Times and Seasons, 15 April 1842
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Source Note
Times and Seasons (, Hancock Co., IL), 15 Apr. 1842, vol. 3, no. 12, pp. 751–766; edited by JS. For more complete source information, see the source note for Letter to Isaac Galland, 22 Mar. 1839.
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Historical Introduction
The 15 April 1842 issue of the ’s , Illinois, newspaper, Times and Seasons, was the fifth issue to identify JS as editor. The issue contained three editorial passages, each of which is featured below with an accompanying introduction. Two other JS texts printed in this issue—a discourse and minutes of the April 1842 special in Nauvoo—are featured as stand-alone documents elsewhere in this volume.Note that only the editorial content created specifically for this issue of the Times and Seasons is annotated here. Articles reprinted from other papers, letters, conference minutes, and notices, are reproduced here but not annotated. Items that are stand-alone JS documents are annotated elsewhere; links are provided to these stand-alone documents.
Footnotes
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1
While JS likely authored many of the paper’s editorial passages, John Taylor reportedly assisted him in writing content. No matter who wrote individual editorial pieces, JS assumed editorial responsibility for all installments naming him as editor except the 15 February issue. (Woodruff, Journal, 19 Feb. 1842; Times and Seasons, 1 Mar. 1842.)
Woodruff, Wilford. Journals, 1833–1898. Wilford Woodruff, Journals and Papers, 1828–1898. CHL. MS 1352.
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2
See Discourse, 20 Mar. 1842; and Minutes and Discourses, 6–8 Apr. 1842.
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3
See “Editorial Method”.
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1
Document Transcript
TIMES AND SEASONS.
“Truth will prevail.”
Vol. III. No. 12.]- CITY OF , ILL. April 15, 1842. -[Whole No. 48
For the Times and Seasons.
SABBATH SCENE IN ;
March 20th 1842.
A large assembly of Saints gathered together at the place of meeting at an early hour, to hear a discourse delivered by Joseph Smith, upon the subject of . A child of Mr. being deseased, the body of which lay before the assembly, called forth many remarks from the speaker upon the subject of death and the resurrection, which were in the highest degree interesting and edifying, as were also his remarks upon the subject of baptism.
The following is a brief synopsis of some of the items delivered by the speaker.
President Smith read the 14th chap. of Rev. and said,
“We have again the warning voice sounded in our midst which shows the uncertainty of human life; and in my leisure moments I have meditated upon the subject, and asked the question, Why it is that infants, innocent children are taken away from us? especially those that seem to be the most intelligent and interesting? and the strongest reasons that present themselves to my mind are these;—This world is a very wicked world; and it is a proverb that the ‘world grows weaker and wiser’ if it is the case, the world grows more wicked and corrupt. In the early ages of the world, a righteous man, and a man of God, and of intelligence had a better chance to do good, to be believed and received, than at the present day; but in these days such a man is much opposed and persecuted by most of the inhabitants of the earth; and he has much sorrow to pass through here, the Lord takes many away even in infancy that they may escape the envy of man, and the sorrows and evils of this present world; they were too pure, too lovely, to live on earth; therefore if rightly considered instead of mourning we have reason to rejoice as they are delivered from evil, and we shall soon have them again.
“What chance is there for infidelity when we are parting with our friends almost daily? None at all. The infidel will grasp at every straw for help until death stares him in the face, and then his infidelity takes its flight, for the realities of the eternal world are resting upon him in mighty power; and when every earthly support and prop fails him, he then sensibly feels the eternal truths of the immortality of the soul. We should take warning and not wait for the death bed to repent, as we see the infant taken away by death, so may the youth and middle aged, as well as the infant suddenly be called into eternity. Let this then prove as a warning to all, not to procrastinate repentance, or wait till a death bed; for it is the will of God that man should repent, and serve him in health, and in the strength, and power of his mind, in order to secure his blessing; and not wait until he is called to die. Also the doctrine of Baptizing children, or sprinkling them, or they must welter in hell is a doctrine not true, not supported in Holy writ, and is not consistent with the character of God. All children are redeemed by the blood of Jesus Christ, and the moment that children leave this world they are taken to the bosom of Abraham. The only difference between the old and young dying, is, one lives longer in heaven, and eternal light and glory than the other, and is freed a little sooner from this miserable wicked world.— Notwithstanding all this glory, we for a moment lose sight of it, and mourn the loss; but we do not mourn as those without hope.
“My intention was, to have spoken upon the subject of baptism, but having a case of death before us I thought proper to refer to that subject. I will now however say a few words upon baptism, as I intended. God has made certain decreees which are fixed, and immovable, for instance; God set the sun, the moon, and the stars in the heavens; and gave them their laws, conditions, and bounds which they cannot pass, except by his commandments; they all move in perfect harmony in their sphere, and order, and are as lights, wonders, and signs unto us. The sea also has its bounds which it cannot pass. God has set many signs on the earth, as well as in the heavens, for instance; the oak of the forest, the fruit of the tree, the herb of the field; all bear a sign that seed hath been planted there; for it is a decree of the Lord that every tree, plant, and herb, bearing seed, should bring forth of its kind, and cannot come forth after any other law, or principle. Upon the same principle do I contend that baptism is a sign ordained of God, for the believer in Christ to take upon himself in order to enter into the kingdom of God, “for except ye are born of water, and of the spirit ye cannot enter into the kingdom of God,” saith the Saviour. It is a sign, and commandment which [p. [751]]
God has set for man to enter into his Kingdom. Those who seek to enter in any other way will seek in vain; and God will not receive them, neither will the angels acknowledge their works as accepted: for they have not obeyed the , nor attended to the signs which God ordained for the salvation of man, to prepare him for; and give him a title to a ; and God has decreed that all who will not obey his voice shall not escape the damnation of hell. What is the damnation of hell? to go with that society who have not obeyed his commands. is a sign to God, to Angels, and to heaven that we do the will of God: and there is no other way beneath the heavens whereby God hath ordained for man to come to him, to be saved, and enter into the kingdom of God, except faith in Jesus Christ; repentance, and baptism for the remission of sins, and any other course is in vain; then you have the promise of the . What is the sign of the healing of the sick? the is the sign, or way marked out by James; and the custom of the ancient Saints as ordered by the Lord; and we can not obtain the blessing by pursuing any other course, except the way marked out by the Lord.
What if we should attempt to get the gift of the Holy Ghost through any other means, except the signs, or way which God hath appointed? should we obtain it? certainly not; all other means would fail. The Lord says do so, and so, and I will bless, so, and so.
There are certain key-words, and signs belonging to the , which must be observed in order to obtain the blessing, the sign of Peter was to repent, and be baptized for the remission of sins, with the promise of the gift of the Holy Ghost: and in no other way is the gift of the Holy Ghost obtained. There is a difference between the Holy Ghost, and the gift of the Holy Ghost. Cornelius received the Holy Ghost before he was baptized; which was the convincing power of God unto him of the truth of the gospel; but he could not receive the gift of the Holy Ghost until after he was baptized. Had he not taken this sign, or ordinance upon him, the Holy Ghost which convinced him of the truth of God, would have left him. Until he obeyed these ordinances and received the gift of the Holy Ghost, by the laying on of hands, according to the order of God, he could not have healed the sick, or commanded an evil spirit to come out of a man, and it obey him; for the spirits might say unto him, as they did to the sons of Sceva;—‘Paul we know; and Jesus we know, but who are ye!’ It mattereth not whether we live long or short on the earth after we come to a knowledge of these principles and obey them unto the end. I know that all men will be damned if they do not come in the way which he hath opened; and this is the way marked out by the word of the Lord.
“As concerning the resurrection I will merely say that all men will come from the grave as they lie down, whether old or young, there will not be ‘added unto their stature one cubit;’ neither taken from it; all will be raised by the power of God, having spirit in their bodies, and not blood. Children will be enthroned in the presence of God, and the Lamb; with bodies of the same stature that they had on earth; having been redeemed by the blood of the Lamb, they will there enjoy the fulness of that light glory, and intelligence which is prepared in the Celestial kingdom: ‘Blessed are the dead who die in the Lord; for they rest from their labors and their works do follow them.’
