lEOflGANIZED 
 
 

Origin of the "Reorganized" Church 
 
 AND THE 
 
 Que&ion of Succession 
 
 BY 
 
 Elder Joseph F. Smith, Jr. 
 
 " 
 
 Salt Lake City 
 THE DESERET NEWS 
 
 1909 
 
COPYRIGHT, 1909, 
 
 BY 
 JOSEPH F. SMITH, 
 
 Truftee-in-Truft for the Church of 
 Jesus Chrift of Latter-Day Saints. 
 
L4 6 O -7 V 
 Bancroft 
 
 INTRODUCTION. 
 
 During the summer of 1906 and continuing until the 
 summer of 1907, a number of Reorganite ministers who 
 were engaged in missionary work in Salt Lake City and 
 Ogden, were greatly encouraged by one or two apostates 
 and the local anti-"Mormon" press. Their method of pros- 
 elyting was of the usual nature, a tirade of abuse and false 
 accusation hurled at the authorities of the Church. En- 
 couraged by the anti-"Mormon" help, they became extreme- 
 ly vindictive in their references to President Brigham 
 Young and the present Church authorities. Their sermons 
 were so bitter and malignant which has been the character 
 of most of their work from the beginning, in Utah that 
 they raised considerable protest from many respectable citi- 
 zens. Even non-"Mormons" declared that in no other com- 
 munity would such vicious attacks be tolerated. It ap- 
 peared at times that these missionaries were attempting to 
 provoke the "Mormon" people to some act of violence, that 
 it might be seized upon and published to the world through 
 the anti-"Mormon" press that they had been mobbed, and 
 thus capital for their cause be made of it. Fortunately 
 they were not molested to the credit of the people so con- 
 stantly abused. One of these meetings was attended by a 
 prominent gentleman from the East who was somewhat ac- 
 quainted with Utah and her people, he said, in conver- 
 sation with the writer a few days later, that never in his 
 experience has he witnessed such a thing before. "If that 
 fellow" referring to a Reorganite who has since been 
 promoted in his church "should come to our town and 
 abuse the ministers of our church, calling them murderers, 
 
4 ORIGIN OF "REORGANIZED" CHURCH. 
 
 thieves and liars, as he did Brigham Young and your 
 churchmen, we would kick him off the streets." 
 
 While this agitation was going on, a number of the 
 young people of Ogden appealed to their stake presidency 
 asking that some reply to those assaults be made for the 
 benefit of those who were not gounded in the faith, and in 
 danger of being deceived. Acting on this request the presi- 
 dency of the Weber Stake invited the writer to speak along 
 these lines in the Ogden Tabernacle. The invitation was 
 accepted and two discourses were delivered, the first, March 
 10, 1907, on the subject of the "Origin of the Reorganized 
 Church," and the other April 28, 1907, on the question of 
 "Succession." These remarks were subsequently published 
 in the Deseret News, and many requests were received 
 asking that they be published in pamphlet form, where they 
 could be preserved by those who had to meet the ministers 
 of the "Reorganization." An edition was therefore pub- 
 lished in the summer of 1907, which has been disposed of, 
 evidently without supplying the demand, for in the sum- 
 mer of 1909 the orders for the pamphlet were so great 
 that it was deemed necessary to issue a second edition. 
 In the meantime a reply appeared in the Saints' Herald, 
 commencing with the issue of June 30, and ending with that 
 of July 21, 1909. This reply will be remembered more for 
 the unfair way matters were treated and the fact that the 
 greater part of the evidence was left untouched, than for 
 any merit in the argument presented- Wherever it was 
 deemed necessary, for the sake of those who may be de- 
 ceived, answers are given in this work in footnote references 
 to the argument set forth in the Reorganite "defense." 
 However, there was nothing presented in the "defense" that 
 really required any reply; by reading carefully the dis- 
 courses mentioned, the ordinary reader can readily per- 
 
INTRODUCTION. 5 
 
 ceive the trickery, deception and sophistry, of the Reorganite 
 reply. 
 
 Part one of this book contains the discourse delivered 
 in Ogden on the "Origin of the 'Reorganized' Church;" 
 part two contains the discourse on the "Succession in the 
 Presidency," and part three deals with the most prominent 
 differences existing between the Church and the "Reorgan- 
 ization," wherein they accuse us of departing from the doc- 
 trines of the Prophet Joseph Smith. This matter in part 
 three is added by request of a number of parties who have 
 had to meet the sophistry of the Reorganite missionaries. 
 
 This -book is not put forth to replace any other work, 
 neither with the idea that it will turn Reorganite min- 
 isters from the folly of their ways; but with the hope that 
 some honest souls who have been deceived may see the light 
 and embrace the truth, and that the feet of the weak may be 
 strengthened in the path of righteousness that they may not 
 falter on their way. Neither is it intended to be an ex- 
 haustive treatise of the subjects it contains; the idea has 
 been in the main, to present matters that have not been 
 treated elsewhere. J. F- S., Jr. 
 
Origin of the "Reorganized" Church 
 
 The Question of Rejection Salvation 
 for the Dead 
 
 Remarks made in the Weber Stake Tabernacle, Ogden City, 
 March 10, 1907, by Elder Joseph F Smith, Jr. 
 
 My beloved brethren and sisters and friends: The 
 great majority of you who are assembled here today are, 
 without doubt, members of the Church of Jesus Christ of 
 Latter-day Saints, and I suppose that most of you have a 
 divine testimony of the truth of this latter-day work the 
 Gospel of Christ which we have received. To you who 
 have a testimony, my remarks shall not be addressed partic- 
 ularly, but if you will bear with me in what I have to say 
 that I may be led to say something that will strengthen 
 the faith of those who may be weak, or that will encourage 
 those who have no faith at all, I will feel amply paid. 
 
 I am not here for the purpose of assailing any man 
 for his religion, for we Latter-day Saints hold that every 
 man is entitled to his religious views and should have the 
 privilege of worshiping according to the dictates of his 
 conscience, let him worship, how, where, or what he may. 
 And we will protect him in this right. But we are opposed 
 to the custom adopted by certain men who travel through 
 the settlements of our people abusing the authorities of the 
 Church, distorting our doctrines and defaming the dead, 
 for the purpose of destroying the faith and confidence of 
 the Latter-day Saints. Therefore in treating the subject 
 
8 ORIGIN OF "REORGANIZED" CHURCH. 
 
 of the "Reorganized" Church this afternoon, it will be in 
 the spirit of self-defense- 
 
 We will first consider the statement made by the senior 
 senator from Michigan, Mr. Burrows, in his speech deliv- 
 ered in the United States Senate on the llth of last De- 
 cember. After stating that the membership of the Church 
 at the martyrdom in 1844, was 50,000 adherents, he contiues : 
 
 "The death of Joseph Smith in 1844, carried dismay and de- 
 moralization throughout the entire membership of the Mormon 
 Church, scattering its adherents in divers directions and for the 
 time being seemed to presage the complete overthrow and dis- 
 solution of the organization. Recovering, however, from the 
 shock, the scattered bands soon reappeared in various parts 
 of the country and promulgated their doctrines with increased 
 zeal, and set to work to reassemble and reorganize their scat- 
 tered forces, resulting finally in the formation of what is now 
 known and recognized as the Reorganized Church of Jesus 
 Christ of Latter-day Saints, with headquarters at Lamoni, Iowa, 
 and presided over by Joseph Smith, a son of the prophet." 
 
 He continues: 
 
 "During this period of disintegration one Brigham Young, 
 who had identified himself with the 'Mormon Organization' 
 as early as 1832, a man of indomitable will and undaunted cour- 
 age, bold and unscrupulous, seized upon the occasion of the de- 
 moralization incident to the death of the prophet to place him- 
 self at the head of some 5,000 Mormons, and marching over 
 desert and mountain, established himself with his adherents 
 in the valley of Salt Lake, July 24, 1847, then Mexican ter- 
 ritory, where he undoubtedly indulged the hope that the new 
 doctrine of polygamy about to be publicly proclaimed by him 
 might be promulgated with impunity and practiced and main- 
 tained without interference by the United States."* 
 
 *This statement that the Latter-day Saints were endeavoring 
 to get beyond the jurisdiction of the United States, which is re- 
 peated so often by anti-"Mormon" writers and speakers, in- 
 cluding many devotees of the "Reorganization," who vainly at- 
 tempt to prove the disloyalty of the Saints, is rather astonishing 
 in the face of the facts of history. The exodus to the Rocky 
 Mountains was undertaken of necessity, as it was from Missouri 
 to Illinois, because the Saints had been ruthlessly driven from 
 their homes by armed mobocrats. Notwithstanding this, the 
 Church came to the Rocky Mountains because the Lord willed 
 it so, for He permitted the expulsion from Nauvoo that His pur- 
 poses might be fulfilled. The Prophet Joseph Smith, as early as 
 
SENATOR BURROWS' FALSEHOOD. 9 
 
 Now, this is not true. The senior senator from Mich- 
 igan has here stated the position of the "Reorganized" 
 Church as capably and clearly as any member of that sect 
 could possibly have done, and in exactly the same way 
 
 1842, received a revelation declaring that the Saints would be 
 driven to these valleys. That revelation is found in the history 
 of the Church for Saturday, August 6, 1842. Our friends the 
 Reorganites, have themselves testified in their more sober 
 moments to the truth of this grand prediction. In a history 
 published by them in 1880, and which they said was "the aim 
 of the publishers to place within the reach of those who cared 
 to know, a more correct standard from which to determine the 
 character and work of Joseph Smith, the founder, under divine 
 direction, of the Church of Jesus Christ of Latter-day Saints," 
 "And is the cheapest book published by the (Reorganized) 
 Church." They record the following: 
 
 "Just at this time (1842) also occurred Joseph's first marked 
 prophecy, on record, concerning the removal of the Saints to 
 the Rocky Mountains. Says the Record: 
 
 "Saturday 6th, (August, 1842). Passed over the river to 
 Montrose, Iowa, in company with General Adams, Colonel 
 Brewer, and others, and witnessed the installation of the officers 
 of the Rising Sun Lodge of Ancient York Masons, at Montrose, 
 by General James Adams, Deputy Grand Master of Illinois. 
 While the Deputy Grand Master was engaged in giving the 
 requisite instructions to the Master Elect, I had a conversation 
 with a number of brethren, in the shade of the building, on 
 the subject of our persecutions in Missouri, and the constant 
 annoyance which has followed us since we were driven from the 
 State. I prophesied that the Saints would continue to suffer 
 much affliction, and would be driven to the Rocky Mountains, 
 many would apostatize, others would be put to death by our 
 persecutors, or lose their lives in consequence of exposure or dis- 
 ease, and some would live to go and assist in making settle- 
 ments and building cities, and see the Saints become a mighty 
 people in the midst of the Rocky Mountains." 
 
 "The exodus is a great historic fact. It would do violence 
 to history to expunge this record. The Twelve, however, may 
 have shaped the record thus to fit their own events. It is not 
 even affirmed that Joseph gave such a revelation to the Church; 
 but the historical landmark, pointing to the Rocky Mountains, 
 is this prophecy to his Masonic brethren, on the 6th of August, 
 1842, just about five years before the feet of the pioneers emerged 
 from the last mountain gourge into the beautiful valley of the 
 Great Salt Lake." (Tullidge's Life of Joseph Smith, Lamoni 
 edition, page 398-9). 
 
 In February 1844 a company was selected to go and ex- 
 
10 ORIGIN OF "REORGANIZED" CHURCH. 
 
 that they have stated it for the past forty-seven years. Why 
 he was led to make such a statement he best may know, but 
 it shows the careful coaching that he has received by mem- 
 bers of the "Reorganized" Church in their opposition to the 
 Church of Jesus Christ of Latter-day Saints. 
 
 plore Oregon and California (Utah then being a portion of 
 what was called "Upper California,") for the purpose of select- 
 ing a site where the Saints could build a city. The minutes of 
 this meeting say: "At a meeting of the Twelve, at the Mayor's 
 office, Nauvoo, February 21, 1844, seven o'clock, p. m., Brigham 
 Young, Parley P. Pratt, Orson Pratt, Wilford Woodruff, John 
 Taylor, George A. Smith, Willard Richards and four others 
 being present, called by previous notice, by instruction of Presi- 
 dent Joseph Smith on the 20th instant, for the purpose of select- 
 ing a company to explore Oregon and California, and select 
 a site for a new city for the Saints." 
 
 Jonathan Dunham, Phineas H. Young, David D. Yearsley 
 and David Fullmer, volunteered to go; and Alphonzo Young, 
 James Emmett, George D. Watt, and Daniel Spencer were re- 
 quested to go. These brethren were requested to meet with 
 the council on the following Friday evening at the Assembly 
 Room, and the history of the Prophet continues: "Met with 
 the Twelve in the Assembly Room (Friday 23rd) concerning 
 the Oregon and California Exploring Expedition; Hyrum and 
 Sidney present. I told them I wanted an exploration of all that 
 mountain country. Perhaps it would be best to go direct to 
 Santa Fe. Send twenty-five men: let them preach the Gospel 
 wherever they go. Let that man go that can raise $500, a -good 
 horse and mule, a double-barrel gun, one barrel rifle, and the 
 other smooth bore, a saddle and bridle, a pair of revolving 
 pistols, bowie-knife, and a good saber. Appoint a leader, and 
 let him beat up for volunteers. I want every man that goes 
 to be a king and a priest. When he gets on the mountains 
 he may want to talk with his God; when with the savage 
 nations have power to govern, etc. If we don't get volunteers 
 wait until after the election." 
 
 On this and other occasions shortly following, these vol- 
 unteered to go: George D. Watt, Samuel Bent, Joseph A. 
 Kelting, David Fullmer, James Emmett, Daniel Spencer, Sam- 
 uel Rolfe, Daniel Avery, Samuel W. Richards, Almon L. Fuller, 
 Hosea Stout, Thomas S. Edwards, Moses Smith and Rufus 
 Beach. There were also others. It is also a fact that on the 
 evening of June 22, 1844, because of persecution, the Prophet 
 Joseph Smith, his brother Hyrum and a few others crossed 
 the Mississippi river with the intention of going to the Rocky 
 Mountains, beyond the persecutions of their enemies. The fol- 
 lowing day they were accused of cowardice by false friends 
 
ROCKY MOUNTAIN EXPEDITION. 11 
 
 In a pamphlet published by that organization in 1864, 
 the following appears : 
 
 "The greater portion of the Church did not follow this 
 Brigham Young, and in obedience to the revelation in relation 
 to gathering, remained around about the land of Zion, waiting 
 
 who declared that they were fleeing from the flock in time of 
 danger. This falsehood so wounded the Prophet who had 
 stood in the breach from the beginning to protect the Saints, 
 that he returned to Nauvoo, and gave himself up declaring that 
 if his life was of no value to his friends, it was of none to him- 
 self. Four days later he suffered martyrdom, sealing his testi- 
 mony with his blood. 
 
 Mr. George Derry, himself a Reorganite, in the Saints' 
 Herald for January 31, 1906, in reply to the editor who doubted 
 that any such intention as a settlement in the West was con- 
 templated by Joseph Smith, wrote the following: 
 
 "In reading the article in Saints' Herald, No. 46, 'The 
 Editor at Home/ I got the impression that the writer was in 
 doubt as to the correct statement of S. W. Richards that he 
 was one of twenty-five men that were selected by Joseph Smith, 
 Jr., to go out west to try to find a location for the Saints beyond 
 the reach of mobs a condition no doubt desirable in those try- 
 ing times. S. W. Richards was president of the Church in 
 the British Isles while I lived in London. I was president of a 
 branch there and I was often brought in contact with other pre- 
 siding officers as they met in council every month. The London 
 conference was composed of forty-two branches, was often 
 visited by the president of the mission and his counselors. I 
 well remember S. W. Richards and others making the same state- 
 ment at one of our monthly meetings, for they frequently dwelt 
 at considerable length on the persecutions and trials of the 
 Saints in that day. I believed the statements then fifty-three 
 years ago. I have no reason to reject it now. I have never 
 heard it disproved. The testimony of S. W. Richards is as true 
 in 1905 [See Era, Vol. 7, 927] as it was in 1853, that the company 
 was organized. Recording the facts would not add to their truth- 
 fulness. I never heard that the company went west, but the com- 
 pany was organized, although conditions were changed. 
 
 "In reading of the wonderful manifestations given in Kirt- 
 land, I find the following vision seen by Joseph Smith: 'I saw 
 Brigham Young standing in a strange land in the far South 
 and West in a desert place on a rock in the midst of about a 
 dozen men of color. He was preaching to them in their own 
 tongue. I saw the twelve apostles of the Lamb that now are 
 upon the earth standing together in a circle, much fatigued. 
 I finally saw them in the celestial Kingdom of God.' 
 
 "The conditions here stated very much resemble the con- 
 
12 ORIGIN OF "REORGANIZED" CHURCH. 
 
 for the Lord to again reveal Himself; and today where there is 
 one Saint who was in the Church in the days of Joseph the 
 martyr, now associated with Brigham Young, there are ten of 
 those old members standing aloof or rejoicing under the ad- 
 ministration of the word of the Lord through his son Joseph." 
 
 SAINTS FOLLOWED PRESIDENT YOUNG. 
 
 And this is not true. Now I intend to show that at 
 the martyrdom the Latter-day Saints followed President 
 Brigham Young and the Twelve. And too, in accordance 
 with divine revelation. For we learn in the Doctrine and 
 Covenant, that the quorum of Apostles is equal in authority 
 
 ditions existing in Utah extending four hundred miles south 
 of Salt Lake City. Here is certainly strong indication, if vis- 
 ions are reliable, that Brigham Young with the rest of the apos- 
 tles would go to a strange land beyond the bounds of civiliza- 
 tion. And in view of the mobbings and drivings they had to 
 endure, is it any wonder that they should seek a quiet resting- 
 place? Who shall say there was anything dishonorable in or- 
 ganizing a company by Joseph Smith, Jr., to seek out a quiet 
 resting-place where they could be free to worship God in peace, 
 none to make them afraid? The writer seems to have serious 
 doubts as to the truth of the statements of the two men he met 
 in Salt Lake City, because we have no record of the preparations 
 made. I never heard it stated that the company did go west, be- 
 cause conditions changed, but the fact still remains the com- 
 pany was formed, firearms and provisions were agreed upon, 
 but as to what happened to change the program we have no 
 record. But that the company was formed under the direction 
 and choice of Joseph Smith is beyond doubt." 
 
 As early as 1831, the Lord in a revelation (Doc. & Cov. 
 49:25) declared that "Zion shall flourish upon the hills and re- 
 joice upon the mountains, and shall be assembled together un- 
 to the place which I have appointed." When Brigham Young 
 therefore, and the apostles, lead the Church to the valleys of 
 the mountains, it was in fulfillment of the word of the Lord to 
 Joseph Smith, uttered first, in March, 1831, second in August 
 1842, and moreover, it was but carrying out the design of the 
 Prophet Joseph Smith. When men accuse the Saints of fleeing 
 to the west desiring to get beyond the borders of the United 
 States, and of being disloyal to the American government, they 
 not only place themselves at variance with the facts of history, 
 but utter a miserable falsehood that merits only the severest 
 contempt. In B. H. Roberts' "Succession, pages 109 to 126, a 
 complete array of evidence regarding the exodus as outlined 
 by Joseph Smith may be found. 
 
THE SAINTS COMMANDED TO GATHER. 13 
 
 with the First Presidency and it is their right to take 
 the lead of Church affairs and the presidency in the absence 
 of the First Presidency, or when that quorum is invaded by 
 the death of the President of the Church. 
 
 At the time of the martyrdom the Church in and about 
 Nauvoo, the headquarters, numbered not to exceed 20,000 
 souls. This information is based on the best possible author- 
 ity. And while this was not all the Church membership in 
 the United States, it was the great bulk of the Saints, as the 
 following will show : 
 
 In the Times and Seasons, volume 2, page 274, in a 
 "Proclamation to the Saints scattered abroad," and signed 
 by the Presidency Joseph Smith, Sidney Rigdon, and Hyrum 
 Smith, dated January 15, 1841, we read the following: 
 
 "The population of our city is increasing with unparalleled 
 rapidity, numbering more than 3,000 inhabitants. Every fa- 
 cility is offered in the city and adjacent country, in Hancock 
 county, for the successful prosecution of the mechanical arts, 
 and the pleasing pursuits of agriculture. The waters of the 
 Mississippi can be successfully used for manufacturing pur- 
 poses, to an almost unlimited extent. 
 
 "Having been instrumental in the hands of our Heavenly 
 Father in laying a foundation for the gathering of Zion, we 
 would say, let all those who appreciate the blessings of the 
 Gospel, and realize the importance of obeying the command- 
 ments of heaven, who have been blessed of heaven with the 
 possession of this world's goods, first prepare for the general 
 gathering, let them dispose of their effects as fast as circum- 
 stances will possibly admit, without making too great sacrifice, 
 and remove to our city and county establish and build up 
 manufactories in the city, purchase and cultivate farms in the 
 county this will secure our permanent inheritance, and pre- 
 pare the way for the gathering of the poor. This is agree- 
 able to the order of heaven, and the only principle on which 
 the gathering can be effected let the rich, then, and all who 
 can assist in establishing this place, make every preparation 
 to come on without delay, and strengthen our hands, and assist 
 in promoting the happiness of the Saints. This cannot be 
 too forcibly impressed on the minds of all, and the elders 
 are hereby instructed to proclaim this word in all places where 
 the Saints reside, in their public administrations, for this is 
 according to the instructions we have received from the Lord." 
 
 Now, this shows that the Saints "scattered abroad" 
 
14 ORIGIN OF "REORGANIZED" CHURCH. 
 
 were commanded of the Lord to gather at Nauvoo and in 
 Hancock county, Illinois. It will go without saying that all 
 the faithful Latter-day Saints would take advantage of this 
 commandment and therefore the faithful Saints, or the great 
 majority of them would soon be located at Nauvoo. Again 
 in this same volume, page 434, we find another proclama- 
 tion to the Saints abroad, signed by President Joseph Smith, 
 in which he says: 
 
 "The First Presidency of the Church of Jesus Christ of 
 Latter-day Saints, anxious to promote the prosperity of said 
 Church, feel it their duty to call upon the Saints who reside 
 out of this county to make preparations to come in, without 
 delay. This is important and should be attended to by all who 
 feel an interest in the prosperity of this the corner stone of 
 Zion. Here the Temple must be raised, the university be built, 
 and other edifices erected which are necessary for the great 
 work of the last days; and which can only be done by a con- 
 centration of energy and enterprise. Let it therefore be under- 
 stood, that all the stakes, excepting those in this county and in 
 Lee county, Iowa, are discontinued, and the Saints instructed 
 to settle in this county as soon as circumstances will permit." 
 
 This was on May 24, 1841, and we find in the same vol- 
 ume, page 520, an epistle from the Twelve to the "Saints 
 scattered abroad," in which the following is found: 
 
 "We say to all Saints who desire to do the will of heaven, 
 arise, and tarry not, but come up hither to the places of gath- 
 ering as speedily as possible, for the time is rapidly approach- 
 ing when the Saints will have occasion to regret that they have 
 so long neglected to assemble themselves together and stand 
 in holy places awaiting those tremendous events which are so 
 rapidly approaching the nations of the earth. 
 
 "It will be recollected that in a recent communication from 
 the First Presidency, all places of gathering are discontinued, 
 excepting Hancock county, 111., and Zarahemla ir Lee county, 
 I. T., opposite Nauvoo." 
 
 At the conference of the Church held in October, 1841, 
 Almon W- Babbitt was disfellowshipped for persuading 
 Saints who were emigrating to Nauvoo to remain and build 
 up Kirtland, Ohio, as the minutes say, "until such time as 
 he shall make satisfaction." This shows how important this 
 doctrine of gathering was. Therefore the great bulk of the 
 
THE APOSTLES SUSTAINED. 15 
 
 Latter-day Saints, at the time of the martyrdom, were located 
 at Nauvoo and its vicinity. 
 
 It is in order now to show that these Latter-day Saints 
 sustained President Brigham Young and the Twelve. 
 
 On the 8th day of August, following the martyrdom, a 
 special conference was held in Nauvoo at which time the 
 claims of Sidney Rigdon and the rightful claim of the 
 Twelve Apostles were presented for the vote of the Latter- 
 day Saints. At this conference President Young, in ad- 
 dressing the Saints said : 
 
 "I will ask you as quorums, Do you want Brother Rigdon 
 to stand forward as your leader, your guide, your spokesman? 
 President Rigdon wants me to bring up the other question first, 
 and that is, Does the Church want, and is it their only desire 
 to sustain the Twelve as the First Presidency of this people? 
 * * * * AH that are in favor of this, in all the congregation 
 of the Saints manifest it by holding up the right hand. (There 
 was a universal vote.) If there are any of the contrary mind, 
 every man and every woman who does not want the Twelve 
 to preside, lift up your hands in like manner, (no hands up.) 
 This supersedes the other question, and trying it by quorums." 
 (History of the Church, Aug. 8, 1844.) 
 
 Also at the general conference held the following Oc- 
 tober the Apostles were again unanimously sustained bv t.h^ 
 vote of the Church as the presiding quorum and Presidency 
 of the Church. (Times and Seasons, 5 : 692). Mark you this 
 was by the unanimous vote of the Saints.* 
 
 *In several of the revelations given to the Church in the 
 beginning, the doctrine of common consent is made mandatory. 
 In the revelation of April 6, 1830, the date of the organization 
 of the Church the Lord says: "The elders are to receive 
 their licenses from other elders, by vote of the Church (branch) 
 to which they belong, or from the conferences." ***** 
 No person is to be ordained to any office in this Church, where 
 there is a regularly organized branch of the same, without the 
 vote of that Church." In section 26, verse 2: "All things shall 
 be done by common consent in the Church, by much prayer and 
 faith, for all things ye shall receive by faith." See also Sec. 
 124:144. 
 
 The Saints by vote accepted the Twelve Apostles as the 
 presiding quorum of the Church at this special conference 
 August 8, and again at the regular conference in October. 
 
 2 
 
16 ORIGIN OF "REORGANIZED" CHURCH. 
 
 Now, in the exodus from Nauvoo these Saints the 
 great bulk of the Church, continued to be true and faithful 
 and followed the Twelve Apostles. 
 
 This fact settled the matter of succession according to the 
 revelations. These authorities and their successors, have been 
 sustained at each conference of the Church, twice a year, and 
 at the quarterly conferences of the various stakes four times 
 a year from that day to this. The question of succession was, 
 therefore, settled at Nauvoo when the assembled Saints voted 
 to sustain the Apostles as the presiding quorum of the Church. 
 The attempt of any party or parties, before any other body, to 
 set up the Church and to ordain officers in conflict with the 
 action of the Church on the dates previously mentioned, would 
 be illegally done; just as much so as if in the municipality, state 
 or nation, after the majority of the citizens had elected officers 
 (and that almost unanimously) to serve them, a few disgruntled, 
 defeated, candidates and their sympathizers should appoint an- 
 other election, held it by themselves and then declare that the 
 regularly and properly elected officers were rejected and un- 
 authorized to serve. Such a thing in the nation could be no more 
 foolish or absurd than were the attempts of apostates to set up 
 a new organisation of the Church from a handful of disgruntled 
 office-seekers and their sympathizers. In one case there would 
 be as much authority as in the other and no more. 
 
 But the contention of Reorganites has been, that the apos- 
 tles assumed authority and powers that did not belong to them. 
 That their duty was in the world and it was the prerogative of 
 the high council of Nauvoo with William Marks and coun- 
 selors, at their head, to direct the affairs of the Church. They 
 say: 
 
 "That the Twelve usurped authority, and assumed privileges 
 and duties after the death of Joseph and Hyrum which did not 
 belong to them, is seen in the fact that their mission and call- 
 ing was to travel abroad among the branches, and throughout 
 the world, preaching, organizing branches, thus building up the 
 Church outside of Zion and the organized stakes. That such 
 was their mission and calling may be seen in the law of the 
 Church which is further confirmed in the teachings of the 
 martyr as follows: 
 
 " 'The Twelve will have no right to go into Zion, or any of 
 its stakes, and there undertake to regulate the affairs thereof, 
 where there is a standing high council. But it is their duty 
 to go abroad and regulate all matters relative to the different 
 branches of the Church.' Joseph Smith's History, Mill. Star, 
 Vol. 15, p. 261. 
 
 "After the death of Joseph, the Twelve superseded, by their 
 arrogant, despotic acts, the standing high council at the stake of 
 Nauvoo, of both which the late President Wm. Marks was presi- 
 
THE APOSTLES SUSTAINED. 17 
 
 Governor Thomas Ford, in his "History of Illinois, 
 states that in 1846 there were 16,000 Church members with 
 the Twelve on the plains of Iowa, while the 1,000 that re- 
 dent. And this usurpation thus begun, has been perpetuated 
 till now; entailing darkness, discord, and misrule upon that 
 faction of the Church." (The Successor pp. 14, 15). 
 
 Alexander H. Smith, presiding patriarch of the "Reorgan- 
 ized" church, and then one of their "apostles," made the follow- 
 ing statement, March 29, 1885, in Salt Lake City: 
 
 "At the evening meeting his remarks were directed to the 
 subject of the reorganization of the church, in which he showed 
 why this measure became necessary, and how Brigham Young 
 and the Twelve Apostles usurped the leadership. He quoted 
 from declarations of Joseph Smith and Brigham Young, and the 
 revelations to show what the organization and order of the 
 priesthood were, and how, in case of death of the prophet, 
 the word of the Lord, was to be given to the Saints. It was to be 
 through the high council of the chief or center stake of Zion,in which 
 jurisdiction the Twelve Apostles had no business whatever. 
 Their work and powers extended only to matters beyond the 
 borders of Zion. When the prophet was killed, therefore, the 
 right and duty to rule fell upon the high council at Nauvoo, of 
 which Elder Marks was the president. But Brigham Young and 
 eight others of the Twelve, brushed this order of the priesthood 
 to one side, and seized the reins of government themselves." 
 (Saints' Herald, Vol. 32:342). 
 
 This argument set forth in the "Successor" and by Alex- 
 ander H. Smith, which has been quite universal in the "Re- 
 organized" Church, would not be quite so bad if it was not for 
 a number of insurmountable difficulties and objections that 
 stand in the way. In the first place the objectors fail to state 
 that the powers of the high council and stake presidency at 
 Nauvoo, were limited to the affairs of the stake, and outside 
 of that they held no jurisdiction. Following the martyrdom, the 
 Church was considering matters that affected the whole Church 
 and not merely the stake at Nauvoo. The Twelve Apostles, 
 therefore, assumed by legal right their proper place as the pre- 
 siding quorum of the Church, and were so sustained. The reve- 
 lation on Priesthood (sec. 107) says the Twelve Apostles, form 
 a quorum equal in authority with the First Presidency (verse 
 24) and it was the duty of the Apostles, not only to ordain 
 evangelical ministers (Patriarchs) but also to ordain and set 
 in order all the other officers of the Church, (verse 58). We read 
 that "God hath set some in the Church, first apostles, sec- 
 ondarily prophets, thirdly teachers," etc. (I. Cor. 12:28) not 
 first high councils and presidents of Stakes. Neither are the 
 duties of the Apostles confined to their labors out side of 
 the Stakes of Zion. 
 
18 ORIGIN OF "REORGANIZED" CHURCH. 
 
 mained, a small remnant, were those who were unable to sell 
 their property, or who having no property to sell, were un- 
 able to get away. (History of "Reorganized" Church iii: 
 164). And this remnant followed as soon as they were able. 
 In the census report for 1850 three years after the 
 settlement of Salt Lake valley, we learn that the population 
 of Utah was 11,380, all Mormons. That same year the 
 population of Pottawattomie county, Iowa, was 7,828, all 
 Mormons, the Latter-day Saints at Kanesville- Thus we 
 see that 19,208 members of the Church who had followed 
 President Brigham Young in the exodus from Nauvoo, were 
 located at these two places. And that is not all, there were 
 other settlements of the Saints at Garden Grove, Mount 
 Pisgah, St. Louis, and other places where temporary set- 
 tlements for the Saints were formed during that exodus. 
 These also later gathered to Utah. Thus we see that almost 
 the entire membership of the Church as it stood in 1844, 
 is accounted for in the following of President Brigham 
 Young and the Twelve. That the Church was not threat- 
 ened with dissolution the following statistics will show I 
 have not at hand the increase of membership of the Church 
 during that period in the United States, but the increase in 
 Great Britain is as follows : In the year 1844, the popula- 
 tion of the Church in the British Isles was 7,797. Six years 
 after the martyrdom December, 1850 that membership 
 had increased to 30,747. This does not show much of a 
 dissolution or falling away. 
 
 WHO FORSOOK THE CHURCH? 
 
 I do not intend to convey the idea that there was not a 
 falling away, an apostasy, at the time of the martyrdom and 
 the exodus from Nauvoo, for there were many who forsook 
 the cause, but compared with the Church membership, they 
 were but few. Who were they? Did the faithul Saints 
 forsake the Church at that time? Did those who risked 
 their lives who were shot with the Prophet and Patriarch 
 forsake the Church ? No ! We do not find the faithful Lat- 
 ter-day Saints, who had the Gospel rooted in their hearts 
 turning away. Then who were those who forsook the 
 cause? I will tell you. 
 
WHO FORSOOK THE CHURCH? 19 
 
 In the parable of the sower the Savior said: 
 
 "Behold a sower went forth to sow; and when he sowed 
 some seed fell by the wayside, and the fowls came and devoured 
 them up. Some fell upon stony places where they had not much 
 earth; and forthwith they sprung up, because they had no deep- 
 ness of earth; and when the sun was up, they were scorched; 
 and because they had no root, they withered away." 
 
 In explaining this parable He said : 
 
 "But he that received the seed into stony places, the same 
 is he that heareth the word, and anon with joy receiveth it; 
 yet hath he not root in himself, but dureth for a while; for when 
 tribulation or persecution ariseth because of the word, by and by 
 he is offended." 
 
 These were they who forsook the Church in the exodus 
 from Nauvoo. Not the faithful who had been tried and 
 proved and not found wanting, who had an abiding testi- 
 mony of the truth. Now, let us see what Gen. Thomas L. 
 Kane has to say on this subject. He visited Nauvoo about 
 this time and also the camps of Israel. In the postscript 
 to the second edition of his lecture on "The Mormons" he 
 says, page 86: 
 
 "The Mormons as I saw them, though a majority, were but 
 a portion of the Church as it flourished in Illinois. When the 
 persecution triumphed there, and no alternative remained for the 
 steadfast in the faith but the flight out of Egypt into the wild- 
 erness, as it was termed, all their fair weather friends forsook 
 them." ***** 
 
 "So the Mormons have been as it were, broken and screened 
 by calamity. Their designing leaders have left them to seek 
 after fortunes elsewhere. Those that remain of the old stock 
 are the masses, always honest in the main and sincere even in 
 delusion; and their guides are a few tried and trusty men, little 
 initiated in the plotting of synagogues, and more noted for 
 services rendered than bounties received. They are the men 
 whom I saw on the prairie trail, sharing sorrow with the sor- 
 rowful, and poverty with the poor; the chief of them all, a man 
 of rare natural endowment, to whose masterly guidance they 
 arc mainly indebted for their present prosperity, driving his 
 own ox team and carrying his sick child in his arms." 
 
 We have the statement of Sidney Rigdon, one of those 
 
20 ORIGIN OF "REORGANIZED" CHURCH. 
 
 who forsook the cause. It is found in his Messenger and 
 Advocate for June, 1846, pages 474-5, and a portion of his 
 statement I will now read : 
 
 "Their camp [that is the camp of the exiles, the pioneers] 
 is in the western part of Iowa, some 200 miles west of Nauvoo. 
 Their situation according to our informant, is as miserable as it 
 well could be. Their stock of provisions they took with them, 
 is getting fast reduced, so much so, that they can proceed no 
 further; neither can they go back. They are there without 
 shelter, other than tents and wagons, and their tents so indif- 
 ferent that they will not shed the rain, which has been inces- 
 santly falling since their arrival. In this awful condition is to 
 be found the aged and infirm, the mother and tender infant. 
 When our informant left, they were going to fence in some 
 300 or 400 acres of land, for the purpose of raising a crop of 
 corn to try and preserve life. The remains of their furniture, 
 which in part consists of beds and bedding, they are sending 
 off to Missouri to exchange for corn and bacon to sustain life. 
 * * * * This said Young professed to be a follower of 
 Christ, and hold communion with Him, and to receive reve- 
 lations from Him; but where are his pretentions now? He has 
 got, according to our informant, some 800 or 1,000 people far into 
 the wilds, without food, without shelter, and himself being 
 judge, without object. * * * A state of wretchedness be- 
 yond this is not easily conceived of. Our informant says when 
 he left, which was some three weeks since [and I may add that 
 it is quite evident from this account why he left] the mud, by 
 reason of the incessant rains, was six inches deep round their 
 camp." 
 
 I suppose that there are some present this afternoon 
 who realize the hardships through which the pioneers had to 
 pass that tried men's souls and that only the faithful were 
 able to endure. 
 
