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Prince’s Research Excerpts: Priesthood & Mormonism – 1869

Below you will find Prince’s research excerpts titled, “Priesthood, 1869.” You can view other years here.

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10 Jan.:  Church on earth organized by heavenly pattern.

“It is the time in which He has organized His church according to the pattern that exists in the Heavens, in which all the various organizations and priesthood that ever existed are concentrated.”  (John Taylor, 10 Jan., 1868; DN 17(51):404, 27 Jan., 1869)

10 Jan.:  Curriculum of SL School of the Prophets.

“We have here our Schools of the Prophets in which we are taught how to manage our temporal affairs and how to avoid the snares that exist in the world: whom to deal with and whom to let alone; how to raise stock, how to cultivate our farms, and how to conduct all the affairs incident to human existence.  We are also taught about God and eternity; about our associations before we came here, our relationship to God at the present time, the destiny of this and other worlds and everything pertaining to this life and that which is to come.”  (John Taylor, 10 Jan., 1868; DN 17(51):404, 27 Jan., 1869)

24 Jan.:  Advantage of baptism here/DOCTRINE OF PURGATORY?

“To this young lady who has died without being baptized there is all the liberty that can be asked to officiate for her here that she may enter into the society of the just.  But I will say that there is this advantage enjoyed by those who receive the gospel here in this life, and render obedience to the laws of life as they have been revealed through the gospel,–when they step into the spirit world the power of the enemy has no influence over them whatever.  They are perfectly free from it; they reign as kings over all sin and are free from its effects; while those who die without the gospel are liable to be afflicted by evil spirits.  The evil and the good dwell together in the spirit world, which is around and close by us,–as we do her.  But those who have received the gospel, and have lived according to it, when they enter the spirit world are perfectly free from the power of the enemy; they have all evil under their control, and when they give a command it has to be obeyed.  But as quick as a person is officiated for here the door is unlocked and they enter a higher sphere of intelligence, power and glory, and they have power over evil.  Is there any harm in all this?  Not the least.  If it be evil to bless all men, to promote peace and righteousness upon the earth, and to cause men to seek after it, I pray God we may have more of it.”  (Brigham Young, address at the funeral of Augusta St. Clair, 24 Jan., 1869; DN 17(52):413, 3 Feb., 1869)

4 Feb.:  Brigham on the role of the Relief Societies.

“I am happy to have the privilege of meeting with you, my sisters, on this occasion.  It is gratifying to me to see such marked signs of a lively action among those who profess to be Latter-day Saints, and who are capable of doing so much good as the female portion of the Church of Jesus Christ of Latter-day Saints.  ‘Female Relief Society’ is a very marked expression, and full of meaning, and brings more to my mind in contemplating the sex, than almost any other expression that could be used.

As the sisters are here from the Relief Societies in the various wards in the city, and perhaps some from a distance, I wish, in my remarks, to lay before them what I, as an individual, consider to be the duty of this portion of our community.  Not that I expect to go into the full details; but to touch upon a few points in regard to their duties.

Before me I see a house full of Eves.  What a crowd of reflections the word EVE is calculated to bring up!  Eve was a name or title conferred uopn our first mother, because she was actually to be the mother of all the human beings who should live upon this earth.  I am looking upon a congregation designed to be just such beings.

This life, that we now possess, is just as good, and faught with as great interests, as any life that any being possesses in all the kingdoms that are, consequently I shall commence by saying to these, my sisters, it is their imperative duty before God, their families and their brethren to exercise themselves in the capacity in which they are placed, according to their ability, in order that they may magnify, promote and honor the life they now possess.  Permit me, sisters, to say, that we are endowed with a capacity to enjoy and to suffer and to be delighted.  Are we delighted with that which is obnoxious?  No; but with that which is beautiful and good.  Will we promote this?  Yes.  In the first stages of life we should know how to promote that which we desire, and which would cheer and comfort the hearts of individuals, communities or nations.  To effect this should be the first consideration of all.

Here are young, middle-aged and aged women who all have experience according to that which they have passed through.  On this point I reflect very much and talk but little.  Let a young woman start out in life and magnify her existence by helping to fill the world with her posterity as mother Eve was commanded to do, and she should know, in the first place, how to conceive and bring forth that which she would delight in, and which would be a comfort, consolation and pleasure to her in her meditations.  This is a matter that people think little about, and upon which but little is said, though there is a great deal yet to be said in regard to this particular point to the mothers and daughters in Israel.  The inquiry arises how shall we do this?  I can say, truly, we must possess the spirit of meekness, kindness and longsuffering; we must possess patience, that in patience we may possess our souls.  We must sek to enjoy the spirit of intelligence that comes directly from Heaven.  We should govern and control every evil passion, and order our lives so that we may enjoy the meek and humble spirit of the Lord Jesus.  You know how apt we are, in certain cases, to be passionate, and how apt mothers are to be full of extreme desire; it seems as though every feeling of the soul was wrought up.  I have known mothers actually ruin their posterity through giving way to the inordinate desires of their own hearts.  You see some children who are naturally fond of strong drink, or who are addicted to swearing, lying and stealing.  Mother entail these things in a great measure upon their offspring, and although they may not realize it, yet it is so.  My sisters will pardon me when I say ther are portions of our community, who actually believe it is no harm to lie; others will steal, and their hands would have to be cut off to prevent their taking that which is not their own, for, just as sure as they come to something that they can secrete, they will do it.  I attribute a great deal of this, to the lack of wisdom in fathers and mothers.  You may think this is a strange doctrine, and may believe that we have control of ourselves in every particular, but it is not so.  We do have that power in  a measure, and th[r]ough grace and fervency we can gain control over ourselves, but we have not this power naturally.  With regard to traits of character we see marked difference, among children of the same family.  We see one child with whom it is as natural to lie as it is to breathe; while with others of the same family it is quite different, and you may depend upon anything they say as being strictly true.  I see some with whom it is natuiral to pilfer, and with others of the same family it is just the reverse.  These differences in character among members of the same family have come under my observation, and your experience confirms the truth of these remarks.

Now for mothers to do their duty, for these matters depend far more upon the mothers than upon fathers,–they should be filled with patience and kindness and should seek continually to sanctify themselves and to overcome their weaknesses.  Some women have a longing desire for ardent spirits, yet by faith, and the close application of that faith in their prayers to God, they may so far overcome that desire that it will never affect their posterity.  Others are given to evil in language, in deeds or in thoughts, which should be overcome in order that the ends of their being may be answered and a righteous posterity raised.  For us to start correctly we shoulid know how to produce our own spices so that they may enjoy all the blessings that are in store for the faithful without their having such an immense struggle to overcome the sin that is within them.

If the mothers in Israel could bring forth their children so that they would never have an inbred desire to swear, or do a deed that they should not do, how much more easy and satisfactory it would be for such children to pass through the ordeal of life, than to be tried and tempted, often beyond their strength.  I shall leave these points with you for your consideration, being satisfied that a word to the wise is sufficient. . . .

[Several paragraphs about home industry, education, etc.]

If the ladies of the Female Relief Society, and the sisters of this ward generally, will unitedly and systematically enter upon the paths here indicated, they will not only be able to supply the wants of this ward, but will actually call in capital from other wards.  Some may say ‘How can this be if all the wards adopt a similar course?’  In reply, I will say the wards will grow so fast that it will be a long time before we can supply ourselves.”  (Brigham Young, address to the Female Relief Society, delivered in the 15th Ward Meeting House, 4 Feb., 1869; DN 18(3):31-32, 24 Feb., 1869)

18 Feb.:  Relief Society is part of the Priesthood.

“This organization is a portion of the holy priesthood, and stands in the same relation to the Bishop that the Society which was organized in Nauvoo by Joseph Smith, stood to him; and the idea of the Society acting in opposition to the Bishop, is not only preposterous, but an impossibility.  In all its movements it acts in accordance with his counsel, and the moment it takes a step aside from this, it ceases to exist in its proper order, and the spirit of the Institution is withdrawn.”  (Eliza R. Snow, Minutes of the 28th meeting and first annual meeting of the Female Relief Society of the 17th Ward, S. L. City, 18 Feb., 1869; DN 18(10):117, 14 Apr., 1869)

24 Feb.:  Restoration of the Priesthood.

“After the Book of Mormon was printed, in the spring of 1830, of what use would it have been to this generation if God had not sent down from heaven authority to administer in His ordinances as taught within its pages and in the scriptures?  None, whatever.  We could have read, it is true, a great many good principles, and we might have understood the doctrine of Christ more fully and plainly by reading the testimony of the prophets and apostles who lived on the American continent 1800 years ago, and of those who lived here before Christ; we might also have learned a great many things, but what would all this have availed us without authority sent from Heaven to administer in the ordinances of the Gospel?  It would have availed us nothing; it would have been like spreading a good, substantial meal before a hungry man and depriving him of the power to partake thereof; it would only have aggravated his appetite.  This would have been the position of the people in regard to the Book of Mormon if it had been merely translated and left there.  But the Lord our God, who had determined in His eternal purposes, and had revealed and foretold by the mouths of His ancient prophets that in the latter days He would establish His Kingdom on the earth, did condescend to send from heaven, angels to confer the authority to administer in the ordinances of the Gospel of His Son.

Who were sent from heaven for this purpose?  Peter, James and John, some of the principal of Christ’s ancient apostles; men who held the apostleship themselves; men who were able to give the authority, because they held it themselves; and by them this authority was again restored and conferred upon men here on the earth.  But I must mention that the Lord had commenced by restoring the lesser authority or priesthood.  On the 15th day of May, 1829, nearly a year before the organization of this Church, while Joseph Smith and Oliver Cowdery were engaged in translating and writing the record contained on these plates of which I have been speaking, they read that the people on the American continent, anciently, were baptized by immersion, and how important it was for every person who had come to years of accountability to be born of the water as well as of the spirit; and having learned that no man in all the Christian churches was possessed of authority to administer any ordinances of the Gospel of Christ, they were at a loss, just as Joseph was, when fourteen years old, about which church to join.  Consequently, they stopped the work of translation, (their anxiety to attend to the ordinance being so great), and they went out into the wilderness and inquired of God what they should do in relation to their baptism.  When they had prayed a while behold a messenger was sent from the heavens, and he came and stood before them clothed in birghtness and glory.  What was his object in coming?  Was it to teach them the mode or order of baptism?  No, but it was to restore to the earth the authority to administer the ordinance.  This messenger laid his hands upon the heads of these two individuals, and gave unto them the lesser or Levitical priesthood, the priesthood of Aaron, the same that was held by John the Baptist–a regular priest of the lineage of Aaron–when he baptized for the remission of sins.  Who was the angel that thus restored this priesthood to the earth?  He said his name was John, the same who came to prepare the way of our Savior at His first coming, and that he was sent to confer this lesser priesthood upon His servants in answer to their prayers in order that there might be authority on the earth to baptize, saying to them further, while his hands were still upon their heads, that ‘this authority which I now confer upon you shall not be taken from the earth until the Lord shall come.’