The speaker before closing called upon the assembly before him, to humble themselves in faith before God, and in mighty prayer and fasting to call upon the name of the Lord, until the elements were purified over our heads, and the earth sanctified under our feet; that the inhabitants of this may escape the power of disease and pestilence, and the destroyer that rideth upon the face of the earth; and that the Holy Spirit of God may rest upon this vast multitude. At the close of the meeting President Smith informed the congregation that he should attend to the ordinance of Baptism in the near his house, at 2 o’clock; and at the appointed hour the bank of the was lined with a multitude of people, and Joseph Smith went forth into the river and baptized with his own hands 80 persons, for the remission of their sins; and what added joy to the scene was, that the first person baptized was Mr. , a nephew of Mrs ; the first of her kindred that have embraced the fulness of the Gospel. At the close of this interesting scene the administrator lifted up his hands towards heaven, and implored the blessing of God to rest upon the people; and truly the spirit of God did rest upon the multitude, to the joy and consolation of our hearts. After baptism the congregation again repaired to the , near the , to attend to the ordinance of ; and, notwithstanding, President Smith had spoken in the open air to the people, and stood in the water and baptized about 80 persons, about 50 of those baptized received their confirmation under his hands, in the after part of [p. 752] the day. While this was progressing great numbers were being in the font.
Those who wish for further information concerning the scenes of the Sabbath in , or any other day in the week would do well to “come and see.”
.
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(Continued.)
While I was thus in the act of calling upon God I discovered a light appearing in the room which continued to increase until the room was lighter than at noonday, when immediately a personage appeared at my bedside standing in the air for his feet did not touch the floor. He had on a loose robe of most exquisite whiteness. It was a whiteness beyond any thing earthly I had ever seen; nor do I believe that any earthly thing could be made to appear so exceedingly white and brilliant, his hands were naked and his arms also a little above the wrist. So also were his feet naked, as were his legs a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but this robe, as it was open so that I could see into his bosom. Not only was his robe exceedingly white but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. When I first looked upon him I was afraid, but the fear soon left me. He called me by name, and said unto me that he was a messenger sent from the presence of God to me, and that his name was Nephi. That God had a work for me to do, and that my name should be had for good and evil, among all nations, kindreds, and tongues; or that it should be both good and evil spoken of among all people. He said there was a book deposited written upon , giving an account of the former inhabitants of this continent, and the source from whence they sprang. He also said that the fullness of the everlasting gospel was contained in it, as delivered by the Saviour to the ancient inhabitants. Also that there were two stones in silver bows, and these stones fastened to a breastplate constituted what is called the , deposited with the plates, and the possession and use of these stones was what constituted seers in ancient or former times, and that God had prepared them for the purpose of translating the book. After telling me these things he commenced quoting the prophecies of the Old Testament, he first quoted part of the third chapter of Malachi; and he quoted also the fourth or last chapter of the same prophecy though with a little variation from the way it reads in our Bibles. Instead of quoting the first verse as reads in our books he quoted it thus, “For behold the day cometh that shall burn as an oven, and all the proud yea and all that do wickedly shall burn as stubble, for they that cometh shall burn them saith the Lord of hosts, that it shall leave them neither root nor branch,” and again he quoted the fifth verse thus, “Behold I will reveal unto you the Priesthood by the hand of Elijah the prophet before the coming of the great and dreadful day of the Lord.” He also quoted the next verse differently, “And he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers, if it were not so the whole earth would be utterly wasted at his coming.” In addition to these he quoted the eleventh chapter of Isaiah saying that it was about to be fulfilled. He quoted also the third chapter of Acts. twenty second and twenty third verses precisely as they stand in our New Testament. He said that that prophet was Christ, but the day had not yet come when “they who would not hear his voice should be cut off from among the people,” but soon would come.
He also quoted the second chapter of Joel from the twenty eighth to the last verse. He also said that this was not yet fulfilled but was soon to be. And he further stated the fulness of the gentiles was soon to come in. He quoted many other passages of scripture and offered many explanations which cannot be mentioned here. Again he told me that when I got those plates of which he had spoken (for the time that they should be obtained was not yet fulfilled) I should not show them to any person, neither the breastplate with the Urim and Thummim only to those to whom I should be commanded to show them, if I did I should be destroyed. While he was conversing with me about the plates the vision was opened to my mind that I could see the place where the plates were deposited and that so clearly and distinctly that I knew the place again when I visited it. [p. 753]
After this communication I saw the light in the room begin to gather immedilately around the person of him who had been speaking to me, and it continued to do so until the room was again left dark except just around him, when instantly I saw as it were a conduit open right up into heaven, and he ascended up till he entirely disappeared and the room was left as it had been before this heavenly light had made its appearance.
I lay musing on the singularity of the scene and marvelling greatly at what had been told me by this extraordinary messenger, when in the midst of my meditation I suddenly discovered that my room was again beginning to get lighted, and in an instant, as it were, the same heavenly messenger was again by my bed side. He commenced and again related the very same things which he had done at his first visit without the least variation, which having done, he informed me of great judgments which were coming upon the earth, with great desolations by famine, sword, and pestilence, and that these grievous judgments would come on the earth in this generation. Having related these things he again ascended as he had done before.
By this time so deep were the impressions made on my mind that sleep had fled from my eyes and I lay overwhelmed in astonishment at what I had both seen and heard; but what was my surprise when again I beheld the same messenger at my bedside, and heard him rehearse or repeat over again to me the same things as before and added a caution to me, telling me that Satan would try to tempt me (in consequence of the indigent circumstances of my father’s family) to get the for the purpose of getting rich. This he forbid me, saying that I must have no other object in view in getting the plates but to glorify God, and must not be influenced by any other motive but that of building his kingdom, otherwise I could not get them. After this third visit he again ascended up into heaven as before and I was again left to ponder on the strangeness of what I had just experienced, when almost immediately after the heavenly messenger had ascended from me the third the third time, the cock crew, and I found that day was approaching so that our interviews must have occupied the whole of that night. I shortly after arose from my bed, and as usual went to the necessary labors of the day, but in attempting to labor as at other times, I found my strength so exhausted as rendered me entirely unable. My who was laboring along with me discovered something to be wrong with me and told me to go home. I started with the intention of going to the house, but in attempting to cross the fence out of the field where we were, my strength entirely failed me and I fell helpless on the ground and for a time was quite unconscious of any thing. The first thing that I can recollect was a voice speaking unto me calling me by name. I looked up and beheld the same messenger standing over my head surrounded by light as before. He then again related unto me all that he had related to me the previous night, and commanded me to go to my and tell him of the vision and commandments which I had received.
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Editorial Note
The first editorial passage introduced a letter Rabbi A. L. Landau of Breslau, Poland, wrote to an unnamed son who was in the process of converting to Christianity, which Landau insisted caused the family grief. Landau predicted his son would regret his decision on Judgment Day and begged for his recommitment to Judaism. The editor of the Times and Seasons sympathized with the father’s negative sentiments toward Christianity, reasoning that the Jewish experience with Christianity was limited to abusive interactions. The Times and Seasons previously published several significant articles discussing Jewish affairs in the , Europe, and the Middle East, including some by Jewish writers. Most of these materials were first published elsewhere, as was the case with Landau’s letter, which originally appeared in the -based Jewish Intelligencer.
THE JEWS.