 I have now shown that the great majority of the Lat- 
 ter-day Saints followed President Brigham Young and were 
 true to the Church. We get a good idea of the number 
 who scattered from the testimony of William W. Blair. 
 
 FEW JOINED REORGANITES. 
 
 Of the members of the Church who were in fellow- 
 ship in 1844-6, the "Reorganized" Church has received no 
 more, and likely less than 1,000 converts, which fact shows 
 that the apostasy was not so great in 1844-6 as has been 
 
FEW JOINED REORGANITES. 21 
 
 stated by the Senator from Michigan and members of the 
 "Reorganization." This statement is based on the testimony 
 of William W. Blair, one of the original members of the 
 "Reorganized'' Church, as he testified before the United 
 States court of appeals for the West'ern district of Mis- 
 souri, in 1894, in the temple lot suit, which was for the pos- 
 session of property in the hands of the "Church of Christ," 
 or "Hedrickites." ' 
 
 Before that court Mr. Blair, who was for many years 
 a member of the presidency of the "Reorganized" Church, 
 testified that "1,000 was probably too high an estimate for 
 the members of the original Church, that had joined the 
 'Reorganized' Church." He could "approximately say," 
 that 1,000 had joined the "Reorganized" Church, and "pos- 
 sibly that estimate was too large." (Record pp. 180, 181). 
 
 ORIGIN OF "REORGANIZED" CHURCH. 
 
 We will now consider the origin of this "Reorganized" 
 Church. Many people have been lead to believe that this 
 society had its origin at the martyrdom, or immediately fol- 
 lowing the martyrdom. But this is not the fact. Properly 
 it did not come into existence until 1860 16 years after 
 the martyrdom, but the two men who were mainly respon- 
 sible for the organization commenced their work in 1852-3. 
 These men were Jason W. Briggs and Zenas H. Gurley. 
 Perhaps a brief outline of their lives would be interesting. 
 
 Jason W. Briggs who was really the founder of the 
 "Reorganized" Church, or, who perhaps did more than any 
 other one man to bring about that sect, was born June 25, 
 1821, at Pompey, Onondaga county, N. Y. It is said he 
 joined the Church at Potosi, Wis., about 1841, but most of 
 the history of this man we get through the records of the 
 "reorganization." His home was at Beloit, Wis., from 1842 
 to 1854.* He remained with the Church under the leader- 
 
 *If Jason W. Briggs joined the Church of Jesus Christ of 
 Latter-day Saints June 6, 1841, and resided in Wisconsin from 
 that time till 1854, he cannot be considered a faithful member 
 of the Church, "who desired to do the will of heaven;" for in 
 remaining at Beloit during all these years he was going contrary 
 
22 ORIGIN OF "REORGANIZED" CHURCH. 
 
 ship of President Young and the Twelve until the year 
 1846 (Reorg. Hist., 3 :737). It is interesting to note in this 
 regard that the exodus commenced February 4, 1846, so we 
 are quite safe in saying that this man was one of "the fair 
 weather friends." 
 
 After the exodus he joined James J. Strang, and in his 
 organization labored in the ministry quite extensively (Re- 
 organite History 3; 737), filling short missions to various 
 parts of New York and in Wisconsin. 
 
 to the word of the Lord given to the Prophet in 1841. On 
 January 15th of that year, the Lord said through the Presi- 
 dency, Joseph Smith, Sidney Rigdon and Hyrum Smith, and on 
 divers other occasions, that the Saints scattered abroad should 
 come to Nauvoo and Hancock county. Here is the command: 
 "Let all those who appreciate the blessings of the Gospel, and 
 realize the importance of obeying the commandments of heaven. 
 * * * first prepare for the general gathering. Let them dis- 
 pose of their effects as fast as circumstances will possibly admit, 
 without making too great sacrifice, and remove to our city and 
 county. * * * This cannot be too forcibly impressed on the 
 minds of all, and the elders are hereby instructed to proclaim 
 this word in all places where the Saints reside in their public 
 ministrations, for this is according to the instructions we have re- 
 ceived from the Lord. (My italics.) 
 
 Again, on May 24, 1841, the Prophet said this gathering to 
 Hancock and Lee counties was "important and should be attend- 
 ed to by all who feel an interest in the prosperity of this corner stone 
 of Zion," and the Twelve Apostles a short time later, under the 
 direction of the First Presidency, in an epistle to the Saints, 
 said: "We say to all Saints who desire to do the will of heaven, 
 arise, and tarry not, but come up hither to the place of gather- 
 ing as speedily as possible." (My italics.) 
 
 Mr. Briggs visited Nauvoo once in 1843, but again re- 
 turned to Wisconsin (Reorg. Hist. 3:737) where he lived until 
 1854, either defying this commandment or else ignoring it, thus 
 proving he was not in harmony with the Presidency of the 
 Church, and was one who did not "desire to do the will of 
 heaven." If he had been faithful he would have gone to Nau- 
 voo and remained there and assisted in the building of the 
 Temple, but he did not do so, was not diligent and went con- 
 trary to the "instructions" the Presidency had "received from 
 the Lord." That the Lord would not choose such an unfaithful 
 servant to build up His Church, give him revelations and cause 
 him to stand as president pro tern., in the place of the Seed 
 of Joseph Smith, which Reorganites claim Jason W. Briggs 
 did, is obvious and requires no further comment. 
 
APOSTASY OF JASON W. BRIGGS. 23 
 
 In September of 1849, with B. G. Wright, he organized 
 the Waukesha branch of Mr. Strang's church (Hist. Re- 
 organized Church, 3; 737-8). Now, remember this was in 
 September, 1849, and the organization of this branch was in 
 the Strangite church. About this same time he also organ- 
 ized the Beloit branch for the same organization.! 
 
 In 1850 he left Mr. Strang's organization and joined 
 with William Smith, who had himself been a follower of 
 Mr. Strang until excommunicated from that organization. 
 In William Smith's church Mr. Briggs accepted the position 
 of "apostle;" but at the time of the disintegration of Wil- 
 liam Smith's church in 1851, he withdrew, and in 1852 
 joined with Zenas H- Gurley. These two men then organ- 
 ized what was called at the time the "New Organization of 
 the Church," but today known as the "Reorganized" Church. 
 
 tl have been taken to task for saying that about this time 
 Jason W. Briggp. organized the Beloit branch for the Strang 
 organization. Reorganites claim that the Beloit branch was 
 raised up in 1842 or 1843 they don't know just when. For the 
 sake of the argument we will grant that a branch was organized 
 at Beloit in 1842 or 1843. If so, the faithful members of that 
 branch removed to Nauvoo, agreeable to the commandment 
 of the Lord previously quoted. Those who remained at Beloit, 
 like Jason W. Briggs, were not faithful in that they did not 
 "desire to do the will of heaven." And what has been said of 
 Mr. Briggs, will also apply to them. Nevertheless, between 
 1846 and 1848, Jason W. Briggs organized the Beloit branch 
 for Strang's organization, or else the Reorganite history is at 
 fault. They say that in 1849 the Beloit branch was a Strangite 
 branch, and remained with Mr. Strang until 1850 (Reorg. Hist., 
 3:737). Most of these members and they were few after 
 they left the Strangites joined the organization of William 
 B. Smith and acknowledged him as their leader. (Reorg. Hist., 
 3:738). Reorganites also claim that both Strang's and Wil- 
 liam B. Smith's organizations were without authority, so what- 
 ever power those unfaithful members had before 1844, they lost 
 when they joined these apostate organizations of Strang, et al. 
 For they could not take power or authority with them. This 
 truth is expressed by an officer of the Reorganized Church 
 who said, at Galland's Grove, Iowa, October 25, 1863: "When- 
 ever individuals claiming authority under the church as or- 
 ganized by the first Joseph, become members of any faction, 
 they immediately become divested of all authority except that 
 received from that faction." (True Saints' Herald, Vol. 4, 
 page 158). 
 
24 ORIGIN OF "REORGANIZED" CHURCH. 
 
 In 1886, together with the family of Zenas H. Gurley,* 
 Mr. Briggs withdrew from the "Reorganization," which he 
 had begotten. (Saints' Herald, 33; 248-9). His reasons 
 for withdrawing we will consider later. 
 
 Zenas H. Gurley was more active in the Church pre- 
 vious to the martyrdom. He was ordained a Seventy in 
 Nauvoo in 1844, and when the Twenty-first quorum of 
 Seventy was organized, April 6, 1845, he was chosen as the 
 senior president, he being the oldest of the presidents chosen. 
 He was a native of New York state, born May 29, 1801, 
 and was therefore 43 years of age in 1844. 
 
 We know something about this man's career between the 
 martyrdom and the exodus from the minutes u- this quorum 
 of Seventy. And as this record contains some very inter- 
 esting items I will read a few of them here. In the minutes 
 of November 2, 1845, we read: 
 
 "President Zenas H. Gurley apologized for his absence the 
 two last meetings. He then enlarged upon the subject (i. e., 
 the subject before the quorum). He said he had received the 
 assurance of an addition of power of the Priesthood upon every 
 accession of authority he had received. We ought to be the 
 best men living in consideration of our privileges as members 
 of the Church of Jesus Christ of Latter-day Saints, enlightened 
 as it was with divine revelation. He exhorted the brethren not 
 to aspire but to rise upon their own merits and to visit the 
 poor in their afflictions." 
 
 *In a vain effort to blind the readers of the Saints' Herald 
 the "defender" tries to make it appear that I state here that 
 Zenas H. Gurley left the "Reorganized" church; but from the 
 way he writes it, it is evident that he doesn't himself believe 
 that any such attempt was made. Zenas H. Gurley, Sen., died 
 August 28, 1871, and in speaking of his family in 1886 fifteen 
 years later it is obvious that the reference does not include 
 him. That Mr. Gurley left them when he got on the other side, 
 I have my reasons to believe, but at no time in the entire publi- 
 cation has he been confounded with his son of the same name. 
 The son is mentioned but once and then only incidentally and un- 
 avoidably in connection with the withdrawal of Jason W. Briggs 
 from the "Reorganization." The family of Zenas H. Gurley 
 mentioned here consisted of his wife Margaret, sons Zenas H. 
 (who was one of their "Apostles") Edwin H., and their wives. 
 The attempt of the writer of the "defense" to throw dust in the 
 eyes of the readers of the Saints' Herald as he has done here and 
 at many other points, is contemptible. 
 
ZENAS H. GURLEY AS A SEVENTY. 25 
 
 In the minutes of November 9, we are informed that 
 President Erastus H. Derby, one of the presidents of that 
 quorum, said : 
 
 "Brother Brigham advised and counseled the Saints to get 
 ready for emigration in May, 1846. If he (Derby) possessed 
 the wealth of the whole nation he would not stay behind the 
 Church going into the wilderness." 
 
 Immediately following these remarks, Zenas H. Gurley 
 arose and said, as the minues read, that "He confirmed the 
 same." That is, he too would rather forsake the wealth of 
 the whole nation than fail to go with the Church into the 
 wilderness. Then continuing his remarks, he said : 
 
 "Small prototypes of great national events were given by 
 command of God, by the ancient prophets, and the like would 
 probably nowadays distinguish what God is about to do in the 
 earth. * * * Certain characters have been elected from be- 
 fore time to fulfill certain purposes in the earth, called though 
 they were from all nations, tongues, and ranks. * * * The 
 order of free masonry was outrageously violated by the people 
 of Hancock; but the pledges, obligations and vows of the Lat- 
 ter-day Saints would, if adhered to, exalt them to thrones domin- 
 ions and power." 
 
 This was in relation to temple work. On the 21st of 
 December, 1845, he said: 
 
 "He remembered forcibly the sayings of the first presidents 
 of Seventy, that we should so live that no charge can be brought 
 against us. A few years ago the men in high standing in this 
 Church (the Twelve) were as little as we are. They obtained 
 their exaltation by patient submission to right, and minding 
 their own business. * * * There are many young men in 
 this quorum able to travel a great way. You will be called 
 on to go, also to receive your endowment. Keep always meek 
 and a teachable spirit. The willow always bends in the breeze 
 and is also firm in the root. Though many have gone out from 
 the Church." now remember this "YET it increases as fast 
 as ever and evinces to the world as great affinity and identity 
 to the eternal plan of Jehovah as ever it did." 
 
 This does not sound much like a falling away or a dis- 
 solution of the Church, does it? And this is the testimony 
 of Zenas H. Gurley given before he left the Church. Again, 
 on the 3rd of January, 1846, the minutes say : 
 
26 ORIGIN OF "REORGANIZED" CHURCH. 
 
 "Zenas H. Gurley enlarged on the subject of liberally donat- 
 ing to the Church necessities. God said He has so shaped the 
 scheme of salvation as that to be saved and appear approved of 
 God, we must sacrifice of all that we possess. * * He felt 
 filled with the Spirit. The course the Church is pursuing has 
 been spoken of by Jesus Christ and the holy prophets of olden 
 time." 
 
 There is his endorsement of the course of the Church. 
 And on January 10, 1846: 
 
 "Zenas H. Gurley arose and said that the presidents of the 
 quorum had received their endowment." 
 
 Continuing he said mark you, he was one of those 
 presidents : 
 
 "He observed that it was remarkable for an unusual out- 
 pouring of the Holy Spirit. He felt for the quorum that they 
 should receive their endowment. The Church authorities, the 
 quorum of Seventy in succession, to furnish the people engaged 
 in the endowment, one day each, and he wanted the quorum 
 (Twenty-first) to acquit themselves from every obligation." 
 
 It may be interesting to know that this man and his 
 wife were endowed in the Temple January 6, 1846. Here is 
 the testimony of Zenas H. Gurley in relation to the Temple 
 ceremonies when he was in full fellowship in the Church 
 and was in possession of the spirit of his calling. At that 
 time he declared most emphatically that on that occasion the 
 Spirit of the Lord was unusual in its outpouring. If that 
 is true and he could testify to it then, there cannot be any- 
 thing so very bad in these glorious privileges of which he 
 testified. In later years when he had lost the spirit of the 
 Gospel and was fighting the work he had formerly upheld, 
 he denounced in bitterness these sacred ordinances that he 
 on this occasion sanctioned. His former testimony is the 
 one that is consistent- 
 
 On the 17th of January, 1846, the minutes say : 
 
 "President Zenas H. Gurley arose and said * * The busi- 
 ness before the meeting was the arranging for a donation for 
 the benefit of those of the Priesthood engaged in the Temple. 
 (Not on the Temple but in it). He beautifully observed that 
 it was his design, and also his council's to exalt the Twenty-first 
 
APOSTASY OF ZENAS H. GURLEY. 27 
 
 quorum, and the quorum should reciprocally return the favor; 
 give support and influence towards its welfare." 
 
 Then on the 25th of the same month : 
 
 "President Zenas H. Gurley arose and said that the business 
 before the meeting was to select persons to receive their en- 
 dowment. He had received direction to select 10 or 12 to go in 
 the Temple. He desired the brethren not to think it was 
 partiality to make this selection. The most important point 
 to be considered was to learn obedience. This was the prin- 
 ciple taught by Jesus Christ." 
 
 He then proceeded to name the brethren for this pur- 
 pose, and continuing his remarks he said : 
 
 "The Saints who have passed through the trials of the 
 Church were generally rooted and grounded in love and have 
 a witness in their hearts or they would not have remained." 
 
 And I say amen to that. I wish with all my soul that 
 Zenas H. Gurley had been one of them for his own sake, for 
 it was but 10 days after he made this utterance, that the 
 exodus from Nauvoo began, and this is the last reference we 
 have of Zenas H. Gurley while connected with the Church ! 
 What became of him ? "Because he had no root he withered 
 away." The terrible trials the Saints were forced to undergo 
 in the wilderness were too great for him ; he could not stand 
 the test. And while he had declared that he would go with 
 the Saints even if it required that he should sacrifice the 
 wealth of the whole nation, when put to the actual test, his 
 heart failed him and he sought safety in flight, he sought his 
 life, but lost the life eternal! 
 
 The next reference we have of him in the minutes of 
 the Twenty-first quorum is in 1855, where the statement is 
 made that he had fled from the Church and was associated 
 with James J. Strang. Of his connection with Mr. Strang, 
 I prefer to read to you the account from the history of the 
 "Reorganized" Church, for you know then we will have it 
 correct. On page 744 of volume three we have the follow- 
 ing: 
 
 "After the death of Joseph Smith, Elder Gurley investi- 
 gated the claims of the various leaders, and finally accepted 
 those of James J. Strang as being the most reasonable. A let- 
 
28 ORIGIN OF "REORGANIZED" CHURCH. 
 
 ter written by him from Gananoque, Canada West, November 
 6, 1849, and published in Gospel Herald, volume 4, page 187, in- 
 dicates that he was then on a mission to Canada in the interest 
 of the organization under Strang. On January 1, 1850, he again 
 wrote from Landsdown, Upper Canada, still engaged in the 
 same work. 
 
 "A letter written January 10, 1850, from Pittsburg, Canada 
 West, manifested zeal in his work." 
 
 We have already shown how he manifested great zeal in 
 his work in the Twenty-first quorum before he left the 
 Church. But to continue: 
 
 "March 15, 1850 he wrote from St. Lawrence, New York, 
 that he was assisting Brother Silsby in organizing the breth- 
 ren and helping them in getting ready for Beaver. He was 
 present at a conference held at Voree, Wisconsin, June 1 and 2, 
 1850, and in these minutes we find this entry: 'Brother Z. H. 
 Gurley was' 
 
 Then there is an elipsis, no doubt it would be interest- 
 ing to know what follows, and the account continues 
 
 'sent to the northeastern parts of Wisconsin, on the pres- 
 entation of President Strang." 
 
 Now, please note carefully what follows : 
 
 "It was probably while on the mission thus appointed that 
 Elder Gurley raised up the Yellowstone branch, the members 
 of which helped to form the nucleus of the Reorganization." 
 Page 744-5. 
 
 We have already seen that Jason W. Briggs raised up 
 the Waukesha branch of the Strangite church in 1849, also 
 that he raised up the Beloit branch for the same organiza- 
 tion, and now we have the admission fatal to their organ- 
 ization, that the Yellowstone branch was also raised up to 
 Mr. James J. Strang. These branches you see became the 
 nucleus of the "Reorganization." They were not connected 
 with the Church of Jesus Christ of Latter-day Saints, ac- 
 cording to their own admission, but were organized for 
 the Church of James J. Strang. Yet, mark you, these 
 Strangite branches were admitted into what was called the 
 
STRANGITES NUCLEUS OF "REORGANIZATION." 29 
 
 "New organization," or the "Reorganization," on their or- 
 iginal baptisms.* It is quite evident that the "Reorganiza- 
 
 *In the "defense" that appeared in the Saints' Herald, June' 
 30, 1909, in answer to this, the statement is made that, "Those were 
 received whose original baptisms had been performed either 
 previously to 1844 or by men who held authority previous to 
 1844." This declaration helps their cause not at all, for what- 
 ever authority any of those men who were active in these various 
 "factions" mav have held, when in the Church, they could not 
 take it with them, when they withdrew. Moreover, action was 
 taken against them and they were divested of all authority by 
 the Church of Jesus Christ of Latter-day Saints, from which 
 their authority came. And what authentic proof have they to 
 offer that these men had authority in the Prophet's day? Zenas 
 H. Gurley and Jason W. Briggs were confessedly, the two most 
 active and most noted in this work of the "Reorganization." 
 Mr. Gurley, it is true, was senior president of the 21st quorum 
 of Seventy at Nauvoo before he left the Church, having been 
 ordained under the direction of President Joseph Young. He 
 claimed it was by virtue of this office in the Priesthood that he 
 officiated originally in the bringing forth of the "New Organi- 
 zation," in 1852. (True Saints' Herald, Vol. I, page 56). Yet 
 the president of the "Reorganization" himself repudiates that 
 authority. (See section on Succession, subject Properly Or- 
 dained?} 
 
 It is claimed by the "Reorganization" that Mr. Briggs was 
 an Elder in 1842, but that also is mere sayso, there is no auth- 
 entic record for it. In proof of this I submit the following cor- 
 respondence. 
 
 Salt Lake City., Feb. 21, 1905. 
 Mr. Heman C. Smith, Church Historian, 
 Reorganized Church. 
 
 Dear Sir: The 3rd volume of the "History of the Reorgan- 
 ized Church," page 737, states that Jason W. Briggs was or- 
 dained an Elder in 1842. Will you kindly inform me who or- 
 dained him and the date of the ordination; also the authority 
 on which the statement of the ordination is made, and oblige? 
 
 Very respectfully, 
 JOSEPH F. SMITH, JR. 
 
 The reply dated Lamoni, Iowa, Feb. 26, 1905, is as follows: 
 
 Mr. Joseph F. Smith, Jr. 
 
 Salt Lake City, U. 
 Dear Sir: Yours of February 21, is at hand and contents noted. 
 
 Replying we will say we are not able to inform you as to 
 who officiated in the ordination of Elder Jason W. Briggs to the 
 
30 ORIGIN OF "REORGANIZED" CHURCH. 
 
 tion is the offspring of the church of this man James J. 
 Strang. 
 
 Now let us return to Jason W. Briggs. In Mr. Heman 
 C. Smith's "True Succession," pages 134-135, we have an 
 alleged revelation that this man received that was the cause 
 of the coming together of the so-called "Reorganized" 
 Church. I have already told you that he was the most im- 
 portant man in this movement, if not the father of it. The 
 "revelation" is as follows : 
 
 "Therefore, let the elders whom I have ordained by the 
 hand of my servant Joseph, or by the hand of those ordained by 
 him, resist not this authority, nor faint in the discharge of duty, 
 which is to preach my gospel as revealed in the records of the 
 Jews, and the Book of Mormon, and the Book of Doctrine and 
 Covenants; and cry repentance and remission of sins through 
 obedience to the gospel, and I will sustain them, and give them 
 my Spirit; and in mine own due time will I call upon the seed 
 of Joseph Smith, and will bring one forth, and he shall be 
 mighty and strong, and he shall preside over the High Priest- 
 hood of my Church; and then shall the quorums assemble, and 
 
 office of Elder; nor can we give you the date any nearer than 
 the year 1842. 
 
 The authority upon which the statement was made is the 
 sworn statement of Elder Briggs in the Temple Lot Case. See 
 Plaintiff's Abstract, page 393. 
 
 Very respectfully, 
 
 HEMAN C. SMITH. 
 
 In the formation of the "New Organization" (now the 
 "Reorganization") Mr. Briggs acted by virtue of the office of 
 High Priest. Mr. Gurley says they had "two High Priests 
 (Mr. Briggs being one of them) and one senior President of the 
 Seventies." (The Seventy being himself). See True Saints' 
 Herald, Vol. I, page 56. And in the "revelation" given by Mr. 
 Deam it was stated that "It is my will that you respect authority 
 in my Church, therefore let the greatest among you preside 
 at your conference." (True Saints' Herald, Vol. I, p. 55). Mr. 
 Jason W. Briggs was chosen to preside (p. 57). Where did he 
 get his authority as a High Priest by which he had the right 
 to preside? From James J. Strang. The Voree record of con- 
 ferences, April 8, 1846, contains the following: "Resolved 
 unanimously that Jason W. Briggs be ordained a High Priest. 
 Ordination under the hands of President James J. Strang and 
 William Marks." 
 
WHY BRIGGS SECEDED. 31 
 
 the pure in heart shall gather, and Zion shall be reinhabited, 
 as I said unto my servant Joseph Smith." 
 
 WHY BRIGGS SECEDED. 
 
 In this alleged revelation we have this man teaching 
 lineal Priesthood or the right of succession from father to 
 son. We also have him teaching the literal gathering to Zion 
 of the honest in heart. We will now see what his reasons 
 were for withdrawing from the "Reorganized" Church. 
 We find on pages 248-249 of volume 33 of the Saints' Her- 
 ald that the reasons why this man withdrew from the "Re- 
 organization" with the family of Zenas H. Gurley, were as 
 follows : 
 
 That he could not believe in : 
 
 (1) "The literal gathering of the Church into Jackson and 
 the adjoining counties in the state of Missouri (or any one or 
 more places) known as a local Zion." 
 
 (2) "Temple building and ceremonial endowments therein." 
 
 (3) "Baptism for the dead." 
 
 (4) "Tithing as a law applicable to the Church." 
 
 (5) "The law of consecration by which individuals are 
 made legal heirs to the Kingdom of Zion." 
 
 (6) "A sole mouthpiece of God to the Church." 
 
 (7) "The plenary inspiration of and consequent absolute 
 authority of what are called the sacred books." 
 
 (8) "The doctrine of 'cursing our enemies/ and of 'aveng- 
 ing God upon them to the third and fourth generations.' " 
 
 (9) "To the foregoing may be added the revelation of Jan- 
 uary 19, 1841, section 107 D. & C, (124 our edition), which 
 enjoins upon the Church the building of a hotel, called the 
 'Lord's boarding-house/ for Joseph Smith and posterity to 
 dwell in from generation to generation, as also the promise 
 contained therein, viz: 'And as I said unto Abraham concerning 
 the kindreds of the earth, even so I say to my servant Joseph, 
 in thee and thy seed shall the kindreds of the earth be blessed." 
 
 "This coupled with the provisions in section 43, that 'none 
 else should or could receive revelation for the Church and the 
 provision of section 19, that the Church shall receive Joseph's 
 words and commands the same as if from God's own mouth, 
 establish in our judgment a lineal descent of authority, equiv- 
 alent to an imperial dynasty, which is foreign to the spirit and 
 genius of the Gospel of Christ." 
 
 This communication was dated March 28, 1886, and 
 was signed by Jason W. Briggs, (president of their apos- 
 
ORIGIN OF "REORGANIZED" CHURCH. 
 
 ties) ; Zenas H. Gurley, (a member of that quorum) ; Gracie 
 Gurley, Margaret Gurley, Edwin H. Gurley, Mida Gurley. 
 We see that this Mr. Briggs repudiated the fundamental 
 portions of his alleged revelation. In the ''revelation" he 
 teaches the gathering, but here he says he does not believe 
 in the gathering, either to Jackson county or to any other 
 place to be known as a local Zion. In his "revelation" he 
 teaches lineal Priesthood, but when he withdraws from the 
 church one reason was that he could not believe in "a sole 
 mouth-piece of God to the Church," and in an "imperial 
 dynasty," which he erroneously thought was taught in the 
 revelation. Thus he repudiates his "revelation," denies the 
 divine mission of the Prophet Joseph Smith, and repudiates 
 the standard works of the Church.* Unstable to the last, 
 this man would not rest content in this organization which 
 he was such a potent instrument in bringing into existence.t 
 
 *In reply to this the Reorganite "defender" declares that I 
 have not been fair to Mr. Briggs, that if he believed "even 
 one section out of what was in excess of one hundred, both 
 as to its genuineness and authenticity, it would necessarily fol- 
 low that he believed to an extent in the mission of Joseph Smith 
 through whom it was given, in that case Joseph F. Smith, 
 Jr., could not truthfully use the language he did in describing 
 Briggs' attitude toward the Standard works of the Church." 
 * * * * Mr. Briggs denied the plenary inspiration of the sa- 
 cred books; but that is neither a denial of the authenticity, or 
 of the partiality of their inspiration." 
 
 This is a mere quibble. Mr. Briggs denied the gathering 
 of Israel; temple building and the ceremonial endowments there- 
 in; the salvation of the dead through the temple ordinances, 
 which the Prophet Joseph said was "the burden of the Scrip- 
 tures;" the law of tithing and of consecration, the only law 
 by which Zion could be redeemed and built; the right of Jos- 
 eph Smith or any other man to be a sole mouthpiece of God 
 to the Church; the plenary inspiration and consequent absolute 
 authority of the Scriptures; and the revelation on temple build- 
 ing. What else he did not believe is not stated; but if there 
 is any fundamental principle in the mission of the Prophet 
 Joseph, or in the Scriptures that he did believe, surely he ought 
 to have full credit for it! 
 
 tThe writer of the "defense" also very peevishly objects 
 to the statement that Mr. Briggs was unstable to the last. He 
 says: "If unstable and discontented to the last, he could not 
 have been stable and contented to the last, he could not have 
 
"ONE MIGHTY AND STRONG." 33 
 
 There is another thing in his so-called "revelation" that 
 is interesting. He declares that the Lord would raise up one 
 of the seed of Joseph Smith who would be mighty and 
 strong. Now, evidently this refers to Joseph Smith, president 
 
 been stable and contented for a generation preceding the 'last.' 
 If stable and contented for upwards of thirty years preceding 
 the last (1886,) then Mr. Smith uttered an untruth, then he re- 
 flected a falsehood, when he said Briggs was 'unstable' and dis- 
 content 'to the last.' Why not tell the truth about him even 
 though an 'apostate?' I see no excuse for reflecting on his sta- 
 bility any part of his life. If he stepped momentarily aside from 
 his path in the early part of his life it was because his north 
 star was obscured by a cloud he could not avoid; but as soon 
 as the cloud disappeared and his guiding star was again visible, 
 he resumed his pathway. No lack of stability there. * * * * 
 Joseph F. Smith, Jr., should tell the truth, even about the dead." 
 
 Another quibble. This is rather a severe arraignment to come 
 from a member of the "Reorganized" Church, which organization has 
 been fom its beginning so energetic in maligning the leaders of the 
 Church of Jesus Christ of Latter-day Saints, both living and 
 dead, accusing them of every wickedness under the sun, even 
 going so far as to accuse President Young of being an ac- 
 complice in the death of the Prophet Joseph Smith. (See 
 R. C. Evans, in Toronto Star, of January 28, 1905, and Saints' 
 Herald, Vol. 32:190.) 
 
 Well, let us see wherein we have wrongfully accused Mr. 
 Briggs. He joined the Church of Jesus Christ of Latter-day 
 Saints in 1841; failed to gather at Nauvoo when commanded; 
 left the Church in 1846 during the exodus, "because he had no 
 root;" joined James J. Strang in 1846 and remained with him 
 until 1850; left Mr. Strang and followed William Smith until 
 1851; left William Smith and joined with Zenas H. Gurley in the 
 "New Organization of the Church," which finally resulted in 
 the forming of the "Reorganized" Church; remained with this 
 organization until 1886, when he withdrew from it and died 
 at Harris, Colorado, January 11, 1899, rejecting the work he 
 performed in all these organizations. Moreover, he was "or- 
 dained" April 8, 1846 to the office of "High Priest" by James 
 J. Strang, and declared that Strang was Joseph Smith's legal 
 successor as this letter will show: 
 
 "The following letter was written in answer to one^from 
 Mr. Briggs of Wisconsin. His letter is too scurrilous to ap- 
 pear in print, therefore we publish only the reply of Mr. Bacon." 
 
 "Beaver Island, July 18th, 1851. 
 "Mr. Briggs: 
 
 "Sir: Some time since I received a letter from you in which 
 you claim to take the liberty to write to me, on the ground that 
 
34 ORIGIN OF "REORGANIZED" CHURCH. 
 
 of that organization. Joseph Smith of the "Reorganized" 
 Church declares that he is not the one mighty and strong and 
 the "Reorganized" Church has backed him up by resolution 
 in that conclusion.* 
 
 our acquaintance had been such as to forbid personal enmities; 
 and, therefore, you would carry out the precept: 'Do unto others 
 as you would have others do unto you;' and that I was less 
 orthodox in the pretenses of Strang, etc., than some others. 
 * * * * I w ill not notice the argument, powerful as it 
 may be, which you assert you have found upon examination, 
 touching the letter of appointment. But what examination can 
 this be, in which you have found out that you spoke that which 
 was not true? When you declared in public congregations, at your 
 oivn fireside, and at the fireside of your neighbors, that Joseph 
 Smith wrote with his own hand the 'Letter of Appointment' 
 (for you saw him in vision) and your surprise and faith in the 
 'knocking spirits' of New York, from the fact that they (the 
 sprits) asserted the same?" 
 
 He represented the Beloit and Prairie branches of Strang's 
 church at the conference held in October, 1848, (Voree Record) 
 and traveled quite extensively for that cult from 1846 to 1850. 
 When he joined William B. Smith he acknowledged him as 
 Prophet and leader, was ordained by William B. Smith, an 
 "Apostle." After he left William B. Smith and joined Zenas 
 H. Gurley he claimed to have a revelation embodying the very 
 things he repudiated when he withdrew from the "Reorganiza- 
 tion." 
 
 To Mathias F. Cowley, in the presence of others, Mr. 
 Briggs, a short time before his death in answer to the question 
 whether the "revelation" he received in 1851 was true or not, 
 said: "You know we learn by experience. I would not like 
 to claim it to be a revelation now, but it is just as good as 
 any revelation that was given to Joseph Smith." 
 
 Although he remained with the "Reorganized" Church for 
 thirty years, if this record does not show that he was unstable 
 of character at the beginning all the way through and "to the 
 end," pray tell, what does instability mean! 
 
 *The members of the "Reorganized" Church in the beginning 
 laid great stress on the statement that the Prophet Joseph 
 Smith was smitten by the shaft of death (D. & C. 85th sec.) for 
 putting forth his hand to steady the ark of God, and that his 
 successor should be the "one mighty and strong," the Lord 
 should send, "holding the sceptre of power in his hand, clothed 
 with light for a covering, whose mouth shall utter words, eter- 
 nal words; while his bowels shall be a fountain of truth, to set 
 in order the house of God, and to arrange by lot the inheritances 
 
QUESTION OF REJECTION. 35 
 
 QUESTION OF REJECTION. 
 
 We now come to the question of the rejection of the 
 Church. Our friends tell us that the Church was rejected 
 for the reason that they failed to complete the Nauvoo 
 Temple "in the sufficient time granted by the Lord." They 
 say that the Temple was not finished. The president of the 
 "Reorganization" has made the following statement in this 
 connection : 
 
 "The basement was fitted for occupation and the baptismal 
 font was ready for use. The auditorium on the first floor was 
 
 of the Saints, whose names are found, and the names of their 
 fathers, and of their children, enrolled in the book of the law 
 of God." 
 
 Mr. Briggs in his "revelation" says the Prophet's successor 
 should be one mighty and strong and one of his seed, and for 
 years the claim was made that Joseph Smith the present head 
 of the "Reorganization," was that personage. This is emphat- 
 ically declared in the "Successor," (revised edition) and in var- 
 ious numbers of the "Saints' Herald" and other of their publi- 
 cations. This is from page 66, Vol. 17, True L. D. S. Herald: 
 "God forknew the character of sister Emma that she would be 
 faithful and true to him who had called her and he elected her 
 to be the mother of the successor of the Martyr the "one 
 mighty and strong," who is "to set in order the house of God, 
 (i. e., the church; see I. Tim. iii. 15; I. Pet. iv. 17; Heb. iii. 6), and 
 arrange by lot the inheritances of the Saints; the man who shall 
 lead them (the Saints) like as Moses led the children of Israel, 
 (which was by direct revelation from God), and who, when sent 
 of God, would find the Saints in 'bondage/ from which they 
 should be led out' by power, (of God) 'and with a stretched 
 out arm.' " 
 
 That's the way they formerly gave it; but they have been 
 forced to recede because their president has not come up to 
 this standard of the one spoken of in the Prophet's revelation. 
 Therefore they have, since 1900, resolved: 
 
 "Whereas, we have received no divine communication auth- 
 orizing any particular interpretation of the revelation before 
 us; and as the Reorganized Church has never taken action upon 
 the matter; 
 
 "Resolved, that we leave it an open question, to be decided 
 as God may develop His purposes among us, while we acknowl- 
 edge the leading features in it to be prominently character- 
 istic of Jesus Christ." (From a letter by Joseph Smith of the 
 "Reorganization" in my possession J. F. S., Jr.) 
 
 This is rather a hard jolt to Mr. Briggs' "revelation." 
 
36 ORIGIN OF "REORGANIZED" CHURCH. 
 
 completed sufficiently to be seated and occupied for assembly 
 purposes. The stairway on the south side was completed for 
 use. The auditorium on the second floor, the stairway on the 
 north side, nor any other portion of the building except those 
 above named were completed; though the small rooms above 
 the second floor auditorium were used by President Young and 
 the resident Church authorities for various purposes." (His- 
 tory of Reorganized Church, 2:562). 
 
 His brother Alexander makes a similar statement. 
 
 In reply to this it is only necessary to say that it made 
 no difference whether the Temple was finished or not. The 
 revelation of January 19, 1841, provided, 
 
 "That when I (the Lord) give a commandment to any of the 
 sons of men, to do a work unto my name, and those sons of 
 men go with all their might, and with all they have, to per- 
 form that work, and cease not their diligence, and their enemies 
 come upon them, and hinder them from performing that work; 
 behold, it behooveth me to require that work no more at the 
 hands of those sons of men, but to accept of their offerings: 
 
 "And the iniquity and transgression of my holy laws and 
 commandments, I will visit upon the heads of those who hind- 
 ered my work, unto the third and fourth generation, so long 
 as they repent not, and hate me, saith the Lord God. 
 