Let me here inquire if there is anything in the scriptures that will warrant us in believing that the priesthood of Levi is again to be restored to the earth.  Hitherto I have given you a history of the rise of this Church, without appealing to many passages of scripture; but now let me for a few moments cite your minds to the nature of that priesthood which John the Baptist held, and whether or not it is to be on the earth in the latter times.

In the first place you may go to all the religious sects and societies throughout all christendom and inquire if they have the Levitical priesthood among them, and they will tell you they have not.  The Church of England, Presbyterians, Methodists, Baptists or any of all these societies do not even pretend to any such priesthood; neither does the Roman Catholic, or the Greek Church.  You inquire, furthermore, of all these Christian societies if the Jews, themselves, have the Aaronic priesthood, and they will tell you that the Jews lost that authority by their apostacy, and taht the Kingdom of God was taken from them and given to a nation bringing forth the fruits thereof.  Consequently, according to the testimony of all christendom, there is neither Jew nor Gentile now upon the face of the earth who has the priesthood after the order of Levi, or the Levitical priesthood.  If that be the case, if it ever returns to the earth, it must be restored.  Now the question is will it return to the earth?  Is there a promise in the scriptures of the restoration of such a priesthood to the children of men?  If so it must come from Heaven, for according to the testimony of all christendom neither they nor the Jews possess it.

There is not time on the present occasion to turn particularly to the passages referring to this subject, but I think I can direct your minds to a few.  In the testimony given in the 40th chapter of Exodus, verse 15, we find that this priesthood was to be confirmed upon the heads of the children of Levi unto the end, throughout all their generations.  Again we find another testimony in the case of the grandson of Aaron, Phinehas.  In consequence of a certain work he did in the midst of the congregation of Israel, an everlasting priesthood was confirmed upon him and his seed throughout all their generations, Numbers 25:13; that is, they were entitled to it.  They might lose it through apostacy; but they were entitled to it throughout all their generations.  Again, when we refer to the last chapter of Isaiah we find a prophecy that has not yet been fulfilled only in part, where the Lord says, ‘I will set a sign among the people and I will gather the children of Israel from all nations upon horses, upon mules, in litters, upon swift beasts back to my holy mountain Jerusalem, and I will take of them for priests and Levites saith the Lord.’  Indeed!  Is the Lord going to have priests and Levites after gathering Israel from all nations?  Yes.  ‘I will take of them for priests and Levites saith the Lord.’

Here, then, is a restitution or restoration predicted in the last chapter of Isaiah that the Lord will gather the House of Israel from all lands to His holy mountain Jerusalem, and that He will then take of them for priests and Levites.  Furthermore let us see what the following passage says concerning the continuation of this lesser Priesthood of Levi:  ‘For as the new heavens and the new earth which I shall make shall remain before me, so shall your seed and your name remain;’ or in other wors your priesthood, the priesthood which I have conferred upon the seed of Levi, shall remain just as eternal as the new heavens and the new earth.  If one comes to an end so shall the other; and if one is to be eternal and never to pass away so will the other.  If then, such a priesthood is to be restored to the children of men in the last days when God raises up a people to prepare for the ingathering of the House of Israel, where will it come from?  I have already proven to you that according to the testimony of all Christendom neither the Jews nor the Christians possess it.  Then how will it be restored?  It will be restored by the Lord God, who first established that authority on the earth.  I have told you how He has restored it.  I have told you that an angel, whose name was John the Baptist, on whom rested that priesthood and authority, came down from Heaven and restored it.  I have told you that he laid his hands upon the heads of Joseph Smith and Oliver Cowdery and gave them authority to baptize.  ‘But,’ says one, ‘how about the laying on of hands?  Can they who hold that priesthood lay on hands?’  No, they have not authority to do that.  John, who held that priesthood, said, I baptize you with water, but there cometh one after me, mightier than I, and he, holding a higher priesthood than I, will baptize you with the Holyi Ghost and with fire.  That priesthood is called the Melchizedek priesthood.  It was that priesthood which Jesus possessed, and by the authority of that priesthood He called his disciples.  That priesthood confers the power to administer in all the fullness of the ordinances of the Son of God; in the spirit as well as in the outward ordinances.  Therefore this Church never could have arisen had the Lord stopped with the mere translation of the Book of Mormon and the restoration of this lesser priesthood.  It is true that with the latter we could baptize, but it does not impart the power to confer the Holy Ghost; and that this Church might have the power to administer in every ordinance of the Gospel, the apostleship was again restored, which holds all the keys, authorities and powers to administer, not only in the outward ordinances, but also to confer the spirit of the living God.  That is the authority of the higher priesthood, and, like the authority of the lesser priesthood, was sent down from Heaven and restored to the earth in these last days; and of all the religious denominations upon the face of the earth, it is possessed by the Latter-day Saints alone.  None of the others make the least pretensions to any such power.

When the Latter-day Saints go forth and find people who will repent of their sins and believe in Jesus Christ, we command them, as the disciples of Jesus did anciently, to be baptized for the remission of their sins, and then we promise them with all boldness and confidence before God, being authorized from the Heavens to do so, that they shall receive the Holy Ghost by the laying on of the hands of the Elders.  We do not say you may receive it, or it is probable the Lord will give it you; but we make a sure and certain promise that if they will faithfully comply with the conditions on which its bestowal is based, they shall receive it.  We make this promise because we are commanded so to do; the Lord has sent us forth to do it, and were we not to do so He would hurl us out of our places and raise up others who would.

The apostleship has been restored by Peter, James and John–men who held the priesthood of the Son of God, men who had power to seal on earth and it was sealed in heaven.  These men, commissioned and sent forth as holy angels, laid their hands upon the heads of the first Elders of this Church, and gave authority to them to ordain others to the same priesthood and calling and send them forth among the nations.  It is because the people have obeyed the ordinances of the Gospel and have received the blessings promised that they have gathered here to these mountains.  If it had not been for this these vales would still be without inhabitants except the wild savages who formerly roamed over their desert plains.

I have not time to enter into further particulars relative to the rise of this Church, the authority that has been restored and the blessings that are received.  That God, who has sent His angel flying through the midst of heaven, according to the testimony given in the revelations of St. John, with the everlasting Gospel to be preached to every nation, kindred, tongue and people, may give you all the blessings of that everlasting Gospel sent from heaven by angels, with all the blessings of that priesthood, with its power to seal upon the earth and in the heavens, and that you may overcome and remain faithful to the end, and obtain eternal life in His Kingdom, is my prayer in the name of Jesus.”  (Orson Pratt, 24 Feb., 1869; JD 12:359-362)

25 Feb.:  Teachers’ Court.

[31 Dec., 1868]  “Br. Frank Dewey had been supporting both Jew and Gentile, and intended to continue to do so.  Could not pay any tithing this year.  Did not know that any prostitutes lived at his house.  Br. Douglas stated that he believed such characters lived at his house, and he considered Br. Dewey was not worthy of being a member of the Church.”

[25 Feb., 1869]  “Br. Frank Dewey had been notified to attend the meeting and was present.  Said he had not paid his tithing and had traded with outsiders, and had said he calculated to continue to do so.  He could get goods cheaper from outsiders and in quantities to suit him.  His desires were to do right.  Had no feelings against the work.  Did not remember ever having family prayer.  Believed it was right to pray with our families.  Had not attended a meeting since 1864.  Was willing to help when he had it in his power.

Cr. McAllister and Br. Shelmerdine made some remarks in relation to the course of Br. Dewey.  Bp. Sheets also gave some good advice to Br. Dewey, advising him to be rebaptized, and in future be a good man.”  (8th Ward Minutes, 31 Dec., 1868 and 25 Feb., 1869)

26 Mar.:  Teachers’ Court.

[Teachers Meeting]  “The Bishop remarked that there were some few in the ward who did not know whether they were Saints or Gentiles, but bear with those who are weak and especially the fatherless.  Referred to Br. Dafts family, and to a conversation he had with Br. Dewey who had done nothing to make amends for past misconduct.  Saw no reason for being rebaptized, tho he had not attended meetings, paid no tithing, got drunk, and traded with Gentiles, and expected to continue to do so.  He was in the hands of the brethren.  Br. Dewey was one among others who ought to be waked up.  Cr. McAllister endorsed the remarks of Bp. Sheets and moved that we withdraw the hand of fellowship from Br. Frank Dewey for four weeks, and that the Teachers notify him that if he does not comply with the wish of this Council, viz. to be rebaptized, his case to be laid before the ward.  Passed unanimously.”  (8th Ward Minutes, 26 Mar., 1869)

