Letter to the Elders of the Church, 30 November–1 December 1835

  • Source Note
  • Historical Introduction

Document Transcript

To the of the .
I have shown unto you, in my last, that there are two Jerusalems spoken of in holy writ, in a manner I think satisfactorily to your minds: At any rate I have given my views upon the subject. I shall now proceed to make some remarks from the sayings of the Savior, recorded in the 13th chapter of his gospel according to St Matthew, which in my mind affords us as clear an understanding, upon the important subject of the , as any thing recorded in the bible. At the time the Savior spoke these beautiful sayings and parables, contained in the chapter above quoted, we find him seated in a ship, on the account of the multitude that pressed upon him to hear his words, and he commenced teaching them by saying: “Behold a sower went forth to sow, and when he sowed, some seeds fell by the way side, and the fowls came and devoured them up; some fell upon stony places, where they had not much earth, and forthwith they sprang up because they had no deepness of earth, and when the sun was up, they were scorched, and because they had not root they withered away; and some fell among thorns and the thorns sprang up and choked them; but other, fell into good ground and brought forth fruit, some an hundred fold, some sixty fold, some thirty fold: who hath ears to hear let him hear. And the disciples came and said unto him, why speakest thou unto them in parables, (I would remark here, that the “them,” made use of, in this interrogation, is a personal pronoun and refers to the multitude,) he answered and said unto them, (that is the disciples,) it is given unto you to know the mysteries of the kingdom of heaven, but unto them (that is unbelievers) it is not given, for whosoever hath, to him shall be given, and he shall have more abundance; but whosoever hath not, shall be taken away, even that he hath.”
We understand from this saying, that those who had previously been looking for a Messiah to come, according to the testimony of the Prophets, and were then, at that time, looking for a Messiah, but had not sufficient light on the account of their unbelief, to discern him to be their Savior; and he being the true Messiah, consequently they must be disappointed and lose even all the knowledge, or have taken away from them, all the light, understanding and faith, which they had upon this subject: therefore he that will not receive the greater light, must have taken away from him, all the light which he hath. And if the light which is in you, become darkness, behold how great is that darkness? Therefore says the Savior, speak I unto them in parables, because they, seeing, see not; and hearing, they hear not; neither do they understand: and in them is fulfilled the prophecy of Esaias, which saith: by hearing ye shall hear and shall not understand; and seeing ye shall see and not perceive.
Now we discover, that the very reasons assigned by this prophet, why they would not receive the Messiah, was, because they did or would not understand; and seeing they did not perceive: for this people’s heart is waxed gross; their ears are dull of hearing; their eyes they have closed, lest at any time, they should see with their eyes, and hear with their ears, and understand with their hearts, and should be converted and I should heal them.
But what saith he to his disciples: Blessed are your eyes, for they see, and your ears, for they hear; for verily I say unto you, that many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
We again make a remark here, for we find that the very principles upon which the disciples were accounted blessed, was because they were permitted to see with their eyes, and hear with their ears, and the condemnation which rested upon the multitude, which received not his saying, was because they were not willing to see with their eyes and hear with their ears; not because they could not and were not privileged to see, and hear, but because their hearts were full of iniquity and abomi [p. [225]]nation: as your fathers did so do ye.— The prophet foreseeing that they would thus harden their hearts plainly declared it; and herein is the condemnation of the world, that light hath come into the world, and men choose darkness rather than light because their deeds are evil: This is so plainly taught by the Savior, that a wayfaring man need not mistake it.
And again hear ye the parable of the sower: Men are in the habit, when the truth is exhibited by the servants of God, of saying, all is mystery, they are spoken in parables, and, therefore, are not to be understood, it is true they have eyes to see, and see not; but none are so blind as those who will not see: And although the Savior spoke this parable to such characters, yet unto his disciples he expounded it plainly; and we have reason to be truly humble before the God of our fathers, that he hath left these things on record for us, so plain, that, notwithstanding the exertions and combined influence of the priests of Baal, they have not power to blind our eyes and darken our understanding, if we will but open our eyes and read with candor, for a moment. But listen to the explanation of the parable: when any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one and catcheth away that which was sown in his heart. Now mark the expression; that which was before sown in his heart; this is he which received seed by the way side; men who have no principle of righteousness in themselves, and whose hearts are full of iniquity, and who have no desire for the principles of truth, do not understand the word of truth, when they hear it.