 "Therefore for this cause have I accepted the offerings of 
 those whom I commanded to build up a city and a house unto 
 my name, in Jackson county, Missouri, and were hindered by 
 their enemies, saith the Lord your God: 
 
 "And I will answer judgment, wrath, and indignation, wail- 
 ing and anguish and gnashing of teeth upon their heads, unto 
 the third and fourth generation, so long as they repent not and 
 hate me, saith the Lord your God. 
 
 "And this I make an example unto you for your consolation 
 concerning all those who have been commanded to do a work, 
 and have been hindered by the hands of their enemies, and by 
 oppression saith the Lord your God."* 
 
 *The Reorganite "defender" says, "Also, we wish Mr. 
 Smith to note, that the Lord in the same connection says, 'If 
 my people will hearken to my voice,' they shall not be moved 
 out of their place. Were they moved? Yes, they were cannon- 
 aded from "Nauvoo, their enemies scattered them, some of them 
 went to Utah. Was it because they "hearkened," or because 
 they had not hearkened?" 
 
 He misinterprets the Scriptures. Thus do they read: 
 "And if my people will hearken unto my voice, and unto the 
 voice of my servants whom I have appointed to lead my people, 
 
DILIGENCE OF THE SAINTS. 37 
 
 No sane man will dare say that the Saints were not hin- 
 dered by their enemies in the building of the Nauvoo Tem- 
 ple, both before and after the martyrdom. Nevertheless, I 
 maintain that they were diligent in their labors as the fol- 
 lowing references will show, furthermore that the Temple 
 was completed. In the Times and Seasons, volume 3, page 
 775, is to be found an editorial written by the Prophet Jos- 
 eph in which he says: 
 
 behold, verily I say unto you, they shall not be moved out of 
 their place" (verse 45). 
 
 Who these servants were that the Saints should "hearken" 
 to, the Lord informs us in verses 124 to 129 of this same sec- 
 tion. "First, I give unto you Hyrum Smith, to be a Patriarch 
 unto you, * * * I give unto you Joseph Smith, to be a pre- 
 siding elder over all my Church. * * * I give unto him for 
 counselors my servant Sidney Rigdon, and my servant William 
 Law. * * * * I give unto you my servant Brigham Young, 
 to be a President over the Twelve traveling council, which 
 Twelve hold the keys to open up the authority of my kingdom 
 upon the four corners of the earth, and after that to send my 
 word to every creature; They are Heber C. Kimball, Parley 
 P. Pratt, Orson Pratt, Orson Hyde, William Smith, John Taylor,, 
 John E. Page, Wilford Woodruff, Willard Richards, George A. 
 Smith." These were the general authorities who were to be 
 "hearkened" to. And the people hearkened to the Prophets Jos- 
 eph and Hyrum Smith until their death, then the right of presi- 
 dency fell on the shoulders of the Twelve. The faithful Saints 
 "hearkened" to them and helped them to build the Temple. But 
 the unfaithful rejected these servants whom the Lord in this rev- 
 elation gave to the Church for the Saints to hearken to, departed 
 from Nauvoo, refused to comply with the command of the Lord 
 to build His house, and were consequently moved out of their 
 place in the Church into the "Reorganization." The moving "out 
 of their place" did not refer to the location (Nauvoo) but to 
 their place in the Kingdom of God; or, the Church of Jesus 
 Christ of Latter-day Saints. And all who refused to obey this 
 commandment and hearken to these servants were removed 
 from the Church. "But if they will not hearken to my voice, 
 nor unto the voice of these men whom I have appointed, they shall 
 not be blest, because they pollute mine holy grounds, and mine 
 holy ordinances, and charters, and my holy words which I 
 give unto them. And it shall come to pass, That if you build 
 a house unto my name, and do not do the things that I say, (i. e., 
 hearken to "the voice of these men whom I have appointed") I 
 will not perform the oath which I make unto you, neither ful- 
 fil the promise which ye expect at my hands, saith the Lord." 
 (verses 46-7). 
 
38 ORIGIN OF "REORGANIZED" CHURCH. 
 
 "This noble edifice is progressing with great rapidity; stren- 
 uous exertions are being made on every hand to facilitate its 
 erection; and materials of all kinds are in great state of for- 
 wardness. * * * * 
 
 "While the busy multitudes have thus been engaged in 
 their several avocations, performing their daily labor, and work- 
 ing one-tenth of their time, others have not been less forward 
 in bringing in their tithings and consecrations for the same 
 great object. Never since the formation of this Church was 
 laid have we seen manifested a greater willingness to comply 
 with the requisitions of Jehovah; a more ardent desire to do the 
 will of God; more strenuous exertions used, or, greater sacrifices 
 made, then there have been since the Lord said: Let the 
 Temple be built by the tithing of my people. It seemed as 
 though the spirit of enterprise, philanthropy, and obedience 
 rested simultaneously upon old and young; and brethren and 
 sisters, boys and girls, and even strangers, who were not in 
 the Church, united with an unprecedented liberality in the ac- 
 complishment of this great work; nor could the widow in many 
 instances, be prevented, out of her scanty pittance, from throw- 
 ing in her two mites." 
 
 This was written in May, 1842. Remember the date, 
 for I will have occasion to refer to this again before we are 
 through. 
 
 This editorial reveals to us what is meant by laboring 
 with your might and "to cease not their diligence." The 
 Lord did not require all the time of the Saints to be devoted 
 on that building, but a tithing one-tenth of their time or 
 means. That is all He required of them in order that they 
 should fulfill the commandment. This is also set forth in 
 the second vol. of the Times and Seasons, page 567, and in 
 vol., 3 pages 938-9, but I take it for granted that the refer- 
 ence given is sufficient to cover this ground. 
 
 . TEMPLE BUILT BY SACRIFICE. 
 
 Let us here pause a moment and see what it took to 
 build the Temple. That structure cost more than one mil- 
 lion dollars ; the Saints were poor, and a great deal of the 
 time the Temple was in course of erection they were har- 
 assed by their enemies. The Prophet Joseph was forced 
 into exile to avoid his enemies who tried to drag him to Mis- 
 souri, and therefore he could not devote his personal atten- 
 
TEMPLE BUILT BY TITHING. 39 
 
 tion to the building of the Temple as he otherwise would 
 have done ; and in this way the work was retarded to some 
 degree by the enemies of the people. Moreover, the build- 
 ing of that structure was not like building one today. The 
 Saints could not order their timber from the lumber yard 
 in a state of preparation for the Temple. There were no 
 iron foundries from which they could obtain the required 
 metal properly prepared; but on the contrary, every detail 
 had to be performed by the Saints. The timber had to be 
 hewed in the far off forests of Wisconsin, carried to Nau- 
 voo, and cut into boards and for the various uses of the 
 Temple. The stone had to be cut and polished from the 
 quarries, and the whole work had to be supplied out of the 
 tithing of the people. If the Lord had required all of their 
 time how would they have supported their families? Of 
 course, He could have cared for them, but it was but the 
 tenth, mark you, of their time and means that was required. 
 And yet some of our friends complain that the Temple 
 was not completed inside of six months! Naturally under 
 these conditions it would take a number of years to com- 
 plete the building. 
 
 We have seen that the Saints were diligent up to May, 
 1842.* Let us now see if they did not continue their dili- 
 
 *The Reorganite response to this is as follows: "Not 
 by any means, no such an indication. We have seen that they 
 were diligent in May 1842 not up to. The corner-stone of the 
 edifice had been laid April 6, 1841, over a year from the date 
 of the quotation. Room for a great deal of lagging between 
 those two periods of time." 
 
 "The next quotation is from Hyrum Smith (no reference) 
 at the April Conference, 1844, who speaks of, as Joseph F. Smith 
 [Jr.], puts it, the 'willingness of the Saints to do the work as 
 late as 1844.' Yes, but he does not say they had been willing 
 up to 1844. From May 1842, to April, 1844, (nearly two years), 
 afforded time to be guilty of lethargy and to falter enough to 
 incur the penalty the fiat of the Lord had fixed." 
 
 Such miserable, puerile, balderdash set forth as argument, 
 is disgusting. Nevertheless it is characteristic of the "defense" 
 writer who, throughout, argues in this fashion, failing to pre- 
 sent the quotations he attacks for fear his readers will discover 
 his dishonorable methods. He was afraid to present to his 
 readers the quotation from the remarks of Patriarch Hyrum 
 Smith and the quotation from the Prophet wherein he said: 
 
40 ORIGIN OF "REORGANIZED" CHURCH. 
 
 gence. Of course, there were some who were not diligent; 
 but not of the faithful, not of those who followed the 
 
 "Never since the formation of this Church was laid have we 
 seen manifest a greater willingness to comply with the requi- 
 sitions of Jehovah, a more ardent desire to do the will of God; 
 more strenuous exertions used or greater sacrifices made, than 
 have been SINCE the Lord said, LET THE TEMPLE BE BUILT BY THE 
 
 TITHING OF MY PEOPLE!" 
 
 The reasons he did not give these quotations is, that he 
 knew his readers would see his trickery and deception. Then 
 he goes on to argue that the Saints were not diligent in Sep- 
 tember 1841, because the Lord said at that time: "Let the 
 work of my Temple, and all the works which I have appointed 
 unto you, be continued on and not cease, let your diligence and 
 your perseverence, and patience, and your works be redoubled, 
 and you shall in no wise lose your reward." (My italics). 
 Therefore, he argues, "they were not sufficiently diligent at 
 that time," because they were commanded to redouble their 
 works. "That at least makes one positive break in Mr. Smith's 
 chain of diligence." 
 
 Let us see: their works that were to be redoubled were not 
 confined to the building of the Temple, and the context of this 
 revelation (see sec. 127) proves that they were in favor with 
 the Lord and had been diligent and patient and persevering in 
 their works. We have seen too, from the Prophet's own words, 
 that "laboring with their might" meant one-tenth of their time 
 or means a tithing of the people, which is all the Lord had asked 
 of them, and this could be redoubled without any thought of 
 lethargy or lack of diligence. There is no sense in the Reor- 
 ganite "defender," being unreasonable, technical and peevish in this 
 matter to win a point for a delapidated cause. There is sufficient 
 evidence given in this book; and it is not all that could be 
 given by any means, to show that the Saints labored faithfully, 
 diligently, and did all that the Lord required of them until 
 they had completed the Temple; and that, too, while they were 
 being harassed, persecuted, and in every way opposed by their 
 enemies. All these facts the "defender" very carefully avoids. 
 
 Another thing. Who was it that failed to be diligent and 
 to labor with their mights in building the Temple? Those 
 scattered members who refused to go to Nauvoo when command- 
 ed, and afterwards, if we may accept Reorganite testimony 
 became the nucleus of their Church! Those who fled from 
 Nauvoo with James J. Strang, Sidney Rigdon and William 
 Smith; forsaking the Church; refusing to assist in the comple- 
 tion of the Temple; opposing the building of that edifice; even 
 prophesying that it would not be built, and blocking the pro- 
 gress of its erection! Notwithstanding the Lord declared to 
 Parley P. Pratt in a revelation just following the martyrdom 
 
DILIGENCE OF THE SAINTS IN 1844. 41 
 
 Twelve. At the April conference, 1844, the Patriarch Hy- 
 rum Smith, addressing the Saints, said : 
 
 "I am one of the committee (i. e., Temple committee); the 
 committee tell me the quarry is blockaded, it is filled with rock, 
 the stone cutters are wanting work; come on with your teams 
 as soon as conference is over. It is not necessary for me to 
 tell who will come and do it; I will prophesy that you will 
 do it. There is not one in the city but that will do right if they 
 know it, only one or two exceptions, and they are not worth 
 notice; God will take care of them, and if He doesn't, the devil 
 will." (T. & S., 5:597). 
 
 Now, I know that Hyrum Smith was a prophet of God, 
 the Lord declared it, and his prophecy did not fail. This 
 shows the willingness of the Saints to do this work as late 
 as 1844. 
 
 In a communication to the Times and Seasons, October 
 13, 1844, signed "C," we have the following: 
 
 "The Temple is rising even faster than could have been 
 anticipated, and has a very imposing appearance." 
 
 Again on page 744, of volume 5, Times and Seasons, 
 (December 15, 1844), this is stated: 
 
 "The Temple has progressed with greater rapidity since 
 the death of Joseph and Hyrum than ever it had done before; 
 and things in this city never looked more prosperous." 
 
 which is accepted by the Reorganites as genuine "Go and 
 say unto my people (not rejected) in Nauvoo, that they shall 
 continue to pursue their daily duties and take care of them- 
 selves, and make no movement in Church government to re- 
 organize or alter anything until the return of the remainder of 
 the quorum of the Twelve (not rejected). But exhort them that they 
 continue to build the House of the Lord which I have commanded 
 them to build in Nauvoo." (My comments and italics). Autobiog- 
 raphy of Parley P. Pratt, page 371). Notwithstanding this 
 commandment, some forsook Nauvoo and refused to assist in 
 building the Temple, and these were the ones who after- 
 wards became active members of the "Reorganization." It 
 will take more evidence than a lot of inuendos, accusations, and 
 downright sophistry to prove that the Lord rejected those who 
 labored diligently on the Temple, according to His command, 
 and accepted those who rejected the Temple, and refused to as- 
 sist in its erection. 
 
42 ORIGIN OF "REORGANIZED" CHURCH. 
 
 And in an editorial in this same paper of May 15, 1845 : 
 
 "The Temple progresses rapidly and the Saints being united 
 (as we have heretofore said), are industrious, frugal and de- 
 termined." 
 
 Then in the Times and Seasons, volume 6, page 926 : 
 
 "After a little more than four years of hard labor, in truly 
 troublesome times, and not, too, without the loss of the best 
 blood in the Church, on the morning of the 24th ult. (April, 
 1845), at a little past 6, a goodly number of Saints had the 
 honor, and glory to witness the capstone of the Temple laid 
 in its place." 
 
 In a letter from Elder John Taylor to Joseph Cain 
 (Mill Star, 8 :31), we find this : 
 
 "My feelings were very peculiar while standing in the font, 
 which is of stone, and passing through the rooms when I 
 thought how the Saints had labored and striven to complete 
 the building." 
 
 And in the Times and Seasons, volume 6, page 1017: 
 
 "On Sunday, the 5th of October (1845) through the inde- 
 fatigable exertions, unceasing industry, and heaven blessed 
 labors, in the midst of trials, tribulations, poverty, and worldly 
 obstacles, solemnized, in some instances, by death, about 5,000 
 Saints had the inexpressible joy and great gratification to meet 
 for the first time in the house of the Lord in the city of Joseph 
 (Nauvoo). From mites and tithing, millions had risen up 
 to the glory of God, as a Temple where the children of the 
 last kingdom, could come together and praise the Lord." 
 
 There are other passages ; but these ought to suffice on 
 this point of the diligence of the Saints. But some one will 
 say, all this testimony is from those who are interested 
 from your friends. Should we take the testimony of our 
 enemies, those who are interested in our downfall, and who 
 are not acquainted with these facts? However, I will add 
 the testimony of one who hoped that the Temple would not 
 be finished. In the Messenger and Advocate of June, 1846, 
 published by Sidney Rigdon, 1 quote the following : 
 
NAUVOO TEMPLE COMPLETED. 43 
 
 "That people [the Saints with Brigham Young] were told 
 that they would not finish that Temple which THEY were 
 building. They were told that they would get the roof on, and 
 do some of the inside work, but never would finish it." 
 
 Now mark this : he adds : 
 
 "No people ever labored harder to prove the above declar- 
 ation false. No pains were spared; but where has it terminat- 
 ed? Just as we said it would." 
 
 Here we have the testimony of Sidney Rigdon, who op- 
 posed the Twelve and the Church and the building of that 
 Temple. Yet he says they were diligent, but when he says 
 it was not completed, he spoke too soon. This article was 
 written just shortly after the exodus commenced, and at that 
 time the Temple was not quite finished; but it was finished 
 before all the Saints left Nauvoo. 
 
 I suppose that it is unnecessary to continue this branch 
 of the subject any further, but since our Church members 
 have to meet the sophistry on the part of the elders of the 
 "Reorganization," we will. 
 
 NAUVOO TEMPLE COMPLETED. 
 
 In proof that the Temple was completed I present the 
 following evidence. In the Times and Seasons, volume 6, 
 page 1017, we find the following: 
 
 "It certainly afforded a holy satisfaction to think that since 
 the 6th of April, 1841, when the first stone was laid, amidst 
 the most straightened circumstances, the Church of Jesus Christ 
 of Latter-day Saints has witnessed their bread cast upon waters; 
 or more properly their obedience to the commandments of 
 the Lord appear in the tangible form of a Temple, entirely en- 
 closed, windows in, with temporary floors, pulpits, and seats to 
 accommodate so many persons preparatory to a general con- 
 ference." 
 
 And on page 1018 : 
 
 "The font and the other parts of the Temple will be in 
 readiness in a few days to commence the administration of holy 
 ordinances of endowment, for which the faithful have long 
 
44 ORIGIN OF "REORGANIZED" CHURCH. 
 
 diligently labored! and fervently prayed, desiring above all 
 things to see the beauty of the Lord and inquire in His holy 
 Temple." 
 
 Now, this was given in October, 1845, and we learn that 
 the font that is the permanent font, which replaced the for- 
 mer and temporary one also the other parts of the Temple 
 would be in readiness in a few days to commence the admin- 
 istration of holy ordinances. I wish now to refer to another 
 reference from the writings of the president of the "Reor- 
 ganization." I have already read where he declares that 
 the font and the first floor above the basement and one stair- 
 way, also the basement, were completed. He reaffirms that 
 in the following from an editorial in the Saints' Herald of 
 February 17, 1904: 
 
 "Work continued to be done on the Temple until the fall 
 of 1845, possibly until the summer of 1846" you see he is not 
 quite sure about it "but the building was never finished; and 
 whatever ordinances were performed in it took place in rooms 
 not wholly finished." 
 
 Now note this particularly: 
 
 "The north stairway, the second or upper auditorium, and 
 the attic were entirely incompleted." 
 
 We will now examine the Times and Seasons of January 
 20, 1846, and see what his testimony is worth. Here on page 
 1096 occurs the following: 
 
 "January thus far has been mild, which, in the midst of our 
 preparations for an exodus next spring, has given an excellent 
 time to finish the Temple. Nothing has appeared so much like 
 a finish of that holy edifice as the present." 
 
 Now, I want to call your attention to this which im- 
 mediately follows : 
 
 "The ATTIC story was finished in December." 
 
 That is in December 1845. You will remember that 
 the president of the Reorganization declares that the attic 
 was "entirely incompleted." But to continue the quotation : 
 
NAUVOO TEMPLE COMPLETED. 45 
 
 "And if the Lord continues to favor us, the first story above 
 the basement will be completed ready for meeting, in the month 
 of February. The font, standing upon 12 stone oxen, is about 
 ready, and the floor of the story is laid, so that all speculation 
 about the Temple of God at Nauvoo, must cease." 
 
 Now the temporary floors were laid in October, 1845, 
 so these floors must have been the permanent ones, and 
 while the temporary finishing in October was for the purpose 
 of fitting the building for the ordinances, this finishing was 
 permanent. 
 
 Here is an interesting feature about the testimony of 
 this man. The parts of the Temple which the president of 
 the "Reorganized" Church says were completed finished, 
 the Times and Seasons here states would not be finished for 
 a few days, or till February, but the part of the building 
 which he says was "entirely incompleted," is here declared 
 to have been finished in the past December, 1845. I shall 
 not dispute with him the fact that the parts which he says 
 were finished, were completed, for they were ; but what does 
 his testimony amount to as evidence when confronted with 
 the statement of the Times and Seasons? Simply nothing; 
 more than to prove that he knew nothing about it at all. 
 Now which shall we believe ? The Times and Seasons, pub- 
 lished at the time, or the president of the "Reorganization," 
 who made his statement some 40 years latter? Remember 
 if he admits that the Temple was finished his whole struc- 
 ture crumbles to the ground it's bound to crumble any- 
 way sooner or later, for it is built upon the sand- 
 
 Elder John Taylor, in an address to the Saints in Eng- 
 land, published in the Millennial Star of November, 1846, 
 (vol. 8:97) has this to say: 
 
 "Time alone can unfold this to many, but to us it has been 
 manifested long ago, years before the Temple WAS COM- 
 PLETED, and long before the martyrdom of our Prophet 
 and Patriarch." 
 
 Here he declares that the Temple was completed. Now 
 our friends quote from the remarks of President Brigham 
 Young delivered at the dedication of the St. George Temple 
 to the effect that up to that time the Saints had never had the 
 
46 ORIGIN OF "REORGANIZED CHURCH. 
 
 privilege of completing and enjoying a iemple. I call your 
 attention to the fact that President Brigham Young left Nau- 
 voo before the Temple was finished. He left in February, 
 1846, and a great portion of the Latter-day Saints were ex- 
 pelled from that city before they had the privilege of re- 
 ceiving the ordinances of the house of God, therefore Presi- 
 dent Young was correct when he said we had not up to that 
 time had the privilege of completing and enjoying one. But 
 I will now call your attention to the statement of President 
 Young's made in October, 1863, (News, 13 :96). Said he, 
 
 "We have already built two Temples, one at Kirtland, Ohio, 
 and one at Nauvoo, Illinois. * * * God commanded us to 
 build the Nauvoo Temple, and we built it, and performed our 
 duty pretty well. There are elders present here today who la- 
 bored on that house with not a shoe to their foot, or panta- 
 lons that would cover their limbs, or a shirt to cover their arms. 
 
 "We performed the work, and performed it WITHIN THE 
 TIME WI rcH THE LORD GAVE US TO DO IT IN. Apos- 
 tates said that we never could perform that work, but through 
 the blessing of God it was completed and accepted of Him. 
 Apostates never build Temples unto God, but the Saints are 
 called to do this work." 
 
 The Nauvoo Temple was publicly dedicated May 1, 
 1846, by Elder Orson Hyde, and the following day about 
 3,000 Saints met in the building in a public service. It is 
 most likely that the greater number of these Saints were also 
 at the dedication. It is not reasonable to suppose that this 
 building was dedicated until it was finished, for each part 
 had been dedicated as it was finished, and the dedication on 
 the 1st of May, 1846, was of the entire structure.* 
 
 *Commenting on this the Reorganite "defender" says: 
 "On page 23 he quotes from Sidney Rigdon, 'In the Messenger 
 and Advocate for June, 1846;' and on next page (24) he says: 'At 
 that time (June, 1846) the temple was not quite finished.' On 
 page 24, not finished in June, and on page 23, finished on May 
 1st. On which page is he correct?" 
 
 If the foregoing criticism was written through ignorance, of 
 course the writer may be excused, for one cannot be expected 
 to furnish reasoning powers to men who lack the capacity to 
 understand a simple fact. But it appears very forcibly that it is 
 a deliberate prevarication, prepared purposely to deceive, and 
 thus shall I look upon it, rather than lay it to his stupidity. 
 
THE REVELATION ON TEMPLE WORK. 47 
 
 THE REVELATION ON TEMPLE WORK. 
 
 I have now shown that the Temple was completed ; that 
 the Saints were diligent in their labors, and they were also 
 hindered by their enemies. I now reaffirm what has pre- 
 viously been said; that it made no difference, so far as the 
 Church and its authority is concerned, even if the Temple 
 had not been completed, or finished, in the technical sense of 
 that word. Some of the embellishments, the ornamentations 
 and fixtures, may not have been placed in the building ac- 
 cording to the original intention, and in that technical sense 
 the building may not have been ''finished completely." But 
 if so, what difference would it make? The Lord, thank 
 heaven, is not as technical and peevish as men are, or woe be 
 unto all of us. The revelation does not say that the Church 
 would be rejected with its dead if every identical board and 
 plank or fixture was not in the building according to the 
 original design. The thing the revelation does re ^lire is that 
 a place be prepared, or built, where the Lord could reveal 
 the Priesthood and its ordinances which had been taken away 
 or that had not been restored. And, too, if the temporary 
 floors had not been replaced by the permanent floors,the Lord 
 
 There is no contradiction whatever here, for I did not say, 
 as he gives it: "At this time (June, 1846) the Temple was not 
 quite finished." The reference taken from the letter of Sidney 
 Rigdon, appeared in the Messenger and Advocate of June, 1846, 
 along with a number of other articles written in March, April 
 and May, 1846. Any greenhorn, much less a man of wisdom 
 and intelligence, knows that an article appearing in a monthly 
 magazine is always written before the date of publication of the 
 magazine, and more was this the case in 1846, when the modern 
 improvements and facilities were not to be had by a small coun- 
 try publication. Now, what I did say which would have been 
 apparent to his readers had he dared to publish the statement 
 of Sidney Rigdon and my comment which proves the diligence 
 of the Saints up to the last was this: "This article was written 
 just shortly after the exodus commenced, and at that time (i. e., 
 shortly after the exodus commenced) the Temple was not quite 
 finished, but it was finished before all the Saints left Nauvoo." 
 (See context). This harmonizes perfectly with the date of ded- 
 ication. Moreover, Sidney Rigdon had not been at Nauvoo since 
 before the exodus commenced, which was in February, 1846, 
 not June, and was not prepared to say just what the Saints did 
 after that time. 
 
48 ORIGIN OF "REORGANIZED" CHURCH. 
 
 could and would have revealed Himself to the Saints and 
 would have accepted of their offering. Now let's see just 
 what the revelation does say about this matter. Beginning 
 at verse 25. 
 
 "25. And again, verily I say unto you, let all my Saints 
 come from afar; 
 
 26. And send ye swift messengers, yea, chosen messengers, 
 and say unto them; come ye, with all your gold, and your silver, 
 and your precious stones, and with all your antiquities; and with 
 all who have knowledge of antiquities, that will come, may 
 come, and bring the box tree, and the fir tree, and the pine tree, 
 together with all the precious trees of the earth; 
 
 27. And with iron, with copper, and with brass, and with 
 zinc, and with all your precious things of the earth, and build a 
 house to my name, for the most High to dwell therein; 
 
 28. For there is not a place found on earth that he may 
 come and restore again that which was lost unto you, or which 
 he hath taken away, even the fullness of the Priesthood; 
 
 29. For a baptismal font there is not upon the earth, that 
 they, my Saints, may be baptized for those who are dead; 
 
 30. For this ordinance belongeth to my house, and cannot 
 be acceptable to me, only in the days of your poverty, wherein 
 ye are not able to build a house unto me. 
 
 31. But I command you, all ye my Saints, to build a house 
 unto me; and I grant unto you a sufficient time to build a house 
 unto me, and during this time your baptisms shall be acceptable 
 unto me. 
 
 32. But behold, at the end of this appointment, your bap- 
 tisms for your dead shall not be acceptable unto me; and if you 
 do not these things at the end of the appointment, ye shall be 
 rejected as a church, with your dead, saith the Lord your God. 
 
 33. For verily I say unto you, that after you have had sufri- 
 ient time to build a house to me, wherein the ordinance of bap- 
 tizing for the dead belongeth, and for which the same was in- 
 stituted from before the foundation of the world, your baptisms 
 for your dead cannot be acceptable unto me. 
 
 34. For therein (that is in Temples) are the keys of the 
 Holy Priesthood ordained that you may receive honor and glory. 
 
 35. And after this time, your baptisms for the dead, by 
 those who are scattered abroad, are not acceptable unto me, saith 
 the Lord. 
 
 36. For it is ordained that in Zion, and in her stakes, and in 
 Jerusalem, those places which I have appointed for refuge, shall 
 be the places for your baptisms for your dead. 
 
 37. And again, verily I say unto you, How shall your wash- 
 ings be acceptable unto me, except ye perform them in a house 
 which you have built to my name? 
 
 38. For, for this cause I commanded Moses that he should 
 
THE REVELATION ON TEMPLE WORK. 49 
 
 build a tabernacle, that they should bear it with them in the 
 wilderness, and to build a house in the land of promise that thos^ 
 ordinances might be revealed which had been hid from before 
 the world was; 
 
 39. Therefore, verily I say unto you, that your anointings 
 and your washings, and your baptisms for the dead, and your 
 solemn assemblies, and your memorials for your sacrifices, by 
 the sons of Levi, and for your oracles in your most holy places, 
 wherein you receive conversations, and your statutes and judg- 
 ments, for the beginning of the revelation and foundation of 
 Zion, and for the glory, honor, and endowment of all her muni- 
 cipals, are ordained by the ordinance of my holy house, which 
 my people are always commanded to build unto my holy name." 
 
 I have read quite extensively from this revelation, now 
 let us examine and see just what is meant. At the time this 
 revelation was given the Saints were baptizing in the Mis- 
 sissippi river for their dead, this was a special privilege that 
 the Lord granted them in their poverty and while they could 
 prepare a place in the Temple for that ordinance. He de- 
 clares that while that place was being built He would accept 
 of their baptisms in the river, but just as soon as a place 
 could be prepared in the Temple baptisms for the dead in the 
 river should cease. Now you will notice that verse 31 reads : 
 
 "But I command you, all ye my Saints, to build a house 
 unto me; and I grant unto you a sufficient time to build a house 
 unto me." 
 
 Now I wish you to note what follows : 
 
 "And during this time your baptisms shall be acceptable un- 
 to me." 
 
 I take it that this means that the Lord would accept of 
 their baptisms in the river until they could prepare a place 
 where the ordinance could be attended to properly, and that 
 He would not discontinue river baptisms until they had had 
 sufficient time to build such a place. I want to read what 
 the president of the "Reorganized" Church has to say on this 
 point. Said he: 
 
 "Baptisms for the dead was a permissive rite." 
 
 Of course I do not agree with him that it was a per- 
 missive rite, but to continue the quotation: 
 
 "Baptism for the dead was a permissive rite; or to write 
 
50 ORIGIN OF "REORGANIZED" CHURCH. 
 
 more plainly, the Church was permitted by the Lord to baptize 
 for the dead under certain rules." 
 
 Here is the rule: 
 
 "By terms stated in the revelation this permissive rite could 
 be performed and would be acceptable if performed in the river 
 while the time given the Church in which the Temple should be 
 built was passing. After the completion of the Temple, baptisms 
 for the dead were to be performed in it." (Saints' Herald, 
 February 17, 1904). 
 
 We are certainly safe in saying that the Lord would not 
 break His promise, therefore if we can discover a time when 
 baptisms were discontinued in the river it will be a sign that 
 the sufficient time had expired, so far as baptisms in the river 
 for the dead were concerned. I turn to the minutes of the 
 October conference, 1841, and read from the remarks on 
 baptism for the dead delivered by the Prophet on the third 
 day as follows : 
 
 "There shall be no more baptisms for the dead until the or- 
 dinance can be attended to in the font of the Lord's house; and 
 the Church shall not hold another general conference, until they 
 can meet in said house. For thus saith the Lord!" Times and 
 Seasons, Vol. II., page 578). 
 
 Remember this was in October, 1841 six months after 
 the first stone of the Temple was laid- Was the Temple 
 finished? No. Was the Church then rejected with its dead? 
 Verily no ! for this was 1841, and I have already referred you 
 to the editorial of the Prophet's of May, 1842, wherein he 
 says that never since the formation, or foundation, of the 
 Church was laid, have the Saints been so willing to comply 
 with the requisitions of Jehovah, and manifested a more ar- 
 dent desire to do the will of God, than in the building of that 
 Temple. Therefore they could not have been rejected. Yet 
 the sufficient time was up.* What must we then conclude? 
 
 *In answer to the question, "when was the Church rejected 
 with its dead?" the president of the "Reorganization" in an 
 editorial in the Saints' Herald, February 17, 1905, said: "We are 
 not aware that specific date or time, or any one specific act 
 has been fixed upon as the time and the event when and why the 
 Church was rejected." He then declares that the seed was sown 
 
BAPTISM IN THE FONT. 51 
 
 That the Temple had progressed so far that baptisms could 
 be performed in it for the dead in accordance with the reve- 
 lation, and it did not depend altogether, you will see, on the 
 complete finishing of the building; and as the rooms were 
 
 as early as 1843 that finally grew and culminated in the "re- 
 jection of the Church." 
 
 Mr. Heman C. Smith quotes Lyman Wight (True Succes- 
 sion, p. 74) as follows: "We were to have sufficient time to 
 build that house, [Nauvoo Temple] during which time our 
 baptisms for our dead should be acceptable in the river. If we 
 did not build within this time we were to be rejected as a church, 
 we and our dead together. Both the Temple and baptizing went 
 very leisurely, till the Temple was somewhere in building the 
 second story, when Brother Joseph from the stand announced 
 the alarming declaration that baptism for the dead was no longer 
 acceptable in the river. As much to say the time for building 
 the Temple had passed by, and both we and our dead were re- 
 jected together. * * * 
 
 "The Church now stands rejected together with their dead. 
 The Church being rejected now stands alienated from her God 
 in every sense of the word."' 
 
 Mr. Heman C. Smith accepts this statement saying: "What 
 but blind ambition to rule prevented others of the signers 
 [Apostles] from recognizing the consequence so apparent?" 
 
 This was written by Lyman Wight in 1851 and was an 
 afterthought on his part, for he continued to work in the ministry 
 until the death of Joseph and Hyrum Smith, without one inti- 
 mation by word or deed that the Church had been rejected in 
 1841. Moreover, if the Saints could get the structure of a build- 
 ing that cost a million dollars "somewhere in building the sec- 
 ond story" in that time of distress and trouble, within about 
 six months they could not possibly have worked very leisurely, 
 and the Prophet in 1842 praised them for their diligence and 
 zeal. (See page 38). 
 
 Another Reorganite writer (A .M. Chase) in the Saints' 
 Herald for Tune 20, 1906, declares that the Church was rejected 
 in 1841: "When this appointment was ended by revelation, 
 October 3, 1841, and the temple not completed, then all Israel 
 should have known they were 'rejected as a church' with their 
 dead." 
 
 It is quite evident that the sufficient time was up on this 
 date, for they were to have the privilege to baptize in the river 
 "while the time was passing" and this privilege of baptizing 
 in the river terminated, October 3, 1841, thus proving that the 
 time had come for baptisms in the Temple. It was not finished 
 and the revelation did not call for it to be finished, and at this 
 time it was built sufficiently for this ordinance to be attended to 
 in the font in the proper way. For that reason the Lord 
 
52 ORIGIN OF "REORGANIZED" CHURCH. 
 
 finished one by one and dedicated, they too, could be used 
 for the ordinances of the Temple until the whole Temple 
 was built. 
 
 Are we right in our conclusion that a font had been 
 built ? Yes, a temporary font had been built in the basement 
 of the Temple a temporary one but obviously one that 
 answered the requirements of the revelation. Moreover, in 
 this temporary font, which was used by the command of the 
 Lord through the Prophet Joseph Smith, baptisms for the 
 dead were performed from November, 1841, until it was re- 
 placed by the permanent font, and then these baptisms con- 
 tinued in that until the Saints were driven from Nauvoo. 
 
 BAPTISMS FOR THE DEAD OBLIGATORY. 
 
 We will now examine the thirty-second verse ; it is : 
 
 "But behold, at the end of this appointment, your baptisms 
 for your dead shall not be acceptable unto me." 
 
 That means, of course, the baptisms in the river shall 
 not be acceptable after the font is built. But listen to this : 
 
 "And if you do not these things at the END OF THE AP- 
 POINTMENT ye shall be rejected as a church, with your dead, 
 saith the Lord your God." 
 
 If you do not do what things ? Does it mean if you do 
 
 transferred the ordinance of baptism for the dead from the river 
 to the font of the Lord's House. That he had not rejected the 
 Church is evident from this very commandment, for in it the 
 Lord tells them to baptize in the font in the Temple, which He 
 would not have done had they been rejected. If He had re- 
 jected them He would have stated so positively in a revelation 
 to the Prophet, for he received several revelations after this 
 event and some of them were concerning baptism for the dead 
 and temple work. (See sections 127 and 128). This command- 
 ment given to the Church in 1841 and other revelations subse- 
 quently, prove conclusively that the Lord would and did accept 
 of the work for the dead in the Temple, without it being "com- 
 pletely finished," after the privilege to baptize in the river had 
 expired. The thingr for which they were to be rejected was 
 the failure to perform these ordinances, after the expiration of 
 river baptisms, and the Saints did not fail to perform the ordi- 
 nances in the Temple. 
 
BAPTISM FOR THE DEAD OBLIGATORY. 53 
 
 not build the Temple at the END of the appointment? That 
 would be absurd. It means, if you do not perform your 
 baptisms for your dead and the ordinances for the dead 
 at the end not the beginning, but the end of the appoint- 
 ment, then will you be rejected with your dead. So you see 
 it was not the failure to finish the attic, or to carve figures in 
 the woodwork, or embellish the building by placing pictures 
 on the walls, or painting them; it was not for this that the 
 Church was to be rejected; but it was to be rejected with its 
 dead if it failed to perform the work in the Temple for the 
 dead when the opportunity was afforded. Now let us see if 
 this view is not in harmony with other Scriptures. I turn to 
 the second section of the Doctrine and Covenants. Here the 
 angel says : 
 
 "Behold, I will reveal unto you the Priesthood, by the hand 
 of Elijah the prophet, before the coming of the great and dread- 
 ful day of the Lord. 
 