The following is the letter of a Jew, to his son who had embraced christianity; and when we reflect that the Jews, as a people, have been proscribed, prosecuted, and persecuted; that they have been spoiled, robbed, murdered, pillaged and driven by the Christians,—that they have suffered banishment, exile, the confiscation of their property, and every kind of indignity and reproach, for ages and generations past, at the hands of their merciless persecutors, and cruel tyrants; we are not surprised that they shou[l]d cherish in their bosoms, feelings of disgust and abhorrence at the idea of their children embracing a religion which was so at variance with the principles of righteousness; which taught principles which were so sordid, avaricious and devilish, especially when we consider that on the continent of Europe, where a great majority of the Jews reside, they have nothing laid before them but a species of idolatry, which they have ever been taught to abhor from their infancy. What a pity that the pure principles of the gospel and the glorious precepts of the Redeemer should be so misrepresented by priestcraft, bigotry, superstition, and hypocrasy.—Ed.
Breslau, May 21, 1839.
My Dear Son:—I received the letter of the Berlin Rabbi, and when I had read it there ran tears out of my eyes in torrents; my inward parts shook, my heart became as a stone! How! do you not know that the Lord sent me already many hard tribulations? That many sorrows do vex me? But this new harm which you are about to inflict makes me forget [p. 754]
all the former, does horribly surpass them; as well respecting its sharpness as its stings! I write you this laying upon my bed, because my body is affected not less than my soul, at the report that you was about to do something which I had not expected from you. I fainted, my nerves and feelings sunk, and only by the help of a physician for whom I sent immediately, I am able to write these lines to you with a trembling hand. Alas! you, my son, whom I have bred, nourished and fostered; whom I have strengthened spiritually as well as bodily, you will commit a crime on me! Do not shed the innocent blood of your parents, for no harm have we inflicted upon you; we are not conscious of any guilt against you; but at all times we thought it our duty to shew to you, our first born, all love and goodness. I thought I should have some cheering account of you, but alas! how terribly have I been disappointed! But to be short, your outward circumstances are such that you may finish your study or pain.
Do you think that the Christians to whom you will go over by changing your religion will support you, and fill up the place of our fellow believers? Do not imagine that; your outward reasons therefore if you have any are nothing. But out of true persuasion you will, as I think, not change our true and holy doctrine, for that deceitful, untrue and perverse doctrine of Christianity. What! will you give up a pearl for that which is nothing—which is of no value in itself? But you are light minded; think of the last judgment,—of that day when the books will be opened and hidden things will be made manifest; of that day when death will approach you in a narrow pass, when you cannot go out of the way! Think of your death bed from which you will not rise any more, but from which you will be called before the judgment seat of the Lord! Do you not know, have you not heard, that there is over you an all hearing ear, and an all seeing eye? that all your deeds will be written in a book and judged hereafter? Who shall then assist you when the Lord will ask you with a thundering voice, why hast thou forsaken that holy law which shall have an eternal value; which was given by my servant Moses and no man shall change it? Why hast thou forsaken that law and accepted instead of it lying and vanity? Come therefore again to yourself, my son! remove your bad and wicked councellors; follow my advise and the Lord will be with you! Your tender father must conclude because of weeping.
Signed,
A. L. LANDAU,
Rabbi.
-[Jewish Intelligencer.
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From the Millennial Star.
’ LETTER.
. Dec. 14, 1841
,
Beloved Brother in Christ,—Having finished my labors in the regions of Bedford and Birmingham, I arrived in on the 28th of October, on my way to my family in .
I found on my arrival that large placards were posted through the town that I would preach on the following Sabbath in the Music Hall, and in the evening give my reasons for renouncing the doctrines of Methodism and embracing the doctrines and principles of the . When evening came the people were quite in a ferment. The Music Hall was filled to oveflowing, there being more than 2,000 people present. At the close some of the good christains (so called) began to disturb the meeting. I arose and told them we had taken that place to worship God in, but if any of them thought he could prove our doctrine false, he should have an opportuninty in fair open discussion. After the close of the meeting, a Mr. J. B. Philips, of the Church of England, came forward and desired to discuss the subject. He said he considered himself fully competent to prove our doctrine false.
Arrangements were soon completed. The discussion was to be held in the Queen’s Theatre, the subject being the Book of Mormon and our principles, and to continue three evenings. The Bible was to be the rule of evidence by which all decisions were to be made. Each chose a chairman, and they chose a third as an arbitrator between them.
Mr. Philips nominated Dr. Wetherall, a highly respectable medical gentleman of , belonging to no religious society. This gentleman had never attended our meetings, and was an entire stranger to myself and the saints, and our opponents, in nominating him, said they knew him to be an impartial man, [p. 755] a gentleman, and a man of truth, and so I found him.
I opened the discussion by showing that the Bible did not contain all the word of God, but that it spoke of many books written by the prophets, which, if they had been in the Bible, would be Bible just as much as any of the books already contained in it.
I then set forth that the Book of Mormon was the book spoken of by Isaiah, 29th chap. and also that it was the record of Joseph in the hands of Ephraim, to be brought forth in the last days, just previous to the gathering of Israel, and this in fulfillment of the 37th of Ezekiel, and many other plain prophetic declarations.
When my opponent arose, he seemed astonished that I should prove the Book of Mormon true by the Bible; and I believe he was astonished, for it soon appeared that he knew nothing of the contents of Bible. He did not attempt to answer my arguments, but enquired of the people if he should examine the characters of the saints. Of course some cried out, “Yes,” for some of the priests were present, and they saw that their craft was in danger. He then commenced slandering and belying our , calling them “money diggers,” “Gold Bible Company,” “banditti,” and many other such like terms embracing all manner of evil falsly against us for Christ’s sake.
To these things I replied that if he wished to examine characters we would commence between our two selves, but that I thought we had come before the public to discuss doctrine not characters. I then asked him to prove one of those charges against me, as I was an elder, and all the elders were accused. At this time some of the people cried out, “His name is not Philips, but Boyd.” Others cried out for him to pay the old woman in the market for the eggs and butter that he had cheated her out of some years since, when his name was Boyd. At this time he jumped up in a tremendous rage, and protested against an examination of characters. I began to find that “something was rotton in Denmark.” So much for the character of this champion of the devil and the sectarians.
He said no more about character.
On the third evening, having failed to disprove one of our principles, he, by the council of his sectarian friends, brought with him a glass of poison, and said if I would drink it they would all be Latter Day Saints, although he had previously said that all our doctrines and principles came from hell. I replied that I understood the Bible (not poison) was to be the rule of evidence, but if he would point out one single place in the New Testament where a servant of God ever drank poison to convince a set of ungodly infidels of the truth of the religion of the blessed Jesus, I would then be willing to do the same. This he failed to do, and being his last resource, he lost the day. On a show of hands more than half of the entire congregation held up their hands in our favor.
Dr. Wetherall decided that Mr. P. had failed to prove a single point against us, and said that I had proved every point, the Bible being the rule of evidence.
I would here state that the name of Mr. Wetherall deserves to be cherished by every lover of truth for his noble and disinterested conduct in this discussion, not because he gave a decision in our favor, but because that he throughout the discussion proved himself to be (“one of the noblest works of God.”) an honest man.
After the above I continued laboring in the ministry in for above four weeks, during which time I held two more discussions, one in the Hall of Science, with a Mr. M’Intosh, a Socialist lecturer. This gentleman and his friends treated me with respect and kindness, and I will say that as a people they acted much more Christain-like than any sectarian congregation I have seen since my arrival in . My prayer is that they may be led into the truth.
