil a good story for relation's sake, turning around to William Smith who sat behind him, saying that the last words which Joseph said to him, before going to Carthage, "O brother Adams! brother Adams! if I had hearkened to the councils of my God and kept his commandments, I should not have been in the situation I am in now: if I had laid aside my drums, and fifes, and guns, swords, and pistols, and attended to my calling, this people would have been a glorious people. If I never return from Carthage know that it is by the council of the Twelve that I die."   W. S.

==> We give the correspondence between O. Hyde and Wm. Smith that our readers may know what is passing among those apostates.


In another column will be found a letter purporting to be from the pen of Mrs. Emma Smith, which we copy from the New York Sun, together with the comments of the editor of that paper.

Whether Mrs. Smith is the author of the letter or not, we do not pretend to say, but with us, it is a matter of very serious doubt; however, as it is being very extensively circulated through the journals of the day, as genuine, we deem it our duty to give it a passing notice.

The writer of said letter says, there the no facilities for obtaining education in Nauvoo "as there is not a school in the city." Founded upon this declaration, the editor malhes this singular comment: "Mrs. Smith clearly shows and frankly admits the cause of all the difficulties among the Mormons. They have no schools." Now that the want of schools in the Church of Latter-Day Saints is the cause of all the difficulties among that people,we deny.

It is a well, known fact, that when the church was located in Kirtland, Ohio, that place was well supplied with schools, many of which were of a superior character, where the languages and many of the higher branches of literature were taught. Such was the notoriety of the schools in Kirtland, that many of the citizens of the surrounding country availed themselves of its advantages, by sending their sons and daughters there, to secure their education.

Again, in Missouri, notwithstanding the many disadvantages of a new country, the settlements of the church were well provided with schools, so that we presume, every family had the opportunity of giving their children a common school education. This fact we do know that the citizens in the surrounding counties made it a point to send to Far West, and other settlements of the church, to employ teachers to come and take charge of their schools: Immediately after the settlement of Nauvoo, common schools were introduced, and continued to increase in number up to the time of our leaving that city, June, 1844, when they were very numerous. In addition to the vast number of common schools, there were several select and high shools, two Seminaries, a Lyceum, and an Institute, with a choice Library. In those different institutions were freely taught all the various branches of education, from the first lesson in the alphabet, up to the highest order of a classical and refined education.

Being personally acquainted with all these facts, we know that it is not a want of schools which is the cause of all the difficulties among the Mormons, but very different reason; that of disobedience to the laws of both God and man, and a total disregard of the principles of righteousness as contained in the revelations of heaven. If schools are suppressed in Nauvoo, it is a thing very recently entered into; this however, we doubt, as there are several families in that city who are not Mormons over whom the leaders of that sect could not have sufficient control to deprive them of schools.

As to Mrs. Smith's faith, that is between herself and her God; but should it prove that she is th author of these sentiments expressed in that letter, then indeed she has placed herself in a very unenviable light before the world; as it is a well known fact, that she married Mr. Smith with a full knowledge of his religious belief, and that she, with her own hand, wrote a portion of the manuscript of the Book of Mormon as he gave the translation; also, that she took a prominent and active part with him in his religion, testifying that she knew it was true, even since his decease; and using her influence to promulgate and sustain it.

Nauvoo, Oct. 28, 1845.    
Bro. Wm. Smith...
                        (see original correspondence in Warsaw Signal)

Notes: (forthcoming)

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