 "And he shall plant in the hearts of the children the prom- 
 ises made to the fathers, and the hearts of the children shall turn 
 to their fathers. 
 
 "If it were not so, the whole earth would be UTTERLY 
 WASTED AT ITS COMING." 
 
 Why would the earth be wasted? Simply because if 
 there is not a welding link between the fathers and the chil- 
 dren which is the work for the dead then we will all stand 
 rejected ; the whole work of God will fail and be utterly wast- 
 ed. Such a condition of course, shall not be. When Elijah 
 restored this Priesthood, he said that the time spoken of had 
 fully come, and that the dreadful day of the Lord was near, 
 even at the doors. 
 
 Let us now see what Joseph Smith had to say in relation 
 to this. Speaking of the baptism and salvation for the dead, 
 he said: 
 
 "The GREATEST RESPONSIBILITY in this world that 
 God has laid upon us, is to seek after our dead. The apostle says 
 they without us cannot be made perfect. Now I will speak of 
 them: I say to you, Paul, you cannot be perfect without us; it is 
 necessary that those who have gone before, and those who come 
 after us should have salvation in common with us, and thus hath 
 God made it OBLIGATORY to man. Hence God said He would 
 send Elijah." (Times and Seasons, 6:616). 
 
54 ORIGIN OF "REORGANIZED" CHURCH. 
 
 Moreover, at the conference held October, 1841, to 
 which I have already referred, the prophet said this : 
 
 "Baptism for the dead is the only way that men can appear 
 as saviors on Mount Zion. The proclamation of the first prin- 
 ciples of the gospel was a means of salvation to men individu- 
 ally, and it was the truth, not men, that saved them; but men 
 by actively engaging in rites of salvation substitutionally, be- 
 come instrumental in bringing multitudes of their kin into the 
 Kingdom of God." 
 
 "This doctrine" that is, baptism for the dead "he said, 
 presents in a clear light the wisdom and mercy of God, in pre- 
 paring an ordinance for the salvation of the dead, being baptized 
 by proxy, their names recorded in heaven, and they judged ac- 
 cording to the deeds done in the body." 
 
 Now here comes the most important statement. 
 
 "This doctrine was the BURDEN OF THE SCRIP- 
 TURES. Those Saints who NEGLECT it in behalf of their 
 deceased relatives, do it at the PERIL OF THEIR OWN SAL- 
 VATION." 
 
 There we have the key to the whole situation. If we 
 neglect the salvation of our dead when we have the oppor- 
 tunity to save them, then we ourselves will be rejected, and 
 that is just what the revelation of January 19, 1841, says. 
 In the Doctrine and Covenants, Section 128, verse 5, we are 
 told that baptism for the dead was prepared from before the 
 foundation of the world, "for the salvation of the dead," 
 mark this, "WHO SHOULD DIE WITHOUT A 
 KNOWLEDGE OF THE GOSPEL !" And in verse 15 : 
 
 "And now, my dearly beloved brethren and sisters, let me 
 assure you that these are principles in relation to the dead and 
 the living that cannot be lightly passed over, as pertaining to 
 our salvation, as Paul says concerning the fathers, 'that they 
 without us cannot be made perfect, neither can we without our 
 dead be made perfect.' " 
 
 Here we have it in this revelation that if we do not save 
 our dead we cannot ourselves be saved, therefore if we ne- 
 glect their salvation, we ourselves will be rejected. Now 
 verse 18: 
 
BAPTISM FOR THE DEAD OBLIGATORY. 55 
 
 "It is sufficient to know * * * that the earth will be 
 smitten with a curse, UNLESS there is a welding link of some 
 .,ind or other, between the fathers and the children, upon some 
 subject or other, and behold what is that subject? IT IS THE 
 BAPTISM FOR THE DEAD. . For we without them cannot 
 be made perfect; neither can they without us be made perfect. 
 Neither can they nor we be made perfect without those who have 
 died in the Gospel also; for it is necessary in the ushering in 
 of the dispensation of the fullness of times, which dispensation 
 is now beginning to usher in, that a whole and complete and 
 perfect union and welding together of dispensations, and keys, 
 and powers, and glories, should take place, and be revealed, 
 from the days of Adam even to the present time; and not only 
 this, but those things which never have been revealed from the 
 foundation of the world, but have been kept hid from the wise 
 and prudent shall be revealed unto babes and sucklings in this 
 the dispensation of the fullnes of times." 
 
 SALVATION FOR THE DEAD IMPORTANT. 
 
 Now, is it not plain to see how important this doctrine is, 
 and why the Saints were to be rejected? But they were not 
 rejected for they performed the baptisms for their dead, and 
 are today performing the baptisms and the ordinances for 
 and in behalf of their dead- Therefore they are not rejected. 
 Again, the Prophet says that the Saints have not too much 
 time to save and redeem their dead, and gather their living 
 relatives together that they may be saved also, before the 
 earth will be smitten, as revealed by Malachi. Therefore it 
 is quite evident why the Lord permitted them to baptize in 
 the river, and not wait until those ordinances could be per- 
 formed in the Temple, and why He was so anxious that they 
 should hurry and prepare a place in the Temple, where they 
 could be performed in accordance with the plan from before 
 the foundation of the world. 
 
 Here is another statement that I wish to refer to. In an 
 editorial in the Times and Seasons written by the Prophet, 
 in volume 3, pages 759-761, where he is speaking of the re- 
 marks made by the Savior to the Jews, that upon them 
 should come all the righteous blood shed upon the earth 
 from the blood of righteous Abel, unto the blood of Zacha- 
 rias, son of Barachias, who was slain between the Temple 
 and the altar, Joseph the Prophet declares in most emphatic 
 
56 ORIGIN OF "REORGANIZED" CHURCH. 
 
 terms that the reason why this blood was to come upon these 
 Jews was, that: 
 
 "They possessed greater privileges than any other genera- 
 tion, not only as pertaining to themselves but to their dead, their 
 sin was greater as they not only neglected their own salvation 
 but that of their progenitors, and hence their blood was required 
 at their hands." 
 
 Now, if these Jews were to answer Jor the blood of their 
 progenitors because they neglected the salvation of their 
 dead, then, may we not ask; will not we have to answer 
 for the blood of our dead if we neglect these ordinances 
 in their behalf? It matters not even if we have been bap- 
 tized and have had hands laid on our heads for the reception 
 of the Holy Ghost; if we wilfully neglect the salvation of 
 our dead, then also we shall stand rejected of the Lord be- 
 cause we have rejected our dead ; and just so sure their blood 
 will be required at our hands. 
 
 Now, what is the attitude of the "Reorganized" Church 
 in relation to the salvation of the dead, the neglect of which 
 the Church yes, and also the individual was to stand re- 
 jected of the Lord? I have here a copy of a resolution that 
 was passed by the general conference of that sect in 1886, at 
 the time that Mr. Briggs withdrew. This resolution is in 
 reply to his charge that he could not accept the principle of 
 "baptism for the dead." Here it is: 
 
 "That as to the alleged Temple building and ceremonial en- 
 dowments therein, that we know of no Temple building, except 
 as edifices wherein to worship God, and no endowment except 
 the endowment of the Holy Spirit of the kind experienced by 
 the early Saints on Pentecost day." 
 
 " 'Baptism for the dead' referred to belongs to those local 
 questions of which the body has said by resolution: 
 
 " 'That the commandments of a local character, given to the 
 first organization of the Church are binding on the Reorganiza- 
 tion only so far as they are either reiterated or referred to as 
 binding by commandment to this church. And that principle 
 has neither been reiterated nor referred to as a commandment." 
 
 Just think of that ! They declare that we were rejected 
 because we failed to build a house where these ordinances 
 
REORGANITES REJECTED WITH THEIR DEAD. 57 
 
 were to be performed, and yet they actually have the auda- 
 city to say that the work of salvation for the dead is not 
 binding on them because it has not been reiterated or re- 
 ferred to as a commandment binding on them. Now is that 
 consistent? They call it a local commandment, yet we have 
 seen that this commandment was the burden of the Scrip- 
 tures and the greatest responsibility that God has placed 
 upon us, and we are obliged to save our dead if we would 
 ourselves be saved. And yet, this commandment without 
 which the whole earth was to be utterly wasted and de- 
 stroyed this eternal commandment that had been prepared 
 before the foundation of the world is not binding on them ! 
 "A local commandment !" "A permissive rite !" My friends, 
 from the teachings of Joseph Smith the Prophet, which I 
 have presented, you may well judge which is the Church 
 "rejected with its dead."* 
 
 *The Reorganite "defender" at this point carefully avoids 
 the evidence and argument presented here, and argues at great 
 length attempting to prove that the Church was rejected because 
 the Lord said He was "about to restore many things to the earth 
 pertaining to the Priesthood." The Lord said: "I deign to reveal 
 unto My Church, things which have been kept hid from before 
 the foundation of the world, things that pertain to the dispen- 
 sation of the fullness of times." The "defender" says these things 
 were not revealed, nor restored to the Church; that no revela- 
 tions that were kept hid from before the foundation of the world, 
 pertaining to the Priesthood in the dispensation of the fullness 
 of times, have been revealed from heaven; therefore the Church 
 was rejected with its dead. He says their Doctrine and Cove- 
 nants contains no such revelations; that no such revelations are 
 to be found in our edition of the Doctrine and Covenants; and, 
 therefore, he concludes, no such revelations have been given 
 to us, or the Church; so the Church must have been rejected. 
 
 He asks me to answer the following questions: "Now let 
 us ask, Mr. Smith: Have any such revelations been received? 
 Name them. Where are they and what are they?" 
 
 I have taken this matter up under the head of "Temple 
 Building and Ceremonial Endowments Therein." All that is 
 necessary to say here is this: If the Lord kept things hid from 
 the world since before the foundation thereof was laid and now 
 has revealed them to His people, they are not intended for the 
 world and necessarily will not be found in the written word. 
 Such revelations have been revealed unto the Church in the 
 Temples of the Lord; but I shall not name them. If the Lord 
 saw fit to keep them from the world, yes, and from the dispen- 
 
58 ORIGIN OF "REORGANIZED" CHURCH. 
 
 sations past, He does not intend to reveal them to the world 
 now; neither to the scoffer and the unbeliever in His works. 
 Let our friend read Matthew 7: 10-12, as it is given in the Holy 
 Scriptures: "And the mysteries of the kingdom ye shall keep within 
 yourselves; for it is not meet to give that which is holy unto the 
 dogs; neither cast ye your pearls unto swine, lest they trample 
 them under their feet. For the world cannot receive that which 
 ye, yourselves, are not able to bear; wherefore ye shall not 
 give your pearls unto them, lest they turn again and rend you." 
 
Succession in the Presidency 
 of the Church. 
 
 An Address Delivered in the Weber Stake Tabernacle, Ogden, 
 Sundy, April 28, 1907, by Elder Joseph F. Smith, Jr. 
 
 A short time ago I was invited to address the Saints 
 from this stand on the subject of "The Origin of the Re- 
 organized Church." It has been thought by some that it 
 would be wise to continue the subject and therefore I have 
 been invited to address you this afternoon on the question 
 of Succession in the Presidency of the Church. In doing so, 
 I desire it to be understood that I have no feeling of ani- 
 mosity towards those of a different faith; but so much has 
 been said on the other side of this question, and so little in 
 our defense, that I feel it important to deal with this subject. 
 
 The testimony on which members of the so-called "Re- 
 organized" Church base their contention that Joseph, son of 
 the Prophet Joseph Smith, should have succeeded his father 
 in the Presidency of the Church is as follows : 
 
 1. That it is his right by the law of lineage that the 
 office of president of the High Priesthood descends from 
 father to the first born son. 
 
 2. That it is his right by appointment of his father. 
 
 3. That he was properly ordained by those holding the 
 authority to preach and administer in the ordinances of the 
 gospel. 
 
 We shall take these questions up and consider them 
 and will refer to the passages in the Doctrine and Cove- 
 nants that are used by these people, together with other pas- 
 sages that they do not use, and we will see just how much 
 there is in them in support of their position. 
 
60 SUCCESSION IN THE, PRESIDENCY. 
 
 We will first consider the statement that the Prophet 
 was to choose his successor. The passages referred to in 
 support of this are in the Doctrine and Covenants as fol- 
 lows : Sections 28 : 6-7, 35 : 18, and 43 : 2-5. These I shall 
 read to you. I cannot stop now to explain the circumstances 
 under which these revelations were given, and take it for 
 granted that you will consider that matter for yourselves. 
 The first of these was given to Oliver Cowdery and I read, 
 beginning with the 4th verse : 
 
 "And if thou art led at any time by the Comforter, to 
 speak or teach, or at all times by the way of commandment 
 unto the Church, thou mayest do it. But thou shalt not write 
 by way of commandment, but by wisdom; and thou shalt not 
 command him who is at thy head, and at the head of the 
 Church, for I have given him the keys of the mysteries, and 
 the revelations which are sealed, until I shall appoint unto 
 them another in his stead." 
 
 You see, the Lord was to appoint another. 
 The passage in section 35 is as follows : 
 
 "And I have sent forth the fullness of my Gospel by the 
 hand of my servant Joseph; and in weakness have I blessed 
 him, and I have given unto him the keys of the mystery of 
 those things which have been sealed, even things which were 
 from the foundation of the world, and the things which shall 
 come from this time until the time of my coming, IF HE 
 ABIDE IN ME, AND IF NOT, ANOTHER WILL I PLANT 
 IN HIS STEAD. Wherefore, watch over him that his faith 
 fail not, and it shall be given by the Comforter, the Holy 
 Ghost, that knoweth all things." 
 
 The third passage is as follows, beginning with the first 
 verse : 
 
 "O hearken, ye Elders of my Church, and give an ear to 
 the word which I shall speak unto you; for behold verily, verily, 
 I say unto you, that ye have received a commandment for a 
 law unto my Church, through him whom I have appointed unto 
 you, to receive commandments and revelations from my hand. 
 
 "And this ye shall know assuredly that there is none other 
 appointed unto vou to receive commandments and revelations 
 until he be taken, if he abide in me. But verily, verily, I say 
 unto you, that none else shall be appointed unto this gift ex- 
 cept it be through him, FOR IF IT BE TAKEN FROM HIM, 
 
THE PROPHET'S PREPARATION. 61 
 
 he shall not have power except to appoint another in his stead; 
 and this shall be a law unto you, that ye receive not the teach- 
 ings of any that shall come before you as revelations or com- 
 mandments; and this I give unto you that you may not be de- 
 ceived, that you may know they are not of me." 
 
 These revelations, extracts from which I have read, 
 were all given between September, 1830, and the first of 
 March, 1831. At that time the Church was less than one 
 year old, and was not fully organized with its various offi- 
 cers as we have it today. The quorums of Apostles and 
 Seventies were not called till 1835 over four years subse- 
 quent to these revelations. When they were given the Prophet 
 Joseph was young and inexperienced, and this law was 
 laid down for the government of the Church as it existed 
 at that time, as these revelations clearly indicate. You will 
 notice from these passages, that the Lord was to choose an- 
 other in the Prophet's stead in case of his removal through 
 transgression, or for any other cause, during that incipient 
 stage of the history of the Church. It was necessary at 
 that time that some provision be made for the perpetuity of 
 the prophetic office, in case that Joseph Smith should not 
 prove faithful to the great trust in the days of his prepara- 
 tion and qualification, and before he became thoroughly seas- 
 oned and fitted for this important calling. In such an emer- 
 gency the power of necessity must have been conferred by 
 Joseph Smith on his successor, for he held the keys; there- 
 fore, the Lord declared that in case of 'the prophet's trans- 
 gression or removal, he would still retain the power in that 
 case to ordain his successor and to confer upon such suc- 
 cessor, whom the Lord was to choose, the keys and auth- 
 ority that had been conferred upon him. 
 
 It must also be remembered that the Prophet Joseph, 
 like the prophets of old and even the Savior Himself, had to 
 continue from grace to grace and "increase in wisdom and 
 stature, and in favor with God," and with him, as with the 
 Master, "he received not a fullness at first;" but through, 
 trials, tribulations, and varied experiences, had to prove his 
 worthiness before God in order that he might hold the keys 
 of the kingdom. It was during this period of preparation 
 that the expression in the revelations quoted were given re- 
 
62 SUCCESSION IN THE PRESIDENCY. 
 
 garding the appointment of a successor; but later the Lord 
 revealed more of His will, and the Church was established 
 with all the proper officers and quorums for its guidance and 
 perpetuity, when death should remove its President. More- 
 over, while in these revelations the Lord prepared the means 
 of a successor in case of the transgression or removal of 
 Joseph Smith, later when he had proved himself and evinced 
 before God through his faithfulness that he was worthy of 
 the trust placed in him, the Lord declared that the keys of 
 the kingdom should never be taken from him in the follow- 
 ing words : 
 
 "Thus saith the Lord, verily, verily, I say unto you my son, 
 thy sins are forgiven thee according to thy petition, for thy 
 prayers and the prayers of thy brethren have come up into my 
 ears; Therefore thou art blessed from henceforth that bear 
 the keys of the kingdom given unto you; which kingdom is com- 
 ing forth for the last time. 
 
 "Verily I say unto you, the keys of this kingdom shall 
 NEVER be taken from you, while thou art in the world, neith- 
 er in the world to come; nevertheless, through you shall the 
 oracles be given to another, yea, even unto the CHURCH." 
 
 I take it as a natural sequence that this law which was 
 given in March, 1833, superseded the provision made in 1830 
 and winter of 1831, wherein a law was given as a protection 
 to the Church in case of the taking away of the keys from 
 Joseph the Prophet a contingency that did not arise.* Later 
 
 *Serious objection is raised to this line of argument by the 
 author of the "defense," who attempts to place me in a false 
 position by imputing to me expressions that are not here con- 
 veyed. Had he been honest in his argument he would have 
 fairly presented what I have had to say; but this he has stu- 
 diously avoided throughout his reply. Here he argues that the 
 provisions in these revelations regarding a "successor" were not 
 limited in their scope, but were to be carried out during the 
 life of Joseph Smith. I respectfully call his attention to an 
 editorial in the Saints' Herald of August 18, 1888. At that time 
 Joseph Smith, his president, and William W. Blair, counselor, 
 were the editors of the Herald. The article is called "The 
 Power to Perpetuate the Church." After quoting these passages 
 the author presumably the editor, or his assistant, for it is 
 an editorial continues: 
 
 (d) "The authority to ordain is given unto the Church. 
 
 (e) " 'Verily, I say unto you, the keys of this kingdom 
 
ORACLES GIVEN TO THE CHURCH. 63 
 
 in the year 1835, when the Twelve Apostles were chosen and 
 their duties defined, the Lord declared that they were equal 
 with the Presidency as a quorum. That is, in case of the dis- 
 solution or destruction of the First Presidency of the Church, 
 
 shall never be taken from you, while thou art in the world, 
 neither in the world to come; nevertheless, through you shall 
 the oracles be given to another; yea, even unto the Church.' 
 
 (f) "This language was addressed to Joseph Smith, the one 
 who had been appointed of God to hold and exercise the gift 
 to receive commandments and revelations for the Church, two 
 full years after it was said through him that if he fell away he 
 should have power only to appoint one in his stead. The saying is 
 preceded by the statement that the sins of Joseph Smith had 
 been forgiven him, and he should bear the keys from thence- 
 forth. 
 
 (g) "Joseph Smith was taken away dying a martyr, of 
 which death he was conscious and made preparation before it 
 occurred. He was not accused of the Lord of transgression and 
 the gift that had been conferred upon him taken from him; 
 nor was there a command given him to appoint another in 
 his stead because he had been unworthy and the Lord proposed 
 to depose him from his office. It was only in the event of the 
 gift being taken from him that he was to so appoint another. This 
 event did not occur. * * * 
 
 "If Joseph Smith had been adjudged unworthy to longer 
 bear the "keys" and exercise the "gift," which had been con- 
 ferred upon him, he was under obligation to declare it, at 
 the command of God, and to designate who the Lord had or- 
 dained to act in his stead. The fact that no such declaration was 
 made, is strong proof that no command came from God, and 
 no one was so designated to act in his stead while he was still 
 living. This proof is made stronger still by the declaration 
 made by Joseph Smith just before his death: "I go as a lamb 
 to the slaughter." 
 
 (h) "If Joseph Smith continued to abide in Christ, which 
 all must admit that he did, in that case the gift conferred was 
 to continue with him; not only in the present world, the life 
 of the flesh, but the keys were to remain with him in the world 
 to come. But that no harm could come to the Church, and the 
 ciders be put in possession of a key to the situation in case 
 Joseph Smith should be taken, they were told that there was no 
 one other than he appointed until he was taken, and that when this 
 should occur the oracles should be given to the Church. 
 
 (k) 'The command, 'Nevertheless through you shall the 
 oracles be given unto the Church,' is equivalent to the saying, 
 Until Joseph Smith be taken he shall continue to act in the 
 office unto which he is called, and shall continue to exercise 
 the gifts conferred upon him; but when he is taken, then the 
 
64 SUCCESSION IN THE PRESIDENCY. 
 
 the Twelve should succeed to the presidency, and would thus 
 act until such time and place as the Lord revealed that the 
 First Presidency should be again organized. And whenever 
 the First Presidency should be disorganized it would devolve 
 upon the Apostles' quorum to set in order and direct the 
 affairs of the Church. I quote from the one hundred and 
 seventh section. 
 
 "And they (that is the Twelve) form a quorum, equal in 
 authority and power to the three Presidents previously men- 
 tioned. 
 
 "The Seventy are also called to preach the Gospel and to 
 be especial witnesses unto the Gentiles and in all the world. 
 Thus differing from other officers in the Church in the duties 
 of their calling. 
 
 "And they form a quorum equal in authority to that of 
 the Twelve special witnesses or Apostles just named." 
 
 That is to say : that when the First Presidency is disor- 
 ganized, the Twelve Apostles become the presiding quorum 
 of the Church until the presidency is again organized, and 
 during that time they are virtually the Presidency of the 
 Church the presiding quorum. If through some cause- 
 which is not likely to arise both these quorums should be 
 destroyed then it would devolve on the Seventies to set in 
 order the Church and they would become the presiding 
 quorum. This is the law that God has revealed, and it is 
 
 oracles and the power conferred in them are lodged with, or in 
 the Church, to be exercised and observed in accordance with 
 the revelations and commandments given to and accepted by the 
 Church, from God through him, up to the time he should be 
 taken." 
 
 The writer then quotes sec. 87, paragraph 5, Reorganite 
 Doctrine and Covenants, and continues: 
 
 (n) "This commandment was given to Joseph Smith, Sid- 
 ney Rigdon and Frederick G. Williams. The latter died before 
 Joseph Smith did; and whatever may have been the rights of 
 Sidney Rigdon at the death of Joseph Smith, he was not per- 
 mitted to stand in Joseph's stead nor act as his successor. This 
 confirms the thought that Joseph was to continue in the ex- 
 ercise of the gift conferred upon him, during his life, and was 
 not to be compelled to appiont another in his stead" (My italics 
 throughout.) 
 
 We concur. 
 
DUTIES OF THE TWELVE. 65 
 
 the only law and order of the Priesthood that He has re- 
 vealed for the guidance of the Church in succession. You 
 may search the Doctrine and Covenants from beginning to 
 end and will find no other law of succession. 
 
 I think it must be conceded that the Apostles could 
 not be equal in authority with the Presidency when the First 
 Presidency is fully and properly organized. There could not 
 be two heads or three heads of equal authority at the 
 same time, for such a thing would lead to confusion. Hence 
 the Apostles are equal, as has been stated in that they have 
 power to assume control of the affairs of the Church when the 
 Presidency is dissolved by the death of the President. This 
 idea was clearly in the mind of the Prophet when on the 16th 
 day of January, 1836, in a special council of the Presidency 
 and the Twelve, he said This is in the History of the 
 Church, vol. 2, page 374; also the 'Reorganite' history, vol. 
 2, pages 11-12: 
 
 "I next proceeded to explain the duty of the Twelve, and 
 their authority, which is next to the present Presidency, and 
 that the arrangement of the assembly in this place on the 15th 
 instant, in placing the High Council of Kirtland next the Presi- 
 dency, was because the business to be transacted was business 
 relating to that body in particular, which was to fill the sev- 
 eral quorums in Kirtland, not because they were first in office, 
 and that the arrangements were the most judicious that could 
 be made on the occasion; also the Twelve are not subject to 
 any other than the First Presidency; viz., myself, Sidney Rig- 
 don, and Frederick G. Williams, who are now my counselors; 
 and where I am not, there is no First Presidency over the 
 Twelve." 
 
 If in such a case, there is no First Presidency over the 
 Twelve, then the Twelve must be the presiding quorum of 
 the Church when the First Presidency is disorganized. 
 Again, at a special conference of the Church held August 
 16, 1841, we are informed in the minutes that the Prophet 
 addressed the Saints as follows (T. S., 2. 521.) : 
 
 "President Joseph Smith now arriving proceeded to state 
 to the conference at considerable length, the object of their 
 present meeting, and in arddition to what President Young had 
 stated in the morning, said that the time had come when the 
 Twelve should be called upon to stand in their place next to 
 
66 SUCCESSION IN THE PRESIDENCY. 
 
 the First Presidency, and attend to the settling of emigrants and 
 the business of the Church at the stakes and assist to bear off 
 the kingdom victorious to the nations; and as they had been 
 faithful and had borne the burden in the heat of the day that 
 it was right that they should have an opportunity of providing 
 something for themselves and families, and at the same time 
 relieve him so that he might attend to the business of trans- 
 lating. 
 
 "Motioned, seconded and carried, that the conference ap- 
 prove of the instructions of President Smith, in relation to the 
 Twelve, and that they proceed accordingly, to attend to the 
 duties of their office." 
 
 Therefore it was by right of divine appointment that the 
 Apostles' quorum became the presiding quorum of the 
 Church at the death of the Prophet Joseph Smith. 
 
 LINEAGE. 
 
 We will now consider this "law of lineage." From sec- 
 tion 86, they quote to us as follows : 
 
 "Therefore, thus saith the Lord unto you with whom the 
 Priesthood hath continued through the lineage of your fathers, 
 for ye are lawful heirs, according to the flesh, and have been 
 hid from the world with Christ in God; therefore your life and 
 the Priesthood hath remained and must needs remain through 
 you and your lineage, until the restoration of all things spoken 
 by the mouths of all the holy prophets since the world began." 
 
 But they fail to quote the eleventh and succeeding verse : 
 
 "Therefore, blessed are ye if ye continue in my goodness, 
 a light unto the gentiles, and through the Priesthood, a savior 
 unto my people Israel. The Lord hath said it, Amen." 
 
 But to whom was this revelation given? was it to the 
 Prophet Joseph Smith alone? Is this a promise that his 
 seed shall inherit the Priesthood ? Certainly not- This reve- 
 lation was given December 6, 1832, to the Elders of the 
 Church. Therefore, when members of the "Reorganization" 
 declare that Joseph Smith was one of these Elders and must 
 be included with his posterity in the promise, we meet their 
 argument with the counter statement, that the promise was 
 also to Hyrum Smith, to Brigham Young, Heber C Kimball, 
 
LINEAGE. 67 
 
 George A. Smith, Parley P. Pratt, Orson Pratt, and a 
 large number of other Elders who never have been identified 
 with the "Reorganization," nor have their children, and to 
 them this promise is as sure as to the seed of any ethers. 
 We must not lose sight of the fact that no man can lay claim 
 to salvation, nor to the Priesthood of God, simply because 
 he had a faithful father. The inference in this eleventh 
 verse is, that if they are not faithful, then they will not 
 receive the fulfilment of the promise. The posterity of Jos- 
 eph Smith, like the posterity of any other Elder of Israel, 
 will stand or fall on their own foundation which they have 
 builded. And if the sons of Joseph Smith refuse to keep the 
 commandments, the blessings will pass them by; but God's 
 work will continue until the consummation of all things. 
 Again they quote from section 112 as follows: 
 
 "For verily I say unto you, the keys of the dispensation 
 which ye have received, have come down from the fathers; 
 and last of all being sent down from heaven unto you." 
 
 This revelation was given to Thomas B. Marsh and the 
 Apostles in July, 1837; and while it is true that the Priest- 
 hood which these men held did come down from the fathers, 
 it was not from father to son, from generation to generation, 
 in the flesh. For the Priesthood, as we know, was con- 
 ferred on the heads of Joseph Smith and Oliver Cowdery by 
 Peter, James and John. Joseph Smith's grandfather did not 
 hold the Priesthood nor his fathers before him for genera- 
 tions upon generations. So we must look at this in a broad- 
 er sense than our friends are willing that we should do- 
 What is meant by the Priesthood coming down from the 
 fathers, and that it must needs remain through the lineage of 
 the Elders of the Church? It means simply this, that the 
 Priesthood has come down from those who held it in ancient 
 days and has been conferred upon men in this day accord- 
 ing to promise, because they are of the seed of Joseph of the 
 tribe of Ephraim. For the Lord promised to bless the chil- 
 dren of Ephraim in the latter days with His power. And 
 when the Church was established it was with the promise 
 that it was never again to be destroyed; therefore, it must 
 needs be that the Priesthood remain through the lineage of 
 
68 SUCCESSION IN THE PRESIDENCY. 
 
 the Elders of the Church. But it will be through those who 
 are faithful, and not the unfaithful sons, and there is not 
 one word in these passages that declares that the Presi- 
 dency of the High Priesthood descends from father to son, 
 and that it is the right of the son of Joseph Smith to suc- 
 ceed his father. Not one word! 
 
 They also quote section 110; to the effect that the gener- 
 ations were to be blessed through the seed of Joseph Smith. 
 That passage is from a vision received by Joseph Smith and 
 Oliver Cowdery, April 3, 1836, when they received the keys 
 of various dispensations, and is as follows: 
 
 "After this, Elias appeared, and committed the dispensa- 
 tion of the Gospel of Abraham, saying, that in us, and our seed, 
 all generations after us should be blessed." 
 
 Therefore they say that unless the sons of the Prophet 
 Joseph Smith were in the true Church and held the Priest- 
 hood, this promise would fail. Not so, however. As I have 
 said, if those sons are not faithful the realization of the 
 promise will pass them by until some of the seed of Joseph 
 Smith will stand up to receive the blessing. Furthermore, 
 this promise was not made solely to Joseph Smith. Oliver 
 Cowdery received the same blessing; but he left the Church 
 and went into forbidden paths, and the promised blessing 
 was taken from him and given to another. So it will be 
 with the sons of Joseph the Prophet ; if they repent not they 
 shall not receive the blessing. The Lord has declared : 
 
 "Who am I, saith the Lord, that have promised and have not 
 fulfilled? I command and a man obeys not, I revoke and they re- 
 ceive not the blessing." 
 
 I stated that this blessing that was given to Oliver Cow- 
 dery was taken from him and given to another. In the 
 Doctrine and Covenants, section 124:94-95, this is found: 
 
 "And from this time forth I appoint unto him (that is Hy- 
 rum Smith) that he may be a prophet, and a seer, and a reve- 
 lator unto my Church, as well as my servant Joseph. 
 
 "That he may act in concert also with my servant Joseph, 
 and that he shall receive counsel from my servant Joseph, who 
 shall show unto him the keys whereby he may ask and receive, 
 
OLIVER'S BLESSING GIVEN TO HYRUM. 69 
 
 and be crowned with the same blessing, and glory, and honor, 
 and Priesthood, and gifts of the Priesthood, that once were put 
 upon him that was my servant Oliver Cowdery." 
 
 Here the blessings of Oliver Cowdery are transferred 
 to the head of Hyrum Smith, and, therefore, we can say 
 with equal emphasis that in the seed of Hyrum Smith, as 
 well as in the seed of Joseph Smith, all generations after 
 him shall be blessed. For the Lord hath spoken it! Now, 
 the seed of Hyrum Smith are not connected with the "Re- 
 organization." However, in the words of another let me 
 say: 
 
 "That the descendants of Joseph Smith, and those of Hy- 
 rum Smith, stand before God as do all other men, assured of 
 honor or dishonor, exaltation or degradation, according to their 
 individual works." 
 
 We are also referred to verses 56-58 of section 124, 
 which, perhaps, is a passage on which they lay the greatest 
 stress of all. I shall read beginning with the fifty-sixth 
 verse, and ask you to follow me closely and I will read 
 it as clearly as I possibly can: 
 
 "And now I say unto you, as pertaining to my boarding 
 house which I have commanded you to build for the boarding of 
 strangers, let it be built unto my name, and let my name be 
 named upon it, and let my servant Joseph, and his house have 
 place therein, from generation to generation; 
 
 "For this anointing have I put upon his head, that his bless- 
 ing shall also be put upon the head of his posterity after him. 
 
 "And as I said unto Abraham concerning the kindreds of 
 the earth, even so I say unto my servant Joseph, in thee and in 
 thy seed shall the kindred of the earth be blessed." 
 
 You see it says, "this anointing have I put upon his 
 head." What anointing does this refer to? Notice that it 
 says, "as pertaining to my boarding house * * let my 
 servant Joseph, and his house have place therein, from gen- 
 eration to generation." That is the anointing the term "this" 
 refers to. It is the place in that boarding house, and has 
 nothing to do with the Presidency of the Church. I have 
 already shown to you that in the seed of Hyrum Smith as 
 well as in the seed of Joseph Smith the generations after 
 
70 SUCCESSION IN THE PRESIDENCY. 
 
 them were to be blessed ; there is nothing in this promise in- 
 dicating that the posterity of either of them shall have right 
 to the Presidency of the Church. 
 
 But they say this blessing does not refer to the board- 
 ing house in which the Prophet Joseph paid stock for him- 
 self and generations after him; but that it refers to the 
 blessing of his progenitors; that is, to the birthright which 
 was given to Joseph the right of the primogeniture. And 
 considering this passage Heman C. Smith, in his "True 
 Succession," has the following to say: 
 
 "Here then is the blessing given to Joseph to occupy in this 
 position, and to discharge these duties and responsibilities. But 
 some one objects that this is not called a 'blessing;' but is it not 
 a blessing? However, to silence this caviling, we refer the 
 reader to the blessing of Joseph Smith as pronounced by his 
 father on the occasion of the ordination of the High Council. 
 February 19, 1834, Joseph in his history says: 
 
 " 'My father Joseph then laid his hands upon my head and 
 said, "Joseph, I lay my hands upon thy head and pronounce 
 the blessings of thy progenitors upon thee, that thou mayest 
 hold the keys of the mysteries of the kingdom of heaven, until 
 the coming of the Lord. Amen.'" (True Succession, p. 44). 
 
 Then he goes on to say that this is the blessing referred 
 to in the revelation I have just quoted from, and that it was 
 the blessing of the primogeniture. The birthright of the 
 first born. But Mr. Heman C. Smith is too hasty. Invari- 
 ably in quoting this blessing given to the Prophet by his 
 father and which is found in the Times and Seasons, volume 
 6, pages 994-5, they tactfully refrain from quoting what im- 
 mediately follows. I will quote it from the Times and Sea- 
 sons : 
 
 "He also laid his hands upon the head of his son Samuel and 
 said, 'Samuel, I lay my hands upon thy head, and pronounce 
 the blessing of thy progenitors upon thee, that thou mayest re- 
 main a Priest of the Most High God, and like Samuel of old, 
 hear His voice, saying, Samuel, Samuel. Amen." 
 
 "John Johnson also, laid his hands upon the head of his 
 son Luke and said, 'My Father in heaven, I ask thee to bless 
 this my son, according to the blessings of his forefathers, that 
 he may be strengthened in his ministry, according to hi- c holy 
 calling. Amen/ " 
 
HYRUM RECEIVES THE BIRTHRIGHT. 71 
 
 This proves to us that the blessing of the progenitors 
 was not necessarily the blessing of the first born ; nor was it 
 the right to the Presidency of the Church; for Samuel re- 
 ceived a blessing similar to that of his brother Joseph, and 
 neither of them received the birthright in these blessings- 
 I shall now show you that it was Hyrum Smith who received 
 the blessing of the first born the birthright and it was 
 not the Presidency of the Church either, for they are not 
 the same. However, before I show this I want to read a 
 paragraph from the history published by the "Reorganized" 
 Church. This is volume 2, and is "written and compiled" by 
 Joseph Smith and his assistant, Heman C Smith, their his- 
 torian. On pages 462-3 they give the dying blessings pro- 
 nounced by Patriarch Joseph Smith on the heads of his chil- 
 dren. They introduce this account in the following words : 
 
 "In connection with the fact that Joseph's and William's 
 children are identified with the Reorganizatic/i, while Hyrum's 
 and Samuel's are in Utah, it is interesting to note that the chil- 
 dren of the two former were to be blessed after them, while 
 the children of the two latter are not mentioned. 
 