A few days after the above a Mr. Brindley advertised to lecture against the Latter Day Saints, and stated that any one was at liberty to speak three-quarters of an hour, and then he would reply. I went to hear his lecture; a clergyman of the Church of England took the chair. Mr. B. then commenced slandering, misrepresenting, and I believe, wilfully lying against the Saints in a most shameful manner. At the close I arose and challenged him to meet me in a fair open discussion on [p. 756] equal terms. He avoided giving me an answer to the challange, and himself, chairman and party, treated me in the most shameful manner. The clergyman who presided proved himself to be a reverend liar, by stating that I should have an opportunity at the close of the meeting, to put any question to Mr. Brindley that I wished. After the chairman and Mr. B. had both pledged their word to that effect, I waved the settling of the challenge until the close of the meeting; and then one of the most disagreeable scenes took place that I have witnessed, viz. they proved that one of our elders had prayed for a sick child, whose parents had no faith, and the child was not healed. This in their estimation proved the doctrine false; but the twelve apostles all tried to heal the sick in one instance, and could not, and Jesus told them that this kind cometh not out but by prayer and fasting; but if the Latter Day Saints cannot cast out every kind without fasting or faith either, then they are considered imposters. After this they proved something still more wonderful, viz. that one of the Latter Day Saints had died in London, and this (they said) proved clearly that we had not the gift of healing in the . Yet they are wiling to admit that the former day saints had the gifts of healing, although they all died. Paul could advise Timothy to take a little wine for his stomach’s sake and for his often infirmities; he could leave his fellow laborer at Miletus sick because he had not faith to be healed; but in this enlightened age every one must be healed, faith or no faith, and no one must die, or it proves us to be all imposters. Well, as I before stated, Mr. B. and his chairman proved themselves guilty of the most wilful falsehood by denying me the privilege of saying one word. I told them of their promise, but they said they did not care, and again forbid me saying another word on the platform.
On the following day they published that I should attend at the Theatre in the evening to prove that we could work miracles. This he did to get a full house and line his pockets by deception and lies.
On the following week, I publicly challenged Mr. Brindley, or any sectarian priest in , to discuss our principles, but no Mr Brindley made his appearance, nor will he ever, for he is fearful to be tried by the word of God, knowing that it condemns him on almost every page.
Thus, you see, this mighty champion, this tool of sectarianism, dare not meet in fair open discussion, well knowing that if he should do his iniquity and falsehood would be made manifest to all men.
I also held a discussion two evenings with a Mr. Stevenson, a Wesleyan minister, who treated me in a very gentlemanly manner, and acknowgled to the people that many of our principles were true, especially the gifts, blessings, and signs following the believers in all ages, in proof of which he quoted John Wesley’s notes on the New Testament, thereby proving that there are very few Wesleyan ministers in these days. The fact is they are almost all done away, as well as every thing else that is good. At the close of the discussion Mr. Stevenson did not wish a show of hands on the subject, but wished every one to judge for themselves.
On Sunday evening, Dec. 5th, I delivered my farewell address to the people of . It was on the subject of restoration. We had the largest congregation ever assembled in the hall with the saints. There was said to be two thousand five hundred people present. It was a time long to be remembered. At the close the whole congregation, with the exception of a dozen or two, arose and gave me their prayers or good wishes. Hundreds are believing, and many are being baptized from week to week—prejudice is giving way on every side, and the prospect brightens for a mighty ingathering of the honest in heart. The saints and friends have kindly supplied my temporal wants—my passage is now paid, and I expect to leave to-morrow for ; and in leaving this country, I bear my testimony that the saints in this land are a kind, warm-hearted people. They have always ministered to my necessities, and their kindness will never be forgotten by me while heaven gives me intellect. My sincere prayer is that God may reward them for all their kindness to his servants.
I must now close by subscribing myself your friend and brother in the new and everlasting covenant.
[p. 757]
SIGNS OF THE TIMES.
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earthquakes.
From the Preston Pilot.
Up to 10th of November a series of storms and earthquakes have desolated parts of the Two Sicilies and Calabria, a region of volcanic fires. The people are in a state of great alarm; and from the mischief already done, it is frightful to apprehend what ravages may follow. The meteorological phenomena throughout the larger portion of Europe for the last two or three months have been of an uncommon and unsettled character, and the weather generally severe. On the 25th of September extraordinary perturbations occurred in magnetic observations at ’Greenwich and elsewhere.
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destructive earthquakes in central america.
From the Albion, Dec. 13th
By a letter received from Central America by the last Jamaca packet, it appears that the entire city of Cartago, containing a population of 10,000 persons, was destroyed by an earthquake early in the morning of September 2nd, though, as nearly all the inhabitants had previously risen, but few (not more than forty or fifty persons) were killed or wounded. This earthquake occurred without previous warning, and was connected with an eruption of the well known volcano about three leagues distant. A smart shock of the same earthquake was at the same time felt in the town of San Jose, not far distant, at which place the earth trembled for several days subsequent, but not much damage done there.
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atmospheric phenomenon.
A luminious and electric ball was seen in the sky over Windermere on the 25th ult. In the course of three minutes it assumed the shapes of a pyramid, a flame, a spiral serpent, the figure of the letter Z, very brilliant at its angles, and lastly, of a compressed cresent, when it disapeared.
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A well known corespondent of the Albion, signing himself “R.” of Prescott, on metorological subjects, writes thus in that paper of the 6th inst: God will not be mocked in his designs on earth, but the forms of light and the clouds may yet instruct them of their deficiencies. Never before did I see such funereal, such lugubrious and portentious visions of sky for evil as for two months have hovered over us. Never within the memory of man did such clouds produce such successions of thunder storms, inundations, and hurricanes. The locust, the horse-resembling, the cruical, the palmated, the sheaf-reared ensign of Ceres, the funereal meshlike, the serpentine, the snake rod-like: these have never failed to be the sequents of forms of light more terrible than they, and which seem to have been prepared to exhaust over our land a magazine of evil, of which none of us can yet proclaim the end, and of which, it is more than probable, we have only seen the beginning. Be warned, ye great ones of the land, for God’s wrath is on the wheel of nature, working it towards a nation’s destruction. Once more I say, be warned!”
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Editorial Note
The second editorial passage in the 15 April 1842 issue of the Times and Seasons reproduced and commented on references to the in other presses. The editorial passage specifically praised two editors that JS considered fair in their treatment of Latter-day Saints: of the New York Herald and of the Chicago Democrat.
From the Western Reserve Cabinet and Family Visitor.
, of the New York Herald, has been found guilty in two indictments for Libels against Judges [Mordecai] Noah and [James] Lynch, and has been sentenced to pay a fine of some two or three hundred dollars. Notwithstanding this mishap, the noted editor of the Herald is certainly rising in the world, for the city council of the famous City of have taken him under their special protection and patronage. They have passed a solemn resolution, in city council convened, to the effect that is “rayther” the greatest editor and his Herald a little the tallest paper that this planet can produce. At this rate will be able to out-live any number of indictments.
Thus saith the sectarian editor of the “Western Reserve Cabinet and Family Visitor” of March 1st, 1842. Now is one of the most able editors, and his Herald one of the best conducted papers this world ever saw. He is a more moral man, a greater benefactor of the human race, and a better Christian, than any sectarian editor on this continent; and the Herald diffuses more useful knowledge, and correct information, than all their illiberal, bigoted, prejudiced, narrow contracted papers combined. The Herald will “rise in the world” either with or without the Mormon support—so do not trouble yourself Mr. [Lyman W.] Hall. [p. 758]
Gen. Joseph Smith, the and founder of the sect called “the ” was born in , Windsor co. Vt. in 1805, 23d of December. Old Windsor county is now boasting of as many distinguished men in different spheres as any in the Union. This poor farmer’s son has built up a denomination of nearly 100,000 people in Europe, Asia, Africa, and nearly all the islands of the great oceans. Besides, Gen. Smith did not invent his creed himself; but an angel of the Lord delivered it to him on Mount Moriah, N. Y. on the 22nd September, 1827.
The above is from the able pen of that fearless champion of the rights of man, Col. , Editor of the Democrat. The west can boast of no more able editor, nor can any of her growing cities produce a better conducted paper. As to ’s religious views we know nothing—we presume he has no particular predilections for us; but that he entertains the same noble and generous feelings towards all professing christains, and all good men. He certainly is one of the most brilliant stars in the constellation of —and as political leader he has no superior.
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TIMES AND SEASONS.
CITY OF ,
FRIDAY, APRIL 15, 1842.
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Editorial Note
The third editorial passage was a theological treatise explaining the practice of for the dead through an appeal to scripture. JS first introduced the subject on 15 August 1840 during a funeral sermon for member , and the earliest vicarious baptisms took place in the by 13 September 1840. JS had preached extensively on baptism for the dead since, but this editorial was the first time he provided a full explanation and defense in print.