— The devil taketh away the word of truth out of their hearts, because there is no desire for righteousness in them. But he that received the seed into stony places the same is he that heareth the word and, anon, with joy receiveth it, yet hath he not root in himself, but dureth for awhile; for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that receiveth the word, and the cares of this world, and the deceitfulness of riches choke the word, and he becometh unfruitful: but he that received seed into the good ground, is he that heareth the word and understandeth it which also beareth fruit and bringeth forth some an hundred fold, some sixty, some thirty. Thus the Savior himself explains unto his disciples the parable, which he put forth and left no mystery or darkness upon the minds of those who firmly believe on his words.
We draw the conclusion then, that the very reason why the multitude, or the world, as they were designated by the Savior, did not receive an explanation upon his parables, was, because of unbelief. To you, he says, (speaking to his disciples) it is given to know the mysteries of the kingdom of God: and why? because of the faith and confidence which they had in him. This parable was spoken to demonstrate the effects that are produced by the preaching of the word; and we believe that it has an allusion directly, to the commencement, or the setting up of the kingdom in that age: therefore, we shall continue to trace his sayings concerning this kingdom from that time forth, even unto the end of the world.
Another parable put he forth unto them, saying, (which parable has an allusion to the setting up of the kingdom, in that age of the world also) the kingdom of Heaven is likened unto a man which sowed good seed in his field, but while men slept an enemy came and sowed tares among the wheat and went his way; but when the blade was sprung up, and brought forth fruit, then appeared the tares also; so the servants of the householder came and said unto him, sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, an enemy hath done this. The servants said unto him wilt thou then that we go and gather them up; but he said nay, lest while ye gather up the tares, ye root up also the wheat with them.— Let both grow together until the harvest, and in the time of the harvest, I will say to the reapers, gather ye together first the tares, and bind them in bundles, to burn them; but gather the wheat into my barn.
Now we learn by this parable, not only the setting up of the kingdom in the days of the Savior, which is represented by the good seed, which produced fruit, but also the corruptions of the church, which is represented by the tares, which were sown by the enemy, which his disciples would fain [p. 226] have plucked up, or cleansed the church of, if their views had been favored by the Savior; but he, knowing all things, says not so; as much as to say, your views are not correct, the church is in its infancy, and if you take this rash step, you will destroy the wheat or the church with the tares: therefore it is better to let them grow together until the harvest, or the end of the world, which means the destruction of the wicked; which is not yet fulfilled; as we shall show hereafter, in the Savior’s explanation of the parable, which is so plain, that there is no room left for dubiety upon the mind, notwithstanding the cry of the priests, parables, parables! figures, figures! mystery, mystery! all is mystery! but we find no room for doubt here, as the parables were all plainly elucidated.
And again, another parable put he forth unto them, having an allusion to the kingdom which should be set up, just previous or at the time of harvest, which reads as follows:—The kingdom of heaven is like to a grain of mustard seed, which a man took and sowed in his field, which indeed is the least of all seeds, but when it is grown it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. Now we can discover plainly, that this figure is given to represent the church as it shall come forth in the last days. Behold the kingdom of heaven is likened unto it. Now what is like unto it?
Let us take the book of Mormon, which a man took and hid in his field; securing it by his faith, to spring up in the last days, or in due time: let us behold it coming forth out of the ground, which is indeed accounted the least of all seeds, but behold it branching forth; yea, even towering, with lofty branches, and God-like majesty, until it becomes the greatest of all herbs: and it is truth, and it has sprouted and come forth out of the earth; and righteousness begins to look down from heaven; and God is sending down his powers, gifts and angels, to lodge in the branches thereof: The kingdom of heaven is like unto a mustard seed. Behold, then, is not this the kingdom of heaven that is raising its head in the last days, in the majesty of its God; even the ,—like an impenetrable, immovable rock in the midst of the mighty deep, exposed to storms and tempests of satan, but has, thus far, remained steadfast and is still braving the mountain waves of opposition, which are driven by the tempestuous winds of sinking crafts, have and are still dashing with tremendous foam, across its triumphing brow, urged onward with redoubled fury by the enemy of righteousness, with his pitchfork of lies, as you will see fairly represented in a cut, contained in ’s “Mormonism Unveiled?”