 "The account of this deathbed scene and the blessings, as 
 given by Lucy Smith, the mother of the Prophet and widow of 
 the Patriarch, is as follows:" 
 
 Here is the blessing of Hyrum Smith : 
 
 "My son Hyrum, I seal upon your head your patriarchal 
 blessing, which I placed upon your head before, for that shall 
 be verified. In addition to this, I now give you my dying bless- 
 ing, You shall have a season of peace, so that you shall have 
 sufficient rest to accomplish the work which God has given you 
 to do. You shall be as firm as the pillars of heaven unto the end 
 of your days. I NOW SEAL UPON YOUR HEAD THE 
 PATRIARCHAL POWER, and you shall bless the people. This 
 is my dying blessing upon your head in the name of Jesus. 
 Amen." 
 
 There is the birthright ! 
 And now Joseph's blessing: 
 
 "Joseph, my son, you are called to a high and holy calling. 
 You are even called to do the work of the Lord. Hold out faith- 
 ful and you shall be blessed and your children after you. You 
 shall even live to finish your work. At this Joseph cried out, 
 
72 SUCCESSION IN THE PRESIDENCY. 
 
 weeping, 'Oh! my father, shall I?' 'Yes/ said his father, 'you 
 shall live to lay out the plan of all the work which God has 
 given you to do. This is my dying blessing on your head, in 
 the name of Jesus. I also confirm your former blessing upon 
 your head; for it shall be fulfilled. Even so. Amen." 
 
 On first thought it is a little strange that the children of 
 Joseph the Prophet are to be blessed after him, while that 
 promise is not in the blessing of Hyrum Smith. However, 
 let us examine the blessing given to Hyrum Smith a little 
 more closely. The first sentence reads : "My son Hyrum, 
 I seal upon your head your patriarchal blessing, which I 
 placed upon your head before, for that shall be verified. And 
 what followed was in addition to that former blessing so 
 there was no need of repeating what that former blessing 
 contained ; but it was to be verified. I have before me that 
 former blessing. This is a patriarchal blessing given by 
 Patriarch Joseph Smith on the head of his son Hyrum, De- 
 cember 9, 1834, in Kirtland, Ohio, and is recorded in Patri- 
 arch Joseph Smith's book of blessings on pages 1 and 2, and 
 is in the handwriting of Oliver Cowdery. Here is a portion 
 of it: 
 
 "Hyrum, thou art my oldest son whom the Lord has spared 
 unto me. * * * * Behold thou art Hyrum, the Lord hath 
 called thee by that name, and by that name He has blessed thee. 
 Thou hast borne the burden and the heat of the day, thou hast 
 toiled hard and labored much for the good of thy father's fam- 
 ily; thou hast been a stay many times to them, and by thy dili- 
 gence they have often been sustained. Thou hast loved thy 
 father's family with a pure love, and hast greatly desired their 
 salvation. Thou hast always stood by thy father, and reached 
 forth the helping hand to lift him up when he was in affliction, 
 and though he has been out of the way, thou hast never for- 
 saken him nor laughed him to scorn; for all these kindnesses 
 the Lord my God will bless thee." 
 
 I promised that I would prove to you that when the Pa- 
 triarch blessed Joseph, his son, with the blessing of his pro- 
 genitors, that it was not the birthright, but that that bless- 
 ing was reserved for Hyrum. Here is the proof, or at least 
 a portion of it. The blessing continues : 
 
 "I now ask my Heavenly Father in the name of Jesus 
 Christ, to BLESS THEE with the SAME BLESSING with 
 
HYRUM RECEIVES THE BIRTHRIGHT. 73 
 
 which Jacob blessed his son Joseph, for thou art his true de- 
 scendant, and thy posterity shall be numbered with the house 
 of Ephraim, and with them thou shalt stand up to crown the 
 tribes of Israel; when they come shouting to Zion. * * * * 
 "The Lord will multiply his choice blessings upon thee and 
 thy seed after thee and thou with them shall have an inheri- 
 tance in Zion, and they shall possess it from generation to gen- 
 eration, and thy name shall never be blotted out from among 
 the just, for the righteous shall rise up, and also thy children 
 after thee, and say thy memory is just, that thou wert a just 
 man and perfect in thy day." 
 
 We see that Hyrum was blessed with the blessing of 
 Joseph, and we learn from the fifth chapter of I Chronicles 
 that through the transgression of Reuben, Joseph received 
 the birthright, and he got it from his father Jacob. In the 
 second verse we read : 
 
 "For Judah prevailed above his brethren, and of him came 
 the chief ruler; but the birthright was Joseph's." 
 
 Before we leave this chapter in Chronicles let me state 
 that if Joseph received the birthright, and if the birthright 
 and the Presidency of the Church were inseparable, then it 
 should have been through Joseph that the Messiah should 
 have come; but we learn that Judah prevailed above his 
 brethren in this particular. 
 
 So you see Hyrum was blessed with Joseph's blessing, 
 and in his dying blessing his father declared that it should 
 be verified ! I maintain that the birthright therefore was not 
 the blessing of his progenitors that was given to Joseph, 
 neither to Samuel Smith. 
 
 Our friends have solemnly informed us there was "no 
 blessing to the children of Hyrum Smith." I desire to call 
 your attention to a few expressions in the blessing which I 
 have just read- The promise is here given that the posterity 
 of Hyrum Smith shall be numbered with the house of Eph- 
 raim and shall stand up with their father to crown the tribes 
 of Israel when they come shouting to Zion. Now, how can 
 they crown the tribes of Israel unless they hold the Priest- 
 hood and are faithful men? Again, the promise is made to 
 them that they shall have an inheritance in Zion and possess 
 it from generation to generation, and their names never were 
 
74 SUCCESSION IN THE PRESIDENCY. 
 
 to be blotted out. Now, how could this be unless they were 
 members of the Church holding the Priesthood? For the 
 faithless and unbelieving and the apostate was not to be 
 numbered in Zion, but his name was to be blotted out. I 
 think you will agree with me that these gentlemen in their 
 preface to these blessings spoke rather hastily of the children 
 of Hyrum Smith. 
 
 I have here another blessing. This was given by the 
 Prophet Joseph to his brother Hyrum December 18, 1833 , at 
 Kirtland, and is also recorded in the handwriting of Oliver 
 Cowdery and is on file in the Historian's office, Salt Lake 
 City. This blessing shows to us that the Prophet Joseph 
 Smith recognized the fact that his brother Hyrum had re- 
 ceived the birthright. He says : 
 
 "Blessed of the Lord is my brother Hyrum, for the integrity 
 of his heart; he shall be girt about with strength, and faithful- 
 ness shall be the strength of his loins; from generation to gen- 
 eration he shall be a shaft in the hands of his God to execute 
 judgment upon His enemies." 
 
 I will pause here. We are told that faithfulness shall be 
 the strength of his loins. This is a figure. We all under- 
 stand what it means. It means that the children of Hyrum 
 Smith shall be faithful and from generation to generation 
 shall be a shaft in the hands of God to execute His judg- 
 ments. That is what it means ! 
 
 But the blessing continues: 
 
 "And he shall be hid by the hand of the Lord, that none 
 of his secret parts shall be discovered unto his enemies unto 
 his hurt. * * * He shall stand in the tracks of his father, 
 and be numbered among those who hold the right of Patriarchal 
 Priesthood, even the Evangelical Priesthood and power shall be 
 upon him. His children shall be many and his posteritv numer- 
 ous, and they shpll rise up and call him blessed." 
 
 Here we have the Prophet acknowledging that his 
 brother Hyrum should receive the birthright, for it was the 
 right of Patriarchal Priesthood, even the Evangelical Priest- 
 hood that was conferred upon the first born, and not the 
 office of President of the Church. 
 
 We learn from the Doctrine and Covenants that there 
 are two offices in the Church that descend from father to son 
 
THE PATRIARCHAL PRIESTHOOD. 75 
 
 One is that of the Bishopric, for upon Aaron and his sons 
 the Lord conferred this Priesthood (section 68: 16-18). The 
 other is that of the Evangelist. This we learn in section 
 107, but our friends misconstrue this section and try to make 
 it appear that it is the Melchizedek Priesthood that is meant.* 
 
 I will read it and you may judge for yourselves : 
 
 "It is the duty of the Twelve, in all large branches of the 
 Church to ordain Evangelical ministers, as they shall be desig- 
 nated unto them by revelation. 
 
 *Of this the "defense" says: "Our friend's idea is that 'the 
 order of this priesthood;' refers to the office of evangelist in 
 particular rather than to the Melchizedek priesthood in general,, 
 although the latter is under consideration not only on the page 
 from which the quotation is taken, but also on the following 
 page and on the two preceding." 
 
 It does refer to the priesthood of the evangelist, and only 
 by a deliberate twisting of the Scriptures can it be made to 
 apply to the .Melchizedek Priesthood in general; it does not 
 read that way. In the verses preceding the offices of the priest- 
 hood have been denned also the duties of the officers. The para- 
 graphs immediately preceding speak of the High Councils. 
 
 Verse 38 declares that the traveling High Council shall call 
 upon the Seventy when they need assistance, then verse 39 says 
 it is the duty of the Twelve to ordain evangelical ministers. 
 From and including verse 40 to 57, is parenthetical and is ex- 
 planatory of the office of the Evangelist. Verse 58 continues: 
 "It is the duty of the Twelve, also to ordain and set in order 
 all other officers in the Church, only by misconstruing the reve- 
 lation can this be given the appearance of applying to the Mel- 
 chizedek Priesthood. 
 
 The critic says: "If it said 'this office of the Priesthood/ 
 there might be some shadow of reason in his contention, but it 
 does not." Is our friend not aware of the fact that the office 
 of the Evangelist (Patriarch) is spoken of as an order of Priest- 
 hood? The Lord said pertaining to Hyrum Smith: "That my 
 servant Hyrum may take the office of Priesthood and Patriarch 
 which was appointed unto him by his father, by blessing and 
 also by right." (Sec. 124:91). And in the blessing of Hyrum 
 by his brother Joseph at iGrtland: "He shall stand in the 
 tracks of his father, and be numbered among those who hold 
 the right of Patriarchal Priesthood, even" the Evangelical Priest- 
 hood and power shall be upon him." It is spoken of as an order 
 of Priesthood, although a part of the Melchizedek Priesthood, 
 just as the Levitical is spoken of as an order, included in the 
 Aaronic Priesthood. 
 
76 SUCCESSION IN THE PRESIDENCY. 
 
 "The order of this Priesthood was confirmed to be handed 
 down from father to son, and rightly belongs to the literal de- 
 scendants of the chosen seed, to whom the promises were made. 
 
 "This order was instituted in the days of Adam, and came 
 down by lineage in the following manner," etc. 
 
 Now, Hyrum Smith obtained this birthright from his 
 father. The Prophet Joseph Smith declared in his blessing 
 upon the head of his brother Hyrum that it was his right to 
 walk in the footsteps of his father. Let's see what the Lord 
 says about this : In section 124, verse 91, we read : 
 
 "And again, verily I say unto you, let my servant William 
 (Law) be appointed, ordained, and anointed, as a counselor unto 
 my servant Joseph in the room of my servant Hyrum, that my 
 servant Hyrum may take the office of Priesthood and Patri- 
 arch, which was appointed unto him by his father, by blessing 
 and also BY RIGHT!" 
 
 The fact that the Lord has made two exceptions in the 
 order of the Priesthood, and has so plainly indicated them 
 proves beyond the need of controversy that the other offices 
 do not so descend, for if they did, the Lord would not make 
 special mention of these two. Another thing, if the first born 
 son was to receive the office of Patriarch, that is sufficient 
 proof that the Presidency of the High Priesthood did not so 
 descend, for if it did one man must of necessity hold them 
 both. Again we learn that this evangelical order came down 
 from father to son and was instituted in the days of Adam. 
 Let us see if the office of president has come down in that 
 manner. 
 
 Reorganites sometimes quote to us the following from 
 section 81, but for the life of me I do not understand why, 
 since it destroys their position : 
 
 "Verily, verily I say unto you my servant Frederick G. Wil- 
 liams listen to the voice of him who speaketh, to the word of 
 the Lord, your God; and hearken to the calling wherewith you 
 are called, even to be a High Priest in my Chuch, and a coun- 
 selor unto my servant Joseph Smith, Jun. 
 
 "Unto whom I have given the keys of the kindom, which 
 belongeth always unto the Presidency of the High Priesthood." 
 
 If the keys of the kingdom belongeth always to the 
 Presidency of the High Priesthood, then Peter was Presi- 
 
PRESIDENCY NOT BY LINEAGE. 77 
 
 dent of the High Priesthood for the Lord conferred upon 
 him the keys of the kingdom (Matt. 16: 19), and he con- 
 ferred them upon Joseph Smith (Doc. & Cov., 27 and 128 
 sections) even when we go back in ancient Israel we find 
 Moses of the tribe of Levi ordaining Joshua the son of Nun 
 as his successor,* and not his own son ; Joseph, son of Jacob, 
 receiving the birthright, but his brother Levi receiving the 
 Priesthood in Israel, and Judah the promise of the Messiah- 
 Even in Book of Mormon times, Nephi was the younger 
 brother of Sam, a faithful man, and Nephi ordained his 
 brother Jacob, not his son. Alma who became the High 
 Priest of the Nephite church was not a son of Mosiah who 
 by right of birth became the king of the people. And thus 
 we might go on. It is a peculiar law indeed when the Lord 
 ignores it almost if not quite every time, and we may con- 
 clude that it is a man-made doctrine concocted to bolster 
 up the claim of an aspiring set of men, not inspired of the 
 Lord. 
 
 CHOSEN BY HIS FATHER. 
 
 We will now consider the claim that the president of the 
 "Reorganized" Church was appointed by his father. They- 
 base their claim on the testimony of the following witnesses : 
 
 (1) the statement of the president of the "Reorganization," 
 
 (2) the statement of Lyman Wight, (3) the statement of 
 James Whitehead, (4) the statement of John S. Carter, (5) 
 and the statement of William Smith. 
 
 *The "defense" writer says: "There is not a scrap of evi- 
 dence that Moses confirmed upon Joshua a particle of Priest- 
 hood merely the civil leadership" The Scriptures say: "And 
 Joshua the son of Nun was full of the spirit of wisdom; for 
 Moses had laid his hands upon him; and the children of Israel 
 hearkened unto him, and did as the Lord commanded Moses." 
 (Dent. 34:9). He may, of course, quibble because it does not 
 say he gave him "the priesthood" when he laid hands upon 
 him; but surely he did not lay hands on Joshua merely to give 
 him civil leadership. It was by the power of the Priesthood 
 that he led Israel and commanded the sun and moon, he could 
 have done it by no other power. In regard to the others men- 
 tioned here who were ordained, the "defender" is absolutely 
 silent. 
 
?8 SUCCESSION IN THE PRESIDENCY. 
 
 The president of their church declares that he was 
 blessed in Liberty Jail, twice afterwards before the fall of 
 1843, and again publicly in the Grove at Nauvoo. (True 
 Succession, p. 40). However, he is very careful in the 
 wording of his statement and deals with glittering general- 
 ities. All he dare tell us is that the "promise and blessing of 
 a life of usefulness to the cause of truth was pronounced 
 upon his head." Lyman Wight declares that the Prophet 
 blessed his son in Liberty Jail in 1839 as his successor. In 
 another place he states that this blessing was given shortly 
 after they came out of Liberty Jail. (See Succession, pp. 
 51-2). So you see that Lyman Wight contradicts himself. 
 We will further examine his statement. Sidney Rigdon, 
 Caleb Baldwin and Alexander McRae were fellow prisoners 
 with the Prophet Joseph, Patriarch Hyrum and Lyman 
 Wight in Liberty. If any such blessing or ordination, or 
 whatever you desire to call it, had taken place at that time 
 these brethren would have known something of it. More- 
 over, Hyrum Smith and Sidney Rigdon were counselors to 
 the President, and in such an appointment they would in all 
 reason have been called on to assist in such blessing; an ac- 
 count of it would have been made on the records of the 
 Church. In other words it would have been done in an offi- 
 cial way, and not in a corner. These fellow prisoners with 
 the Prophet and Patriarch, even including Lyman Wight, 
 knew nothing of such an appointment, calling or ordination 
 while in Liberty prison. No record of such a thing was made. 
 Again, that such a blessing did not take place, either in or 
 shortly after they came out of that prison, is quite evident 
 from the fact that Sidney Rigdon, August 8, 1844, while 
 making his claim to the "guardianship" of the Church, de- 
 clared that there could be no successor to Joseph Smith. It 
 is also quite evident that this expression was an afterthought 
 on the part of Lyman Wight from the fact that on that mem- 
 orable 8th of August, 1844, he voted to sustain the Twelve 
 Apostles as the presiding quorum and Presidency of the 
 Church, (History of the Church, for August 8, 1844). If 
 such a thing had taken place Sidney Rigdon and Lyman 
 Wight would most certainly have remembered it on that 
 day. But they were not only ignorant of such a thing, but 
 
WHITEHEAD IMPEACHED. 79 
 
 each took a course diametrically opposed to this alleged 
 blessing. The entire lives of Caleb Baldwin and Alexander 
 McRae also protest against the statement of Lyman Wight-* 
 
 The testimony of James Whitehead is as follows : 
 
 "I recollect a meeting that was held in the winter of 1843, 
 at Nauvoo, 111., prior to Joseph Smith's death, at which the ap- 
 pointment was made by him, Joseph Smith, of his successor. 
 His son Joseph was selected as his successor. Joseph Smith 
 did the talking. There were present Joseph and Hyrum Smith, 
 John Taylor, and some others who also spoke on the subject; 
 there were 25 I suppose at the meeting. At that meeting Joseph 
 Smith, the present presiding officer of the complainant church, 
 was selected by his father as his successor. He was ordained 
 and anointed at that meeting. Hyrum Smith, the Patriarch, anointed 
 him, and Joseph, his father, blessed him and ordained him and Newel 
 K. Whitney poured the oil on his head, and he was set apart 
 to be his father's successor in office, holding all the powers 
 that his father held. I cannot tell all the persons that were 
 present, there was a good many there. John Taylor and Wil- 
 lard Richards, they were two of the Twelve, Ebenezer Robinson 
 was present, and George J. Adams, Alpheus Cutler, and Rey- 
 nolds Cahoon. I cannot tell them all; I was there too." 
 
 Newel K. Whitney, John Taylor, Willard Richards and 
 
 *Of this argument and the testimony that follows the "de- 
 fense" writer remains silent, the editor of the Herald, however, 
 takes exception to the statement that Lyman Wight was at 
 the meeting on the 8th of August, having refused to attend. 
 He says: "Heber C. Kimball and George Miller came to his 
 house, in her presence, (L. Wight's oldest daughter) with a 
 summons from Brigham Young to appear, which he declined 
 to do, declaring that the Twelve were usurping authority. This 
 resulted in a personal encounter during which Miller was forc- 
 ibly evicted from the room by Wight and "Kimball followed 
 without awaiting the enforcement of the order." 
 
 If Lyman Wight refused to attend that meeting then he is 
 incompetent to say that the Apostles were usurping authority, 
 for he knew nothing about it. Moreover, if this statement is 
 true it merely shows the bitter apostate spirit manifested by 
 Lyman Wight at that time. It was his duty to meet with the 
 Twelve and if things were not going as he thought they should 
 he had the privilege of stating his feelings; this he refused to 
 do, if the statement is correct. His hasty unchristian-like action 
 and sulking in his house does not redound to the credit of the 
 man. 
 
 6 
 
80 SUCCESSION IN THE PRESIDENCY. 
 
 Reynolds Gaboon all remained with the Church and came 
 with the Twelve to Utah. Their entire lives protest against 
 this falsehood of James Whitehead. They deny that any 
 such ordination ever took place. Ebenezer Robinson also 
 denies it and after the martyrdom, he followed Sidney Rig- 
 don, and later joined the Whitmerites. If George J. Adams 
 was present on such an occasion, he soon forgot it, for after 
 the martyrdom, he followed James J. Strang and acknowl- 
 edged him as the legal successor to the Prophet Joseph 
 Smith, and was the very man who crowned Strang "king" 
 on Beaver Island. Alpheus Cutler also denied that any 
 such thing as this occurred- I shall read his testimony. 
 This is the statement of Abraham Kimball, his grandson: 
 Father Cutler said: 
 
 "I know that Brigham Young is Joseph Smith's legal and 
 lawful successor, and always did know it. But the reason I am 
 where I am, I could not be led but must lead. I have run my 
 race and must meet my fate, and I know what my doom is, as 
 I died once as dead as any one dies. And I went to the land 
 of spirits, and saw the crown I should wear if I remained faith- 
 ful and the condemnation I should meet if I failed. I begged 
 to stay. I was informed I could not remain now, but must 
 return and warn sinners to repent. And the first word I spoke 
 on returning was to Sidney Rigdon, who was bending over me, 
 'Sidney, repent of your sins or you will be damned.' He then 
 continued. 'I know that Mormonism is true. I know that Heber 
 C. Kimball is your father, and Isaac's and he is a good man. 
 Now I want you to take Isaac and return to your father, and 
 remain true to Mormonism and never yield the point, for it 
 will save and exalt you in the kingdom of God and all who will 
 live it to the end of their days.' He then wept like a child, 
 which caused my eyes to moisten. After recovering himself he 
 continued by saying: 'Now my boy, I want to ask one favor 
 of you, and that is that you will never reveal what I have told 
 you today to the people I lead while I live as you boys are 
 going away and I depend on the people for my support.' I 
 promised him I would do as requested. He then released me 
 to go visiting." 
 
 "Now, Mr. Wilcox (E. S. Wilcox) and friends, I am in a 
 shape that I may be called to meet my God any minute, as dis- 
 ease is praying upon my poor body and I am near a skeleton, 
 and my flesh may soon be devoured by worms; but I bear testi- 
 mony to you beiore my God that the statement I have made 
 of Alpheus Cutler's confession is correct as near as I can word 
 it." Saints' Herald, Vol. 52:255. 
 
NOT ORDAINED SUCCESSOR. 81 
 
 You see that each of these men named by James White- 
 head give the lie to his declaration by their entire lives, but 
 this is not all. Joseph Smith of the "Reorganized" Church 
 denies it himself. While he states that he was blessed by 
 his father, in his testimony under oath in the Temple lot suit, 
 he said: 
 
 "No, sir, I did not state that I was ordained by my father; 
 I did not make the statement. I was NOT ordained by my 
 father as his successor according to my understanding of the 
 word ordained, I was not" Plaintiff's Abstract, Page 79, Par. 126. 
 
 Thus the testimony of James Whitehead is worthless. 
 John S. Carter said the Prophet chose his son at a public 
 meeting in Nauvoo on a Sunday, "not long before Joseph 
 was killed." (True Succession, page 48). Yet none of the 
 people knew of this. Nothing was said of it during the 
 trouble with Sidney Rigdon. And William Marks, presi- 
 dent of the Nauvoo Stake, would most likely be present at 
 the public meetings held on Sundays in Nauvoo. Yet he 
 supported the claim of Sidney Rigdon to be the guardian 
 when the latter declared that there could be no successor. It 
 is a little strange that such an appointment could be made at 
 a public meeting and all the people just a few months later 
 be ignorant of it. Where were the people the day this 
 public meeting was held? How much easier it would have 
 been for Sidney Rigdon to have said, August 8, 1844 : "I 
 want to be appointed "Guardian until young Joseph grows 
 up," instead of declaring that no successor could be ap- 
 pointed! How easy it would have been for Lyman Wight 
 to have said, "I was present when Joseph blessed his son in 
 Liberty prison, as his successor," or for James Whitehead 
 and John S. Carter to have declared that young Joseph had 
 been ordained as his father's successor in a public meeting 
 in Nauvoo shortly before the martyrdom, and thus have 
 reminded the people of it. How strange that such an im- 
 portant occurrence should slip the minds of the entire people 
 on such a vital occasion ? But they did not think of it. The 
 truth is it was an afterthought on the part of these men- 
 
 Another thing which is peculiar : There were too many 
 "appointments" and "ordinations" of this "successor" which 
 
82 SUCCESSION IN THE PRESIDENCY. 
 
 makes the thing look suspicious. It is hardly reasonable to 
 suppose that the Prophet, "appointed," "blessed," and "or- 
 dained" his son to this office every few days. If such a thing 
 had taken place it would have been done in the proper way 
 and manner in the presence of the presiding officers of the 
 Church and a proper record of it would have been made and 
 filed away. But the records of the Church are silent and it 
 is quite significant that Lyman Wight, James Whitehead, 
 John S. Carter and even Joseph of the "Reorganization" 
 himself had "forgotten" this "appointing" or "ordination" 
 at the most critical moment for it to have been mentioned 
 August 8, 1844. 
 
 William Smith stated that the right of Presidency was by 
 lineage, and therefore he supported the son of the Prophet 
 in 1850, or even in November, 1845. (True Succession, p. 
 17). Yet William Smith knew of no appointment or ordi- 
 nation of young Joseph, although he was one of the Apos- 
 tles, and would have been sure to have known had such a 
 thing taken place. In May, 1845, he stated that the Twelve 
 were the proper authorities to lead the Church. (Times and 
 Seasons, 6: 904). He was excommunicated in the following 
 October and it was not till after his excommunication that he 
 advocated the right of young Joseph. Furthermore, William 
 Smith claimed that he was himself ordained by his brother 
 to lead the Church (Roberts' Succession, pp. 103-105.) And 
 he also followed James J- Strang and accepted him as the 
 "successor" until excommunicated from that cult. 
 
 Now, can we put any credence in the testimonies of such 
 men as Lyman Wight, James Whitehead, John S. Carter, and 
 William Smith? Most assuredly not. 
 
 That the Prophet did not choose his son is quite evident 
 also from the following testimony given by reliable witnesses 
 and at the proper time : 
 
 TESTIMONY OF PRESIDENT YOUNG. 
 At a meeting held at Nauvoo, August 7, 1844, he said: 
 
 "How often has Joseph said to the Twelve, 'I have laid the 
 foundation and you must build thereon, for upon your shoulders 
 the kingdom rests. * * * * I tell you in the name of the 
 
THE TWELVE RECEIVE KEYS OF KINGDOM. 83 
 
 Lord, that no man can put another between the Twelve and the 
 Prophet Joseph Smith. Why? Because Joseph was their file 
 leader, and he has committed into their hands the keys of the 
 kingdom in this last dispensation for all the world; don't put 
 a thread between the Priesthood of God." (History of the 
 Church for August 7, 1844). 
 
 And in a letter written to Orson Spencer, January 23, 
 1848, President Young said: 
 
 "Joseph told the Twelve the year before he died, 'There is 
 not one key or power to be bestowed on this Church to lead 
 the people into the celestial gate but I have give you, showed 
 you, and talked it over to you, the kingdom is set up, and you 
 have the perfect pattern, and you can go and build up the king- 
 dom and go in at the celestial gate, taking your train with you." 
 Mill. Star, 10: 115. 
 
 TESTIMONY OF HEBER C. KIMBALL. 
 
 "Brother Joseph has passed behind the veil, and he pulled 
 off his shoes, and some one else puts them on. until he passes 
 the veil to Brother Joseph. President Young is our president, 
 and our head, and he puts the shoes on first. If Brother Hyrum 
 had remained here, he would have put them on. Hyrnm has 
 gone with Joseph and is still his counselor The Twelve have 
 received the keys of the kingdom, and as long as there is one 
 of them left, he will hold them in preference to any one else." 
 Times and Seasons, 5:664. 
 
 TESTIMONY OF ORSON HYDE. 
 
 "The shafts of the enemy are always aimed at the head 
 first. Brother Joseph said some time before he was murdered, 
 'If I am taken away, upon you, the Twelve, will rest the re- 
 sponsibility of leading this people, and do not be bluffed off 
 by any man." Times and Seasons, 5:650. 
 
 "Before I went east on the 4th of April last, we were in 
 council with Brother Joseph almost every day for weeks, said 
 Brother Joseph in one of those councils, 'There is something 
 going to happen; I don't know what it is, but the Lord bids me 
 to hasten and give you your endowment before the Temple is 
 finished.' He conducted us through every ordinance of the Holy 
 Priesthood, and when he had gone through with all the ordi- 
 nances, he rejoiced very much, and said, 'Now, if they kill me, 
 you have got all the keys, and all the ordinances and you can 
 confer them upon others, and the hosts of Satan will not be 
 able to tear down the kingdom, as fast as you will be able to 
 
84 SUCCESSION IN THE PRESIDENCY. 
 
 build it up;' and now, said he, 'on your shoulders will the re- 
 sponsibility of leading this people rest, for the Lord is going 
 to let me rest awhile.'" Times and Seasons, 5:651. 
 
 TESTIMONY OF WILFORD WOODRUFF. 
 
 "Has the Prophet Joseph found Elder Rigdon in his coun- 
 cils when he organized the quorum of the Twelve, a few months 
 before his death, to prepare them for the endowment? And 
 when they received their endowment, and actually received the 
 keys of the kingdom of God, and oracles of God, keys of reve- 
 lation, and the pattern of heavenly things, and thus, addressing 
 the Twelve, (Joseph) exclaimed, 'Upon your shoulders, the king- 
 dom rests, and you must round your shoulders, and bear it; for 
 I have had to do it until now. But now the responsibility rests 
 upon vou." ' Times and Seasons, 5:698 
 
 And also President Woodruff's testimony given in 1892. 
 (Succession, page 101). 
 
 BATHSHEBA W. SMITH'S TESTIMONY. 
 
 "I was a resident of Nauvoo, State of Illinois, from 1840 
 to 1846. I was married to George A. Smith, July 25, 1841, Elder 
 Don Carlos Smith performing the ceremony. Near the close 
 of the year 1843, or in the beginning of the year 1844, 1 received 
 the ordinance of anointing in a room in Sister Emma Smith's 
 house in Nauvoo, and the same day, in company with my hus- 
 band, I received my endowment in the upper room over the 
 Prophet Joseph Smith's store. The endowments were given 
 under the direction of the Prophet Joseph Smith, who after- 
 wards gave us lectures or instructions in regard to the endow- 
 ment ceremonies. They are the same today as they were then. 
 
 In the year 1844, a short time before the death of the 
 Prophet Joseph Smith, it was my privilege to attend a regular 
 prajer circle meeting in the upper room over the Prophet's 
 store. There were present at this meeting most of the Twelve 
 Apostles, their wives, and a number of other prominent brethren 
 and their wives. On that occasion the Prophet arose and spoke 
 at great length, and during his remarks I heard him say that 
 he had conferred on the heads of the Twelve Apostles all the 
 keys and powers pertaining to the Priesthood, and that upon 
 the heads of the Twelve Apostles the burden of the kingdom 
 rested, and they would have to carry it."* 
 
 *Blood Atonement and Origin of Plural Marriage, p. 104. 
 
THE TWELVE RECEIVE KEYS OF KINGDOM. 85 
 BENJAMIN F. JOHNSON'S TESTIMONY. 
 
 At the eighty-seventh birthday anniversary celebration 
 of Elder Benjamin F. Johnson, held at Mesa, Arizona, July 
 29, 1905, that Patriarch said: 
 
 "I speak of things of which I know I was the business 
 partner of Joseph Smith, from my mission until the time of his 
 martyrdom, was as familiar with him as with my brother or my 
 father. 
 
 "Do I know that Brigham Young was the true successor of 
 Joseph Smith? I knew it before the Prophet was martyred, for 
 Joseph had made it known. I was present when the Prophet 
 gave his charge to the Twelve Apostles, when in council, after 
 solemn prayer, he rose up with the light of heaven shining in his 
 countenance, related his experiences with reference to the be- 
 ginning of this work, the responsibilities placed upon him, the 
 persecutions and hardships through which he had passed. He 
 declared that God had revealed all the truth necessary to save 
 mankind, had given unto him the keys of the kingdom, and he 
 had carried the weight and load thus far, and then, speaking 
 directly to the Twelve, he said: 'I now roll off the burden of 
 this responsibility upon you; I give unto you all the keys and 
 powers bestowed upon me, and I say unto you, that unless 
 you round up your shoulders and bear off this kingdom you will 
 be damned." 
 
 EZRA T. CLARK'S TESTIMONY. 
 
 "Before I left Nauvoo, I heard the Prophet Joseph say he 
 would give the Saints a key whereby they would never be led 
 away or deceived, and that was: 'The Lord would never suffer 
 the majority of this people to be led away or deceived by im- 
 posters. nor would he allow the records of this Church to fall 
 into the hands of the enemy.' I heard Joseph say this, and I al- 
 so heard him say that he would roll the burden of the Apostle- 
 ship upon the quorum of the Twelve. I heard Joseph preach 
 many times; heard him in the last sermon he ever delivered, 
 bear testimony to the truth of the work that God had called 
 him to; also that the Lord had never suffered him to be slain 
 by his enemies, because his work had not been done, until a 
 short time ago. He had now laid the foundation of this work, 
 and rolled the burden of the Priesthood upon the Twelve; and 
 having given them their washings and anointings, they would 
 now bear off this work triumphantly, and it would roll on faster 
 than ever before; and, if the Lord was willing to accept him, he 
 was willing to go." M. I. A. Era, Vol. 5:202. 
 
86 SUCCESSION IN THE PRESIDENCY. 
 
 PROPERLY ORDAINED. 
 
 We will now consider trie claim that Joseph Smith of the 
 "Reorganization" was properly ordained. We must first 
 know what constitutes a proper ordination. 
 
 First. It must be done by those holding authority in the 
 Priesthood who have been properly appointed; otherwise 
 the ordination is not valid. 
 
 Second. The ordination must be approved by the body 
 of the Church and sanctioned by the Church, or it is not 
 valid. For there is in the Gospel the law of common consent. 
 Doc. & Cov-, Sec. 20 : 63, 65 ; 26 : 2. 
 
 Third, If a man exercises his Priesthood contrary to 
 the rules of the Church, or in unrighteousness, Amen to his 
 authority. Doc. & Cov. 121 : 27. 
 
 Fourth, "Again, I say unto you, it shall not be given 
 to any one to go forth to preach my Gospel, or to build up 
 my Church except he be ordained by some one who has auth- 
 ority, and it is known to the Church that he has authority, 
 and has been regularly ordained by the heads of '[the 
 Church." (Sec. 42: 11). 
 
 The question is, will the ordination of Joseph Smith of 
 the "Reorganization" stand this test? He was "ordained" 
 under the hands of William Marks (mouth) Zenas H. Gur- 
 ley, William W. Blair and Samuel Powers. Messrs. Blair 
 and Powers never did belong to the Church of Jesus Christ 
 of Latter-day Saints, so we will pass them by without consid- 
 eration, and will take up the cases of William Marks and 
 Zenas H. Gurley separately. 
 
 William Marks was president of the Nauvoo stake at 
 the time of the martyrdom, but it is of a more recent period 
 that we are considering him. Did he in 1860 hold the priest- 
 hood? William Marks was dropped from his position as 
 president of the Nauvoo stake at a conference of the Church 
 held October 7, 1844. (T. & S., 5 : 692). 
 
 The whole Church voting not to sustain him, excepting 
 two votes. This action was taken because he supported the 
 claims of Sidney Rigdon and opposed the Twelve and action 
 
WILLIAM MARKS APOSTASY. 87 
 
 of the Church- In the December following he acknowledged 
 his error in the following: 
 
 NOTICE. 
 
 "After mature and candid deliberation, I am fully and sat- 
 isfactorily convinced that Mr. Sidney Rigdon's claims to the 
 Presidency of the Church of Jesus Christ of Latter-day Saints, 
 are not founded in truth. I have been deceived by his specious 
 pretenses and now feel to warn every one over whom I may 
 have any influence to beware of him, and his pretended visions 
 and revelations. The Twelve are the proper persons to lead 
 the Church." 
 
 "WILLIAM MARKS." 
 
 After making this acknowledgment he was r* ceived back 
 into fellowship, but did not again obtain his former posi- 
 tion. Later he became dissatisfied and withdrew from the 
 Church and was excommunicated. During the exodus he 
 joined James J. Strang, and in 1846 was called to be a 
 counselor to James J. Strang in his organization. (History 
 of "Reorganized" Church, 3: 723). For a time he was also 
 president of Strang's "Stake of Zion," and also a bishop in 
 his organization (History of "Reorganized" Church, 3:44 
 and 723). First a "bishop," then "president of the 'Stake of 
 Zion,' and then "counselor" in Strang's presidency. In 1852 
 he became a member of Charles B. Thompson's church (Re- 
 org. Hist, 3 : 55 and 3 : 724). In 1855 he left Thompson and 
 entered into an organization with John E. Page and others 
 (Reorg. Hist.,3 : 724) ; and on June 11, 1859, he was received 
 into the "Reorganization" on his original baptism," "and 
 they recognized his original ordination to the Priesthood, 
 although he had been disfellowshiped by the church that 
 conferred that Priesthood. After he was disfellowshiped 
 in 1844 and later left the Church and wandered around 
 through the organizations of James J. Strang, Charles B- 
 Thompson and John E. Page, receiving "ordinations," and 
 honors, and positions, in these movements, he was then re- 
 ceived into the "Reorganized" Church on his original bap- 
 tism. Now, I ask the question in all candor of any fair 
 minded Latter-day Saint Did he after this, in 1860, have 
 
SUCCESSION IN THE PRESIDENCY. 
 
 any authority or Priesthood to confer upon Joseph Smith 
 of the "Reorganization," much less the keys and position of 
 president of the High Priesthood; keys that he never did 
 hold?* 
 
 *Here are a few items in the history of William Marks after 
 he left the Church and was excommunicated. 
 