FOR THE DEAD.
The great designs of God in relation to the salvation of the human family are very little understood by the professedly wise, and intelligent generation in whieh we live; various and conflicting are the opinions of men concerning the plan of salvation; the requisitions of the Almighty; the necessary preparations for heaven; the state and condition of departed spirits; and the happiness, or misery that is consequent upon the practice of righteousness and iniquity according to their several notions of virtue, and vice. The Mussulman condemns the Heathen, the Jew, and the Christian, and the whole world of mankind that reject his Koran as infidels, and consigns the whole of them to perdition. The Jew believes that the whole world that reject his faith, and are not circumcised, are gentile dogs, and will be damned. The Heathen are equally as tenacious about their principles, and the Christian consigns all to perdition who cannot bow to his creed and submit to his ipse dixit. But while one portion of the human race are judging and condemning the other without mercy, the great parent of the universe looks upon the whole of the human family with a fatherly care, and paternal regard; he views them as his offspring; and without any of those contracted feelings that influence the children of men, causes “his sun to rise on the evil and the good; and sends his rain on the just and unjust.” He holds the reins of judgment in his hands; he is a wise lawgiver, and will judge all men, -[not according to the narrow contracted notions of men, but]- “according to the deeds done in the body whether they be good or evil;” or whether these deeds were done in , , Spain, Turkey India: he will judge them “not according to what they have not, but according to what they have;” those who have lived without law, will be judged without law, and those who have a law, will be judged by that law; we need not doubt the wisdom and intelligence of the great Jehovah, he will award judgment or mercy to all nations according to their several deserts, their means of obtaining intelligence, the laws by which they are governed; the facilities afforded them of obtaining correct information; and his inscrutable designs in relation to the human family: and when the designs of God shall be made manifest, and the curtain of futurity be withdrawn, we shall all of us eventually have to confess, that the Judge of all the earth has done right.
The situation of the Christian nations after death is a subject that has called forth all the wisdom, and talent of the philosopher, and the divine; and it is an opinion which is generally received, that the destiny of man is irretrievably fixed at his death; and that he is made either eternally happy, or eternally miserable’ that if a man dies without a knowledge of God, he must be eternally damned; without any mitigation of his punishment, alleviation of his pain or the most latent hope of a deliverance while endless ages shall roll along. However orthodox this principle may be, we shall find that it is at variance with the testimony of holy writ; for our Saviour says that all manner of sin, and blasphemy shall be forgiven men wherewith they shall blaspheme; but the blasphemy against the Holy Ghost shall not be forgiven, neither in this world, nor in the world to come; evidently showing that there are sins which may be forgiven in the world to come; although the sin of blasphemy cannot be forgiven.
Peter also in speaking concerning our Saviour says, that “he went and preached unto [p. 759] spirits in prtson, which sometimes were disobedient, when once the long suffering of God waited in the days of Noah.” 1 Pet. iii, 19, 20. Here then we have an account of our Saviour preaching to the spirits in prison; to spirits that had been imprisoned from the days of Noah; and what did he preach to them? that they were to stay there? certainly not; let his own declaration testify; “he hath sent me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised”—Luke iv, 18, Isaiah has it;—“To bring out the prisoners from the prison, and them that sit in darkness from the prison house.” Is. xlii, 7 It is very evident from this that he not only went to preach to them, but to deliver, or bring them out of the prison house. Isaiah in testifying concerning the calamities that will overtake the inhabitants of the earth says, “The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgressions thereof shall be heavy upon it; and it shall fall and not rise again. And it shall come to pass in that day; that the Lord shall punish the hosts of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in prison, and after many days shall they be visited.” Thus we find that God will deal with all the human family equally; and that as the antediluvians had their day of visitation; so will those characters referred to by Isaiah, have their time of visitation, and deliverance, after having been many days in prison.
The great Jehovah contemplated the whole of the events connected with the earth, pertaining to the plan of salvation, before it rolled into existence, or ever the “morning stars sung together for joy,” the past, the present and the future, were, and are with him one eternal now; he knew of the fall of Adam, the iniquities of the antedeluvians, of the depth of iniquity that would be connected with the human family; their weakness and strength, their power and glory, apostasies, their crimes, their righteousness, and iniquity; he comqrehended the fall of man, and their redemption; he knew the plan of salvation, and pointed it out; he was acquainted with the situation of all nations; and with their destiny; he ordered all things according to the council of his own will, he knows the situation of both the living, and the dead, and has made ample provision for their redemption, according to their several circumstances, and the laws of the kingdom of God, whether in this world, or in the world to come. The idea that some men form of the justice, judgment, and mercy of God, is too foolish for an intelligent man to think of; for instance it is common for many of our orthodox preachers to suppose, that if a man is not what they call converted, if he dies in that state, he must remain eternally in hell without any hope:—
Infinite years in torment must he spend;
And never, never, never, have an end.
And yet this eternal misery is made frequently to rest upon the merest casuality [casualty];—The breaking of a shoe string; the tearing of a coat, of those officiating; or the peculiar location in which a person lives, may be the means indirectly of his damnation: or the cause of his not being saved. I will suppose a case which is not extraordinary:—Two men who have been equally wicked, who have neglected religion, are both of them taken sick at the same time; one of them has the good fortune to be visited by a praying man, and he gets converted a few minutes before he dies; the other sends for three different praying men, a tailor, a shoemaker, and a tinman. The tinman has a handle to solder on to a can; the tailor has a button-hole to work on some coat that is needed in a hurry; and the shoemaker has a patch to put onto somebody’s boot; they none of them can go in time, the man dies and goes to hell: one of these is exalted to Abraham’s bosom; he sits down in the presence of God, and enjoys eternal, uninterrupted happiness; while the other who was equally as good as him, sinks to eternal damnation; irretrievable misery, and hopeless despair; because a man had a boot to mend, the button hole of a coat to work, or a handle to solder on to a saucepan. The plans of Jehovah are not so unjust; the statements of holy writ so visionary; nor the plan of salvation for the human family so incompatable with common sense; at such proceedings God would frown with indignance, angels would hide their heads in shame; and every virtuous, intelligent man would recoil. If human laws award to each man his deserts, and punish all delinquents, according to their several crimes; surely the Lord will not be more cruel than man, for he is a wise legislator, and his laws are more equitable, his enactments more just, and his decisions more perfect than those of man: and as man judges his fellow man by law, and punishes him according to the penalty of that law; so does the God of heaven judge “according to the deeds done in the body.” To say that the heathen would be damned because they did not believe the gospel would be preposterous; and to say that the Jews would all be damned that do not believe in Jesus, would be equally absurd; for, “how can they believe on him of whom they have not heard; and how can they hear without a preacher; and how can he preach except he be sent;” consequently neither Jew, nor heathen, can be culpable for rejecting the conflicting opinions of sectarianism, nor for rejecting any testimony but that which is sent of God, for as the preacher cannot preach except he be sent, so the hearer canot believe without he hear a sent preacher; and cannot be condemned for what he has not heard; and being without law will have to be judged without law.
When speaking about the blessings pertaining to the gospel, and the consequences connected with disobedience to its requirements, we are frequently asked the question, what has become of our Fathers? will they all be damned for not obeying the gospel, when they never heard it? certainly not. But they will possess the same privilege that we here enjoy, through the medium of the everlasting priesthood, which not only administers on earth but in heaven, and the wise dispensations of the great Jehovah; hence those characters referred to by Isaiah will be visited by this priesthood, and come out of their prison, upon the same principle as those who were disobedient in the days of Noah, were visited by our Saviour, -[who possessed the everlasting, Melchizedec priesthood,]- and had the gospel preached to them, by him in [p. 760] prison; and in order that they might fulfil all the requisitions of God, their living friends were baptized for their dead friends, and thus fulfilled the requirements of God which says, “Except a man be born again of water, and of the spirit he can in no wise enter into the kingdom of heaven;” they were baptized of course, not for themselves, but for their dead. Crysostum says that the Marchionites practised baptism for the dead, “after a catachumen was dead they hid a living man under the bed of the deceased; then coming to the dead man they asked him whether he would receive baptism; and he making no answer, the other answered for him, and said that he would be baptized in his stead; and so they baptized the living for the dead.”
The church of course at that time was degenerate, and the particular form might be incorrect, but the thing is sufficiently plain in the scriptures, hence Paul in speaking of the doctrine says, “Else what shall they do who are baptized for the dead? If the dead rise not at all, why are they then baptized for the dead?” 1 Cor. xv, 29.
Hence it was that so great a responsibility rested upon the generation in which our Savior lived; for says he “That upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel, unto the blood of Zacharias, son of Barachias whom ye slew between the temple and the altar. Verily I say unto you all these things shall come upon this generation.” Matt. xxiii. 35, 36. Hence as they possessed greater privileges than any other generation, not only pertaining to themselves but to their dead, their sin was greater; as they not only neglected their own salvation but that of their progenitors, and hence their blood was required at their hands. And now as the great purposes of God are hastening to their accomplishment and the things spoken of in the prophets are fulfilling, as the kingdom of God is established on the earth, and the ancient order of things restored, the Lord has manifested to us this duty and privilege, and we are commanded to be baptized for our dead thus fulfilling the words of Obadiah when speaking of the glory of the Latter Day. “And saviours shall come up upon mount Zion to judge the remnant of Esau; and the kingdom shall be the Lords”. A view of these things reconciles the scriptures of truth, justifies the ways of God to man; places the human family upon an equal footing, and harmonizes with every principle of righteousness, justice, and truth. We will conclude with the words of Peter: “For the time past of our life may suffice us to have wrought the will of the Gentiles”. . . . “For, for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.”—Ed.
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NOTICE.
On looking over our subscription list we find many who have paid but one dollar, on the present volumne, which pays for six months; and as that time expires with this number, all who wish the paper continued to the end of the volumne would do well to forward the money immediately.
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Special of the , met according to appointment in the City of , April 6, 1842.
The day being wet, the first Presidency did not attend, and addressed those present upon the subject of the charges against him, and said he would be happy to have an opportunity of laying his statement before the Conference, at a convenient time.
Pres’t. , Pres’t. pro tem., and Pres’t. all spoke upon the subject of military affairs, showing the necessity of a well organized and efficient force; that as we were bound to serve our country if required in common with all good citizens, we ought not to be behind any of our neighbors in point of good order, neat uniforms, and equipments, and a well organized, and thoroughly disciplined legion.
April 7. Conference met, Pres’t. Joseph Smith had the several put in order, and seated: he then made some very appropriate remarks concerning the duties of the church, the necessity of unity of purpose in regard to the building of the houses, and the blessings connected with doing the will of God; and the inconsistency folly and danger of murmuring against the dispensations of Jehovah.
He said that the principal object of the meeting was to bring the case of before them, and that another object was to choose young men, and them, and send them out to preach, that they may have an opportunity of proving themselves, and of enduring the tarring and feathering and such things as those of us who have gone before them, have had to endure.
having arrived, was called upon, and addressed the congregation in relation to the nonperformance of his mission to : he said that when he started with , joy filled their hearts, and they were aware of the responsibility of their mission. ’s vision was that he should be in alone, considered to be his father and guide in the mission, and felt it his duty to submit to ’s opinion in all things; no elders ever were more in concert on a mission than they were while together; they made a covenant in to stand by each other while on the mission; that if they were insulted, or imposed upon they would [p. 761] stand by each other even unto death, and not separate unless to go a few miles to preach a sermon; that all monies should go into one purse, and it did so. in Indiana first said he would go to visit , and that should stay and preach, he assented, and he went and returned to Indianapolis. had a mare given him on account of both, then took the mare, went on, and left his luggage with ; while away he sold the mare for $40, and received $60 more as a donation from the man to whom he sold the mare, he returned, they preached in and received a handsome contribution, preached 16 miles off and raised a branch, went to , revised the Missouri Persecutions, got 2000 copies printed, and paid for them, and took part of them with him and left a large box full and about 150 loose copies with . started for purposing to visit churches on the way: he left $23.31. returned to , and Milton, and sold books, with the intention of following as soon as practicable; but he stayed a day or two too long, and the river closed by the frost, from one to two weeks earlier than usual; told him that it was possible they might be from one to two years before they would leave , as it would take upwards of $1000 each to take them to and back, that it would be slow gleaning in , and assigned this as a reason for not immediately following , thinking that he would be sure of seeing him in the spring.
accused himself of not using better economy in proceeding on his journey; there came out a piece in the paper stating the displeasure of the Lord respecting and , he sat down and wrote a piece to put in the paper acknowledging the justice of the charge, but wisdom prevented its being published, preached about Washington &c., gathered funds for the mission, in Westchester and in . raised funds on behalf of the mission, by applauding ’s talents, wisdom &c, but they were disappointed in him when they saw him, he raised funds for the mission, the most liberal was in ; he intended to sail on the 25th of July, but the brethren said that if he would remain two weeks they would raise funds for him, they found that it would take longer, and he decided to stay a month, he then received a command through through a letter from Pres’t. to an official character in , requesting him to return; he wrote to ascertain the reason but did not get an answer, he was then called in by Pres’t. J. Smith, and Elder . would often renew the covenant between them to never part with each other in that mission. had no blame to attach to ; he supposed that he had done right but if he had been in his place he would have tarried for him until the spring.
The reports of his having apostatized &c. returned even from this place to . Many reproved him for leaving for .
Pres’t. J. Smith then arose and stated that it was wrong to make the covenant referred to by him; that it created a lack of confidence for two men to covenant to reveal all acts of secrecy or otherwise to each other—and showed a little grannyism. He said that no two men when they agreed to go together ought to separate, that the prophets of old would not and quoted the circumstance of Elijah and Elisha iii Kings 2 chap. when about to go to Gilgal, also when about to go to Jericho, and to Jordan, that Elisha could not get clear of Elijah, that he clung to his garment until he was taken to heaven and that should have stuck by , and he might have gone to , that there is nothing very bad in it, but by the experience let us profit; again, the Lord made use of as a scape-goat to procure funds for .
When returns we will reconsider the matter, and perhaps send them back to , we will fellowship until comes, and we will then weld them together and make them one. A vote was then put, and carried that we hold in full fellowship.
Voted, that be sent to . Sung a hymn—Adjourned for one hour and a half, at one o’clock.
Met agreeable to adjournment.—Sung a hymn—Prayer by Elder .
called to know if there were any present of the rough and weak things, who wished to be ordained, and go [p. 762] and preach, who have not been before .
then addressed those who intended to be ordained, on the subject of their duty and requirements to go to preach.
spoke concerning the elders who went forth to preach from , and were afterwards called in for the and anointing at the dedication of the , and those who go now will be called in also, when this is about to be dedicated, and will then be to go forth with mighty power having the same anointing, that all may go forth and have the same power, the first, second, and so on, of the and all those formerly ordained. This will be an important and beneficial mission, and not many years until those now sent will be called in again.
He then spoke in contradiction of a report in circulation about , , himself, and others of the , alledging that a sister had been shut in a room for several days, and that they had endeavored to induce her to believe in having two wives. Also cautioned the sisters against going to the steam boats.
Pres’t. J. Smith spoke upon the subject of the stories respecting and others, showing the folly and inconsistency of spending any time in conversing about such stories or hearkening to them, for there is no person that is acquainted with our principles would believe such lies, except the editor of the “ Signal.” for the dead, and for the healing of the body must be in the font, those coming into the church and those rebaptized may be done in the .
A box should be prepared for the use of the font, that the clerk may be paid, and a book procured by the monies to be put therein by those baptized’ the remainder to go to the use of the .—Sung a hymn. Ordinations to take place to-morrow morning—Baptisms in the font also—There were 275 ordained to the office of Elder under the hands of the Twelve during the .