28 Mar.:  P, J & J restored MP AND apostleship.

“This was the nature of the power conveyed to Peter when it was said to him that whatsoever he should bind on earth should be bound in heaven; and whatsoever he loosed on earth should be loosed in heaven.  Now, Peter, as president of that dispensation, had great power given to him.  The Savior said unto him ‘thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it.  And I will give unto thee the keys of the Kingdom of Heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven.’  This power he gave to Peter, and that same power and those same keys have been restored with the restoration of the holy priesthood to the earth.  Peter, James and John–and, mark the consistency of this!–held the keys in the previous dispensation, and they came and laid their hands upon Joseph Smith and gave him that authority which they held.  Nobody else could give it legally.  It would not have done for Moroni, Alma, John the Baptist or for any other angel or being who had lived in a previous dispensation to have come and laid his hands upon Joseph.  John the Baptist could give the keys he held, namely the keys of the Aaronic or Levitical priesthood; he could bestow the power and authority to baptize.  Those keys were vested in Joseph Smith, as the head of this dispensation; but it was necessary that Peter, James and John, as the First Presidency of the church of the previous dispensation, should come and lay their hands upon Joseph and seal upon him the authority of the Melchizedek priesthood and apostleship.  They conferred this upon him, and by virtue of that authority Joseph Smith was authorized to bind on earth and to bind in heaven, and to loose on earth and to loose in heaven.  By the same authority President Young exercises the right, and holds the keys, having received them legitimately from Joseph who held them and who still holds them, but has gone behind the vail.  And by that sealing power and those keys, children are sealed to their parents and wives to their husbands for time and all eternity.  If they are faithful, and observe their covenants, this sealing will hold good, and will be recognized in heaven as it is on earth.”  (George Q. Cannon, 28 Mar., 1869; DN 18(9):104, 7 Apr., 1869)

22 Apr.:  Teachers’ Court.

[Teachers Meeting]  “[Counselor J. D. T. McAllister presiding and conducting.]  Br. R. McAllister reported having visited Br. Frank Dewey and told him of the decision of the last council, and he said he did not think he would comply.  He had also told Br. Shelmerdine the same thing.  Cr. McAllister was sorry that Br. Dewey manifested such a spirit and acted so indifferently in relation to his standing.  It was motioned by Br. Jos. McMurrin and seconded by Br. James Shelmerdine that Br. Frank Dewey be cutt off from the Church of Jesus Christ of Latter Day Saints for neglect of duty and not complying with the decision of the last meeting of this Council.  Carried unanimously.”  (8th Ward Minutes, 22 Apr., 1869)

9 May:  Cut off all who trade with outsiders.

“And I now say to the Presidet & Bishop Cut off Evry man from this Church that trades with outsiders.  Do you hear it Presidet?  Do you hear it Bishop?  Cut them off from the Church & let them go & have no opposition with you.  Hell is full of opposition.  Stop your opposition.  Do not trade one Cent from this hour with 

any other Store ownly with your Cooperative Store in this place.”  (Brigham Young, in Wilford Woodruff diary, 9 May, 1869)

20 May:  All who trade w/Gentiles to be cut off.

[Teachers Meeting]  “[Counselor J. D. T. McAllistert presiding and conducting.]  Sister Daft told the Teachers she did not think religion had any thing to do with trading.  She had two brothers in law who had been good to her and she traded with them.

Sister Sadler also thought she had a right to trade when she liked.

Br. McAllister said we were instructed by the President [Brigham Young] and [Presiding Bishop] Hunter to cutt off all who traded with the Gentiles.”  (8th Ward Minutes, 20 May, 1869)

26 Jul.:  Request for “Traveling Bishop” in St. George.

“I have hitherto, for many years, performed the duties of a presiding Bishop over all this Southern country, and everything temporal, as well as spiritual, civil and military, emigration and tithing matters have received my attention but as the business and settlements are increasing I find it difficult to do justice to all these various departments without more efficient aid.  I generally take with me a clerk, in visiting different settlements, to settle up with local bishops, and look after Tithing and P. E. Fund business; but now that Bro. Woolley is gone our clerical force is small.

I think the time has come when an efficient traveling Bishop, or business agent should labor throughout our settlements, whom I can take with me when I travel or send where or when I cannot go, to look after stock and other Tithing and P. E. Fund business and other temporal affairs.  It would be quite a relief to me and save the Church much more than his salary. 

I hope to hear your mind upon these and other matters pertaining to our welfare, when I see you at Conference, if not sooner.”  (Erastus Snow [Southern Mission] to Brigham Young [SLC], 22 Jul., 1869, in Annals of the Southern Mission, Book B, pp. 4-5)

15 Aug.:  An Elder chosen as Presiding Teacher in branch.

“Under date of 15th August [1869], Richard S. Robinson Bishop of Pinto Ward reported to President Erastus Snow that Little Pinto had been visited and Elder Seth M. Blair, residing there, had been chosen as presiding teacher of the branch.”  (Annals of the Southern Mission, Book B, p. 8)

5 Sep.:  Adam had the Priesthood.

“I find in the history recorded in the Bible, from the days of Adam down through the different dispensations and generations, that prophets have existed on the earth.  Adam, himself, was a prophet and he ordained his sons to the Melchizedek Priesthood; the Gospel of Christ was taught to him after the Fall, and he attended to the ordinances of the house of God.  He was a High Priest, and, as a High Priest, held the keys of the kingdom of God.  There were many sons who were High Priests, having been ordained to this office by their father Adam.  Three years before his death he called together Seth, Enos, Jared, Cainan, Mahaleel, Methusaleh, and many other of his descendants in the Valley of Adam-Ondi-Ahman, and there rose up and blessed them with his great and last patriarchal blessing.  This has been given to us by revelation; and these men were prophets and High Priests.”  (Wilford Woodruff, 5 Sep., 1869; JD 13:319)

Summer:  Limits of jurisdiction of High Council court.

“This season [Summer, 1869] the feelings of the people of Pine Valley have been much disturbed because of manifold contentions among mill owners, and among others who own no interest in any of the mills, but desire to get timber for personal use.

The difficulties have found their way into the High Council; and, it was by that body decided, to use their best efforts to promote peace and good feeling between the contending parties, but, to leaven the division of timber and the defining of the rights of individual mill-owners, and of the general public to timber, in the hands of the County Court of Washington County.”  (Annals of the Southern Mission, Book B, p. 8)

Sep.:  Extended HC court in St. George, w/appeal to SLC.

“For months past, Elder William Leany, of Harrisburg Branch of Washington Ward, has manifested a strong spirit of accusation against the course and policy of President Erastus Show, of this mission and against Bishop Robert D. Covington of Washington Ward and as an opposer of Elder James Lewis, of Harrisburg Branch.

Brother Leany’s course at last caused the following charge to be presented to the High Council at its June [1869] session:  ‘Harrisburg April 28/’69.  We prefer against William Leany the following charges, to wit.–1st.  Wicked and malicious conduct.  2.  Slander.  3.  Lying and false representations.  (Signed) James Lewis, R. D. Covington.’

As the result of this investigation, it was decided that the charge had been fully sustained; and that Elder Wm. Leany be cut off the Church.

Whereupon, Brother Leany gave notice of appeal.  At a session of the High Council held in St. George, Tuesday, 14th Septr., President Erastus Snow stated to the Council that they were called together to rehear the case of Lewis and Covington against William Leany.  As President Brigham Young had referred the case back for rehearing, consequent upon the statement of Brother Leany, that he had not been allowed an opportunity to produce his evidence.

President Snow then read a letter from Wm. Leany in which he (Leany) requested that Brother Jacob Gates, Brother Henry Harriman, or some other person that Bro. Snow thought suitable, should preside over the Council as he considred that Bro. Snow had expressed an opinion in the case.

President Snow appointed Jacob Gates to preside; William Leany expressing himself as satisfied.

The Charge of 23 April, 1869, was then read; and a number of letters written by Wm. Leany to Bishop Robert Gardner and others were read in evidence.  These letters were supplemented by oral charges and averments against Jas. Lewis and Robt. D. Covington.

It was suggested that Bro. Leany bring specific written charges against the parties named.

After the evidences were heard; the councillors; accused and accusers, had spoken–President Jacob Gates gave decision that the charge had been sustained; and that Brother Leany should make a confession to the satisfaction of the Council; and that he then be required to make specific charges against James Lewis and Bishop Covington, covering the charges charged in his letters; in default of doing this, he (Pres. Gates) felt Wm. Leany was not worthy of fellowship in the Church.

This decisino was sustained unanimously by the Council.

President Snow suggested, as this case had been sent back by President Young for a re-hearing because of Bro. Leany’s assertion that he had been denied an opportunity of procuring his witnesses, it would be well for the Council to adjourn till tomorrow morning, to give Bro. Leany an opportunity to bring specific charges against James Lewis and Bp. Covington, as Bro. Leany had quite a number of witnesses present.

Whereupon Bro. Leany was instructed to file charges covering all his complaints against James Lewis and Bp. Covington, and to be present at 10 o’clock next morning with his witnesses.

Council met at 10 a.m. Sept. 15th, 1869.

President Erastus Snow presiding; assisted by Pres. Gates.

The following Charge was read:–

‘St. George, Sept. 15th, 1869.

Bro. R. Gardner, Foreman of the High Council of the Southern Mission:–I prefer a charge against Bro. James Lewis for unchristianlike conduct, in reviling the Priesthood, in Stealing water from Sisters Meeks and Hamilton; lying; malfeasance in office as post-master, in stopping the due course of the mails.

(Signed) Wm. Leany.’

Bro. Leany, being asked by President Snow whether this charge embraced all his complaints and whether he waived further complaints set forth in his letters,–answ[er]ed:–it did embrace everything that he thought he would be able to substantiate before the Council.

President Snow reminded Bro. Leany that the decision in yesterday’s proceedings included charge and evidence against Bp. Covington as well as Bro. Lewis.

Recess was taken by the Council for one hour to give Bro. Leany further time to make specific charges against Bp. Covington.

On resuming the session President Snow asked Bro. Leany to present his charges against Bp. Covington.

In response, Bro. Leany said he felt to withdraw all complaints against Bp. Covington, and wished to retract what he has said and written against the Bishop and also all that he had said and written against Bro. James Lewis except what is contained in the Charge now before the Council.

The Council then proceeded with the investigation of the pending Charge.

After patient and prolonged investigation, President Snow gave the decision that the charges in detail or as a whole had not been sustained.

The President further decided that Bro. Leany having failed to sustain his charge, it remains, according to decision of yesterday for him to make proper acknowledgement, or be disfellowshipped from the Church.

Bro. Leany then said he prized the fellowship of the Church above all things and that he felt to do what was required of him.

In consonance with the spirit of the decision rendered in this painful case the accuser asked the forgiveness of all present and attached his signature to the following:

‘St. George, Sept. 15th, 1869.

President B. Young:–

After having made use of the privilege you granted me of a rehearing before the High Council at St. George, I feel it to be my duty to acknowledge to you that under the influence of an evil spirit I misrepresented the course of the High Council, in stating to you that I was denied the privilege of introducing my witnesses to said Council.  I acknowledge to you that I had as full an opportunity to introduce my testimony as I have since had.  I further wish to acknowledge to you that I wickedly, and maliciously and for a long time traduced the characters of Bp. R. D. Covington, of Washington and James Lewis, of Harrisburg, and to some extent that of Bp. R. Gardner, of St. George; for all of which I feel heartily sorry, and feel, by the help of the the Lord, to build up, instead of takng a course to pull down.

For my misrepresentations to you, I ask your forgiveness.  I have asked forgiveness of Brothers Covington, Lewis and Gardner, also of President Snow and the High Council.

I will seek forgiveness of the Lord and try to live the life of a Latter-day Saint.

(Signed) Wm. Leany.’

On the presentation of this letter the Council unanimously voted to forgive Brother Leany, and to give him their faith and prayers in his efforts to try to live the life of a Latter-day Saint.”  (Annals of the Southern Mission, Book B, pp. 9-14)

9 Oct.:  Keys of sealing polygamous wives.

“In his [Joseph Smith’s] last conversation, he administered a little chastizement to me for not stepping forward as he had indicated in partriarchal marriage.  He assured me that the man who had many virtuous wives had many great prizes, though he admitted that the man who had one virtuous wife had one great prize.  He testified to me and to my father that the Lord had given him the keys of this sealing ordinance, and that he felt as liberal to others as he did to himself.  He remarked that he had given Brigham Young three wives, Heber C. Kimball two, John Taylor three, Orson Hyde two, and many a number of others, and said to me, ‘You should not be behind your privileges.’  He had, all along, kept me posted as to many of his movements, in introducing the patriarchal order of marriage.”  (George A. Smith to Joseph Smith III, 9 Oct., 1869; JH 9 Oct., 1869)

10 Oct.:  Sentiment to restore A. M. Lyman to 12.

“It was an universal wish and desire to the people that Er. Amasa Lyman should be restored to the quorum of the twelve, to fill the gap accasioned [sic] by the death of Er. E. T. Benson, but contrary to universal expectation brother Carrington was suggested, and of course, the people are too well trained not to vote for any one and any thing President Young wants.  I have heard, however, but one sentiment expressed, and that is astonishment and dissappointment [sic].”  (William Clayton to Jesse N. Smith, 10 Oct., 1869; William Clayton Letterbook, Bancroft Library; microfilm)

10 Oct.:  Brigham on Bishops.

“I hope I shall be able to speak to the congregation so that they will hear me; to do so the people must cease whispering, or making any noise with their feet, and they must pay close attention.  I desire the prayers of the Saints to assist me, to give me strength and wisdom so that I may say a few things which shall be profitable to them and myself.

We have not called the bishops together to instruct them since the commencement of this Conference.  I wish to say a few words to them as a body of men who are set to preside, guide and dictate in temporal affairs.  While we are partaking of the bread and witnessing to God the Father that we always remember His Son Jesus Christ, let us draw in our hearts to worship Him in truth, acknowledge Him in sincerity and believe on him with all our hearts, so that we may have the spirit of charity in our bosoms, which will lead us to forgive one another our trespasses that we may be forgiven.  Let us endeavor to do this on the present occasion and on all others when the sacrament is administered.

In my remarks to the Bishops, I expect and hope and trust and pray that they will be equally instructive to the Saints composing the wards over which the Bishops preside; for they, equally with the Bishops, are engaged in building up the kingdom of God on the earth.  The business or labor assigned to the Latter-day Saints in this, the dispensation of the fullness of times,–the time of times,–in building up the kingdom of God, requires a great deal of knowledge from God.  The scanty history or sketches that we possess in the sayings of the prophets and of Jesus and the Apostles give but a very faint idea with regard to the building up of Zion on the earth; and without the revelations of Jesus to His people who are called to perform this work, they would be altogether useless.  It would be labor in vain for any people to rely for guidance upon these alone in establishing the kingdom and laws of God upon the earth, gathering the honest in heart from the nations, gathering home and protecting the House of Israel and preparing the way for the coming of the Son of Man.  This great work must be dictated, guided, and directed, day by day, by the revelations of the Lord Jesus, by the Father, an angel, or by some messenger that God shall see fit to send to the people.  It is useless for any people to attempt to accomplish this work without the Priesthood.

The Priesthood of the Son of God is from everlasting to everlasting; it is without beginning of days or end of years, or time.  It is without father, without mother, without descent; it is the power by which the worlds are and were created, and the power by which they are now held in existence, and by which all that are yet to come will be organized, governed, controlled and sustained.  This Priesthood must come to the children of men, in order for them to understand the modus operandi of establishing the Kingdom of God upon the earth.  This Priesthood must govern and control the people who undertake to build up this Kingdom; and the rule of the Priesthood of the Son of God will extend to every avenue, and will control every department of the labor of those engaged in this great work.  This Priesthood must govern and control or else the people will never become perfect.

The Bishops are the class whose labors are more arduous and tedious, more patience-wearing, faith-requiring and love-abounding than any other elders in Israel.  No other class of elders require the same amount of wisdom, grace, and the power of God to dictate the affairs of His Zion upon the earth as the class called bishops; and what will be good for the bishops will be good for the people over whom they preside.

It has been said to us and scripture has been quoted, that ‘a bishop should be blameless.’  He should be in all things; he should know how to preserve himself in all integrity before the Lord, in the honesty of his intentions and in the spirit of meekness.  If there is any difference among the elders of Israel, I am not prepared to say there is, but if there is, he who is called to act in the office of a bishop should be more perfect than any others; but every creature who has named the name of our Father in Heaven should seek continually to live according to the dictates of the Holy Spirit and in the enjoyment of the light, wisdom and intelligence which proceed from Him.   To do this according to the mind and will of God, requires the whole heart, the whole being, the whole man; as Jesus has said: ‘Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind and with all thy strength.’

All who hold the Priesthood of the Son of God should devote themselves entirely to magnifying their calling; no matter how seemingly insignificant that calling may be, it requires every effort of which a person is capable.  If persons be only lay members in the Church and Kingdom of God, without any particular ordination, endowment, anointing or sealing, it requires their undivided energies, even then, to magnify their membership in the Church and their being here on this earth before the God of Heaven.  It requires every sincere effort and every honest labor to fill up the measure of their creation here on the earth, and to secure eternal life in the celestial Kingdom of God.

The scriptures say that where much is given much will be required.  This saying is as true of our day as of that in which it was written, and all persons, in the final reckoning, will learn the fact that they will have to give an account for every blessing that has been bestowed upon them: of all the knowledge, wisdom, light, intelligence and worldly means they have possessed, and also of their standing, and their conduct in their various callings.  I do not know of any office more responsible than that of a Bishop.

A great many persons have supposed that, after being honest and sincere enough to repent of their sins, and to be baptized for the remission of them; and humble enough to obtain the spirit of God, that the battle is over, that the victory is won and that eternal life and glory are theirs.  All who harbor and foster such a notion will find themselves mistaken in the end.  It is true that faith in God and in His Son Jesus Christ, and obedience to the ordinances of the gospel of life and salvation are required; but in addition to all this, we should be governed, guided and controlled by the principles of that gospel and by the priesthood of the Son of God in all our labors, business transactions and acts through our entire lives.  Can we, as Latter-day Saints, understand this?  If we do not now the time will come when we shall have to do so.  The question often arises:

What has a Bishop to do with the members of his Ward in buying farms, cultivating the ground, keeping a herd, raising stock or grain, in dealing in merchandize, in the pursuit of mechanical labor, or in the arts and sciences?

A person says:

What has my bishop to do with me, if I am disposed to traffic and trade and get gain in this, or any other city?

I merely answer the question, very briefly, he has everything to do with you and me.  This may be a strange saying, even to many called Latter-day Saints.  There are men and women in the church who have studied the priesthood and its effects until they can understand the economy of God, and HIs providences to His children; but take the masses of the Latter-day Saints and they are ignorant of them.

If we had Brother Heber C. Kimball here he would explain it in this way:  We have had clay in the mill for nearly forty years, grinding, grinding, grinding bringing it out and working it on the table, and if there is anything on it that should not be, we are ready to cut it out, then mould the remainder, beat it and make vessels of it; or if it is not prepared, and some little things are still wanting, it is thrown back into the mill and ground over again.  Besides this, we are all the time digging in the mountains and bringing in new clay in our carts and wagons, and we flig the new clay into the same mill and keep on grinding the new and the old, the old with the new, the new with the old until it is prepared to mould into vessels of honor unto God.  This is the way Brother Heber would have explained it.

A word now to the new comer.  We have brought several thousand here this year.  Some have come with their own means; but a good many have been assisted.  What is the idea of many of these new comers?  Simply this: I have got home to Zion, I am going to work now to get rich.  I am looking about to see where I can get work.  They inquire around what does a plasterer get a day?  Twenty dollars.  What does a paper-hanger make?  Twenty five dollars.  What does a common mason get a day for laying rock, brick or adobies?  Oh, he certain wants ten dollars a day.  ‘Well,’ says the new-comer, ‘I do not want anybody to know that I used to work for five, ten, eighteen, or twenty shillings per week, for I want to make my five or ten dollars a day now.  Where can I get it?  Where can I do the best?’  This is the chief concern with many, and their minds are on the stretch to make means.  Do such persons think of Zion?  No, Zion will take care of herself, the King of Zion owns the whole world, and ‘if I can go,’ say they, ‘to work and get rich, that is all I want.’  Every such mind leaps forth into an unknown sea, and the first thing its possessor will know, he has no faith left in the gospel, and this is the cause of the ‘isms,’ schisms, dreams, imaginations and apostasy that abound.

The whole business that the Latter-day Saints have to look after is the building up of Zion on the earth; no matter whether they came here twenty-two years ago or are new-comers; whether they are just baptized or have been in the Church for years.  Your labor is to build up the Kingdom of God.  Says a man: ‘I am not ordained.’  That makes no difference.  Are you a member of the Kingdom?  ‘Yes.’  Well, we want all the men and women in the Church to spend their whole time in building up Zion, saith the Lord Almighty.  We have no time, then, to look out for speculation.  Sometimes, to illustrate, I have referred to myself.  I expect I was about as poor a man as ever gathered with the Saints.  The little properlty I had when I same into the Church I gave to my friends, and I went preaching the gospel everywhere I could until I was called home to the gathering place, and was as poor as any man ever need to be.  The first inquiry of mine to the Prophet was ‘What can I do to build up Zion?’  The prophet had told us never to spend another day to build up an outside city, or a city of the world; for the business of the Latter-day Saints was to build up Zion.  When I inquired for work I found plenty who wanted to get work done; but they had nothing to pay for it.  The word was, ‘we can hire you but we cannot pay you the first dollar or sixpence.’  I did not ask, what can you pay me, but ‘where is the work that wants to be done?  I am here to do it.’

Pardon me for this digression; it is just as good an illustration as I can give.  I have worked for Zion from that day to this, instead of working for myself.  God has given me the means I possess, for I have never sought it.  I have paid all attention to the work that the Lord has called me to, and the Lord has made me rich through being obedient in all things instead of half-hearted in His cause.

Let the inquiry be, with the new-comers, instead of what can I get a day for this or that job, what do you want me to do to build up Zion, and let wages, money and means be an after consideration and trust in God if you want to get rich.  If you set your hearts on riches you will not obtain them; but if you set your hearts on Zion and on Zion alone, sooner or later you will be rich.  This is to the new-comer.  An elder of Israel may say, ‘look here my brother, have you some work you want done?  I think you are preaching to get your work done.’  Yes; the work I want you to do is to build up Zion.  I want you to go and offer your services, without wages, not to me or to any one iin particular; but when you are willing to build up Zion, it proves that your heart is in the work.  You will then show whether your heart is for God or for gain.  I want to hear every elder in Israel, every Latter-day Saint, when gathered, say ‘Brother Brigham, Brother George, or Brother Daniel, or any other in authority, if you want any work done I am here to do it, no matter about the pay, I guess I can get something to eat if the rest have any.’

Is this the priesthood?  It is the result of the priesthood.  Every man who loves the priesthood of the Son of God and the building up of Zion does not set his mind on worldly gain.  ‘How do you know,’ says one?  I know by experience, and that is justs as good evidence as I want in my Court.  When a person knows by experience he knows it just as it is.  ‘Well what shall we do’ say the old clay and the new clay, the new-comer and those who have been here for years?  Go to your bishops and tell them you are here to build up Zion and you want to know how to accomplish most effectually the desires of your hearts.  Tell them you have been here and have gained experience, and say, ‘now what can we do to build up Zion?’  You may possibly go to a bishop who has so much worldly care on his mind, and who is so anxious to get rich, that he can not exactly dictate you, and he may stand awhile and finally say, ‘well, I guess I don’t know what to say.’  When you come across such a bishop, know that he is not in the line of his duty.  He is one of those men who look after earthly gain instead of after the welfare of Zion.  That bishop says, ‘the burden of building up the Kingdom of God is on the Presidency and the Twelve and those missionaries who have been called to labor in the vineyard.  I have nothing to do with it.’  I want to say this to the bishops, if you do not devote your whole time and labor to the regulation and dictation of the affairs of your wards, in the end the honor and power of that priesthood which has been conferred upon you will be taken from you and given to another.  I want you to hear this.  Oh, ye bishops of Israel!  I have already said that bishop’s require a great amount of patience; this is true.  They also require a great amount of wisdom to magnify their holy calling.  I will ask a question: Did you ever, when you were honest, and sincere, go to the Father and ask for knowledge, in the name of Jesus Christ, without receiving the light you needed?  I can answer the question for you–you never did.

What is the duty of the bishops?  If they act as presidents as well as bishops of their Wards they should take charge of, and direct the temporal and spiritual labors of every member of their respective Wards.  Do they do it?  No, they do not.  ‘Well,’ says a bishop, ‘I would be willing to dictate if the people were willing that I should dictate them.’  I will say to the bishops that if you wish to be successful in dictating and managing your Wards, in all their affairs, in every good word and work, you must lead out yourselves, and set the example.  When a bishop is called to dictate and direct home-manufactures and other interests of the ward, he should lead out, and have his own family manufacture their own hats, bonnets and clothing.  Perhaps they may say to the First Presidency, ‘do your families do these things?’  I will acknowledge that they do not.  What is to be done?  I do not know but that we shall have to make a Ward by ourselves and introduce home-manufacture and invite all to join us who will covenant to do the same.  If I were too close or exacting with my wives they might leve me, and I should be very sorry for that, but perhaps I should be better without them than with them if they would not hearken to me.  Of this I leave Israel to judge.  I can say, for myself, I would rather be in these mountains with two or three hundred good elders to contend against the prejudices of the whole world, than to have a million who were half hearted.  Like Gideon, when going against the Midianites, I should prefer the few, who would lap water like a dog, if they were of the right kind, than millions of any other kind.  We could do more, do it faster, and do it better than we could with multitudes of the wicked, or of those who were half hearted in observing the precepts of the Lord.

The question may be asked, is this included in the priesthood?  Yes, it is; this is the effect of the priesthood.  The priesthood of the Son of God is eternal.  It fills immensity and governs all things.  This priesthood has been revealed from heaven, to the children of men, by the Almighty, though in a small degree, and its effects are beginning to manifest themselves.

What is the greatest miracle that can be wrought before God, our Savior, angels, the inhabitants of the earth or the inhabitants of the infernal regions?  Is it raising the dead or healing the sick?  No, it is not.  It is in bringing a people to a strict obedience to the rule of the priesthood.  This is the greatest of all miracles and the greatest testimony to God, to all the heavenly host, to the devils in hell and to the inhabitants of the eath that the Latter-day Saints are the people of God.  The greatest miracle that can be wrought on the face of the earth is for the power of the priesthood to make the people one, and this tremendous labor devolves in a great measure upon the home ministry, which includes the bishops, priests, teachers and deacons.  By virtue of their high-priesthood bishops act as Presidents in their Wards as well as in the bishopric; but if we had the literal descendants of Aaron to act as bishops we should then be under the necessity of appointing high priests to preside in the Wards and settlements.  I am ready to help them, and am doing it all the time.  The first Presidency are co-workers with you, in God, to sanctify the whole people and bring them to a knowledge of the truth, and to reveal to them the mind and will of God, and to lead them along step by step until the officers of this people offic[i]ate commendably before the heavens.

Some may say ‘if the Presidency does not set the example how can we follow?’  We shall, if it is absolutely necessary, take another step in this direction, and call upon the elders of Israel to know who will build up Zion, and no other kingdom or influence on the face of the earth.  This would draw the line, and this book, (the Bible) says the kingdom of God in the latter days, is to be like a net cast into the sea, which would gather of all kinds,–good and bad.  This net is now circumscribing the whole world, and we expect the good and bad will be gathered together, and it is not exactly time yet to draw this line of distinction between those who are wholly devoted to the kingdom of God, and those who are devoted to it only in part.  If we were to draw this line now it would not be according to the design of Heaven.  The Elders of Israel are casting the good seed of the word of God among the people, and that that does not fall among the rocks and become parched, or dried up, or choked, takes root and brings forth, some thirty, some sixty and some an hundred fold.  There are a great many tares in this field.  What shall we do, pull up the tares?  No, if we do we shall pull up some of the wheat, so we must let them grow together until the time of separation comes.  When men apostatize from the church, we must, of course, cut them off; but when they are striving to do right, we must bear with them.

The great work of going to all the world to tell the people what to do is for the Presidency and the Twelve.  When we gather together we appoint Bishops and Presidents.  What for?  For the perfecting of the Saints, for the work of the ministry and the edifying of the body of Christ until we all come to the unity of the faith.  You all know that, from first to last, I have found a great deal of fault with the bishops.  I do not know that I ever found fault with or chastened them more than they deserved; and we can find fault with the rest of the people with the same propriety that we can with the bishops.

To explain the facts as they are in this Priesthood–let the people of any Ward be united in God to build up His Kingdom on the earth, and they have a bishop who is dilatory, slothful, negligent, lazy and destitute of the spirit of his office, if the members of that Ward will be united in their faith and works, as one man, they will remove this bishop out of the way so quickly that they will hardly know how it is done.  This is the privilege of the people, so there is something required of them as well as of the bishops.  They are not to sit down and say the bishop will dictate me; the bishops are not to sit down and say the Twelve will dictate us; the Twelve are not to sit down and say the First Presidency is to dictate us, and the First Presidency cannot sit down and say, let the Lord do it; but, as one man, they should all reach forth, in the power and strength of God, to build up His Kingdom and overcome the power of Satan on the earth.

A few words more to the bishops; and I wish them to hearken and give ear to this: In all your dealing, doing, counselling and sitting in judgment in your Wards, it is your imperative duty, and is required of you by the authorities of this Kingdom, by God and angels, to have enough of the Spirit of the Lord to enable you to judge righteously and to give judgment to each and every one without a feeling of partiality one way or the other; and when you have chastened a man let you rfeelings towards him be just the same as before, and live, continually, so that you can chasten a child, a family or your entire Ward without any feeling of animosity.  If you do not live in this way you live beneath your calling and duty.  I want you to lend your ears to this.  From this time forth I never want to have anybody come to me and say, a bishop, presiding officer or high council has dceided partially or in a one-sided manner.  All who sit to preside or judge shoulid hear both sides of the question–listen diligently, learn everything, then, if you have the Spirit of the Lord you can judge righteously.  If the bishops will take this course they will have influence in their Wards.  Sometimes a bishop will complain of having no influence.  When such is the case it is because he lives beneath his privileges, and not because God is negligent.  All such bishops live so that the justice, judgment, loving kindness and mercy of God cannot get to their hearts, or they would be filled with the spirit of revelation, knowledge, wisdom, judgment and decision and they would judge righteous judgment.

These remarks are not only applicable to Bishops but to Presidents, High Councillors and all who sit in judgment in the midst of Israel.  Live so that you can judge by the revelations of the Lord Jesus, then you will render righteous judgments, the wicked will not have power to contend against you, the innocent will be satisfied and justified, and will rejoice in the midst of Israel.

I will now go a little further with my remarks.  If I live upon the earth until the Latter-day Saints walk up to their duties and privileges I shall see the time when I can say to a Bishop, we want this canal dug, we want that field made, or that factory built in your Ward; or we want your Ward to have so many sheep, or so many cattle, or to raise so much sugarcane, or so much flax or hemp; make this railroad, build your school house or meetinghouse; go to work on the Temple or Tabernacle, improve here or improve there and give to the poor so that none need go hungry; and it will only have to be said to be done, and done promptly; there will be no more words about it.  If I live in the flesh to see this people as they ought to be, I shall see all this and much more.

I frequently think of a little circumstance that has transpired this season, in building our railroad from Ogden to this city.  All who know anything about my work on the Union Pacific road, know that the money for doing tat work has not yet been paid.  We are getting iron in lieu of money, and we are going to place it where it will do us good.  The grading on our home-line is very light, and is being done chiefly by the Wards lying between this city and the Central road.  Brother WEst took hold and did manfully and well.  A great many individuals have run to the Superintendent asking for a job here or there, and requesting this or that for their pay.  When we came to Kaysville, Bishop Christopher Layton said ‘I and my Ward will do so much of the work,’ and from the time the work commenced until the present, our Superintendent tells me that no member of that Ward has said one word about it.  They said they would do so much and they have done it.  This is the only Ward is Israel that I know of that has done as they were counseled.  What is the cause of this?  Is it because Brother Layton is peculiarly adapted for acquiring influence?  I do not know that it is; but he takes the right course and leads out.  He is honest, upright, merciful and forgiving, and his loving-kindness is extended to all.  He knows what to do; he is a good business man.  He says we will do so and so, and there is not a word said about it by any member of his Ward.  I will give him the praise of this.

There are many of our Elders who do not apply their minds to the building up of Zion; it is all self,–my little self.  I have my circle, and I can not walk out of it.  Instead of their minds expanding and reaching over, they are contracting.  Again to the Bishops, there are some of them who do not treat the members of their Wards like the members of one family, they are treated like strangers, who, in their business transactions, mean to cheat each other.

I expect to live to see the time when men will cease being so greedy.  I am pretty well convinced that our Co-operative system here, in our wholesale store, touches our merchants to the quick; I am convinced that some of them are so sore that if you were to lay the weight of your finger on them it would hurt them.  Many of them, however, have done well in yielding up their former system of carrying on business; yet there are those who, if they could, would grab up the means to-day, every dime of it, and make the people pay twenty-five or thirty cents for a yard of calico.  The movement now inaugurated amongst us for the destruction of monopoly, although working so advantageously, is not something that has been got up in a day or a year.  I have been striving for it ever since I have been in these valleys, and during the whole of the time have labored, toiled, preached, guided and counselled for its accomplishment

I have said many times that I can tell any people, if they will follow my counsel, how to get rich.  I have been telling you how to do so this afternoon.  If you will build up Zion, you will get rich.  If some of our merchants had had their way for the past six or eight months, they would have drawn from the means of the Latter-day Saints living in these mountains from five to eight hundred thousand dollars, which they now have to dispose of in some other way; through the mercies of God and the teachings of His servants this amount has been saved to the people.  But who knows or thinks about it?  Very few ever give a thought to it.  This shows the ignorance of the people, in not giving credit to where it belongs.  I recollect hearing the Prophet Joseph say, many times in his day, that no greater sin was ever committed on this earth than the sin of ingratitude, except the shedding of innocent blood.

If the bishops would lead out in all things, a great many of the people would follow them in every good word and work, and there would be a good many who would not follow them.  Well, let the wheat and the tares grow together,–the murderer, slanderer, adulterer and thief with the best that live on the face of the earth.  We have to submit to it until the people learn better.

I repeat that if the bishops should lead out in every good word and work,–if they were prepared to do so, the people are not all prepared to go with them; but many would.  The bishops are far behing, however, in their duties and callings as well as the rest of us.  They must wake up and lead out, and have influence enough over their Wards to go and do as they are told.  You will hear a bishop say, occasionally: ‘The First Presidency has told my Ward to do so and so, and I suppose we must go to and do it because they have said so.’  I suppose no such thing, and the bishop who looks at it in this light is full of darkness, and we want any men who have acted on that principle to cease doing so, or give up papers and cease holding the bishopric.  You have not got light and knowledge; you are not pulling on the right thread, and do not understand your business and calling.  When required by the First Presidency to perform any work, instead of doing it because they tell you to do it, do it because your minds are open and quick, and the spirit of truth manifests to you that that is what should be done.  Do it because it ought to be done, and not because anybody says so.  Is not this correct?  It is, and every Saint knows it, and we should all live so that we may enjoy the revelations of the Holy Spirit, then we should understand things past, present and to come, for it is the office of the Holy Ghost to reveal these things to the minds of those who possess it, and to bring all things to their remembrance that are necessary for them to understand.

Bishops, never do another thing because anybody says ‘do it.’  When you do as you are required, let it be because you are prompted and dictated by the Holy Ghost and the revelations of the Lord Jesus Christ.  Although many men live, not possessing the full amount of inspiration they might enjoy, they will say ‘brethren’ we never knew you to be mistaken; taking your counsel has always proved the best for us.’  I say to the elders of Israel when you are counseled to take a certain course, or to do certain things, act in accordance with that counsel.  If you do not see it exactly, go to with your might until the revelations of God reveal it to you.  You can all do as much as Colonel Little did on one occasion, when Marshal of the city.  He was told to do a certain thing.  Said he, ‘I know it is true, but I do not believe a word of it.’  He could not believe it, reach it and grasp the spirit of it, and say, yes I can see the result of it; but his judgement said ‘I know it is right.’

Now brethren, bishops, when we ask you to do anything, no matter what it is, go to and do it, for the simple reason that we never ask you to do anything only what you ought to do, and, we are at the defiance of the inhabitants of the earth or the regions below to prove to the contrary.  If you have not enough to the spirit of God to see its propriety and to understand all the workings of it, and to know its utility, go to with your might, with faith in God, until you get the revelations of Jesus upon you, then you will know for yourselves.

I have only said a little; I should like to say more to the brethren and sisters, but I shall defer my remarks to a future occasion.  God bless you. Amen.”  (Brigham Young, 10 Oct., 1869; DN 18(43):507-508, 1 Dec., 1869)

16 Oct.:  Bishops chastised for lethargy.

“The School of the Prophets met as usual in S. L. City, and were addressed by Pres. Brigham Young who related a dream which he had had concerning the bishops and gave an earnest and solemn appeal to the brethren to wake up from their lethargy.”  (JH 16 Oct., 1869)

17 Oct.:  Take the Teachers with you.

“Wilford Woodruff met with the President and Twelve for prayer, in the evening, when Orson Pratt, Wilford Woodruff and Geo. Q. Cannon were appointed a Committee to wait upon Thos. B. H. Stenhouse, E. L. T. Harrison, Wm. H. Godbe and George D. Watt, who were about apostatizing; to council with them upon the course they were pursuing.  They were advised to take Teachers along with them.”  (JH 17 Oct., 1869)

26 Oct.:  Teachers to question everyone on doctrine.

[Teachers Meeting]  “[Br. McAllister] wished the Teachers to see Br. Meads family, and all who have anything to say against co-operation and the measures of the Priesthood, and we will cut them off from the Church.  Wished the Teachers to get at the feelings of the people, and question them on the doctrine of the Church in every particular.  Said if we are called upon to do anything by [Presiding Bishop Edward] Hunter we should be on hand to carry it out to the very letter.

Bp. Sheets endorsed all that had been said.  Co-operation to some seemed to be a bug bear, but he was satisfied that it was only a stepping stone to greater things that will come.  Apostacy does not come in a day but it is a gradual work.  If the Teachers would do their duty, they would be able to find out the feelings of the people.  Realized they had a good deal to do, but it keeps them bright.  He wished the Teachers to stick to Br. McAllister and keep him and you will never apostatize.  Handle all men as they should be handled, and when the proper time comes cutt them off from the Church.  It is not numbers that will carry off the Kingdom. . . .

Br. E. Butterfield lately returned from a mission to England, was called to act as a Teacher.”  (8th Ward Minutes, 26 Oct., 1869)

5-7 Nov.:  Sustained as Bishops AND Presiding HPs.

“The following were sustained as Bishops and Presiding High Priests:

Edward Bunker, Santa Clara

Joshua T. Willis, Toquerville

John Parker, Virgen City . . .”

(5-7 Nov., 1869, Minutes of the Semi-Annual Conference of the Southern Mission; Annals of the Southern Mission, Book B, p. 24)

5-7 Nov.:  Excommunicated for unbelief.

“On Motion of Bp. Richard S. Robinson, Robert Richey of Little Pinto was cut off the Church for unbelief.”  (5-7 Nov., 1869, Minutes of the Semi-Annual Conference of the Southern Mission; Annals of the Southern Mission, Book B, p. 24)

9 Nov.:  Election of new Bishop in St. George.

“Tuesday, Nov. 9th. [1869]  Meeting convened in Ward School House, St. George to consider the matter of electing a Bishop for the Ward as the recent Confernce had referred the question to the members of the said 3rd Ward.

Meeting called to order by Pres. R. Gardner.  Prayer by Elder D. H. Cannon.

Pres. E. Snow expressed his gratification at the progress of the new school house and hoped it would soon be completed.  He spoke of the necessity of holding Ward meetings and of the duties of the local Bishops.

Elder Granger said he felt diffident in coming before the people but it had ever been his desire to do his duty as laid upon him by the Church authorities and the people.  He said that whoever shold be appointed as Bishop of the 3rd Ward he would uphold and sustain.

Elder Augustus P. Hardy moved that the meeting leave to President E. Snow to make his own choice of Bishop for the 3rd Ward.  Seconded by Elder William Empey.  

After remarks by a number of the brethren Prs. Snow spoke at length and gave advice for the people present to vote unitedly.

On motion, duly seconded, Elder Walter Granger was unanimously chosen as Bishop of the 3rd Ward, St. George.

After which he was ordained a High Priest and set apart as said Bishop by Presidents Erastus Snow and Robert Gardner; the former being mouth.”  (Annals of the Southern Mission, Book B, pp. 27-28)

14 Nov.:  Acting Bishop chosen.

“Sunday, Nov. 14th [1869].  President Joseph W. Young being at Panaca held meeting with the people, and, with other visiting brethren, encouraged the settlers.

As Bishop Alexander F. Barron was called to go on a mission at the recent October General Conference, Elder James Henrie was chosen as Presiding High Priest and acting Bishop of Pacaca Ward; with Elder John Bennion as his first, and Elder Samuel Hamer as his second counselor.”  (Annals of the Southern Mission, Book B, p. 30)

19 Nov.:  To 70s not yet placed in quorums.

“TO ALL SEVENTIES WHO HAVE NOT BEEN PLACED IN QUORUMS.–They are hereby notified to send in their names and genealogies to Joseph Young, Sen., Salt Lake City, and they will be placed in Quorums and notified accordingly.

Presidents of Quorums in the city will please inform me of any vacancies existing in their respective Quorums.

Joseph Young, Sen.

Salt Lake City, Nov. 19th, 1869.”

(DN 18(42):493, 24 Nov., 1869)

27 Nov.:  If teachers can’t resolve problems.

“We have our laws, which are given us by revelation, and our church organization is also given by revelation.  A man does something wrong, or there is some difficulty existing here, or somewhere else, no matter where.  There is a class of men in this church we call teachers.  It is their business to see that no hard feelings or ill will exists among the people who are members of this church.  They visit from house to house, and I would like them to come to my house oftener than they do.  They go from house to house to see that the people live their religion and keep the commandments of God.  Is this oppression?  Oh! how much we are oppressed in Zion, to have men come along and say brother or sister, so and so, do you attend to your prayers?  Are you living in peace in your family and with your neighbors? or, have you anything wrong among you?  If there is, let us try and get it right.  What an oppression it is to feel after the welfare of the people and counsel them for their good, and teach them the principles of righteousness!  Some people think these men of no importance.  I think they are of a great deal of importance, and the more they come to my house the more I esteem them, for they are fulfilling their duty; and if they do not come it looks as if they are not magnifying their calling.  Do they teach me?  Yes, certainly; it is their place to teach me and see that I do right in my family.  It is their duty to ask every man, no matter who he is; if he is as big as a high priest, the teachers have a perfect right, and it is their duty to see after every man and every family.

Well, suppose there is some difficulty that cannot be settled by the teachers, what then?  Why it is reported to the bishop, and the offender is summoned before him and the case is heard before the bishop and teachers of the Ward; and if the matter is not decided satisfactorily, the parties can then appeal to the High Council.  There twelve men listen to the evidence offered and decide upon the case; and still another appeal can be had if their decision is not satisfactory, and that is to the First Presidency.  If any further appeal is wished for then the parties must appeal to the Lord, if they know how to get at Him; but when men get so far entangled in disputes, they do not generally know much about Him, they do not know the way to Him, and consequently cannot appeal to Him.  Is there any bondage or opporession in all this?  I think not.  Would not these men who are turbulent and will not listen to either the teachers, bishop or High Council, like to go and teach us all how to do right?  Would not they make magnificent counselors for us, to put us all to rights and have us all come to their standard of truth?  Which shall we do brethren?  It is necessary for us sometimes to examine the position we occupy in order that we may understand how we stand before the Lord, and what our position and relationship is to Him.  Shall we listen to the counsels of those who have been duly authorized and appointed to act as teachers, bishops and high councilors, or shall we listen to the voice of the turbulent, unruly and rebellious?  The Saints can answer this.”  (John Taylor, 27 Nov., 1869; DN 18(47):556, 29 Dec., 1869)

5 Dec.:  Recitation of restoration of the Priesthood.

“If you will read the history of the Church from the beginning, you will find that Joseph was visited by various angelic beings, but not one of them provessed to give him the keys until John the Baptist came to him.  Moroni, who held the keys of the record of the stick of Ephraim, visited Joseph; he had doubtless, also, visites from Nephi and it may be from Alma and others, but though they came and had authority, holding the authority of the Priesthood, we have no account of their ordaining him, neither did Joseph ever profess, because of the ministration of these angels, to have authority to administer in any of the ordinances of the Kingdom of God.  He never baptized anyone, nor attempted to lay on hands for the reception of the Holy Ghost; and, in fact, he never attempted, that we have any account of, to exercise any of the functions of the holy Priesthood.  He was a prophet, it is true, but a man may be a prophet and yet not have authority to administer in the Priesthood.  The prophetic gift, to some extent, is distinct from the Priesthood.  Joseph had received the prophetic gift and he exercised it and he acted as such prior to his ordination.  But when the time came for him to be baptized, then a man who held the keys of that Priesthood came to him and laid his hands upon Joseph’s head, and upon Oliver Cowdery, and set them apart, and gave them authority to officiate in the Aaronic Priesthood, which Priesthood held the keys of baptism and so forth.

John had the right to baptize when he was upon the earth; he held the keys of that Priesthood.  He baptized Jesus by virtue of the Priesthood which he held; and those keys had not been taken from him.  At the time when Joseph Smith was ordained, there was no man on the face of the earth that held the keys of the Priesthood and the authority to ordain him.  If there had been a man in the Greek, Roman, Presbyterian, Methodist, Baptist, Episcopal or any other church extant upon the face of the earth, who had the keys of the Priesthood, Joseph Smith would not have been ordained by an angel, because the keys would have been here and been bestowed by the man who held them.  But you might have searched from pole to pole and traversed the wide expanse of the earth from continent to continent, and visited all the nations of the earth and enquired of them if there was a man in their midst who had the keys of the holy Priesthood and who claimed the authority which was exercised in olden times by Peter, James and John, and the rest of the servants of God; but you would have heard no response in the affirmative.  None would have stood up and said, ‘I have this authority.’  Throughout Christendom, throughout the entire Mahomedan and Pagan world, you could not have found a man who professed to have this authority.  No; it had been driven from the midst of mankind by the violence of wicked men, who shed the blood of those who held those keys and that authority; and it had gone back to God who gave it, and dwelt there; for the men who held it dwelt in the presence of the Almighty.

Hence, when Joseph Smith desired baptism, though angels had visited him and had ministered unto him, though he had heard the voice of God and Jesus Christ, though he had been called to be a prophet, he had not the right and the authority to go forth and administer the ordinances of baptism, neither had any living soul, to do it legitimately.  It was necessary that he should be ordained; it was necessary that those keys should be restored; and hence how proper it was that John, who held the keys and had been beheaded by a wicked king, should come and restore them?  Joseph Smith and Oliver Cowdery testified that John came and laid his hands upon their heads and bestowed upon them the power and authority to administer in the holy ordinances of the Gospel.

When they were baptized, and had received the authority to administer in that ordinance they did not attempt to lay on hands for the reception of the Holy Ghost; that was a separate and distinct power from the Aaronic Priesthood.  John says, in the 3rd chapter of Matthew, 11th verse, ‘I indeed baptize you with water unto repentance; but He that cometh after me is mightier than I, whose shoes I am not worthy to bear, He shall baptize you with the Holy Ghost and with fire.’ 

John did not profess to have the authority to lay on hands for the reception of the Holy Ghost.  We read in no part of the Scriptures of his exercising any such authority.  He had the authority to baptize, the power which pertained unto his Priesthood, being a descendant of Aaron, and baptism was one of the ordinances which pertained to the Aaronic Priesthood; but he had not the right ot lay on hands for the reception of the Holy Ghost.  It was necessary that that authority should be conferred; but who held that power in ancient days?  Why, Peter, James and John, who had been ordained by Jesus to the Melchisedec Priesthood, or the Priesthood after the order of Melchisedec, and having exercised that authority while on the earth in the flesh, they came bearing the keys of that Melchizedec Priesthood, and laid their hands upon Joseph Smith and ordained him to the power which he subsequently held, as the President or head of this great and last dispensation of the fullness of times.  By virtue of those keys he was empowered to lay hands on those who were baptized in the name of Jesus, by legal authority, and to confirm upon their heads–upon the heads of the honest in heart–the blessings of the Gospel, and by virtue of these keys they had the right to build up the Church of God in all its ancient purity and glory, and to preach the Gospel in its fullness, with its gifts and blessings, and to send men abroad as ministers of life and salvation to the nations of the world, the same as Peter and those associated with him.  Said Jesus, ‘Thou art Peter, and uopn this rock I will build my Church; and the gates of hell shall not prevail against it.  And I will give unto thee the keys of the Kingdom of Heaven, and whatsoever thou shalt bind on earth shall be bound in Heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven.’  Peter therefore held those keys.  What wonderful consistency on the part of the Lord, that He should descend from Heaven and confer those keys on men here on the earth!

There are men sho way that Joseph was an unlearned imposter; but how strange it is that, if an impostor, he should take the exact course, established in the economy of Heaven for the salvation of mankind; and that he should claim the authority, through the administration–first of John the Baptist, and then of Peter, James and John, the apostles.

The keys of this Priesthood were bestowed never more to be taken from the earth; hence, in the revelation I have read, provision was made by the Lord that Joseph, in case he should fall, should ordain another in his stead, and he should have authority only to lay hands on and set apart some one to act in his place, in case he should prove unworthy.  Thus, even from the beginning, the Lord seems to have held constantly before him the possibility of his falling away.  He was a young man, and like every man, he was apt to get lifted up in the pride of his heart; therefore, God reminded him that he only held the keys as long as he should be faithful to the truth.  But in a subsequent revelation, the Lord informed him that he should hold the keys in this life and in the life to come, and they should never be taken from him.

By virtue of the ordination he received, Joseph had the right and the authority to confer this Priesthood upon others.  He called twelve Apostles, and they were ordained under his authority by the direction of the Lord, and those twelve were endowed with the keys.  Previous to his death, the Prophet Joseph manifested great anxiety to see the temple completed, as most of you who were with the Church during his day, well know.  ‘Hurry up the work, brethren,’ he used to say, ‘let us finish the temple; the Lord has a great endowment in store for you, and I am anxious that the brethren should have their endowments and receive the fullness of the Priesthood.’  He urged the Saints forward continually, preaching unto them the importance of completing that building, so that therein the ordinances of life and salvation might be administered to the whole people, but especially to the quorums of the holy Priesthood; ‘then,’ said he, ‘the Kingdom will be established, and I do not care what shall become of me.’

These were his expressions oft repeated in the congregations of the Saints, telling the brethren and sisters of the Church, and the world that he rolled the Kingdom to the Twelve, and they would have to round up their shoulders and bear it off, as he was going to rest for awhile, and many other expressions of a like nature, the full meaning of which the Saints did not realize at the time.

Prior to the completion of the Temple, he took the Twelve and certain other men, who were chosen, and bestowed upon them a holy anointing, similar to that which was received on the day of Pentecost by the Twelve, who had been told to tarry at Jerusalem.  This endowment was bestowed upon the chosen few whom Joseph anointed and ordained, giving unto them the keys of the holy Priesthood, the power and authority which he himself held, to build up the Kingdom of God in all the earth and accomplish the great purposes of our Heavenly Father; and it was by virtue of this authority, on the death of Joseph, that President Young, as President of the quorum of the Twelve, presided over the Church.”  (George Q. Cannon, 5 Dec., 1869, JD 13:47-49) 

11 Dec.:  Hierarchy of priesthood in claims on women?

“W Woodruff opened the School [of the Prophets] By Prayer.  Questions were asked By seven of the school.  President Young spoke 30 Minuts.  The following is a synopsis of Presidet Youngs remarks:

He said A Bill of Divorce that is given to many is no Better than a peace of Blank paper.  A woman who is sealed to a good man who bears the Priesthood if that man honors that Priesthood if that woman leaves him of her own accord & she is sealed to a dozen other men the first man will hold her in the resurrection if he wants her unless she should be sealed to a Man of a Higher Priesthood.  The he would [?] her.  But Even A man Holding the office of deacon may magnify that Calling so that he would be more worthy & have a higher Exaltation than many High Priest.  It is not so much the office a Man Holds as it is of the magnifying of that portion of the office He does hold.”  (Wilford Woodruff diary, 11 Dec., 1869)

19 Dec.:  Recollection of restoration of Priesthood.

“During the translation, before the book was published, when the prophet came towards the latter part of the record, he discovered that the ancient inhabitants of this continent were baptized in a certain way, by those having authority from Almighty God.  He felt anxious to know how he, in connection with his scribe, Oliver Cowdery, might participate in the blessings of this holy ordinance.  They very well knew, from what God had revealed to them, and from what they had understood by translating the main portion of the record, that there was no man in all Christendom that had authority to baptize them.  They were anxious to know how they might be baptized, and how the authority might be restored.  They went out into a grove, and joined in secret prayer, and the Lord sent a holy angel to them, a man who once dwelt on the earth, and held the Priesthood of his fathers, according to the promise of God to the lineage of Aaron.  John the Baptist, the fore-runner of Christ, who was beheaded by Herod–John who preached repentance and baptism for the remission of sins, came to Joseph and Oliver Cowdery, as a ministering angel.

Perhaps you may inquire here:  Was John without a tabernacle?  Was he a spirit or was he a personage of tabernacle, of flesh and bones?  We all know that he was beheaded before the crucifixion of Christ; and if you wish to know the condition of John when he came to Joseph and Oliver, read the appendix to the Book of Doctrine and Covenants, and you will find that Abraham, Isaac, Jacob, Joseph and many others, who are named there, among whom was John the Baptist, were with Christ in his resurrection; that is, they came forth in the first resurrection, at the time that Jesus received his body.  About that period the graves of the Saints were opened and many of them came forth.  John was amongst them; ahd he held, legally, the power, keys and Priesthood, bestowed upon the lineage of his father, Aaron.

What did John do, when he appeared to brothers Joseph Smith and Oliver Cowdery?  He did not go forth into the water to baptize them, as he did anciently in the Jordan; but he gave the authority to them to baptize–he laid his hands upon their heads and ordained them.  Thus the hands of an immortal being–a man sent from Heaven–were laid upon their heads!  They were ordained to that same Priesthood that John himself held, with the promise and prediction that that Priesthood should not be taken from the earth while the earth should stand.

They were commanded to be baptized, and having received the authority to administer the ordinance, they went forth and baptized each other, on the 15th of May, 1829, nearly one year before the rise of this Church, which took place on the 6th of April, 1830.  Prior to the last mentioned date the Lord bestowed authority upon His servants to officiate in still higher ordinances than those pertaining to the Aaronic Priesthood.  That Priesthood could administer baptism for the remission of sins, but it had no power or authority to administer the Spirit.  But there was a Priesthood that had that power and authority.  John speaks of another Priesthood greater than that which he held.  Said he, ‘There is one coming after me mightier than I.  He holds a Priesthood greater than that which has been bestowed upon me, namely, the Priesthood of Melchisedec.  He shall baptize you with fire and the Holy Ghost.  I can only administer in the outward ordinance; I have not the right to administer to you this higher ordinance.’  It was so with Joseph Smith and Oliver Cowdery: they could only baptize with water until they received a Priesthood greater than that which John the Baptist held.  And when the Lord was about to organize His Church, He prepared them by sending men who had once been here on the earth–namely, Peter, James and John, to bestow upon them this higher Priesthood.

How did these celestial personages come?  Did they come manifesting themselves by a mere voice, or behind some screen as it were?  No, they came personally, in their glory.  They not only manifested their persons and their glory, but they also spoke and gave them the Melchisedec Priesthood, and the holy apostleship, which is equivalent to that Priesthood, and commanded them to organize and build up the Church of God on the earth, and to administer by the laying on of hands to those who were sincerely baptized in water, that they might be baptized with the greater baptism–of fire and the Holy Ghost.”  (Orson Pratt, 19 Dec., 1869; JD 13:66-68)

29 Dec.:  Whose right is it to dictate temporal matters?

“The policy of directing the Latter-day Saints in the management of their temporal business, has been a duty which the authorities of the Church have never failed to discharge from the days of its organization until the present.  The prophet Joseph Smith, wise leader as he was, knew what would be for the good of the people, and, during his lifetime, he urged his views upon them with all his energy and influence.  It was his province to teach the people upon every subject connected with life here and hereafter.  There was nothing that pertained to their welfare and elevation, and redemption from evil, that he considered outside of his priesthood.  A discourse which he delivered on one occasion in Nauvoo would answer admirably for these days, and, if Joseph’s name were not attached to it, readers familiar with the matter and style of President Young’s discourses would conclude it was one of his.  He said:

I think there are too many merchants among you.  I would like to see more wool and raw materials instead of manufactured goods, and the money be brought here to pay the poor for manufacturing goods.

Instead of going abroad to buy goods, lay your money out in the country, and buy grain, cattle, flax, wool, and work it up yourselves.

We cannot build up a city on merchandise.  I would not run after the merchants.  I would sow a little flax, if I had but a garden spot, and make clothing of it.

He found it necessary at times to give very stringent counsel to the Saints, and to threaten with excommunication from the church those who did not deal with the people on the plan that he prescribed.  As far back as August, 1841, at a special conference which was held at Nauvoo, the following motion was made, seconded and carried:

That every individual, who shall hereafter be found trying to influence any emigrants belonging to the Church, either to buy of them (except provisions) or sell to them (excepting the Church agents), shall be immediately tried for fellowship and dealt with as offenders, and unless they repent shall be cut off from the Church.

It was at such measures as these that Law, Foster and the other speculators rebelled.  They could not make money out of the people to the extent that they wished, and, like co-operation in these days, Joseph’s counsel interfered with their arrangements, and they thought he meddled too much with financial business.  Hence, their resolution, which they published in the Expositor, ‘that they considered the religious influence, exercised in financial concerns by Joseph Smith, as unjust as it was unwarranted.’

The same men, were they here to-day, would adopt the same resolution about co-operation, or any other measure that would interfere in the least with their schemes for making money; and had the men, who are now opposing co-operation, lived in those days, and been in the circumstances of the Laws and Fosters, they would, without doubt, have made common cause against Joseph.  There is no counsel that has been given and urged upon the people in these valleys that could possibly be any more stringent than the resolution, which we quote above, that was adopted by the Special Conference.

Not only did Joseph consider it his prerogative as President of the church to give any counsel that might be needed in financial matters and to take the lead in temporal measures; but he taught the people that it was the right of the Twelve Apostles to do so also.  At the same Conference at which the resolution was passed about trading, President Young had given some instruction to the Conference in the morning.  In the afternoon, after the Conference opened, the Prophet Joseph arrived and 

Proceeded to state to the conference at considerable length, the object of their present meeting, and in addition 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 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 their families, and at the same time relieve him so that he might attend to the business of translating.

When he finished his remarks it was motioned and carried unanimously

That the conference approve of the instructions of President Smith, in relation to the Twelve, and that they proceed accordingly, to attend to the duties of their office.

Afterwards it was moved

That the conference accept the doings of the Twelve in designating certain individuals to certain cities, etc.

When this motion was made President Joseph Smith remarked

That the Conference had already sanctioned the doings of the Twelve, and it belonged to their office to transact such business with the approbation of the first presidency and he would then state what cities should now be built up, viz: Nauvoo, Zarahemla, Warren, Nashville, and Ramus.

At this Conference it was clearly stated that the Twelve Apostles with their President, Brigham Young, had the right to dictate in temporal affairs; that, in fact, ‘it belonged to their office to transact such business with the approbation of the First Presidency.’  And as if to make this clear and indisputable for all time to come, at the next General Conference, Joseph had Elder O. Pratt read the minutes of the Special Conference, at which he so plainly defined the nature of the duties of the Twelve, and he made further remarks explanatory of the resolutions and votes passed at that time; after which it was motioned and carried that the General Conference sanction the doings of said Special Conference.

Twenty-eight years have passed away since Joseph gave these instructions concerning the nature of the authority of the apostles, and since the conference of the church acknowledged and accepted those teachings as correct; but the lapse of time has caused no lapse to occur in this authority.  President Young had the acknowledged right then as the President of the Twelve to counsel and dictate in temporal affairs, and he doubly has the right, as the First President of the Church, to do so.  No surer evidence of apostasy can be given than for a man to question or deny his right to exercise this authority.”  (“Temporal Matters–Whose Right is it to Dictate Them,” DN 18(47):553, 29 Dec., 1869)