 At a conference held at Voree, April 6, 1846, "On motion of 
 William Marks * * * James J. Strang unanimously called 
 to the chair as President of the Conference." "On motion of 
 Elder William Marks, it was unanimously resolved that this 
 church receive, acknowledge, and uphold James J. Strang as 
 President of this church, Prophet, Seer, Revelator, and Trans- 
 lator, with our faith and prayers." Voree Record. 
 
 April 8, 1846: "The First Presidency presented William 
 Marks for the office of Bishop of the Church and on motion 
 of Apostle John E. Page, resolved unanimously (that he) be 
 sustained." Voree Record. 
 
 Aug. 26, 1849: "Brother William Marks was then ordained, 
 consecrated and set apart as Apostle of the Lord, Jesus Christ, 
 a Counselor to the Prophet, one of the First Presidency, and 
 a Prophet of the Most High God, under the hands of Presidents 
 Strang and Adams." 
 
 "Brother William Marks was anointed, ordained and set 
 apart to administer baptism for the dead, under the hands of 
 Presidents Strang and Adams." Voree Record. 
 
 Previously William Marks had forsaken James J. Strang, 
 and January , 1849, James J. Strang had a "revelation" in which 
 he said: "Behold my servant, William Marks, has gone far 
 astray in departing from me, yet I will give unto him a little 
 space, that he may return and receive my word, and stand in 
 his place; for I remember his works that he has done in the 
 time that is past. If he will return and abide faithful, I will 
 make him great, and his possessions shall be great, and he 
 shall possess a city, and his children shall dwell therein; a nation 
 shall call him Blessed." 
 
 Well, he returned, and at the conference August 25, 1849, 
 arose and said: "He ought to make a confession to the Saints 
 for not acting in his calling and also to ask their forgiveness. 
 Gave a brief history of the course he had pursued after the 
 martyrdom of the Prophet Joseph, testified that he had ever 
 had the fullest confidence in the work of the last days, and 
 knew it was of God, and was now determined by the help of 
 God to go forth in the discharge of his duty and act in the 
 place in which he was called by revelation of God through 
 His servant James" [J. Strang]. Voree Record. 
 
 He was received back and sustained. 
 
 In the year 1852 he joined Charles B. Thompson's organi- 
 zation and was "ordained" "Chief evangelitical teacher of the 
 
GURLEY'S AUTHORITY. 89 
 
 Zenas H. Gurley, who also laid hands on the head of 
 Joseph in that "ordination," was ordained to the office of a 
 Seventy in Nauvoo in 1844 under the direction of President 
 Joseph Young. Members of the "Reorganization" claim 
 that he was ordained a Seventy in Far West, Mo-, in 1838, 
 but this is not the fact. The records in the Historian's office 
 show that this man was ordained in 1844, as I have stated, 
 and the following year April 6, 1845 he was made the 
 senior president of the Twenty-first quorum of Seventy. He 
 left the Church as did William Marks, and therefore lost his 
 Priesthood and had none to confer on the head of Joseph 
 Smith. 
 
 Now the revelation clearly indicates that no man is 
 called to build up the Church unless it is known to the 
 
 School of Faith in Jehovah's Presbytery of Zion." Acting in 
 this calling he wrote an epistle to "the School of Faith to all 
 the traveling teacher's quorums and classes of said school, and 
 Jehovah's presbytery of Zion." In that epistle he said: 
 
 "Well Brethren: 1 have lived to see the foundation and the 
 platform laid, the principles revealed and the order given, 
 whereby the great work of the Father can, and will be ac- 
 complished. There is no doubt resting on my mind in reference to 
 this work of Baneemy being the work of God, for I am fully con- 
 vinced that it is the work it purports to be, the work of the Father 
 spoken of in the Book of Mormon, to prepare the way for the 
 restoration of His covenants to the house of Israel. Now, all 
 who are convinced of this fact ought to move forward and 
 take a decided stand to labor for Jehovah and the benefit of 
 Mankind. I intend from this time, henceforth, to labor in the 
 cause and give my influence and substance to speed the work." 
 (Harbinger and Organ, Vol. 3:52-3-4). 
 
 This is his testimony when with Thompson. He later or- 
 ganized a quorum at Batavia, and appointed James Blakeslee 
 a man who was excommunicated from the Church May 18, 1844, 
 with Francis M. Higbee, Charles Ivans and Austin Cowles, for 
 apostasy chief, and Jehial Savage teacher. "After this he 
 joined John E. Page's organization, forgetting how faithful 
 he had promised to be in Thompson's organization, and later 
 (1859) connected himself with, the "New Organization." He 
 was not one of the true fold, for: 
 
 "When he [the true Shepherd] putteth forth his own sheep, 
 he goeth before them, and the sheep follow him; for they know 
 his voice. And a stranger will they not follow, but will flee 
 from him; for they know not the voice of strangers." (John 
 10:4-5). 
 
90 SUCCESSION IN THE PRESIDENCY. 
 
 Church that he has been properly ordained to that calling, 
 by the heads of the Church. But these men were not so 
 called. On the 8th of July, 1904, I wrote to Mr. Heman C. 
 Smith, historian of the "Reorganization" as follows : 
 
 "In the biographical sketch of Zenas H. Gurley, in the third 
 volume of your Church History, the statement is made that he, 
 (Zenas H. Gurley) was ordained to the office of a Seventy at Far 
 West, Missouri. Would you kindly furnish me with the date 
 of this ordination, and also state the authority on which the 
 statement is made, and oblige." 
 
 On the 15th of that month I received the following: 
 
 "Replying to yours of July 8, will say that the church record 
 in the Recorder's office shows that Zenas H. Gurley was or- 
 dained to the office of Seventy at Far West, Mo., in 1838; day 
 and month are not stated. This appears once in the hand- 
 writing of Isaac Sheen, former church recorder, and once in the 
 handwriting of Henry A. Stebbins, the present church recorder. 
 Elder Stebbins' memory is that he received it directly from 
 Elder Gurley; and it is presumable that Elder Sheen also had 
 the information direct. It is upon the authority of this record 
 that the statement was made in the biographical sketch." 
 
 You see they don't know very much about it, it is all 
 presumption. I cannot conceive of any reason why Air. Gur- 
 ley would desire to falsify the record, and doubt that he ever 
 made such a statement as the above. The fact is, however, 
 that he was not ordained a Seventy in Far West in 1838, 
 but in Nauvoo in 1844. 
 
 Now we will see how much faith they put in the "author- 
 ity" of Mr. Gurley themselves. January 30, 1905, the follow- 
 ing communication was sent to the president of the "Reor- 
 ganization :" 
 
 "Will you be so kind as to answer for me the following ques- 
 tions: Is it a teaching of the 'Reorganized' Church that the 
 quorums of Seventies are limited in number to seven quorums, 
 or do you place a limit on these quorums at all? 
 
 "Do you recognize as valid any of the ordinations in Nauvoo 
 in 1844-5, of men to the office of Seventy, under the direction of 
 the Twelve Apostles and first council of Seventy, beyond those 
 of the first seven quorums? 
 
 "In the Church of Jesus Christ of Latter-day Saints in Utah, 
 the custom is to ordain Seventies and organize quorums beyond 
 
GURLEY'S AUTHORITY REJECTED. 91 
 
 the seventh, and as this practice has been opposed by some of 
 the Elders of the 'Reorganized' Church, I was prompted to in- 
 quire if those Elders were in harmony with the doctrines of the 
 Church." 
 
 On the 31st of January the following was received: 
 
 "There are no provisions as revelations as law to the Church 
 for the organization of more than seven quorums of Seventy; 
 for that reason we do not recognize as valid any of the ordina- 
 tions in Nauvoo in 1844-5 beyond those of the first seven quor- 
 ums; and our teaching is that the number is necessarily limited 
 by direct provision of the law." 
 
 Thus you see, the president of the "Reorganization" 
 repudiates the Priesthood of the very man who "ordained" 
 him to the office which he pretends to hold. In conclusion 
 let me add that these men did not hold the keys of the king- 
 dom and therefore could not bestow them on another- The 
 organization to which they belong is not the Church of Jesus 
 Christ of Latter-day Saints, and all the laying on of hands 
 that they can practice from now till dooms day, will not give 
 one single soul the Priesthood of God, for that can only come 
 through the proper channel the Church of Jesus Christ of 
 Latter-day Saints. An ordination in the "Reorganized" 
 Church is of no more effect than is an ordination in the 
 Methodist, Presbyterian, or Catholic church, for those offici- 
 ating do not hold the Priesthood, and are not recognized of 
 God. The Prophet did bestow the keys of the kingdom upon 
 the head of Brigham Young and with him his associates, the 
 Twelve, as we have shown with a multitude of unimpeach- 
 able testimony. If it was necessary for all the prophets from 
 Adam to Peter, James and John to confer their keys upon 
 the head of Joseph Smith) See D. & C, 110 and 128 sec- 
 tions), notwithstanding he has been ordained to the Priest- 
 hood by angels, then in all reason we must hold that it is 
 necessary for him to bestow the same power and keys of the 
 kingdom on others which the evidence shows that he did. 
 The men who ordained Joseph Smith of the "Reorganiza- 
 tion" were not regularly ordained and did not hold the keys 
 of the kingdom. The Apostles constituted the second quor- 
 um in the Church and were sustained in their calling as the 
 
92 SUCCESSION IN THE PRESIDENCY. 
 
 First Presidency of the Church by the vote of the people 
 August 8, 1844, and again at the fall conference in October 
 of that same year. 
 
 I call the attention of the Latter-day Saints once more to 
 the fact previously mentioned (section 43:4-6) that there 
 is but one at a time who holds the keys and the right to re- 
 ceive revelation for the Church, and that man is the Presi- 
 dent of the Church. And when the First Presidency is dis- 
 organized through the death of the President, then, accord- 
 ing to revelation, the Twelve Apostles become the presiding 
 quorum of the Church, and then, if the Lord has any reve- 
 lations to give to His people they will come through the 
 proper channel the President, of the Twelve. If we will 
 keep this in mind it will be a key to us as the Lord intended 
 that it should be, by which we may gage and weigh the pre- 
 tended revelations of men. When we see this man, or that 
 man, or perhaps that woman, or child, giving revelations 
 as was the case in the "Reorganized" Church when Jason 
 W. Briggs, Zenas H. Gurley, Henry H. Deam and the 
 daughter of Zenas H- Gurley, received "revelations" bearing 
 on the organization of their cult, we will know assuredly 
 that these things are not of God. The Lord will never ignore 
 the presiding officer and quorum of the Church, for he re- 
 spects authority, as He requires us to respect authority. And 
 it will always be a key to us, if we will bear it in mind, that 
 whenever He has a revelation or commandment to give to 
 His people that it will come through the presiding officer 
 of the Church. This is plainly taught in the revelations. 
 
 If there is within the sound of my voice one soul who 
 has not received a testimony of this work, and that Brigham 
 Young was the right man in the right place, and the rightful 
 successor, and so on down to the present day, then I say to 
 you, when you go home go before the Lord in the spirit of 
 repentence, and humility, and prayer, and ask Him in faith 
 for that knowledge and He will hear your prayers. There 
 is no reason why any man should be deceived, for the Lord 
 has promised us that we shall receive if we ask and if we 
 knock it shall be opened unto us. By keeping the command- 
 ments of God, all men may know of this work that it is true- 
 If you will do this, then when these deceivers and pretenders, 
 
BUT ONE HOLDS THE KEYS. 93 
 
 these men who delight in destroying your faith, come to you 
 saying that you are in the dark, you can say to them, get be- 
 hind me, for I will not be deceived by you. I know we have 
 the truth, that this is the work of the Lord, that Jesus is 
 the Redeemer of the world, and that Joseph Smith was a 
 Prophet of God and was called to stand at the head of this 
 dispensation, and those keys and that position he will ever 
 hold. He was not a fallen Prophet, but died a martyr to this 
 work. May God bless you. Amen. 
 
The Dodrines of Joseph Smith. 
 
 One of the charges made by the "Reorganized" Church 
 against the Church of Jesus Christ of Latter-day Saints, is 
 that when the Apostles assumed their place as the presiding 
 quorum following the martyrdom of Joseph and Hyrum 
 Smith, they departed from the pure Gospel as it was revealed 
 in the Bible, Book of Mormon, and the revelations and teach- 
 ings of the Prophet Joseph Smith, and in the stead thereof 
 introduced false doctrines that were never entertained by the 
 Prophet and were foreign to the revelations given to the 
 Church. This proves, they declare, the "apostasy" of the 
 Church and its "rejection" and the few scattered members 
 who refused to follow the leadership of the Apostles into 
 forbidden paths, and to accept these "false doctrines" re- 
 tained the Spirit of the Lord and were directed by Him to 
 "re-organize" the "faithful" members into what was then 
 called a "New Organization of the Church," the name sub- 
 sequently having been changed to the "Re-organized" 
 Church. They inform us though it is most likely with 
 some misgivings and doubts that these "faithful" few who 
 refused to follow after "false gods," or "bow the knee to 
 Baal," still retained the Priesthood they had received from 
 the "Original" Church and were "not rejected as individu- 
 als" although the "Church was rejected with its dead." 
 Therefore, when these "faithful" souls tired of wandering 
 around in the apostate organizations of James J Strang, 
 Sidney Rigdon, William Smith, Charles B. Thompson, and 
 others, as sheep that knew not the Master's voice, and there- 
 fore followed strangers, receiving from these self-appointed 
 leaders "ordinations" and honors, and after having testified 
 that these false teachers were inspired of God and their or- 
 zanizations the work of the Lord after all this, when they 
 came together and formed the "New Organization" they 
 were still the "faithful" who had not followed after "false 
 
96 THE DOCTRINES OF JOSEPH SMITH. 
 
 gods" or "bowed the knee to Baal," and had retained power 
 to "re-organize" the Church according to the original pat- 
 tern, although the Prophet had not commissioned them." 
 
 In an address to these scattered "faithful" written short- 
 ly after the "New Organization of the Church" was formed, 
 the declaration was made "that we believe that the Church 
 of Christ organized on the 6th day of April, A. D. 1830, 
 exists as on that day, wherever six or more Saints are or- 
 ganized to the pattern in the Book of Doctrine and Cove- 
 nants." And, of course, they are the Saints "organized ac- 
 cording to the pattern" if their word can be taken for the 
 fact. 
 
 The president of their church states it this way : "The 
 individuals who kept this covenant (the new and everlasting 
 covenant of the Gospel) were accepted of Him and were not 
 rejected, nor their standing before God put in jeopardy by 
 the departure of others from the faith. Whatever office 
 in the priesthood each held, under the ordinations ordered 
 by the call of God and vote of the Church, would remain 
 valid. They could as elders, priests, teachers, etc., pursue 
 the duties of warning, expounding, and inviting all to come 
 to Christ, and by command of God, could build up the 
 Church from any single branch, which, like themselves, had 
 not bowed the knee to Baal, or departed from the faith of 
 the Church as founded in the standard works of the body at 
 the death of Joseph and Hyrum Smith." (Saints' Herald, 
 Feb. 17, 1904). 
 
 In their attempt to prove that the Apostles led the 
 Church astray and introduced false doctrines, they have one 
 standard by which the Church and the Apostles are meas- 
 ured; but in proving that they are the "faithful who have 
 kept the new and everlasting covenant" and have remained 
 in harmony with "the pattern" their standard of measure- 
 ment is quite another thing. The Church is to be judged 
 by all the unauthorized sayings and doings of any or all of 
 its members or ministers- Their church is to be judged "by 
 its authorized doctrines and deeds, and not by the unauth- 
 orized sayings or doings of some or many of its members or 
 ministers." (See Blood Atonement and Origin of Plural 
 Marriage, page 4^). 
 
CHURCH JUDGED FROM ACCEPTED STANDARDS. 97 
 
 They even go so far in their own defense as to reject 
 the teachings* and revelations of the Prophet Joseph Smith, 
 wherein they are in conflict with their expressed views 
 and have not been received by them by vote of their 
 church as doctrine; but they deny to us the privilege of 
 being tried by our "authorized doctrines and deeds," and 
 would force upon us, as a body, teachings of any member of 
 the Church wherein they think they could make a point to their 
 advantage ; and this they have done in the courts of the land. 
 We grant unto them the right to be tried by that rule laid 
 down by the president of their organization, and claim the 
 right to be tried by the same kind of standard. The Church 
 of Jesus Christ of Latter-day Saints is not responsible for the 
 sayings or doings of any individual in conflict with that 
 which has been received as a standard by which the Church 
 is to be governed. We are to be judged by our authorized 
 doctrines and deeds, and not by the whims or notions of men. 
 But the ministers of the "Reorganization" have not been 
 willing from the beginning to permit us to stand on this 
 platform, but insist that we stand on the platform they have 
 prepared for us. 
 
 The Bible, Book of Mormon, Doctrine and Covenants 
 and the Pearl of Great Price, including the Articles of 
 Faith, have been received by the vote of the Church in 
 general conference assembled as the standard works of the 
 Church. On this platform we stand. The Church is not 
 responsible for the remarks made by any Elder or for the 
 numerous books that have been written. The authors of the 
 words or books must be responsible for their own utterances. 
 It is not to be supposed from this that all that has been writ- 
 ten outside of the standard works of the Church is discarded 
 and rejected, for these things are profitable as helps in the 
 government of the Church, and to promote faith in the 
 members- The point is this, if in these books mistakes are 
 found, "they are the mistakes of men," and the Church as 
 an organization is not to be held accountable for them, but 
 for that which is received from time to time by vote of the 
 Church, as it comes through the President of the High 
 Priesthood. When the Lord reveals his mind and will it is 
 to be received, "whether by mine own voice or by the voice 
 
98 THE DOCTRINES OF JOSEPH SMITH. 
 
 of my servants, it is the same," but we are not to be judged 
 by "unauthorized sayings or deeds." 
 
 The ministers of the "Reorganization" tell us that the 
 Church has departed from the teachings received from 1830- 
 1844 in many principles of vital importance, viz., the God- 
 head, marriage, the atonement, the location of Zion, Temple 
 building and the ceremonies therein, and other things, in 
 which they have strictly adhered to the original faith. We 
 will take these subjects up one by one and see which organi- 
 zation it is that is following the teachings of the Prophet 
 Joseph Smith and the doctrines of "the Original Church." 
 First as to the Godhead. 
 
 THE GODHEAD. 
 
 The first article of faith of the Church of Jesus Christ 
 of Latter-day Saints, reads as follows : 
 
 "We believe in God, the Eternal Father, and in His 
 Son, Jesus Christ, and in the Holy Ghost." 
 
 We accept these three personages as the supreme gov- 
 erning council in the heavens. The Father and the Son 
 have tabernacles of flesh and bones, and the Holy Ghost 
 is a personage of spirit. (D. & C, 130:22). We worship 
 the Father in the name of the Son, who is the Mediator be- 
 tween God and man, and His is the only name given where- 
 by man can be saved (D- & C., 18:23). We accept Jesus 
 as the Only Begotten Son of the Father in the flesh, al- 
 though we are all His offspring in the spirit, (Acts 17:28) 
 and therefore His children. This is the teaching of "Mor- 
 monism." 
 
 We are accused by the Reorganites, however, of de- 
 parting from the doctrines of the Prophet Joseph Smith 
 in that we believe in a plurality of Gods. That we believe 
 in a plurality of Gods is true, and if they do not and they, 
 confess almost unanimously that they do not then they are 
 not following the teachings and revelations of Joseph Smith. 
 If the Father and the Son and the Holy Ghost are separate 
 and distinct personages, then they are three Gods, then they 
 are plural, this fact Joseph Smith taught to the world. But 
 our Reorganite friends quote from a purported discourse of 
 
JOSEPH SMITH ON PLURALITY OF GODS. 99 
 
 President Brigham Young to the effect that Adam is our 
 Father and our God, and the only God with whom we have 
 to do. But this discourse even if reported correctly which 
 we have reason to believe is not the case is not the doc- 
 trine of the Church and has not been received by the Church. 
 Joseph Smith the Prophet taught a plurality of Gods, and 
 moreover, that man, by obeying the commandments of God 
 and keeping the whole law will eventually reach the power 
 and exaltation by which he also will become a God. And if 
 Reorganites do not accept this truth, then they have departed 
 from the teachings of the Prophet Joseph Smith. The doc- 
 trine of plurality of Gods, did not originate with Brigham 
 Young, but was taught him by Joseph Smith. 
 
 In a discourse delivered by the Prophet in Nauvoo at 
 the April conference of the Church in 1844, he said : 
 
 "I will go back to the beginning before the world was, to 
 show what kind of a being God is. What sort of a being was 
 God in the beginning? Open your ears and hear, all ye ends of 
 the earth, for I am going to prove it to you by the Bible, and 
 to tell you the designs of God in relation to the human race, 
 and why He interferes with the affairs of man. 
 
 "God himself was once as we are now, and is an exalted man, 
 and sits enthroned in yonder heavens! That is the great 
 secret. If the veil were rent today, and the great God who holds 
 this world in its orbit, and who upholds all worlds and all things 
 by His power, was to make Himself visible, I s'ay, if you were 
 to see Him today, you would see Him like a man in form 
 like yourselves in all the person, image and very form as a 
 man; for Adam was created in the very fashion, image and like- 
 ness of God, and received instruction from, and walked, talked 
 and conversed with Him, as one man talks and communes with 
 another. 
 
 "I shall comment on the very first Hebrew word in the 
 Bible; I will make a comment on the very first sentence of the 
 history of creation in the Bible Beroshcit. I want to analyze 
 the word. Baith in, by, through, and everything else. Rosh 
 the head. Sheit grammatical termination. When the inspired 
 man wrote it, he did not put the baith there. An old Jew with- 
 out any authority added the word; he thought it too bad to 
 begin to talk about the head! It read first, 'The head one of 
 the Gods brought forth the Gods.' That is the true meaning of 
 the word Baurau signifies to bring forth. If you do not believe 
 it, you do not believe the learned man of God. Learned men 
 
100 THE DOCTRINES OF JOSEPH SMITH. 
 
 can teach you no more than what I have told you. Thus the 
 head God brought forth the Gods in the grand council. 
 
 "I will transpose and simplify it in the English language. 
 Oh ye lawyers, ye doctors, and ye priests, who have perse- 
 cuted me, I want to let you know that the Holy Ghost knows 
 something as well as you do. The head God called together 
 the Gods and sat in grand council to bring forth the world." 
 (See Era, January, 1909). 
 
 In another discourse delivered June 16, 1844 the Prophet 
 said: 
 
 "And hath made us kings and priests unto God and His 
 Father: to Him be glory and dominion forever and ever. Amen." 
 (Rev. 1:6). It is altogether correct in the translation. New, 
 you know that of late some malicious and corrupt men have 
 sprung up and apostatized from the Church of Jesus Christ of 
 Latter-day Saints, and they declare that the Prophet believes in 
 a plurality of Gods; and, lo and behold! we have discovered a 
 very great secret, they cry, 'The Prophet says there are many 
 Gods, and this proves that he has fallen.' " 
 
 "I will preach on the plurality of Gods. I have selected 
 this text for the express purpose. I wish to declare I have 
 always, and in all congregations when I have preached on the 
 subject of the Deity, it has been the plurality of Gods. It has 
 been preached by the Elders fifteen years. I have always de- 
 clared God to be a distinct personage, Jesus Christ a separate 
 and distinct personage from God the Father, and that the Holy 
 Ghost was a distinct personage and a spirit; and these three 
 constitute three distinct personages and three Gods. If this is 
 in accordance with the New Testament, lo and behold! we have 
 three Gods anyhow, and they are plural; and who can contra- 
 dict it? The text says 'And hath made us kings and priests 
 unto God and His Father.' The apostles have discovered that 
 there were Gods above, for Paul says God was the Father of our 
 Lord Jesus Christ. My object was to preach the Scriptures, 
 and preach the doctrine they contain, there being a God above 
 the Father of our Lord Jesus Christ I am bold to declare. * * 
 John .was one of the men, and the Apostles declare they were 
 made kings and priests unto God the Father of our Lord Jesus 
 Christ. It reads just so in the Revelations. Hence, the doc- 
 trine of a plurality of Gods is as prominent in the Bible as any 
 other doctrine. It is all over the face of the Bible. It stands 
 beyond the power of controversy. A wayfaring man, though a 
 fool, need not err therein/ 
 
 "Paul says there are Gods many, and Lords many * * * 
 But to us there is but one God that is, pertaining to us; and he 
 is in all and through all. But if Joseph Smith says there are 
 Gods many and Lords many, they cry: 'Away with him! Cru- 
 cify him, crucify him!' Mankind verily say that the Scriptures are 
 with them. Search the Scriptures, for they testify of things that these 
 
PAUL, THE APOSTLE, ON PLURALITY OF GODS. 101 
 
 apostates would gravely pronounce blasphemy. Paul, if Joseph 
 Smith is a blasphemer, you are. I say there are Gods many, and 
 Lords many, but to us only one; and we are to be in subjection 
 to that one, and no man can limit the bounds or the eternal ex- 
 istence of eternal time. * * *Some say I do not interpret the 
 Scriptures the same as they do. They say it means the heathens' 
 gods. Paul says there are Gods many, and Lords many; and that 
 makes a plurality of Gods, in spite of the whims of all men. * * 
 You know, and I testify, that Paul had no allusion to the heathen 
 gods. I have it from God, and get over it if you can. I have 
 a witness of the Holy Ghost, and a testimony that Paul had no 
 allusion to the heathen gods in the text. I will show from the 
 Hebrew Bible that I am correct, and the first word shows a 
 plurality of Gods; and I want the apostates and learned men to 
 come here and prove to the contrary, if they can. An unlearned 
 boy must give you a little Hebrew. Berosheit Baurau Eloheim 
 ait aushamayeen vehau auraits, rendered by King James' trans- 
 lators, 'In the beginning God created the heavens and the earth. 
 I want to analyze the word Berosheit. Rosh, the head; sheit, a 
 grammatical termination. The Baith was not originally put there 
 when the inspired man wrote it, but it has been since added by 
 an old Jew. Baurau signifies to bring forth; Eloheim is from the 
 word Eloi, God in the singular number; and by adding the word 
 helm, it renders it Gods. It read first 'In the beginning the 
 head of the Gods brought forth the Gods/ or, as others have 
 translated it 'The head of the Gods called the Gods together.' 
 ******* 
 
 "The head God organized the heavens and the earth. I defy 
 all the learning in the world to refute me. 'In the beginning 
 the head of the Gods organized the heavens and the earth.' * * 
 If we pursue the Hebrew text further, it reads 'Berosheit baurau 
 Eloheim ait Aushamayeen vehau auraits,' 'The head one of the 
 Gods said, 'Let us make man in our own image.' I once asked 
 a learned Jew 'If the Hebrew language compells us to render 
 all words ending in heim in the plural, why not render the first 
 Eloheim plural? He replied 'That is the rule, with few excep- 
 tions; but in this case it would ruin the Bible.' He acknowl- 
 edged I was right. I came here to investigate these things pre- 
 cisely as I believe them. Hear and judge for yourselves: and if 
 you go away satisfied, well and good. 
 
 "In the very beginning the Bible shows there is a plurality 
 of Gods beyond the power of refutation. * * * The word 
 Eloheim ought to be in the plural all the way through Gods. 
 The head of the Gods appointed one God for us; and when you 
 take a (this) view of the subject, it sets one free to see all the 
 beauty, holiness and perfection of all the Gods." (See Mill. 
 Star, Vol. 24: 108, et seq). 
 
 This is the doctrine taught by Joseph Smith the Froph- 
 
102 THE DOCTRINES OF JOSEPH SMITH. 
 
 et at Nauvoo, and we accept his teachings as authentic. 
 "But this- was not published until after the Prophet's death," 
 says our Reorganite objectors, and "Brigham Young tam- 
 pered with history and made it read to suit himself, there- 
 fore we do not accept it." Nevertheless these two discourses 
 were delivered before the congregation of the Saints and 
 thousands of them heard the Prophet deliver these remarks, 
 and *'/ he had not spoken as here represented, the Apostles 
 would not have dared publish his remarks within a month 
 or two after they were delivered, for the people would have 
 discovered the deception- But thousands of them have testi- 
 fied that these discourses were delivered by Joseph Smith. 
 None can, without successful contradiction, say he did not 
 deliver them. Again, the objection is raised, that these 
 discourses were never accepted by the Church as doctrine, 
 and therefore are not binding even if the Prophet did deliv- 
 er them. Very well; the fact remains that the Church has 
 accepted the Bible as far as it is translated correctly. There- 
 fore, where it is not translated correctly we should receive 
 the correct translation when it is given. The Prophet says 
 the Hebrew word Eloheim is plural and means Gods, and 
 should have been so translated in the Bible throughout. 
 Is that true? If you think not, why not accept the Prophet's 
 challange to prove to the contrary? If you cannot, then hold 
 your peace about it being binding ! 
 
 Well, my friends of the "Reorganization" we will give 
 you another quotation from the Prophet Joseph Smith, this 
 time it was published before his martyrdom and that too by 
 himself, for which he declared he stood responsible (See 
 Times and Seasons, Vol. 3:710). This quotation is taken 
 from the Book of Abraham in the Times and Seasons for 
 March 1, 1842, which the Prophet says are some ancient 
 records "from the Catacombs of Egypt, purporting to be 
 the writings of Abraham, which he made in Egypt, called 
 the Book of Abraham, written by his own hand, upon papy- 
 rus." These records were translated by the Prophet at Nau- 
 voo, and in the MS. History of the Church prepared under 
 his direction, he declares that they are absolutely the writ- 
 ings of Abraham, a fact which a reading of them will show. 
 If you accept Joseph Smith as a Prophet, Seer and Reve- 
 
BOOK OF ABRAHAM AND PLURALITY OF GODS. 103 
 
 lator, you must, if you believe he translated the record, ac- 
 cept these writings, at least as the genuine translations of 
 Abraham's record. There is no room for quibbling here. 
 This is from the Prophet's translation: 
 
 "Thus, I Abraham, talked with the Lord face to face, as 
 one man talketh with another. ***** 
 
 "Now the Lord had shewn unto me, Abraham, the intelli- 
 gences that were organized before the world was; and among all 
 these there were many of the noble and great ones, and God 
 saw these souls that they were good, and he stood in the midst 
 of them, and He said, these, I will make my rulers; for He stood 
 among those that were spirits, and He saw that they were good; 
 and He said unto me, Abraham, thou art one of them, thou 
 wast chosen before thou wast born. And there stood one among 
 them that was like unto God, and He said unto those, who 
 were with Him, We will go down, for there is space there, and 
 we will take of these materials, and we will make an Earth 
 whereon these may dwell; and we will prove them herewith, 
 to see if they will do all things whatsoever the Lord their God 
 shall command them; and they who keep their first estate shall 
 be added upon; and they who keep not their first estate, shall 
 not have glory in the same kingdom with those who keep their 
 first estate; and they who keep their second estate, shall have 
 glory added upon their heads forever and forever. 
 
 Verse 23. "And the Lord said, who shall I send? And one 
 answered like unto the Son of Man, here am I, send me. And 
 another answered and said, here am I, send me. And the Lord 
 said, I will send the first. And the second was angry and kept 
 not his first estate, and, at that day, many followed after him. And 
 then the Lord said, let us go down; and they went down at 
 the beginning, and they organized and formed (that is, the Gods) 
 the heavens and the earth. And the earth, after it was formed, 
 was empty and desolate; because they had not formed anything 
 but the earth; and darkness reigned upon the face of the deep, 
 and the spirit of the Gods was brooding upon the face of the 
 water. 
 
 24. And they said, the Gods, let there be light, and there 
 was light. And they, the Gods, comprehended the light, for 
 it was bright; and they divided the light, or caused it to be di- 
 vided from the darkness, and the Gods called the light day, 
 and the darkness they called night. ***** 
 
 25. And the Gods also said let there be an expanse in the 
 midst of the waters, and it shall divide the waters from the 
 waters. And the Gods ordered the expanse, so that it divided 
 the waters which were under the expanse from the waters which 
 were above the expanse: and it was so, even as they ordered. 
 And the Gods called the expanse heaven. * * * 
 
 26. And the Gods ordered, saying, let the waters under the 
 
104 THE DOCTRINES OF JOSEPH SMITH. 
 
 heavens be gathered unto one place, and let the earth come up 
 dry, and it was so, as they ordered; and the Gods pronounced 
 the earth dry." 
 
 Thus it continues unto the end of the 32nd verse in each 
 verse declaring that the formation of the earth was done 
 under the direction of the Gods. This agrees admirably with 
 the discourses delivered at Nauvoo in 1844, previously 
 quoted. Is it true doctrine? It certainly was taught by 
 Joseph Smith, so in accepting it, we are not so far out of 
 harmony with his teachings on this subject as our enemies 
 have stated. Here again we hear another objection from our 
 Reorganite brethren. Say they: "This Book of Abraham 
 was never accepted by the Church in the Prophet's day as 
 doctrine and it has not been so accepted by us; it is not 
 a part of 'our authorized doctrines and deeds,' therefore 
 it is not binding on us." Perhaps so, you may not have 
 accepted it. That does not destroy the truth of this doctrine, 
 which the Prophet Joseph Smith and the Church in his day 
 did accept the Doctrine of plurality of Gods. Do you deny 
 this? If so then you deny the revelations of God given 
 through the Seer and you are out of harmony with the reve- 
 lations given through that man. The Bible and the Doctrine 
 and Covenants both have been received as the law of the 
 Church, and these sacred books both teach the doctrine of 
 plurality of Gods. First as to the Bible : I quote in each 
 instance from the "Inspired Translation." 
 
 "For the Lord your God is God of gods, and Lord of lords, 
 a great God, a mighty, and a terrible, which regardeth not per- 
 sons, nor taketh reward." (Deut. 10: 17). 
 
 Joshua says: "The Lord God of gods, the Lord God of 
 gods, he knoweth, and Israel he shall know." (Josh. 22: 22). 
 
 David the Psalmist says: "Oh give thanks unto the Lord; 
 for He is good; for His mercy endureth forever. 
 
 "Oh give thanks unto the God of gods; for His mercy en- 
 dureth forever. 
 
 "Oh give thanks to the Lord of lords, for His mercy en- 
 dureth forever." (Psalm 136: 1-3). 
 
 Again he says in the 138th Psalm: "I will praise Thee with 
 my whole heart; before the gods, will sing praise unto Thee." 
 
 But you say these were the heathen gods ? but that will 
 never do, surely the Lord is not the chief God of the heath- 
 
THE BIBLE AND PLURALITY OF GODS. 105 
 
 en gods. Perhaps we may discover more light on the sub- 
 ject 
 
 Again the Psalmist sings: "God standeth in the congregation 
 of the mighty; he judgeth among the gods. * * * I have said 
 ye are gods; and all of you are children of the Most High." 
 
 Say what you will of the other passages, but of this 
 you must admit that the heathen gods are not mentioned, for 
 this truth received the divine approval of the Redeemer 
 Himself as He taught the apostate Jew : Hear Him : 
 
 "I and my Father are one." 
 
 "Jesus answered them, Many good works have I shown you 
 from my Father; for which of those works do ye stone me? 
 
 "The Jews answered him, saying, For a good work we stone 
 thee not; but for blasphemy; and because that thou, being a 
 man, maketh thyself God." 
 
 "Jesus answered them, Is it not written in your law, I said, 
 Ye are gods? 
 
 "If he called them gods, unto whom the word of God came, 
 and the Scriptures cannot be broken; 
 
 "Say ye of him, whom the Father hath sanctified, and sent 
 into the world, Thou blasphemest; because I said, I am the Son 
 of God?" 
 
 And the Jews were shocked, just as a Reorganite min- 
 ister is, with this doctrine of plurality of Gods, and they 
 sought the life of the Savior, but He was delivered out of 
 their midst 
 
 The Apostle John in his First Epistle and third chapter 
 also teaches this doctrine : 
 
 "Behold, what manner of love the Father hath bestowed 
 upon us, that we should be called the sons of God; therefore 
 the world knoweth us not, because it knew him not. 
 
 "Beloved, now are we the sons of God, and it doth not yet ap- 
 pear what we shall be; but we know that, when he shall appear, 
 we shall be like him; for we shall see him as he is." 
 
 If the faithful, who keep the commandments of the 
 Father are His sons, then they are heirs of the kingdom and 
 shall receive of the fullness of the Father's glory, even until 
 they become like the Father. And how can they be perfect 
 as their Father in heaven is perfect if they are not like Him ? 
 