April 8. Sung a hymn—Prayer by —Sung a hymn.
then addressed the assembly upon several subjects; made many interesting remarks concerning being called to the ministry, labor in the vineyard &c., spoke of his own travels and the fruits of his labors as an encouragement to the young elders who were going into the vineyard.
Pres’t. J. Smith said the baptisms would be attended to, also the ordinations.
Sung a hymn—Elder preached a sermon while the ordinations and baptisms were going on on the subject of infidelity showing that the arguments used against the bible were reasonably scientifically and philosophically false.
The was occupied in the afternoon by Elder and followed by Elder , then the Conference closed by benediction of Pres. J. Smith.
, Clerk.
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MINUTES.
Minutes of a conference of the , held in the City of , Nov. 29th 1841.
The Conference was organized at 2 o’clock P. M. by electing , Chairman, and , Clerk.
After addressing the Throne of Grace, the briefly stated the object of convening together—and then proceeded to ascertain how many of each , or order were present, when it was ascertained there were present, one of the travelling High Councillors, six , sixteen elders, three , two and two .
Reports of delegates being called for, reported that the whole number of persons who had been received into the at was two hundred and ninety-two, of which two hundred and seventy-nine were received by and , and thirteen by certificate. Of these, four have died, ninety-six moved away, and thirteen have been excommunicated; leaving one hundred and seventy-nine, of whom there are a president and two councillors, a and two councillors, eleven elders, two priests, one teacher and two deacons.
The branch of Setauket, Long Island, was represented by Benjamin Hulse, teacher.—That branch was organized on the 27th of March, 1841, with eighteen members, two of whom had been preachers, one a Baptist, and the other a Methodist. The number has since, been increased to forty-three, of whom six have been cut [p. 763] off, leaving at present thirty-seven, among whom there are two , three , one and one , organized and built up chiefly by Elder Sparks—The cause is still progressing in that place.
Elder John Leach, representing the at Paterson, New Jersey, stated that the number at present is nine, of whom six have been there, and three are from other branches.
Elder Samuel J. Raymond, representing the branch at Hempstead, L. I., stated that it was organized on the first of August 1839 by Elder Selah Lane—The number received into that branch is sixty-three; one having died, and sixteen having moved away, the present number is forty-six.
Elder N. T. James, stated that there were at Elizabethtown, N. J. six members—that he intended to continue his labors there, and hoped to raise up a branch there, although there was at present much opposition.
Elder Sparks, represented that the branch at New Rochelle, West Chester co. N. Y. of which Elder C[harles] W. Wandell was presiding elder, consisted of thirty-five members, including two elders, one priest, one teacher and one deacon—all in good standing—Himself and Elder Wandell had recently labored in Fairfield County, Ct. where they had found great encouragement, doors being freely opened to them in many places.
Elder Joseph Beebee stated that he had preached several times at Pompton, N. J. where there are six members, one of whom is a priest.
Elder Wandell, of New Rochelle, having now arrived, and the report of Elder Sparks being read to him, he confirmed the same, and stated that there were many persons there who were almost ready to be baptized, that the congregations were increasing in numbers, that the saints were in the enjoyment of the gifts of the Holy Spirit, and that the future prospects there were very encouraging indeed.
Elder Stephen F. Qua stated that he had lately preached in several places in Orange County, and that in company with Elder Charles E. Reynolds, he had visited Poughkeepsie, and in the course of two weeks, they had held fourteen meetings in that place and vicinity, leaving many persons believing, and anxious to hear further concerning the things of the kingdom. He had also lately visited Whitehouse, Hunterdon County, where he preached five times, and baptized one person.
Elder N. T. James stated that he was the first to preach the gospel in Newark N. J. where he had baptized five. The number has since been increased to nine, at present there are six members there, three having moved away.
Elder Lane stated that the number of members in the city of Brooklyn at the present time is about ten—one elder, one priest and one deacon.
On motion by Resolved that Elijah R. Swackhamer received an elder’s license, he having been ordained last winter.
On motion, Resolved, that this be called the New York conference.
On motion, Resolved, that , Bernhart Smith and Benjamin Hulse be ordained elders, that E. R. Young and William Carmichael be priests and that Matthias Spencer be ordained a teacher.
On motion, Resolved, that the ordination of these persons be referred to the several branches to which they belong, that the branches may sanction and approve the nominations before they are ordained—except in the case of E. R. Young.
Benjamin Aber of Bushville, Orange County, N. Y. stated that himself and wife embraced the gospel about three years since, and that in his vicinity there are at the present time six members.
He invited elders to come and preach in his house and offered to support two preachers a month, whereupon the recommended Elders Lane and Dougherty for this mission, and they having signified their willingness to go, were encouraged to do so by the voice of the meeting.
On motion, Resolved, that a letter of commendation be given to , and that the of this conference be directed to prepare it, and sign it in behalf of the members of this conference.
Ebenezer R. Young of Paterson was then ordained a priest, under the hands of , assisted by Elders and Everett, after which Elder Swackhammer received the imposition of hands, that the ordination, which he received [p. 764] last winter under the hands of several , might be confirmed.
On motion, Resolved, that our next be held in this on the third Wednesday of May next, at one o’clock P.M.
On motion, Resolved, that the minutes of this conference be forwarded to , with a request for publication in the “Times and Seasons.”
The proceedings were closed with prayer by the , and the conference adjourned.
Names of the members of this conference.
, of the .
,—, Addison Everett, George Holmes, , Richard Burdge, William Acker.
,—E. McClain, N. T. James, Charles W. Wandell, Joseph Beebee, Selah Lane, Edward Dougherty, Quartus S. Sparks, James B. Meynell, Stephen F. Qua, E. R. Swackhamer, John Leach, John M. Baker, Samuel J. Raymond, E. Ward Pell, William Marsden, —— Hall.
,— Joshua Parker, Francis Hewitt, Bernhart Smith.
,—Sylvester H. Wadsworth, Benjamin Hulse.
,—Bush Reynolds, William Guy Jarman.
, Chairman.
, Clerk.
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An Ordinance amending an Ordinance entitled “An Ordinance regulating Auctions in the City of .”
Sec. 1. Be it ordained by the City Council of the City of , That the 6th section of “An Ordinance regulating Auctions in the City of ,” be, and the same is hereby repealed.
Passed April 9th 1842.
, Mayor,
, Recorder.
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An Ordinance to regulate Taverns and Ordinaries, in the City of .
Be it ordained by the City Council of the City of , That no tavern or ordinary shall be kept in the City of , without a license being first had and obtained therefor, which license and the person or persons by whom such license shall be obtained, shall be subject to such conditions, regultions and penalties, as shall be provided for by law, at the date of such license, or at any time thereafter, during the period for which it shall be obtained.
Sec. 2, That all licenses for taverns or ordinaries shall expire on the first Monday in November in each, year and the Mayor shall not charge less than ten, nor more than one hundred dollars for any such license.
Sec. 3, That every person who shall apply for a tavern or ordinary license, shall produce to the Mayor, a certificate signed by six respectable freeholders of the ward, in which such person resides, which certificate shall set forth, that each of said six respectable freeholders, have personally examined the premises, for which application for a license is made, and that they are satisfied that the person making application hath provided on the said premises suitable and proper accommodations for travellers or guests, and that such applicant hath provided a good and sufficient stable.
Sec. 4, That before any license for a tavern or ordinary shall be granted, the person making application for the same, shall, in addition to the certificate required by the third section of this act, produce also to the Mayor, a certificate signed by six respectable freeholders, residing in the neighborhood of the premises, for which application for a license is made, that the public convenience requires a tavern or ordinary to be establlished in such neighborhood.
Sec. 5. That if any person shall falsely certify that any applicant for a tavern or ordinary license, hath the accommodations required by the third section of this act, such applicant not having provided the same, he shall, upon conviction thereof, be fined in the sum of twenty dollars.
Sec. 6, That it shall be the duty of each of the High Constables in the several wards, (and of each of the persons acting as such,) from time to time, and whenever he may be informed or suspect that the accommodations required by the third section of this act, are not kept by any person having a license to keep a tavern or ordinary, to visit in company with the police officer of the ward, or with some other citizen, any tavern or ordinary, and ascertain whether the said accommodation continue to be kept, and if he finds that the said accommodations are not kept, he shall forthwith report [p. 765] the same to the Mayor, whose duty it shall be, upon being satisfied in such case, that the aforesaid accommodations are not kept as required by the third section of this act, to annul the license which had been granted for such tavern or ordinary, which license shall from that time cease and determine.
Sec. 7, That if any person or persons keeping a tavern or ordinary, shall refuse to permit a High Constable (or person acting as such) to make the examination required by the sixth section of this act, or if any other person or persons shall prevent or attempt to prevent the High Constable (or person acting as such,) as aforesaid, from making such examination, the person or persons so refusing, preventing or attempting to prevent, shall each, upon conviction thereof, be fined in the sum of twenty dollars, and the license for such tavern or ordinary, shall cease and determine, and be annulled by the Mayor.
Sec. 8, That all keepers of ordinaries or taverns, shall be, and they are hereby prohibited from selling spirituous liquors; and any keeper of a tavern or ordinary, who shall sell or permit to be sold, any spiritous liquors, in violation of this prohibition, shall, on conviction, for the first offence, be fined in the sum of twenty dollars, and for the second offence, forfeit his license, which shall be annulled by the Mayor.
Sec. 9, That in all cases where the Mayor shall annul the license of any tavern or ordinary keeper, under the provisions of this act, he shall notify the person whose license shall be annulled, of the fact, in writing, to be left at the tavern or ordinary of such person, by the High Constable, or person acting as High Constable, or a police officer of the ward in which the tavern or ordinary of such person may be, and any person who, after having been so notified, shall sell spiritous liquors, or keep a tavern or ordinary without having obtained a new license, shall, for each and every offence, incur the same fine.
Sec. 10, That all fines under this act, shall be recovered and distributed as is by law provided for the recovery and distribution of fines.
Passed April 9th 1842.
, Mayor,
, Recorder.
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Containing remittances, paid at this office for the “Times and Seasons,” since Jan. 15 ,1842; until the present date, April 15, 1842.
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The Times and Seasons,
is edited by
Joseph Smith.
Printed and published about the first and fifteenth of every month, on the corner of Water and Bain Streets, , Hancock County, Illinois, by
JOSEPH SMITH.
TERMS.—Two Dollars per annum, payable in all cases in advance. Any person procuring five new subscribers, and forwarding us Ten Dollars current money, shall receive one volume gratis. All letters must be addressed to Joseph Smith, publisher, post paid, or they will not receive attention. [p. 766]
Footnotes
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1
See, for example, “To Our Brethren the Israelites of Europe and America,” Times and Seasons, Aug. 1840, 1:157–159; “Restoration of the Jews,” Times and Seasons, 1 Dec. 1840, 2:232; “The Jews of Damascus,” Times and Seasons, 1 Mar. 1841, 2:341–342; “The Jews,” Times and Seasons, 15 May 1841, 2:407–408; 1 June 1841, 2:436; 1 Oct. 1841, 2:563–564; “Persecution of the Jews in Turkey,” Times and Seasons, 15 [1] Nov. 1841, 3:587; and “The Jews,” Times and Seasons, 15 Feb. 1842, 3:691–693.
Times and Seasons. Commerce/Nauvoo, IL. Nov. 1839–Feb. 1846.
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2
Noah was appointed a judge of the New York County Court of General Sessions by William H. Seward. (Wolf, Mordecai Manuel Noah, 17.)
Wolf, Simon. Mordecai Manuel Noah: A Biographical Sketch. Philadelphia: Levytype, 1897.
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3
Lynch served as a judge of the New York County Court of General Sessions, beginning 20 May 1840. (Morris v. People, 3 Denio 382 [N.Y. Sup. Ct. 1846].)
Denio / Denio, Hiram. Reports of Cases Argued and Determined in the Supreme Court and in the Court for the Correction of Errors of the State of New-York. 5 vols. Albany: Gould, Banks and Gould, 1846–1850.
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4
According to a report of the trial, “the libels were of a tenor tending to throw the greatest contempt upon the officers and proceedings of that court [the Court of General Sessions of New York County], and to make their administration of criminal justice a laughing-stock, and a subject for general derision. They were not mere single separate attacks . . . but they had been preceded by a long series of abusive and contemptuous articles.” The sentence was a fine of $350. (“Trial of William L. Stone, for Libel,” 146.)
“Trial of William L. Stone, for Libel.” The Law Reporter 5, no. 4 (Aug. 1842): 145–155.
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5
The Western Reserve Cabinet and Family Visitor here ridiculed a statement made by John C. Bennett to the city council and two resolutions commending James Gordon Bennett and recommending the New York Weekly Herald. (“New York Weekly Herald—James Gordon Bennett,” Times and Seasons, 1 Jan. 1842, 3:652–653.)
Times and Seasons. Commerce/Nauvoo, IL. Nov. 1839–Feb. 1846.
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6
Lyman Hall was the founder and editor of the Western Reserve Cabinet and Family Visitor in Ravenna, Ohio. (History of Portage County, Ohio, 364.)
History of Portage County, Ohio. Containing a History of the County, Its Townships, Towns, Villages, Schools, Churches, Industries, Etc. . . . Chicago: Warner, Beers, 1885.
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7
Although contemporaneous sources do not allow for precise calculations of international church membership during this time, this number is an exaggeration.
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8
Simon Baker, “15 Aug. 1840 Minutes of Recollection of Joseph Smith’s Sermon,” JS Collection, CHL; see also Jane Harper Neyman and Vienna Jaques, Statement, 29 Nov. 1854, Historian’s Office, JS History Documents, ca. 1839–1860, CHL.
Smith, Joseph. Collection, 1827–1846. CHL. MS 155.
Historian’s Office. Joseph Smith History Documents, 1839–1860. CHL. CR 100 396.
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9
See Minutes and Discourse, 3–5 Oct. 1840; Discourse, 3 Oct. 1841; Discourse, 27 Mar. 1842; and Minutes and Discourses, 6–8 Apr. 1842.
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10
An archaic term for a Muslim. (See “Mussulman,” in American Dictionary [1845], 548.)
An American Dictionary of the English Language; Exhibiting the Origin, Orthography, Pronunciation, and Definitions of Words. Edited by Noah Webster. New York: Harper and Brothers, 1845.
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11
Latin for “he said it himself,” meaning an unproven statement.
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12
See Matthew 5:45.
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13
See 2 Corinthians 5:10.
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14
See 2 Corinthians 8:12.
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15
See Matthew 12:31–32.
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16
See Isaiah 24:20–22.
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17
See Job 38:7.
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18
Erskine, Gospel Sonnets, 73.
Erskine, Ralph. Gospel Sonnets; or, Spiritual Songs. In Six Parts. . . . 5th ed. London: J. Oswald, 1741.
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19
See Luke 16:22.
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20
See Book of Mormon, 1840 ed., 228 [Alma 5:15].
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21
See Romans 10:14–15.
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22
See John 3:5.
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23
The editor quoted from the entry for “Baptism for the Dead” in Buck’s Theological Dictionary. (Buck, Theological Dictionary, 38.)
Buck, Charles. A Theological Dictionary, Containing Definitions of All Religious Terms: A Comprehensive View of Every Article in the System of Divinity. . . . Philadelphia: W. W. Woodward, 1818.
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24
See Obadiah 1:21.
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25
See Milton, Paradise Lost, bk. 1, line 26.
Milton, John. Paradise Lost: A Poem Written in Ten Books. England: Samuel Simmons, 1667.
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26
See 1 Peter 4:3, 6.