And we hope that this adversary of truth will continue to stir up the sink of iniquity, that people may the more readily discern between the righteous and wicked. We also would notice one of the modern sons of Sceva, who would fain have made people believe that he could cast out devils, by a certain pamphlet (viz. the “Millenial Harbinger,”) that went the rounds through our country, who felt so fully authorized to brand Jo Smith, with the appellation of Elymus the sorcerer, and to say with Paul, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord! We would reply to this gentleman—Paul we know, and Christ we know, but who are ye? And with the best of feelings, we would say to him, in the language of Paul to those who said they were John’s disciples, but had not so much as heard there was a Holy Ghost, to repent and be for the remission of sins by those who have legal authority, and under their hands you shall receive the , according to the scriptures.
Then laid they their hands on them, and they received the Holy Ghost.—Acts: ch. 8, v. 17.
And, when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.—Acts: ch. 19, v. 6.
Of the doctrine of baptisms, and of , and of resurrection of the dead, and of eternal judgment.—Heb. ch. 6, v.2.
How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!—Rom. ch. 10, v. 14–15.
But if this man will not take our admonition, but will persist in his wicked course, we hope that he will continue trying to cast out devils, that we may [p. 227] have the clearer proof that the kingdom of satan is divided against itself, and consequently cannot stand: for a kingdom divided against itself, speedily hath an end. If we were disposed to take this gentleman upon his own ground and justly heap upon him that which he so readily and unjustly heaps upon others, we might go farther; we might say that he has wickedly and maliciously lied about, vilified and traduced the characters of innocent men. We might invite the gentleman to a public investigation of these matters; yea, and we do challenge him to an investigation upon any or all principles wherein he feels opposed to us, in public or in private.
We might farther say that, we could introduce him to “Mormonism Unveiled.” Also to the right honorable , who is the legitimate author of the same, who is not so much a doctor of physic, as of falsehood, or by name We could also give him an introduction to the reverend , the illegitimate author of “Mormonism Unveiled,” in order to give currency to the publication, as , about this time, was bound over to court, for threatening life. He is also an associate of the celebrated Mr. [Orris] Clapp, who has of late immortalised his name by swearing that he would not believe a Mormon under oath; and by his polite introduction to said ’s wife, which cost him (as we have been informed) a round sum. Also his son Mathew [Matthew Clapp] testified that, the book of Mormon had been proved false an hundred times, by ’s book: and also, that he would not believe a Mormon under oath. And also we could mention the reverend Mr. [Adamson] Bentley, who, we believe, has been actively engaged in injuring the character of his brother-in-law, viz: Elder .
Now, the above statements are according to our best information: and we believe them to be true; and this is as fair a sample of the doctrine of Campbellism, as we ask, taking the statements of these gentlemen, and judging them by their fruits. And we might add many more to the black catalogue; even the ringleaders, not of the Nazarenes, for how can any good thing come out of Nazareth, but of the far-famed mob: all sons and legitimate heirs to the same spirit of , and “Mormonism Unveiled,” according to the representation in the cut spoken of above.
The above cloud of darkness has long been beating with mountain waves upon the immovable rock of the , and notwithstanding all this, the mustard seed is still towering its lofty branches, higher and higher, and extending itself wider and wider, and the charriot wheels of the kingdom are still rolling on, impelled by the mighty arm of Jehovah; and in spite of all opposition will still roll on until his words are all fulfilled.
Our readers will excuse us for deviating from the subject, when they take into consideration the abuses, that have been heaped upon us heretofore, which we have tamely submitted to, until forbearance is no longer required at our hands, having frequently turned both the right and left cheek, we believe it our duty now to stand up in our own defence. With these remarks we shall proceed with the subject of the .
And another parable spake he unto them: The kingdom of heaven is like unto leaven which a woman took and hid in three measures of meal, until the whole was leavened. It may be understood that the church of the Latter Day Saints, has taken its rise from a little leaven that was put into three witnesses. Behold, how much this is like the parable: it is fast leavening the lump, and will soon leaven the whole. But let us pass on.
All these things spake Jesus unto the multitudes, in parables, and without a parable spake he not unto them, that it might be fulfilled which was spoken by the prophet, saying: I will open my mouth in parables: I will utter things which have been kept secret from the foundation of the world: Then Jesus sent the multitude away and went into the house, and his disciples came unto him, saying, declare unto us the parable of the tares of the field. He answered and said unto them, he that soweth the good seed is the son of man; the field is the world; the good seed are the children of the kingdom, but the tares are the children of the wicked one. Now let our readers mark the expression, the field is the world; the tares are the children of the wicked one: the enemy that sowed them is the devil; the harvest is the end of the world. Let them carefully mark this [p. 228] expression also, the end of the world, and the reapers are the angels. Now men cannot have any possible grounds to say that this is figurative, or that it does not mean what it says; for he is now explaining what he had previously spoken in parables; and according to this language, the end of the world is the destruction of the wicked; the harvest and the end of the world have an allusion directly to the human family in the last days, instead of the earth, as many have imagined, and that which shall precede the coming of the Son of man, and the restitution of all things spoken of by the mouth of all the holy prophets since the world began; and the angels are to have something to do in this great work, for they are the reapers: as therefore the tares are gathered and burned in the fire, so shall it be in the end of this world; that is, as the servants of God go forth warning the nations, both priests and people, and as they harden their hearts and reject the light of the truth, these first being delivered over unto the buffetings of satan, and the law and the testimony being closed up, as it was with the Jews, they are left in darkness, and delivered over unto the day of burning: thus being bound up by their creeds and their bands made strong by their priests, are prepared for the fulfilment of the saying of the Savior: the Son of man shall send forth his angels, and gather out of his kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire and there shall be wailing and gnashing of teeth.
We understand, that the work of the together of the wheat into barns, or garners, is to take place while the tares are being bound over, and preparing for the day of burning: that after the day of burnings, the righteous shall shine forth like the sun, in the kingdom of their Father: who hath ears to hear let him hear.
But to illustrate more clearly upon this gathering, we have another parable. Again the kingdom of heaven is like a treasure hid in a field, the which when a man hath found, he hideth and for joy thereof, goeth and selleth all that he hath and buyeth that field: for the work after this pattern, see the , selling all that they have and gathering themselves together unto a place that they may purchase for an , that they may be together and bear each other’s afflictions in the day of calamity.
Again the kingdom of heaven is like unto a merchant man seeking goodly pearls, who when he had found one pearl of great price, went and sold all that he had, and bought it. For the work of this example, see men travelling to find places for , and her or remnants, who when they find the place for Zion, or the pearl of great price; straitway sell all that they have and buy it.
Again the kingdom of heaven is like unto a net that was cast into the sea, and gathered of every kind, which when it was full they drew to shore, and sat down and gathered the good into vessels, and cast the bad away.— For the work of this pattern, behold the seed of Joseph, spreading forth the gospel net, upon the face of the earth, gathering of every kind, that the good may be saved in vessels prepared for that purpose, and the angels will take care of the bad: so shall it be at the end of the world, the angels shall come forth, and sever the wicked from among the just, and cast them into the furnace of fire, and there shall be wailing and gnashing of teeth.
Jesus saith unto them, have you understood all these things? they say unto him yea Lord: and we say yea Lord, and well might they say yea Lord, for these things are so plain and so glorious, that every Saint in the last days must respond with a hearty amen to them.
Then said he unto them, therefore every scribe which is instructed into the kingdom of heaven, is like unto a man that is an house holder; which bringeth forth out of his treasure things that are new and old.
For the work of this example, see the book of Mormon, coming forth out of the treasure of the heart; also the covenants given to the Latter Day Saints: also the translation of the bible: thus bringing forth out of the heart, things new and old: thus answering to three measures of meal, undergoing the purifying touch by a revelation of Jesus Christ, and the ministering of angels, who have already commenced this work in the last days, which will answer to the leaven which leavened the whole lump. Amen. [p. 229]
So I close but shall continue the subject in another number.
In the bonds of the .
JOSEPH SMITH, jr.
To Esq. [p. 230]

Footnotes

  1. 1

    See Letter to the Elders of the Church, 16 Nov. 1835.  

  2. 2

    See Book of Mormon, 1830 ed., 501 [3 Nephi 21:23–24].  

  3. 3

    Matthew 13:3–12. In the weeks before he wrote this epistle, JS studied and taught basic English grammar. (See JS, Journal, 4 and 11 Nov. 1835.)  

  4. 4

    See Matthew 13:12.  

  5. 5

    See Matthew 6:23.  

  6. 6

    See Matthew 13:14; see also Isaiah 6:9; and Jeremiah 5:21.  

  7. 7

    See Matthew 13:13–15.  

  8. 8

    See Matthew 13:16–17.  

  9. 9

    See Isaiah 6:9–10.  

  10. 10

    See John 3:19.  

  11. 11

    See Matthew 13:19.  

  12. 12

    See Matthew 13:20–23.  

  13. 13

    See Matthew 13:11.  

  14. 14

    See Matthew 13:24–30; see also Revelation, 6 Dec. 1832 [D&C 86:1–7].  

  15. 15

    See Matthew 13:31–32.  

  16. 16

    On 28 November 1834, Eber D. Howe issued Mormonism Unvailed from his press in Painesville, Ohio. The book’s frontispiece included a woodcut image of Satan holding a pitchfork and kicking JS on the backside through the air after JS had obtained the “gold bible.” JS’s comments here appear to reference that image and Howe’s book generally as a “pitchfork of lies.” (See “To the Public,” Painesville [OH] Telegraph, 31 Jan. 1834, [3]; and Howe, Mormonism Unvailed, 275–276.)  

    Comprehensive Works Cited

    Painesville Telegraph. Painesville, OH. 1822–1986.

    Howe, Eber D. Mormonism Unvailed: Or, A Faithful Account of That Singular Imposition and Delusion, from Its Rise to the Present Time. With Sketches of the Characters of Its Propagators, and a Full Detail of the Manner in Which the Famous Golden Bible Was Brought before the World. To Which Are Added, Inquiries into the Probability That the Historical Part of the Said Bible Was Written by One Solomon Spalding, More Than Twenty Years Ago, and by Him Intended to Have Been Published as a Romance. Painesville, OH: By the author, 1834.

  17. 17

    See Acts 19:11–20.  

  18. 18

    See Acts 13:4–12.  

  19. 19

    See Acts 13:10; see also “Practical Thoughts and Reflections,” Millennial Harbinger, May 1848, 288.  

    Comprehensive Works Cited

    Millennial Harbinger. Bethany, VA. Jan. 1830–Dec. 1870.

  20. 20

    See Acts 19:15. In the book of Acts, chapter 19, seven sons of a Jewish priest try unsuccessfully to cast out an evil spirit by invoking Jesus’s name.  

  21. 21

    See Acts 2:38. In the February 1831 issue of the Millennial Harbinger, Campbell’s article “Delusions” includes this line: “I have never felt myself so fully authorized to address mortal man in the style in which Paul addressed Elymas the sorcerer as I feel towards this Atheist [Joseph] Smith.” Campbell referred to Acts 13:6–12. JS responded with his own references to the book of Acts, including Acts 19:2–15. Campbell and JS shared the belief in the doctrine of baptism by immersion for the remission of sins, but a December 1830 revelation to JS further instructed that following baptism came the conferral of the gift of the Holy Ghost through authority, “by the laying on of hands even as the Apostles of old.” (“Delusions,” Millennial Harbinger, 7 Feb. 1831, 96; Revelation, 7 Dec. 1830 [D&C 35:3–6].)  

    Comprehensive Works Cited

    Millennial Harbinger. Bethany, VA. Jan. 1830–Dec. 1870.

  22. 22

    See Matthew 12:25–28.  

  23. 23

    “Doctor” was Hurlbut’s given first name. He did not practice medicine.  

  24. 24

    JS here suggested that Hurlbut should have been credited as the author of Mormonism Unvailed because he provided the bulk of the research, developed the Spalding theory, and obtained the affidavits published in that book but that Howe was named as author because of court proceedings against Hurlbut in 1834 that might have discredited the book. Hurlbut faced charges and was fined and ordered to “keep the peace” on 9 April 1834, after he threatened to “beat wound or kill” JS. (Geauga Co., OH, Court of Common Pleas Record, vol. P, pp. 431–432, 31 Mar. 1834, microfilm 20,278, U.S. and Canada Record Collection, FHL; see also “Joseph Smith Documents from February 1833 through March 1834;” Note to Newel K. Whitney, ca. Oct. 1833–Early 1834; JS, Journal, 28 Jan. and 7–9 Apr. 1834; and “Mormon Trial,” Chardon [OH] Spectator and Geauga Gazette, 12 Apr. 1834, [3].)  

    Comprehensive Works Cited

    U.S. and Canada Record Collection. FHL.

    Chardon Spectator and Geauga Gazette. Chardon, OH. 1833–1835.

  25. 25

    Orris Clapp of Mentor, Ohio, was patriarch of a prominent family, a follower of Alexander Campbell, and formerly a neighbor of Sidney Rigdon. JS here appears to insinuate that Clapp had an affair with Maria Woodbury, Hurlbut’s wife. Several later articles in the Messenger and Advocate referred to Clapp’s immorality and used it to discredit Campbellism. (Sidney Rigdon to Oliver Cowdery, in LDS Messenger and Advocate, Apr. 1836, 2:298–299; “Persecution,” LDS Messenger and Advocate, Jan. 1837, 3:436–439.)  

    Comprehensive Works Cited

    Latter Day Saints’ Messenger and Advocate. Kirtland, OH. Oct. 1834–Sept. 1837.

  26. 26

    Sidney Rigdon later reiterated this claim. He stated: “Old Clapp, with his two pious sons . . . did actually go and swear, before a justice of the peace, that they would not believe any of the saints under oath; when there was not one out of fifty of them, whose names they had ever heard, nor of whom they had the most distant knowledge; and knew nothing about them, still they were ready to swear, without the most distant knowledge of them, that they would not believe them under oath. If this does not amount to false swearing, in the sight of the great Jehovah, I must confess I do not know what does.” (“Persecution,” LDS Messenger and Advocate, Jan. 1837, 3:438.)  

    Comprehensive Works Cited

    Latter Day Saints’ Messenger and Advocate. Kirtland, OH. Oct. 1834–Sept. 1837.

  27. 27

    Adamson Bentley settled in Warren, Ohio, in 1810 and became the first minister of Concord Baptist Church. Rigdon lived with Bentley when he first moved to Ohio in 1819 or 1820. The two ministered together in the 1820s for northeastern Ohio’s Reformed Baptist movement, which became affiliated with Campbell’s Disciples of Christ in 1832. Both Bentley and Rigdon married daughters of Dorcas and Jeremiah Brooks, making them brothers-in-law after Rigdon’s marriage in 1820. Their relationship became estranged when Rigdon converted to the Latter-day Saint faith in 1830. (See Hayden, Early History of the Disciples in the Western Reserve, 13–14, 102–109; and Rollmann, “Early Baptist Career of Sidney Rigdon,” 39, 47–49.)  

    Comprehensive Works Cited

    Hayden, Amos Sutton. Early History of the Disciples in the Western Reserve, Ohio; with Biographical Sketches of the Principal Agents in Their Religious Movement. Cincinnati: Chase and Hall, 1875.

    Rollmann, Hans. “The Early Baptist Career of Sidney Rigdon in Warren, Ohio.” BYU Studies 21, no. 1 (Winter 1981): 37–50.

  28. 28

    See John 1:46.  

  29. 29

    Mentor, Ohio, north of Kirtland, was home to a large congregation of Disciples of Christ, or Campbellites, and a stronghold for anti-Mormon activity. (See Pratt, Short Account of a Shameful Outrage, 3–11; and JS, Journal, 2 Dec. 1835.)  

    Comprehensive Works Cited

    Pratt, Parley P. A Short Account of a Shamevul Outrage, Committed by a Part of the Inhabitants of the Town of Mentor, upon the Person of Elder Parley P. Pratt, while Delivering a Public Discourse upon the Subject of the Gospel; April 7th 1835. [Kirtland?]: [1835?].

  30. 30

    See Matthew 13:33.  

  31. 31

    See Testimony of Three Witnesses, Late June 1829. Eber D. Howe also published “The Testimony of Three Witnesses” in Mormonism Unvailed, 94–95.  

    Comprehensive Works Cited

    Howe, Eber D. Mormonism Unvailed: Or, A Faithful Account of That Singular Imposition and Delusion, from Its Rise to the Present Time. With Sketches of the Characters of Its Propagators, and a Full Detail of the Manner in Which the Famous Golden Bible Was Brought before the World. To Which Are Added, Inquiries into the Probability That the Historical Part of the Said Bible Was Written by One Solomon Spalding, More Than Twenty Years Ago, and by Him Intended to Have Been Published as a Romance. Painesville, OH: By the author, 1834.

  32. 32

    See Matthew 13:34–38.  

  33. 33

    See Matthew 13:38–39.  

  34. 34

    See Matthew 13:41–42.  

  35. 35

    See Matthew 13:44.  

  36. 36

    See Matthew 13:45–46.  

  37. 37

    See Matthew 13:47–48.  

  38. 38

    See Genesis 49:22.  

  39. 39

    See Matthew 13:51.  

  40. 40

    See Matthew 13:52.  

  41. 41

    See Matthew 12:35; and Luke 6:45.  

  42. 42

    No additional letter in this series appeared in the Messenger and Advocate.  

Contact Us FAQ Follow Us on Facebook

Request for Documents

Do you know of any Joseph Smith documents that we might not have heard about? Tell us

The Church Historian’s Press is an imprint of the Church History Department of The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah, and a trademark of Intellectual Reserve, Inc.

© 2022 by Intellectual Reserve, Inc. All rights reserved. Terms of Use Updated 2021-04-13 | Privacy Notice Updated 2021-04-06 |