106 THE DOCTRINES OF JOSEPH SMITH. 
 
 In the revelations given to Joseph which were accepted 
 by the Church before 1844, the doctrine of plurality of Gods 
 is also taught. From the "Vision" one of the grandest reve- 
 lations ever given to man, I quote the following: 
 
 "And again, we bear record for we saw and heard, and this 
 is the testimony of the Gospel of Christ, concerning them who 
 come forth in the resurrection of the just: They are they who 
 received the testimony of Jesus, and believed on His name, and 
 were baptized after the manner of His burial, being buried in 
 the water in His name, and this according to the commandment 
 which He has given, that by keeping the commandments, they 
 might be washed and cleansed from all their sins, and receive 
 the Holy Spirit by the laying on of the hands of him who is or- 
 dained and sealed unto this power: and who overcome by faith, 
 and are sealed by the Holy Spirit of promise, which the Father 
 sheds forth upon all those who are just and true; they are they 
 who are the Church of the firstborn; they are they into whose 
 hands the Father has given all things; they are they who are 
 priests and kings, who have received of His fullness, and of His 
 glory, anJ are priests of the Most High after the order of 
 Melchizedek, which was after the order of Enoch, which was 
 after the order of the Only Begotten Son; wherefore, as it is 
 written, they are gods, even the sons of God; wherefore all 
 things are theirs, whether life or death, or things present, or 
 things to come, all are theirs, and they are Christ's and Christ 
 is God's and they shall overcome all things. (D. & C., Sec., 
 76:50-60. Reorganite edition, 76:5). 
 
 How could this doctrine be stated plainer? This is 
 the doctrine taught by the Savior to the Jews, by David in 
 his psalms and by others of the prophets. Here it is stated 
 emphatically that they who are of the Church of the First- 
 born (i. e., those who keep the whole law) even "as it is 
 -written, they are gods, even the sons of God!" Where is it 
 written? In this section; and in the words of the Savior 
 wherein He says, refering to David's Psalm, the Scriptures 
 cannot be broken" (John 10:34-36). Doesn't this teach 
 plainly the doctrine of plurality of Gods ? Does it not teach 
 the fact that the children shall, through obedience, some- 
 time obtain the exaltation of the Gods themselves? If not 
 what does it mean ? Even a Reorganite dare not argue that 
 these are the heathen gods ! 
 
 Now, if they overcome all things, then there are not 
 some things that they do not overcome. If these are to re- 
 
DOC AND COV. AND PLURALITY OF GODS. 107 
 
 ceive "of His fullness and of His glory, and if into their 
 'hands the Father has given all things, then the Father has 
 not withheld some of the fullness of His glory, or some 
 things. And if they receive His fullness and His glory, 
 and if all things are theirs, whether life or death, or things 
 present, or things to come, all are theirs," how can they re- 
 ceive these blessings and not become Gods? They cannot. 
 Yet this is doctrine received by the Church and taught by 
 Joseph Smith the Seer. 
 
 Speaking of this same subject in the revelation on 
 Priesthood (Sec- 84:35-40) Reorganite edition, 83:6) the 
 Lord says : 
 
 "And also all they who receive this priesthood receiveth 
 me, saith the Lord, for he that receiveth my servants receiveth 
 me, and he that receiveth me receiveth my Father, and he that 
 receiveth my Father receiveth my Father's kingdom. There- 
 fore, all that my Father hath shall be given unto him; and this is 
 according to the oath and covenant which belongeth to the 
 priesthood.* Therefore, all those who receiveth the priesthood 
 receiveth this oath and covenant of my Father, which He cannot 
 break, neither can it be moved; but whoso breaketh this covenant, 
 after he hath received it, and altogether turneth therefrom, shall 
 not have forgiveness of sins in this world nor in the world to 
 come." 
 
 Here again we are given to understand that those who 
 are faithful in obtaining the priesthood and magnifying their 
 calling that they become of the Church of the Firstborn, re- 
 ceiving ALL THAT THE FATHER HATH ! and this ac- 
 cording to an oath and covenant that cannot be broken. Now, 
 again, how are they to receive all that the Father hath, if 
 something is withheld? And if something is not withheld, 
 how can they receive all that He hath and not become as He 
 is, that is, Gods themselves ? 
 
 Here is another revelation given to the Prophet Decem- 
 ber 27, 1832. This is section 88 and verses 106-7 (Reorganite 
 edition, 85: 33) : 
 
 "And again, another angel shall sound his trump, which is 
 the seventh angel, saying, It is finished! It is finished! the Lamb 
 of God hath overcome and trodden the wine-press alone; even 
 
 This Priesthood and fullness can only be obtained in the 
 Temple of God. 
 
108 THE DOCTRINES OF JOSEPH SMITH. 
 
 the wine-press of the firceness of the wrath of Almighty God; 
 And then shall the angels be crowned with the glory of His 
 might, and the saints shall be filled with His glory, and receive 
 their inheritance and be made equal with Him" (i. e., with Christ). 
 
 How can the Saints receive of His fullness and 
 be equal with the Lord and not be as He is, that is Gods? 
 This is not the doctrine of Brigham Young (for then in 
 the eyes of Reorganites it would be blasphemy), but these 
 are the revelations of the Lord to Joseph Smith. And these 
 revelations have been received by the "Reorganized" Church 
 as binding on them, yet they do not accept the truth these 
 revelations contain. Therefore, they prove themselves to be 
 those who have departed from the teachings of the Prophet 
 Joseph Smith. 
 
 ADAM. 
 
 A word now, in relation to Adam. If all those, as it is 
 written and the Scriptures cannot be broken are Gods 
 unto whom the word of God came, and they are to receive 
 all things, even the fullness of the Father's glory and be 
 made equal with him, will not Father Adam be included 
 among them? What do the Scriptures say of him? 
 
 In section 27 of the Doctrine and Covenants he is 
 called, Michael, or Adam, the father of all, the prince of all, 
 the ancient of days." 
 
 In section 107:54-55: "And the Lord appeared unto them, 
 and they rose up and blessed Adam, and called him Michael, 
 the Prince, the Archangel, 
 
 "And the Lord administered comfort unto Adam, and said 
 unto him, I have set thee to be at the head a multitude of nations 
 shall come of thee, and thou art a prince over them forever." 
 Section 78: 16: "Who hath appointed Michael your prince, and 
 established his feet, and set him upon high, and given unto him the 
 keys of Salvation under the counsel and direction of the Holy One, 
 who is without beginning of days or end of life." 
 
 These expressions are from the revelations to Joseph 
 Smith, Brigham Young did not receive them, although he 
 accepted them. 
 
 This is what the Prophet said in a discourse in 1839 : 
 
 "The Priesthood was first given to Adam, he obtained the 
 First Presidency, and held the keys of it from generation to 
 
"ADAM, THE FATHER OF ALL." 109 
 
 generation. He obtained it in the Creation, before the world 
 was formed, as in Gen. 1 : 26, 27, 28. He had dominion given 
 him over every living creature. He is Michael, the Archangel 
 spoken of in the Scriptures. * * * * The Priesthood is an 
 everlasting principle, and existed with God from eternity, and 
 will to eternity, without beginning of days or end of years. The 
 keys have to be brought from heaven whenever the Gospel 
 is sent. When thev are revealed from heaven, it is by Adam's 
 authority. (My italics.) 
 
 "Daniel in his seventh chapter speaks of the Ancient of 
 Days; he means the oldest man, our Father Adam, Michael, he 
 will call his children together and hold a council with them to 
 prepare them for the coming of the Son of Man. He (Adam) is 
 the father of the human family,and presides over the spirits of all 
 men, and all that have had the keys must stand before him in 
 this grand council. This may take place before some of us leave 
 this stage of action. The Son of Man stands before him, and 
 there is given him glory and dominion. Adam delivers up his 
 stewardship to Christ, that which was delivered to him as hold- 
 ing the keys of the universe, but retains his standing as head 
 of the human family. (History of the Church, Vol. 3:385-7. 
 See also Vol. 4:207-9.) 
 
 Now, if all the Saints who become members of the 
 Church of the Firstborn are to become Gods and the Scrip- 
 tures cannot be broken through the fullness of the Father's 
 glory which they are to receive after they are "made equal 
 with Him," will not Adam, who is appointed "to be at the 
 head" as "a prince over them forever," be one of them? 
 And as one of them he shall hold the scepter of power and 
 rule over them under the direction of the Holy One of 
 Israel, and they shall be in subjection to him forever. 
 
 This was taught by Joseph Smith, and in departing 
 from it, the "Reorganized" Church has denied the revela- 
 tions and teachings of the Lord. 
 
 THE ONLY BEGOTTEN OF THE FATHER. 
 
 In connection with this subject, Reorganites also claim 
 that Brigham Young went astray and apostatized because 
 he declared that Jesus Christ was not begotten of the Holy 
 Ghost. Reorganites claim that He was begotten of the 
 Holy Ghost, and they make the statement that the Scriptures 
 so teach. But they do err not understanding the Scriptures. 
 They tell us the Book of Mormon states that Jesus was be- 
 
110 THE DOCTRINES OF JOSEPH SMITH. 
 
 gotten of the Holy Ghost. I challange the statement; the 
 Book of Mormon teaches no such thing! Neither does the 
 Bible. It is true there is one passage that states so but we 
 must consider it in the light of other passages with which 
 it is in conflict. The Book of Mormon says : 
 
 "And behold, He shall be born of Mary at Jerusalem * * 
 she being a virgin, a precious and chosen vessel, who shall be 
 overshadowed, and conceive by the poiuer of the Holy Ghost." 
 
 With this Luke agrees : 
 
 "Then said Mary unto the angel; How can this be? 
 
 "And the angel answered and said unto her, of the Holy 
 Ghost, and the power of the Highest. Therefore also, that holy 
 child that shall be born of thee shall be called the Son of God. 
 Luke 1:34-35). 
 
 In Matthew it reads "of the Holy Ghost" which evi- 
 dently means "power of the Holy Ghost," to agree with the 
 Book of Mormon and with Luke. 
 
 If Reorganites are correct then Jesus is not the Only 
 Begotten Son of the Father, but the Son of the Holy Ghost. 
 This will not do for it conflicts with the Scriptures. The 
 Prophet taught that the Father, Son and Holy Ghost were 
 three separate personages, and that Jesus was the Only Be- 
 gotten of the Father. In the Book of Genesis, (Inspired 
 Scriptures) Jesus is spoken of throughout as the Only Be- 
 gotten of the Father not less than twelve times and in the 
 Book of Mormon at least five times and a great number 
 of times in the Doctrine and Covenants (see section 76:23, 
 25, 35, 57) and in these Scriptures He is spoken of as the 
 Son of God innumerable times- Now, if He is the Only Be- 
 gotten of the Father in the flesh, He must be the Son of the 
 Father and not the Son of the Holy Ghost. Yet, to be con- 
 sistent, Reorganites must claim that Jesus is the Son of the 
 Holy Ghost and not the Son of God the Father. Their al- 
 ternative if it can be called such must be, then, the stand 
 of Mr. William H. Kelley, the "president" of their "apos- 
 tles," who in a written statement in answer to the question 
 put to him by the writer, September 10, 1903: "You say 
 that Jesus Chiist the Son of God was begotten of the Holy 
 Ghost. Is He the Son of the Holy Ghost?" 
 
CELESTIAL MARRIAGE. Ill 
 
 Mr. Kelley signed his answer as follows: "I do not 
 knew. Wm. H. Kelley." 
 
 Just think of this for a moment. Here is a man pro- 
 fessing to be the Chief of the Special Witnesses for Christ, 
 declaring that he does not know whether Jesus is the Son of 
 God the Father or the Son of the Holy Ghost. And the 
 Savior declared it so plainly that He was the Son of the 
 Father, His Only Begotten, and was so acknowledged by 
 the Father throughout the Scriptures. "And this is life 
 eternal, that they might know Thee the only true God, and 
 Jesus Christ, whom Thou hast sent." John 17 : 3- Again 
 we prove that they have departed from the Scriptures and 
 the teachings and revelations of the Prophet Joseph Smith. 
 Why do they make this error? Because they do not un- 
 derstand the Scriptures and fail to recognize the fact that 
 all things that the Father doeth are done by the power of 
 the Holy Ghost. 
 
 MARRIAGE. 
 
 The question of Celestial (including plural) marriage 
 is treated quite extensively in Blood Atonement and the 
 Origin of Plural Marriage so it will be passed with a brief 
 notice here. 
 
 We maintain with abundant authority that Joseph 
 Smith the Prophet introduced Celestial Marriage, that is, 
 marriage for eternity, into the Church. This fact has been 
 admitted by many members of the "Reorganized" Church, 
 notwithstanding they attack us on this doctrine and say it 
 is not a doctrine of the Church. And while they attack us 
 the better part of them hope it is true. What is there so ter- 
 rible in the doctrine of the preservation of the family union 
 in eternity? What right-living God-fearing man is there 
 but would be glad to meet his parents, his wife and chil- 
 dren, in the kingdom of God and know they were united 
 never again to separate? While this belief is not taught 
 in the creeds of men including the Reorganites yet there 
 is a hope burning in the bosoms of many people that this 
 doctrine may prove true ! 
 
 Well, it is a Scriptural doctrine, and it is true, for the 
 
112 THE DOCTRINES OF JOSEPH SMITH. 
 
 Lord revealed it to Joseph Smith. In the beginning, the 
 very first marriage was one intended to last forever. Do 
 you not believe it ? I quote from the Inspired Scriptures : 
 
 "And I, God, created man in mine own image, in the image 
 of mine Only Begotten created I him, male and female created 
 I them. And I, God, blessed them, and said unto them, Be fruit- 
 ful, and multiply, and replenish the earth, and subdue it; and 
 have dominion over the fish of the sea, and over the fowl of the 
 air, and over every living thing that moveth upon the earth." 
 (Genesis 1:29-30). 
 
 This was a spiritual creation, man was created in the 
 image of God, male and female, first in the Spirit, and told 
 in that spiritual creation that they were expected to multiply 
 and replenish the earth when they were placed upon it to 
 subdue it. This we prove from the second chapter of Gen- 
 esis beginning with the fifth verse : 
 
 "For I, the Lord God, created all things of which I have 
 spoken spiritually, before they were naturally upon the face of the 
 earth; for I, the Lord God, had not caused it to rain upon the 
 face of the earth. 
 
 "And I, the Lord God, had created all the children of men, 
 and not yet a man to till the ground, for in heaven created I 
 them, and there was not yet flesh upon the earth, neither in 
 the water, neither in the air." 
 
 Verse 23. "And I, the Lord God, said unto mine Only 
 Begotten, that it was not good that the man should be alone; 
 
 "Wherefore, I will make an help meet for him." 
 
 Here the Lord declares that it is not good for man to 
 be alone, and therefore he gave him an helpmeet, Eve; and 
 this union was formed before mortality or death came into 
 the world, and there is no indication that it was meant to 
 have an end. If, therefore, it was not good for man to be 
 alone before the days of mortality, will it not also be good 
 for man to have a helpmeet after mortality has passed away ? 
 Paul thought so, said he : "Nevertheless neither is the man 
 without the woman, neither the woman without the man, 
 in the Lord." (I Cor. 11:11). 
 
 Alexender H. Smith, "Patriarch" of the "Reorganized" 
 Church, in a discourse that is very excellent in many respects, 
 delivered July 1, 1903, and published in "Zion's Ensign" of 
 
ALEXANDER H. SMITH ON CELESTIAL MARRIAGE. 113 
 
 December 31, 1903, taught the eternity of the marriage cove- 
 nant as strongly and emphatically as it could have been done 
 by an Elder of the Church of Jesus Christ of Latter-day 
 Saints. The subject of the discourse was : "In My Father's 
 house are many mansions," after enlarging upon the theme 
 for some time, he concludes his discourse with some personal 
 testimony regarding the last illness of his mother from 
 which the following extracts are here produced : 
 
 "Pretty soon the still, small voice of the Spirit said, 'If your 
 mother dies she will be with her companion, Joseph. If she lives 
 she cannot but live a few short years at most of pain and an- 
 guish.' " 
 
 ********* 
 
 "Just before she passed away she called, 'Joseph, Joseph/ I 
 thought she meant my brother. He was in the room, and I 
 spoke to him, and said, Joseph, mother wants you. I was at 
 the head of the bed. My mother raised right up, lifted her left 
 hand as high as she could raise it, and called, 'Joseph.' I put my 
 left arm tinder her shoulders, took her hand in mine, saying, 
 Mother, what is it, laid her hand on her bosom, and she was 
 dead; she had passed away. 
 
 "And when I talked of her calling, Sr. Revel, who was with 
 us during our sickness, said, Don't you understand that? No, 
 I replied, I do not. Well, a short time before she died she had 
 a vision which she related to me. She said that your father 
 came to her and said to her : Emma, come with me, it is time 
 for you to come with me. And as she related it she said, I put 
 on my bonnet and my shawl and went with him; I did not think 
 that it was anything unusual. I went with him into a mansion, 
 a beautiful mansion, and he showed me through the different 
 apartments of that beautiful mansion. And one room was the 
 nursery. In that nursery was a babe in the cradle. She said, 
 I knew my babe, my Don Carlos that was taken away from me. 
 She sprang forward, caught the child up in her arms, and wept 
 with joy over the child. When she recovered herself sufficiently 
 she turned to Joseph, and said, Where are the rest of my chil- 
 dren? He said to her, Emma, be patient, and you shall have all 
 of your children." 
 
 Then Alexander comments: 
 
 "Do you wonder why, as a son of that mother, I plead for 
 those who believe upon the Lord Jesus Christ, and picture their 
 beautiful home in the city of God, in the language that I do, 
 when I realize that my mother occupies, or will occupy one of 
 those beautiful mansions? It may be imagination; but it is grand; 
 it tills me with a grand hope." 
 
114 THE DOCTRINES OF JOSEPH SMITH. 
 
 And so they do hope, notwithstanding the fact that they 
 oppose us in this doctrine, and say that there is no union of 
 parents and children in family union after death. They se- 
 cretly hope, and pray in their very hearts, that after all in 
 this we may be right. 
 
 BLOOD ATONEMENT. 
 
 This subject is also found in Blood Atonement and the 
 Origin of Plural Marriage, therefore only a brief outline 
 will be given here. Joseph Smith taught that there were 
 certain sins so grievious that man may commit, that will 
 place the transgressors beyond the power of the atonement 
 of Christ. If these offenses are committed, then the blood 
 of Christ will not cleanse them from their sins even though 
 they repent. Therefore their only hope is to have their own 
 blood shed to atone, as far as possible, in their behalf. This 
 is Scriptural doctrine, and is taught in all the standard works 
 of the Church. The doctrine was established in the begin- 
 ning, that "Whoso sheddeth man's blood, by man shall his 
 blood be shed; for man shall not shed the blood of man. 
 For a commandment I give, that every man's brother shall 
 preserve the life of man, for in mine own image have I 
 made man." (Genesis, 9:12-13, Inspired Scriptures). 
 
 This was the law among the Nephites : "Wo unto the 
 murderer, who deliberately killeth, for he shall die." (II. 
 Nephi, 9:35). 
 
 John says : "If any man see his brother sin a sin which 
 is not unto death, he shall ask, and he shall give him life 
 for them that sin not unto death. There is a sin unto death: 
 I do not say that ye shall pray for it." 
 
 Every nation since the world began has practiced blood 
 atonement at least in part as that doctrine is based upon the 
 Scriptures. And men for certain crimes have had to atone 
 for their sins, wherein they have placed themselves beyond 
 the redeeming power of the blood of Christ. 
 
 But that the Church practices "Blood Atonement" on 
 apostates or any others, which is preached by ministers of 
 the "Reorganization" is a damnable falsehood for which the 
 accusers must answer. 
 
ZION THE AMERICAN HEMISPHERE. 115 
 
 ZION. 
 
 Members of the "Reorganized" Church inform its that 
 Zion does not include Utah,* but is limited to Jackson Coun- 
 ty, Mo., and the regions round about, Nauvoo being one 
 of the "corner stones ;" and when the Saints came westward 
 they left the borders of Zion. Moreover, since Temples were 
 to be built in Zion and Jerusalem, all the Temples we may 
 build in Utah or the West are not recognized of the Lord 
 on this ground alone, if no other. 
 
 We accept the fact that the center place where the City 
 New Jerusalem is to be built, is in Jackson County, Mis- 
 souri. It was never the intention to substitute Utah or any 
 other place for Jackson County. But we do hold that Zion 
 when reference is made to the land, is as broad as America, 
 borth North and South all of it is Zion. If Zion is limited 
 in its scope to the country surrounding Jackson County, it 
 is indeed too bad that Nephi did not know that fact. What 
 a glorious thing it would have been had there been a few 
 Reorganites in his day to inform him of it. Then he and his 
 people would not have fallen into the error of building 
 Temples like unto Solomon's at Jerusalem away off down 
 in Central or South America, but they could have placed 
 one in Jackson County, or the regions round about. It was 
 really an unfortunate occurrence. 
 
 But to be serious. The Book of Mormon informs us 
 that the whole of America, both North and South, is a 
 choice land above all other lands, in other words Zion. 
 The Lord told the Jaredites that He would lead them to a 
 land "which is choice above all the land of the earth." (Ether 
 1 : 42) . We understand that they landed in Central America 
 where their kingdom existed the greater part of their resi- 
 dence in America. When the Lord led the family of Lehi 
 to this land, He said to them : "And inasmuch as ye shall 
 keep my commandments, ye shall prosper, and shall be led 
 to a land of promise; yea, even a land which I have pre- 
 pared for you; yea, a land which is choice above all other 
 lands." (I. Nephi, 2:20). It is generally understood that 
 
 *See Pamphlet by Hyrum O. Smith, "The Necessity for a 
 Reorganisation," pp. 22-24. 
 
116 THE DOCTRINES OF JOSEPH SMITH* 
 
 they landed in South America, and that their nations, the 
 Nephites and Lamanites, dwelt in South and Central Amer- 
 ica during the greater part of their sojourn here. At any 
 rate, the time of their civilization was principally spent in the 
 South and not in the region now comprising the United 
 States. This proves beyond the possibility of doubt that 
 the choice land was South as well as North America, 
 and while the City New Jerusalem, which the Book of Mor- 
 mon tells us is to be built on this land that is choice above 
 all other lands, will be in Jackson County, nevertheless, if 
 one accepts the Book of Mormon, one must accept the whole 
 hemisphere as the land of Zion. 
 
 At the April conference of the Church, held at Nau- 
 voo in 1844, the Prophet Joseph Smith declared that the 
 whole of America was Zion. (See Mill. Star, 23:280). 
 His remarks are recorded in the Life of Joseph the Prophet 
 (Reorganite edition, page 503) as follows: 
 
 "But in the mighty sweep of the crowning sermons of 
 his life we must not overlook the more miscellaneous gems and 
 striking sayings. Here is one for America, like the sound of 
 an archangel's trump: 
 
 "I want to make a proclamation to the Elders. You know 
 very well that the Lord has led this Church by revelation. I 
 have now another revelation a grand and glorious revelation. 
 I shall not be able to dwell as largely upon it as at some other 
 time, but I will give you the first principles. You know there 
 has been a great discussion in relation to Zion, where it is, and 
 where the gathering of the dispensation is, which I am now 
 going to tell you. The Prophets have spoken and written upon 
 it, but I will make a proclamation that will cover a broader 
 ground. The whole of America is Zion itself, from north to south, 
 and is described by the Prophets, who declared that it is the 
 Zion, where the mountain of the Lord should be, and that it 
 should be in the centre of the land. When the Elders will take 
 up and examine the old prophecies in the Bible they will see it." 
 
 "AN ESOTERIC GOSPEL." 
 
 Another charge is that after the death of Joseph and 
 Hyrum Smith, President Young and the Apostles intro- 
 duced secrets into the Church, that they claimed to hold 
 "keys that the written word never spoke of, nor never will." 
 (True Succession, p. 122). All this, say they, is contrary tr 
 
"AN ESOTERIC GOSPEL." 117 
 
 the Gospel of Jesus Christ and to the teachings of Joseph 
 Smith, who always taught openly and not in secret. One of 
 their defenders writing on this point quotes from the Re- 
 deemer as follows : 
 
 "Jesus answered him, I spake openly to the world; I ever 
 taught in the synagogue, and in the temple, wither the Jews 
 always resort; and in secret have I said nothing. Why ask thou 
 me? ask them: behold they know what I said." (John 18: 18-21.) 
 
 "But Brigham was afraid that people would ask his follow- 
 ers what he taught. In speaking of some who wanted their 
 endowments, he says: 'Well, he gets his endowment, and what 
 for? To go to California, and reveal everything he can, and stir 
 up wickedness, and prepare himself for hell.* (Journal of Dis- 
 courses, 2: 144). 
 
 "Christ was not afraid of any revealments. He stood there 
 among His enemies, defying them to find any fault with His 
 teachings; but Brigham was afraid of what his followers might 
 reveal of his doctrine and secret works. Did he represent 
 Christ?" (Necessity for a Reorganization, p. 30). 
 
 Yes, Jesus taught the Gospel openly as far as the Jews 
 were able to stand it; but it does not follow that he did not 
 teach His disciples things that were not for the world ! And 
 at times He was constrained by His Father from teaching 
 His disciples some truths. Why? Because of the hardness 
 of their hearts they were not able to receive His teachings. 
 In not revealing everything to the world, did Brigham 
 Young, aye, did Joseph Smith represent Christ? for Brig- 
 ham Young was only following in the footsteps of the Seer ! 
 What was it the Savior said to Peter, James, and John, 
 when they came down from the mount of transfiguration? 
 Jesus charged them, saying, "Tell the vision to no man, unjil 
 the Son of Man be risen again from the dead." Matt. 17: 8. 
 (Inspired Scriptures) Why didn't he tell them to proclaim 
 it openly from the housetops? Because it was not for the 
 world! Jesus was in the habit of teaching the people in 
 parables. On one occasion when He had thus spoken, His 
 disciples came and said unto him : 
 
 "Why speakest Thou unto them in parables? He an- 
 swered and said unto them, Because it is given unto you to know 
 the mysteries of the kingdom of heaven, but to them it is not 
 given. For whosoever receiveth, to him shall be given, and he 
 
118 THE DOCTRINES OF JOSEPH SMITH. 
 
 shall have more abundance; but whosoever continueth not to 
 receive, from him shall be taken away even that he hath. There- 
 fore speak I to them in parables; because they, seeing, see not; 
 and hearing, they hear not; neither do they understand." (Matt 
 13:8-12). 
 
 On another occasion Jesus said unto His disciples: 
 "And other sheep I have, which are not of this fold; them 
 also I must bring, and they shall hear my voice ; and there 
 shall be one fold, and one shepherd." (John 10:16). But 
 He did not tell them who those "other sheep" were. The 
 reason He failed to tell them this interesting fact we learn 
 from the Book of Mormon: 
 
 "And now it came to pass that when Jesus had spoken these 
 words, He said unto those Twelve whom He had chosen, ye 
 are my disciples; and ye are a light unto this people, who are 
 a remnant of the house of Joseph. And behold, this is the 
 land of your inheritance; and the Father hath given it unto 
 you. And not at any time hath the Father given me com- 
 mandment that I should tell it unto your brethren at Jerusalem; 
 neither at any time hath the Father given me commandment, 
 that I should tell unto them concerning the other tribes of the 
 house of Israel, whom the Father hath led away out of the 
 land. This much did the Father command me, that I should 
 tell unto them. That other sheep I have, which are not of this 
 fold; them also I must bring, and they shall hear my voice, 
 and there shall be one fold, and one shepherd. And now, 
 because of stiffneckedness and unbelief, they understood not my 
 word: therefore I was commanded to say no more of the Father 
 concerning this thing unto them." (III. Nephi, 15:11-17). 
 
 How different this is from Reorganite philosophy, ac- 
 cording to their rule of faith, Jesus should have spoken bold- 
 ly and openly and should not have withheld anything. Was 
 Jesus "afraid of any revealments ?" 
 
 Paul says he knew a man, whether in the body, or out 
 of the body, he could not tell, "How that he was caught 
 up into paradise, and heard unspeakable words, which it is 
 not lawful for a man to utter." What made the words un- 
 lawful to utter to man? simply because in the hardness of 
 his heart and unbelief, man was not worthy to hear them, 
 he could not endure them. 
 
 The Book of Mormon is most emphatic on this point 
 
MYSTERIES NOT REVEALED TO WORLD. 119 
 
 that there are "mysteries" that are not to be revealed to the 
 unfaithful. This is from the Prophet Alma: 
 
 "And now Alma began to expound these things unto him, 
 (Zeezrom), saying, It is given unto many to know the mysteries 
 of God; nevertheless they are laid under a strict command, that they 
 shall not impart only according to the portion of His ivord, which 
 He doth grant unto the children of men; according to the heed 
 and diligence which they give unto Him; and therefore he that 
 will harden his heart, the same receiveth the lesser portion of 
 the word; and he that will not harden his heart, to him is given 
 the greater portion of the word, until he know them in full; and 
 they that will harden their hearts, to them is given the lesser 
 portion of the word, until they know nothing concerning his mys- 
 teries; and then they are taken captive by the devil, and led 
 by his will down to destruction. Now, this is what is meant 
 by the chains of hell." 
 
 It is because Reorganites have hardened their hearts 
 that they have not received the greater portion of the word, 
 even the mysteries, and therefore they are, through their 
 hard-heartedness and unbelief, captives of the devil and in 
 danger of the chains of hell. 
 
 If the Lord places His servants under a strict command 
 not to reveal His word, "only according to the portion of 
 His word, which He doth grant unto the children of men, 
 according to the heed and diligence which they give unto 
 Him;" and, therefore, they withhold some of those things 
 from the world that have been revealed unto them, does that 
 make them cowardly? If so, not only Brigham Young, but 
 Joseph Smith, yes, even the Son of Man Himself would be 
 cowardly. No, the fact that they have refused to do this 
 thing proves them to possess the greatest courage, for it 
 has caused them to face persecutions, even death. 
 
 We are told that the Book of Mormon contains the full- 
 ness of the Gospel, yet the greater parts of the teachings 
 of the Savior to that people are not yet revealed, because of 
 the unbelief of the people. This is from III. Nephi, 26th 
 chapter : 
 
 "And now there cannot be written in this book even a 
 hundredth part of the teachings which Jesus did truly teach 
 unto the people; but behold the plates of Nephi do contain the 
 more part of the things which He taught the people; and these 
 
120 THE DOCTRINES OF JOSEPH SMITH. 
 
 things have I written, which are a lesser part of the things which 
 He taught the people; and I have written them to the intent 
 that they may be brought again unto this people, from the 
 Gentiles, according to the words which Jesus hath spoken. 
 
 "And when they shall have received this, which is expedient 
 that they should have first, to try their faith, and if it shall 
 so be that they shall believe these things, then shall the greater 
 things be made manifest unto them. And if it so tie that they 
 will not believe these things, then shall the greater things 
 be withheld from them, unto their condemnation. Behold I was 
 about to write them all which were engraven upon the plates 
 of Nephi, but the Lord forbid it, saying, I will try the faith of my 
 people." (Verses 6-11). 
 
 The calling of Brigham Young a coward for withhold- 
 ing some things that the Lord has revealed to His Church, 
 may be excused because of the ignorance of the accusers; 
 but who dare presume to say the Lord was cowardly because 
 He withheld the greater things from His people? And yet 
 if you have done it unto one of His servants ye have done it 
 unto Him. 
 
 Again : 
 
 "Behold, I have written upon these plates the very things 
 which the brother of Jared saw: and there never was greater 
 things made manifest, than that which was made manifest unto 
 the brother of Jared; wherefore the Lord hath commanded 
 me to write them; and I have written them. And He com- 
 manded me that I should seal them up; and He also hath 
 commanded that I should seal up the interpretation thereof; 
 wherefore I have sealed up the interpreters, according to the 
 commandment of the Lord. For the Lord said unto me, They 
 shall not go forth unto the Gentiles until the day that they 
 shall repent of their iniquity, and become clean before the 
 Lord." (Ether 4:4-6). 
 
 Joseph the Prophet was commanded to keep some things 
 from going out into the world that had been revealed unto 
 him and the Church. He also received revelations that he 
 could not teach to the Church in the beginning, no more than 
 Jesus could teach all things to His disciples- When he did 
 reveal some of the "mysteries" there were many who left 
 Him and denied the faith, just as they did when Jesus told 
 His disciples He was the bread of life (John 6:66). "many 
 of them went back and walked no more with Him." The 
 
"KEEP THESE THINGS FROM THE WORLD." 121 
 
 Prophet said at Kirtland, April 6, 1837: "If the Church 
 knew all the commandments, one half they would condemn 
 through prejudice and ignorance. (Hist, of Church, Vol. 
 2 : 477). A great many did fall away at that time, not being 
 able to endure, and among them were the Witnesses of the 
 Book of Mormon, one of whom afterwards set up a church of 
 his own, declaring that Joseph Smith was a fallen Prophet, 
 and rejecting all his commandments given after about 1835. 
 The Lord gave a revelation to the Prophet, March 7, 
 1831, at Kirtland (Sec. 45), in which He revealed many 
 things to take place before His second coming, and at the 
 close of the revelation He said : 
 
 "And now I say unto you, keep these things from going abroad 
 unto the world, until it is expedient in me that ye may accom- 
 plish this work in the eyes of the people, and in the eyes 
 of your enemies, that they may not know your works until ye 
 have accomplished the thing which I have commanded you." 
 
 When the Prophet Joseph gave his charge to the first 
 foreign missionaries of the Church, Elders Heber C. Kim- 
 ball, Orson Hyde, Joseph Fielding, and others, he said : 
 
 "My instructions to the brethren were, when they arrived 
 in England, to adhere closely to the first principles of the Gos- 
 pel, and remain silent concerning the gathering, the vision, (D. & 
 C., Sec. 76), and the Book of Doctrine and Covenants, until such 
 time as the work was fully established, and it should be clearly 
 made manifest by the Spirit to do otherwise. (Hist, of Church, 
 2:492). 
 
 Was there anything in the doctrine of gathering, in the 
 vision, or the Doctrine and Covenants, that Joseph Smith 
 was ashamed of? Was he "afraid that people would ask his 
 followers what he taught?" that he gave such a charge 
 to these first foreign missionaries of the Church! Was he 
 afraid, a coward? No, he was merely obeying the voice of 
 the Spirit, for the people were not prepared to receive these 
 things. Brigham Young was no more "afraid that the peo- 
 ple would ask his followers what he taught," than was Jos- 
 eph Smith, or even the Master Himself, when He command- 
 ed certain of His disciples to withhold some of His teach- 
 ings from the world, until after His resurrection. 
 
 Now, our Reorganite friends have attempted to make 
 
122 THE DOCTRINES OF JOSEPH SMITH. 
 
 considerable capital out .of the statement of President Brig- 
 ham Young, that there were "keys that the written word 
 never spoke of, nor never will." In the light of the facts here- 
 in set forth, that "it is given unto many to know the myster- 
 ies of God ; nevertheless they are laid under a strict com- 
 mand, that they shall not impart only according to the por- 
 tion of His word, which He doth grant unto the children of 
 men; acccMing to the heed and diligence which '.they; 
 give unto Him, and that things have been revealed to the 
 faithful even to babes, that were "forbidden, that there 
 should not any man write them," and that many of them 
 have seen and heard "unspeakable things, which are not law- 
 ful to be written," (III. Nephi, 26: 16, 18). is it, after all, 
 so unreasonable that there should be keys that the written 
 word does not and will not speak of? Joseph Smith the 
 Prophet held the "keys" of the mystery of things which have 
 been sealed, even things which were from the foundation of 
 the world." (D. & C., 35: 18), which mysteries it was 
 given to the Saints to know, "but unto the world it is not 
 given to know them" (D. & C. 42: 65). Again: "But 
 unto him that keepeth my commandments, I will give the 
 mysteries of my kingdom, and the same shall be in him a 
 well of living water, springing up unto everlasting life." 
 (D. & C, 63:23). 
 
 Now, how were these keys and mysteries to be kept 
 from the world, if they were to be published to the world 
 in the written word ? And if the Saints through faithfulness 
 are to receive the mysteries of the kingdom, then they must 
 be withheld from the world and from the unfaithful. How 
 is this to be if they are to be published to the world in the 
 written word? Therefore, when our friends of the "Re- 
 organization" attack President Young because there were 
 keys not spoken of in the written word, which keys we have 
 seen were held by Joseph Smith, they merely display their 
 own ignorance and folly in raising the question. 
 
 TEMPLE BUILDING AND CEREMONIAL ENDOW- 
 MENTS THEREIN. 
 
 Another phase of this same subject is Temple work, 
 which is so bitterly attacked by the Reorganites. They say : 
 
TEMPLES AND ENDOWMENTS THEREIN. 123 
 
 "That as to the alleged 'temple building and ceremonial en- 
 dowments therein/ that we know of no temple building, except 
 as edifices wherein to worship God, and no endowment except 
 the endowment of the Holy Spirit of the kind experienced by the 
 early Saints on Pentecost day." (Book of Resolutions, p. 82). 
 
 They take the ground that the Temple work of the Lat- 
 ter-day Saints is contrary to the teachings of the Prophet, 
 and it was not contemplated before the martyrdom that in 
 the Temple of God anything of a secret nature should take 
 place. Of course it is to be expected that the "Reorgan- 
 ization" knows of "no Temple building or ceremonial en- 
 dowments therein/' for they have rejected the "greater 
 things" and therefore the Lord has withheld from them 
 this knowledge "to their condemnation." This charge has 
 been already answered in part in what goes before, but we 
 will see what is in the revelations to Joseph Smith which 
 justify still further the actions of the Church of Jesus Christ 
 of Latter-day Saints in the belief and practice of "ceremon- 
 ial endowments," etc., in the Temples. 
 
 After speaking of baptism for the dead in the revelation 
 of January 19, 1841, the Lord continues: 
 
 "And again, verily I say unto you, How shall your washings 
 be acceptable unto me, except ye perform them in a house 
 which you have built to my name? * * * Therefore, verily 
 I say unto you, that your anointings, and your washings, and 
 your baptisms for the dead, and your solemn assemblies, and 
 your memorials for- your sacrfices, by the sons of Levi, and 
 for your oracles in your most holy places, wherein you receive 
 conversations, and your statutes and judgments, for the begin- 
 ning of the revelations and foundation of Zion, and for her glory, 
 honor, and endowment of all her municipals, are ordained by the 
 ordinance of my holy house which my people are always commanded 
 to build unto my holy name. And verily I say unto you, Let this 
 house be built unto my name, that / may reveal mine ordinances 
 therein, unto my people." (Verses 37-40). 
 
 Here are mentioned ordinances that were not had on 
 Pentecost day that were to be had in the Lord's Temple, of 
 which our self-confessed Reorganites know nothing, be- 
 cause God has not revealed these things unto them and He 
 will not for they have rejected these greater things to their 
 own condemnation. 
 
 In the Book of Abraham (See Pearl of Great Price) 
 
124 THE DOCTRINES OF JOSEPH SMITH. 
 
 published by the Prophet Joseph Smith in the Times and 
 Seasons in 1842, is given a fac-similie of hieroglyphics with 
 an accompanying translation by Joseph Smith, as far as he 
 was permitted to translate. These figures are numbered 
 from 1 to 20. Here are some of these translations and com- 
 ments of the Prophet : Figure 3. Is made to represent God, 
 sitting upon His throne, clothed with power and authority ; 
 with a crown of eternal light upon His head; representing 
 also the grand key-words of the Holy Priesthood, as re- 
 vealed to Adam, etc." Figure 7. Represents God sitting 
 upon His throne revealing through the heavens, the grand 
 key-words of the Priesthood, as, also the sign of the Holy 
 Ghost unto Abraham, in the form of a dove. Figure 8. 
 Contains writing that cannot be revealed unto the world, 
 but is to be had in the Holy Temple of God. Figures 9, 10, 
 11, the Prophet says, "Ought not to be revealed at the pres- 
 ent time; if the world can find out these numbers, so let 
 it be. Amen." Figures 12 to 20, "Will be given in the own 
 due time of the Lord." Then the Prophet concludes : "The 
 above translation is given as far as we have any right to 
 give, at the present time." 
 
 Here, then, we find things that were to be taught to the 
 Saints in the Temple of the Lord, but were not to be re- 
 vealed to the world; for they are sacred and holy, and can 
 only be had in the Temple of God, for the Lord through 
 Joseph Smith declared it. 
 
 Again, in verse 28 (sec. 124), the Lord says: "For 
 there is not a place found on earth that he may come and 
 restore again that which was lost unto you, or which he hath 
 taken away, even the fullness of the Priesthood." There- 
 fore, we learn that only in the Temple of the Lord can the 
 fullness of the Priesthood be received by His people. 
 
 These facts place our Reorganite brethren in a rather 
 unenviable light, for they are opposing through ignorance 
 and unbelief, and the hardness of their hearts, the revelations 
 of the Lord on Temple work as it was revealed to Joseph 
 Smith, and by him to others, and from them to the Church. 
 
 "Hold on," say they, "not so fast," "the Lord said He 
 was about to restore these things, but it depended on the 
 faithfulness of the Saints, and Joseph Smith died before 
 
TEMPLES AND ENDOWMENTS THEREIN. 125 
 
 the Temple was built, therefore, since these things could only 
 be revealed to the people in the Temple they were not re- 
 vealed." 
 
 "Have any such revelations been received? Name 
 them. Where are they and what are they? Our Doctrine 
 and Covenants contains only two sections that were given 
 between that time and the time the Saints left Nauvoo, and 
 they are not revelations, but letters of Joseph Smith contain- 
 ing items of revelation pertaining to baptism for the dead. 
 The Utah Doctrine and Covenants contains nothing that 
 could be accepted as a response, an answer, to the promise 
 in full."* 
 
 Now, it's our turn to cry "Hold on, not so fast." We 
 will examine the word of the Lord: In verse 41 (sec. 124) 
 He says : For I deign to reveal unto my Church, things 
 which have been kept hid from before the foundation of the 
 world, things that pertain to the dispensation of the fullness 
 of times." Well, if we were rejected, and they have not 
 received the revelations of these things the Lord was about 
 to reveal to His Church, then it stands to reason that they 
 are not His Church or they would have received them. For 
 the word of the Lord cannot be broken. They testify to us 
 that they have not received these things- 
 
 . In section 127 : 8, the Lord again affirms : "For / am 
 about to restore many things to the earth, pertaining to the 
 Priesthood, saith the Lord of Hosts." Yes, He was about 
 to do it, but nearly seventy years have passed away and the 
 "Reorganization" confesses that they have not been revealed 
 to them yet! Then they are not the Church! This is ob- 
 vious. 
 
 Elijah said the time had fully come (Sec. 110) and the 
 Prophet said "the earth will be smitten with a curse, unless 
 there is a welding link of some kind or other, between the 
 fathers and the children * * * it is necessary in the 
 ushering in of the dispensation of the fullness of times * * 
 that a whole and complete and perfect union, and welding 
 together of dispensations, and keys, and powers, and glories 
 should take place and be revealed from the days of Adam 
 
 *Saints' Herald, Vol. 56:662. 
 
126 tHE DOCTRINES OF JOSEPH SMITH. 
 
 even to the present time ; and not only this, but those things 
 which never have been revealed from the foundation of the 
 world, but have been kept hid from the wise and prudent, 
 shall be revealed unto babes and sucklings in this the dis- 
 pensation of the fullness of times." (Sec. 128: 18). 
 
 Here is a point of considerable interest that our friends 
 have overlooked. . The Lord says : "And I will show unto 
 my servant Joseph ALL THINGS pertaining to this house, 
 and the Priesthood thereof; and the place whereon it shall 
 be built. (Sec. 124:42). Evidently the Lord was going to 
 show him these things before the Temple was built. Did 
 the Lord keep His word? Our Reorganite friends say not, 
 that these things were not revealed. But they were re- 
 vealed to Joseph Smith and he revealed them to others; not 
 the unfaithful who would receive only the "lesser portion 
 of the word" and were therefore denied the greater things, 
 but he taught them to the Apostles and others. Now, the 
 Lord did not say that Joseph Smith could not receive the 
 fullness of the Priesthood out side of the Temple, neither 
 that he should not confer the same Priesthood upon others, 
 to the contrary the Lord said He would reveal these things 
 to Joseph Smith, but it was His people, His Church that 
 could not receive them outside of the Temple of the Lord ! 
 and unto them He was going to reveal them in the Temple, 
 but unto Joseph Smith He would show all things pertaining 
 to His house, and the Priesthood thereof. 
 
 It is unnecessary here to quote the evidence proving 
 that Joseph Smith received all things pertaining to the 
 Priesthood of the Lord's house and conferred them on the 
 heads of the Apostles, for that is given in another place, and 
 has often been recorded. It is, therefore, sufficient to say 
 that shortly before his death he conferred upon the heads 
 of the Apostles all the keys and Priesthood the Lord had 
 given him, and this was done by command of the Lord. We 
 will merely refer to the testimony of Orson Hyde which 
 with other testimonies is given in this book. Said Brother 
 Hyde: 
 
 "Before I went east on the 4th of April last, we were in 
 council with Brother Joseph almost every day for weeks, said 
 Brother Joseph in one of those councils, "There is something 
 going to happen; I don't know what it is, but the Lord bids 
 
FULLNESS OF PRIESTHOOD REVEALED. 127 
 
 me to hasten and give you your endowment before the Temple 
 is finished.' He conducted us through every ordinance of the 
 Holy Priesthood, and when he had gone through with all the 
 ordinances, he rejoiced very much, and said, 'Now, if they kill 
 me, you have got all the keys, and all the ordinances, and you 
 can confer them upon others, and the hosts of Satan will not 
 be able to tear down the kingdom, as fast as you will be able 
 to build it up." (Times and Seasons, 5:651). 
 
 "Have any such revelations been received? they cry. 
 Name them. Where are they and what are they?" Yes, 
 these revelations have been received. They were revealed 
 to Joseph Smith* and from him to the Apostles, and by the 
 Apostles they have been given to the faithful Saints in the 
 Temples of the Lord; both at Nauvoo and here in Utah. 
 "Name them?" No, I shall not name them nor tell what 
 they are. Why? because if the Lord kept some things hid 
 from the world since before the foundation of the world, 
 pertaining to the dispensation of the fullness of times, and 
 has revealed them now unto His Church, I have no auth- 
 ority to reveal them to the world. Moreover, I am like 
 every other member of the Church "laid under a strict 
 command, not to impart only according to the portion of 
 His word, which He doth grant unto the children of men." 
 Should I reveal these things, because of the hardness of 
 your hearts you would not receive them, therefore, you shall 
 receive but the lesser portion of the word, to your con- 
 demnation. If you will not hear Moses and the Prophets, 
 neither will you though one arose from the dead. 
 
 REVELATION. 
 
 Another charge is that the Presidents of the Church 
 have not received the revelations of the Lord which have 
 been given to the "Reorganization" through their president. 
 
 *As an additional evidence that these things were revealed 
 to the Prophet, attention is called to the patriarchal blessing 
 given by his father and found on page 71: 
 
 "You shall even live to finish your work. At this Joseph 
 cried out, weeping, 'Oh, my father, shall I?' 'Yes,' said his father, 
 'you shall live to lay out the plan of all the work which God has 
 given you to do." 
 
 This proves, then, that the Lord revealed to him all these 
 things promised in the revelations that had been kept hid. And 
 he revealed them unto the Apostles. 
 
128 THE DOCTRINES OF JOSEPH SMITH. 
 
 The charge is false. The Presidents of the Church from the 
 Prophet Joseph until now have received revelations from 
 the Lord for the guidance of His people. While all these 
 revelations have not been placed in the Doctrine and Cove- 
 nants, they are none the less true. Not all the revelations 
 given to Joseph the Seer were placed in the Doctrine and 
 Covenants in his day, we have added many of his revelations 
 to that volume since his death; and there are others that 
 have not been placed in it. Some of them were for the 
 Church and not for the world, and, therefore, are given only 
 to the Saints. But many revelations have been given to 
 the Church since the death of Joseph Smith, some of these 
 have been published, some have not. It has been my priv- 
 ilege to read and handle a number of them that are still in 
 the manuscript and have not as yet been given to the world 
 for a wise purpose in the Lord. But they are on file and 
 will be preserved. 
 
 A short time ago a number of Elders visited Lamoni 
 and held meetings there. The following issue of the Saints' 
 Herald contained an editorial, not very dignified, ridiculing 
 them. It was written by the associate editor. In part he 
 said : 
 
 "It may be urged that these are young and inexperienced 
 men. But the dearth of spiritual oower is not confined to these 
 young men. Joseph F. Smith, who is supoosed to be a 'Prophet, 
 seer, and revelator,' when before the Senate Committee was 
 asked by Senator Dubois, 'Have you received any individual rev- 
 elations yourself, since you became president of the Church un- 
 der your own definition, even, of a revelation?' 
 
 "To this he replied, T cannot say that I have.' 
 
 "A moment later he added, 'Well, I can say this: . That if 
 I live as I should in the line of my duties, I am susceptible, I 
 think, of the impressions of the Spirit of the Lord upon my 
 mind at any time, just as any good Methodist or any other church 
 member might be.' 
 
 "This seems to be in line with the experiences of his pre- 
 decessors, Snow, Woodruff, Taylor, and Young, who also posed 
 as 'revelators,' for during a period of over sixty years they 
 have received nothing professing to be a revelation, that was 
 thought worthy of a place in the Book of Doctrine and Cove- 
 nants." (Elbert A. Smith, Saints' Herald, 56:681). 
 
 This slurring presumption counts for naught, for the 
 
REVELATION. 129 
 
 editor of the Herald knows nothing pertaining to the reve- 
 lations we have received, or what we think of them. Nor 
 is he fair to President Joseph F. Smith in this quotation from 
 the record of the investigation, for it does not convey the 
 belief or knowledge, or the true expression of President 
 Smith, and was purposely misapplied, which a careful read- 
 ing of his testimony will show. 
 
 To presume to speak in the name of the Lord is a 
 serious matter, and woe be to the man who speaks in the 
 name of the Lord, when he has not been commanded. It is 
 far better never to receive a revelation than to follow after 
 those who receive "revelations" that the Lord has not given. 
 The "revelations" given by the Reorganite president to the 
 "Reorganized" Church, need only to be read to convince one 
 of their spurious character. They are weak, puerile, and it 
 takes a very little of the spirit of discernment to know what 
 source they are of. However, if they are acceptable to the 
 "Reorganization," that is their business- We are satisfied. 
 
 But the people who lack in discernment may be deceived 
 through the pretenses of men and accept for facts and reve- 
 lations that which the Lord has not commanded. If there 
 are any who are honestly deceived pertaining to the reve- 
 lations of this man who presumes to be the "President of 
 the High Priesthood" and "the mouthpiece of God," we 
 will respectfully call their attention to one or two items in 
 his pretended revelations. 
 
 This is from section 116, "revelation" given May 4, 
 1865: 
 
 "Be not hasty in ordaining men of the negro race to offi- 
 ces in my church, for verily I say unto you, All are not ac- 
 ceptable unto me as servants, nevertheless I will that all may 
 be saved, but every man in his own order, and there are some 
 who are chosen instruments to be ministers to their own race. 
 Be ye content, I the Lord have spoken it." 
 
 The Prophet Joseph Smith taught the Saints that the 
 negroes could not hold the Priesthood, for the Lord had 
 cursed them as pertaining to the Priesthood. This is sup- 
 ported by the revelation in the Book of Abraham, which 
 was translated by the Prophet. It reads : 
 
 "Now the first government of Egypt was established by 
 
130 THE DOCTRINES OF JOSEPH SMITH. 
 
 Pharaoh, the eldest son of Egyptus, the daughter of Ham, and 
 it was after the manner of government of Ham, which was 
 patriarchal. 
 
 "Pharaoh, being a righteous man, established his kingdom 
 and judged his people wisely and justly all his days, seeking 
 earnestly to imitate that order established by the fathers in the 
 first generations, in the days of the first patriarchal reign, even 
 the reign of Adam, and also of Noah, his father, who blessed 
 him with the blessings of the earth, and with the blessings of 
 wisdom, but cursed him as pertaining to the Priesthood. Now, 
 Pharaoh being of the lineage by which he could not have the 
 right of Priesthood, notwithstanding the Pharaohs would fain 
 claim it from Noah, through Ham, therefore my father was 
 led away by their idolatry." (Book of Abraham, 1:25-27). 
 
 The Lord did not tell Abraham that the children of 
 Ham were cursed as pertaining to the Priesthood, and then 
 command Joseph Smith of the "Reorganization" to be slow 
 in ordaining them. In the "Reorganized" Church they have 
 a few, at least, of the negro race, that they have "ordained 
 to the priesthood" but it is contrary to the word of God. 
 This Reorganite revelation is spurious. 
 
 Here is an extract from another: 
 
 "The quorum of twelve, my servants, may choose and ap- 
 point one of their number to take the place of my servant 
 Alexander H. Smith, and if they shall choose William H. Kclley, 
 from among them for this place, it will be pleasing unto me; 
 NEVERTHELESS, IF directed by the spirit of revelation and wisdom 
 they may choose another." (Sec. 124:3). 
 
 Can any sane man believe that the Lord gave this "rev- 
 elation?" Did He not know His mind and will, was not 
 His the "spirit of revelation and wisdom?" or was there 
 a disagreement on the point between the Lord and the Holy 
 Spirit? 
 
 Other extracts might be given from these alleged "rev- 
 elations" showing their inconsistency, but this will suffice. 
 I have not given these in the spirit of ridicule, but for the 
 purpose of opening the eyes of the blind that they might 
 see, and seeing understand. Let our friends straighten out 
 a few things of this kind among themselves, then they can 
 the better attack us on the point of revelation. 
 
 At this point I desire to consider another matter. At 
 the Salt Lake Conference, held March 19, 1905, not long 
 
REVELATION. 131 
 
 after the return of President Joseph F- Smith from the in- 
 vestigation in Washington, he addressed the Saints on the 
 subject of revelation. In the course of his remarks, he re- 
 ferred to his testimony and said : 
 
 "Now, with reference to the principle and doctrine of reve- 
 lation, it may be proper for me to say a few words on this 
 subject while I am on my feet. For me to say, which was the 
 very end that my critics and inquisitors were endeavoring to 
 get me to say, in order that I might be led into that trap which 
 they had made for me, to say that God had given to me a reve- 
 lation upon some new doctrine, or theory, or principle, or pre- 
 cept, or anything to be written, to be observed, or handed down 
 as a guide to the Church, would have been untrue. I could 
 not have said that, for He has not done this. But has God re- 
 vealed to me His mind and His will? Has He made manifest to 
 me a knowledge of His truth by and through the Spirit of reve- 
 lation? Did you ever hear of my denying that? No; no man 
 has ever heard me deny that. 
 
 When I was baptized as a little child, right up here at the 
 junction of East Temple and North Temple streets, where City 
 Creek then ran, but where it is now covered and obliterated 
 when I was baptized into the Church of Jesus Christ of Latter- 
 days Saints, God Almighty revealed to me that I had done an act 
 which He approved; I received then and there a revelation 
 from Almighty God, that has been with me like a well of liv- 
 ing water, springing up into everlasting life in me, which has 
 been a stay and a staff to me in all my daily walks, at home and 
 abroad. God revealed to me that Joseph Smith was a Prophet 
 of God, that his message was divine, that he was raised up by 
 the power of the Almighty to lay the foundation of this great 
 latter-day work. The Lord has revealed to me the truth that 
 he sealed his testimony with his blood, that he was true to the 
 end, as was the Son of God, true until he cried, 'It is enough!' 
 upon the cross. The Lord has revealed to me in terms that 
 are unmistakable and that are undeniable, that Brigham Young 
 succeeded lawfully and divinely to the Presidency of the Church 
 of Jesus Christ of Latter-day Saints by the will of the Almighty. 
 I would not he without that revelation for all the gold and wealth 
 of the world. The Lord revealed to me in terms that cannot be 
 mistaken, by me at least, that John Taylor was inspired of the 
 Lord and was a Prophet of God, and was the lawful and divine 
 successor in the Priesthood and Presidency of the Church of 
 Jesus Christ of Latter-day Saints, to Brigham Young. The Lord 
 revealed to me that Wilford Woodruff lawfully and divinely suc- 
 ceeded John Taylor, that Lorenzo Snow lawfully and divinely 
 followed Wilford Woodruff. I leave to you to say whether the 
 Lord willed, and whether it is lawful and right, that I should be 
 in the position in which God has suffered me to be placed. * * 
 
132 THE DOCTRINES OF JOSEPH SMITH. 
 
 "The Lord Almighty has revealed to me many things for my own 
 guidance, to assist me in the discharge of my ditty, as an elder 
 in the Church, as a high priest in the Church, as an apostle, 
 one of the twelve apostles in the Church of Jesus Christ of 
 Latter-day Saints. And I fervently believe that God has mani- 
 fested to me in my present capacity, many glorious things, 
 many principles and oftentimes much more wisdom than is 
 inherent in myself; and I believe He will continue to do so as 
 long as I am receptive, as long as I am in a position to hear 
 when He speaks, to listen when He calls, and to receive when 
 He gives to me that which He desires." 
 
 These remarks were taken up, twisted, and falsified 
 by a Salt Lake newspaper, which is so characterless and 
 vile that it is without an equal, and sent out into the world as 
 a press dispatch, declaring that President Joseph F. Smith 
 had in the Tabernacle confessed that he had lied before the 
 Senate Committee on Privileges and Elections, in relation 
 to the subject of revelation when he was a witness before 
 said committee. They made it appear in their dispatch that 
 he had stated in Washington that he had not received any 
 revelation, and in the Tabernacle he declared that that was 
 false for he had received many of them. He testified in 
 Washington as he testified in the Tabernacle, that he had re- 
 ceived revelation, as this will show : 
 
 Mr. Tayler: Did Joseph Smith contend that always there 
 was a visible appearance of the Almighty or of an angel? 
 
 Mr. Smith. No, sir: he did not. 
 
 ,Mr. Tayler. How otherwise did he claim to receive reve- 
 lations? 
 
 Mr. Smith. By the Spirit of the Lord. 
 
 Mr. Tayler. And in that way, such revelations as you have 
 received, you have had them? 
 
 Mr. Smith. Yes, sir. (Investigation, Vol. 1:100). 
 
 Without waiting to verify this falsehood circulated 
 from an unspeakable source -in Salt Lake City, the Presi- 
 dent of the "Reorganization," as editor of the Saints' Herald 
 took up the hue and cry with evident great pleasure and 
 wrote an editorial consigning President Joseph F. Smith 
 to perdition as a perjurer in the following words : 
 
 "Who Make and Love a Lie." 
 
 "If President Joseph F. Smith has stated in public what it 
 is currently reported he has, that in the statements made by him 
 
"WHO MAKE AND LOVE A LIE." 133 
 
 when a witness before the Senatorial Committee, whose sittings 
 for inquiry have lately been finished, the report of which in 
 regard to the unseating of Senator Smoot is awaited, he testi- 
 fied to that which was not true, he has done an unfortunate and 
 unwise thing. There may have been some moral bravery in do- 
 ing as he did in stating that he was breaking the law of the 
 State, the law of the United States, and the law of God by 
 continuing to live with his five wives; and such boldness may 
 have made some admirers of the President of the Utah Church; 
 but, when that president publicly states that he lied when he 
 gave his evidence before the Senatorial Committee, those who 
 may have admired him for his avowal of his guilt will not, 
 cannot admire him as a confessed perjurer. It may be said that 
 President Joseph F. Smith did not make oath to what was 
 false, as he was not sworn, that is, no judicial oath was ad- 
 ministered to him, but, when a witness chooses to affirm that 
 privilege is granted by the courts; the form of the affirmation 
 is much like this: 'I do solemnly affirm, subject to the pains 
 and penalties of perjury, that the testimony I shall give in the 
 case now pending * * * shall be the truth, the whole truth, 
 and nothing but the truth.' If President Joseph F. Smith faced 
 the committee on such an affirmation, and gave false testimony, 
 can it be called anything but perjury? We think not. 
 
 "We were surprised when he testified as he did; we now 
 are more surprised to learn that he has said that he affirmed 
 what was not true. What can honorable men in or out of the 
 Church think of such a man? What reliance can be placed 
 on what such a man declares? If he sought by falsehood to 
 avoid falling into a "trap" set for him before the committee, 
 by confessing that he did so falsify, he has assuredly fallen 
 into a more open and dangerous one." (Saints' Herald, Vol. 
 52:314-315). 
 
 baacaou 
 
 Immediately after this editorial appeared in the Saints' 
 Herald the attention of the editor, Joseph Smith, was called 
 to the fact that it was based on a falsehood. Among others 
 who requested him to correct the wrong and injustice he had 
 inflicted on his people as well as on President Smith, was 
 the writer, who immediately forwarded a protest with a 
 clipping from a non-"Mormon" Utah paper correcting the 
 false report. Others wrote to him on the same subject, but 
 no satisfactory correction was ever made. This was very un- 
 christianlike conduct ; surely not the part of a prophet of the 
 Lord ! It is true, that in a later editorial he quoted a portion 
 of the remarks of President Joseph F. Smith delivered at 
 that conference, but without apology or correction for bear- 
 
134 THE DOCTRINES OF JOSEPH SMITH. 
 
 ing false witness. This is the comment following the brief 
 extract he saw fit to give : 
 
 "We give these extracts from President Joseph F. Smith's 
 talk on the afternoon of March 19, 1905, on the subject of reve- 
 lation, as they contain the statements on which the charge is 
 based that he contradicted and denied what he testified to be- 
 fore the Territorial (Investigation) Committee, offering no 
 comment upon them, leaving those who read them to judge of 
 them without the bias of an expression from us." 
 
 Surely his sense of fairness after making such an accus- 
 ation, should have demanded of him more than this. 
 
 The following letter, which, under the circumstances, is 
 worthy of producing, was forwarded to him also requesting 
 that justice be done, but it was ignored absolutely: 
 
 Salt Lake City, April 5, 1905. 
 Joseph Smith, Esq., 
 
 Editor, "The Saints' Herald," 
 Lamoni, Iowa. 
 
 My Dear Sir: 
 
 I was very greatly surprised to notice in the issue of the 
 "Herald" of March 29, 1905, your editorial entitled, "Who Make 
 and Love a Lie." I am surprised because of the plainly im- 
 plied accusation that President Joseph F. Smith is a maker and 
 lover of lies. I am surprised because of the unfairness of the 
 article referred to which will take for granted the statement 
 of a man's bitterest foe and place that statement before his 
 people, commenting upon it as if it were an admitted fact, with- 
 out one word of explanation from the person so wickedly ac- 
 cused, or a single effort to present both sides. I am surprised 
 because such an article appears in a periodical which is the or- 
 gan of a religious organization claiming to have sprung out 
 of the work founded by the great prophet who, "came up through 
 much tribulation," and who was misrepresented through all his 
 days upon the earth. 
 
 "I am surprised that a man whose early years were spent 
 in the sorrows and privations incident to the persecutions suf- 
 fered by a father whose whole life was spent in sorrow and 
 affliction, in consequence of the false testimony borne against 
 him and the constant misrepresentation of his mission, should 
 allow himself to pass judgment upon another before hearing 
 his defense, and rinding him guilty of "an unfortunate and un- 
 wise thing," forgetting the wise proverb, "He who judgeth a 
 matter before he heareth it, is not wise." 
 
"WHO MAKE AND LOVE A LIE." 135 
 
 "It is true, the article begins with the expression "If Presi- 
 dent Joseph F. Smith has stated in public," etc., etc., but the 
 remainder of the article clearly assumes that it is sure that he 
 did so state, as note: "but, when the President publicly states 
 that he lied when he gave his evidence,' * * * those who 
 (previously) admired him. * * * * cannot admire him as a 
 confessed perjurer. 
 
 "President Joseph F. Smith has never stated in public nor 
 in private that he lied when he gave his evidence or at any 
 other time, and he is not a confessed, nor any other kind of 
 a perjurer, and I must repeat that I am surprised that any man 
 claiming to be fair, and to be an example of truthfulness, should 
 follow in the steps of men who indeed "love and make lies," 
 as you well know. 
 
 "Does it occur to you that there is anything in the nature 
 of loving a lie when a person repeats the lies of others and takes 
 pleasure in assuming the false accusations are true? or that 
 there is anything in the nature of 'making a lie' when a person 
 takes the lying testimony of a man's foes and places it before 
 his people without giving them the opportunity of judging the 
 matter by knowing both sides? 
 
 "It was by such specious falsehoods that the life of the 
 Prophet Joseph was repeatedly placed in danger. It was by 
 such false testimony that the Son of Man was condemned by 
 the Priests, the Rabbis, the Scribes and the Pharisees. 
 
 "You ask, 'What can honorable men, in or out of the 
 Church, think of such a man?' 
 
 "Let me say in reply to your question : honorable men 
 and men of wisdom, who love the truth, in or out of the 
 Church, seek to know the truth before joining with the rabble 
 in the cry, 'Crucify him! Crucify him!' and such men, who 
 know the facts, and who love not a lie, but love the truth and 
 the Lord its maker, honor and revere the man whom your 
 article so subtly defames. They know him to be an upright, 
 true, pure, honorable man, whose simple life has been before 
 his people all his days, whose heart is true, whose tongue is 
 true, whose courage is undaunted, whose faith is unshaken, and 
 who is, in all respects, worthy of the love, confidence and sup- 
 port of the people of the living God. 
 
 "In order that you may not fall under the dreadful charge 
 of 'Loving and Making a Lie,' will you publish, for the infor- 
 mation of the readers of the 'Herald,' the other side of this 
 matter if it is furnished you? 
 
 "It is not my habit to take up matters of this kind, and if 
 these accusations had been made against myself, I should never 
 have noticed them, but knowing what a great injustice your 
 article does to a good and noble man my true friend and 
 brother I felt impelled to call your attention to it, in the hope 
 
136 THE DOCTRINES OF JOSEPH SMITH. 
 
 that your sense of fairness would cause you to do simple justice, 
 and not join in the hue and cry of those who 'Make and Love 
 a Lie.'" 
 
 Yours truly, 
 THOMAS HULL." 
 
 He failed absolutely, when the evidence was furnished 
 him, to justly, honorably, make the matter right. There is 
 some degree of commendation due the man who maligns 
 another if he is willing to make amends, and we can honor 
 a man who will correct an error when he discovers that fact 
 and is willing to make full satisfaction ; but little respect can 
 be had for one who, after wronging another, will not attempt 
 to light it when he learns he is wrong. Abraham Lincoln 
 said in his debate with Douglas, that there was a moral 
 rule, "That persons who tell what they do not know to be 
 true, falsify as much as those who knowingly tell false- 
 hoods." We leave the matter in the hand of a Just Judge, 
 who will judge all men according to their works. 
 
 WHO ORDAINED BRIGHAM YOUNG. 
 
 The following is from the Deseret News, May n, /po/. 
 
 A correspondent writing from Parker, Idaho, requests 
 a reply, through the columns of the "News" to the question, 
 "By whom was President Young ordained to the Presidency 
 of the Church?" It appears that the emissaries of the Re- 
 organite Church have discovered in that question a fruitful 
 source of sophistical controversy, and that they are tri- 
 umphantly asking it wherever they go. 
 
 The proper reply is, he was ordained by the Prophet 
 Joseph to that calling, when the Prophet, prompted by the 
 Holy Spirit, conferred upon the Twelve Apostles the power 
 and authority, he himself had received. The following state- 
 ment of facts by Elder Joseph F. Smith, Jr., can be verified 
 by the authentic records of the Church : 
 
 "The Prophet Joseph earnestly desired that his brother 
 Hyrum should live to succeed him in the Presidency of the 
 Church. In the year 1841, by command of the Lord, he 
 ordained him to this exalted position, as is quite evident from 
 
"WHO ORDAINED BRIGHAM YOUNG?" 137 
 
 the following, Section 124, verses 94-5, of the Doctrine and 
 Covenants : 
 
 "And from this time forth I appoint unto him (Hyrum 
 Smith) that he may be a prophet, and a seer, and a revelator 
 unto my Church as well as my servant Joseph. 
 
 "That he may act in concert also with my servant Joseph, 
 and that he shall receive counsel from my servant Joseph, who 
 shall show unto him the keys whereby he may ask and re- 
 ceive, and be crowned with the same blessing and glory, and 
 honor, and Priesthood, and gifts of the Priesthood, that onc. % 
 were put upon him that was my servant Oliver Cowdery." 
 
 From this revelation we learn that the Lord appointed 
 Hyrum Smith both as Patriarch and to act in concert with 
 his brother Joseph in the Presidency of the Church. In ac- 
 cordance with this revelation, Hyrum was so ordained Jan- 
 uary 24, 1841. This was not in the sense of a counselor to 
 Joseph, for at this very appointment Hyrum was removed 
 as counselor to the President and William Law was or- 
 dained in his stead. 
 
 Joseph and Hyrum continued to so act from this time 
 forth until their martyrdom, June 27, 1844. Shortly before 
 the martyrdom the Prophet tried with all his power to per- 
 suade Hyrum not to accompany him to Carthage, knowing 
 full well the fate that awaited them there. Had Hyrum 
 stayed behind, and thereby remained in mortality, he would, 
 by virtue of his position and ordination received in 1841, 
 have become the president of the Church. His brother in- 
 tended that this should be (Times and Seasons, 5:683), 
 but through his faithfulness to, and love for, his brother, 
 Hyrum fell a martyr before the Prophet Joseph did. 
 
 Now mark ! The Lord, who knew that Hyrum should 
 receive a martyr's crown at Carthage, in the winter of 1843- 
 4, commanded the Prophet to confer upon the heads of the 
 Twelve Apostles, every key, power, and principle, that the 
 Lord had sealed upon his head. The Prophet declared that 
 he knew not why, but the Lord commanded him to endow 
 the Twelve with these keys and Priesthood, and after it 
 was done, he rejoiced very much, saying in substance, "Now, 
 if they kill me, you have all the keys and all the ordinances 
 and you can confer them upon others, and the powers of 
 
138 THE DOCTRINES OF JOSEPH SMITH. 
 
 Satan will not be able to tear down the kingdom as fast as 
 you will be able to build it up, and upon your shoulders 
 will the responsibility of leading this people rest." (Times 
 and Seasons, 5:651). 
 
 In this manner the Prophet ordained the Twelve Apos- 
 tles, which body constitutes the second quorum of the 
 Church, equal in authority with the First Presidency. (Doc. 
 & Cov., 107 : 23-24) with the keys of the kingdom, Brigham 
 Young was president of the Twelve, and upon him devolved 
 the duty of presiding. 
 
 Therefore, after the death of Joseph and Hyrum Smith, 
 the Twelve assumed by authority of their office, the duty 
 to preside over the Church. Later, when through revela- 
 tion the quorum of the First Presidency was reorganized 
 with three presidents Brigham Young and Counselors Heb- 
 er C. Kimball and Willard Richards, they claimed, and 
 rightfully, that since they were ordained under the hands 
 of Joseph Smith and from him had received all the keys 
 and powers of the Priesthood which the Prophet held, it 
 would have been superfluous to have been ordained again. 
 They were in this capacity, however, set apart and sustained 
 by the unanimous vote of the Saints, which was essential to 
 make such ordination of force in the Church. 
 
 There is an abundance of testimony to prove that the 
 Prophet did so ordain the Twelve, some of which can be 
 found in the Times and Seasons, volume 5, pages 651, 664, 
 and 698; also in the Millennial Star, volume 10, page 115. 
 
 We repeat that Brigham Young received all the keys, 
 powers, authority and Priesthood, that were held by Joseph 
 Smith, that enabled him to preside over the High Priesthood, 
 from the Prophet Joseph Smith in Nauvoo in the winter of 
 1843-4." 
 
 This important question was settled long ago by the 
 entire body of the Saints who accepted the leadership of the 
 Twelve, after the departure of the Prophet and Patriarch, 
 and sustained President Young in his office. It was settled 
 by the approval of the Almighty of the marvelous work He 
 accomplished, and which could not have been done without 
 divine aid and guidance. To ascribe the mighty deeds Brig- 
 ham Young performed through the power of the divine 
 
"WHO ORDAINED BRIGHAM YOUNG?" 139 
 
 Spirit which rested upon him, to the spirit that is the origin- 
 ator of succession, rebellion, apostasy, and falsehood, is to 
 come dangerously near blasphemy. What is it but a repe- 
 tition of the sin of the adversaries of our Lord who, al- 
 though they knew that "no man can do the miracles that 
 thou doest, except God be with him" (John 3:2): yet 
 proclaimed to the people: "He hath an unclean spirit," 
 (Mark 3:30). What is it but to assail the disciple with a 
 weapon that was in vain directed against the Master ? There 
 was some excuse for difference of opinion on the subject 
 of succession, immediately after the martyrdom, because the 
 people were not in possession of full information, but there 
 is no excuse now. To use a familiar illustration: At 
 the time of an election citizens are expected to have dif- 
 ferent opinions as to candidates for office ; they are expected 
 to work for those whose views and principles they support. 
 But when the question is settled at the polls, loyalty demands 
 that all accept the verdict and work together for the com- 
 mon interests of the community. The body of the Latter- 
 day Saints having accepted, as guided by the Holy Spirit, 
 the leadership of the Twelve, there was no longer any valid 
 reason for seeking the leadership of other shepherds. 
 
 The trouble with some of our "Reorganized" brethren 
 is that they look upon the members of the Church as a 
 flock of sheep, that, like other property, can be inherited. 
 This is entirely contrary to the fundamental principles of the 
 Gospel. The Church belongs to Christ. The leaders and 
 officers are the servants of the Lord and the people of the 
 Lord. It follows that the Lord raises up whoever He pleas- 
 es, to perform the services necessary from time to time. 
 Brigham Young was every way equipped for the peculiar 
 work needed during his time. Who could have done what 
 he did? Sidney Rigdon? Lyman Wight? James J. Strang? 
 Or the founders of the so-called "Reorganized" Church? 
 Let the reader reflect on the facts history records, and then 
 decide for himself, remembering that every tree is known by 
 its fruit. 
 
I?: