Building the Kingdom of God in Nauvoo, Illinois

Lesson 29

Almost immediately after his escape from the dungeons of Missouri, Joseph Smith searched for a new place for the kingdom of God to call home. On a beautiful bend of the Mississippi River, Joseph found his “cornerstone of Zion” near a small village called Commerce. With a new name and a new hope, Commerce became Nauvoo, the beautiful, one of the largest cities in Illinois. Here the Saints worked to build the kingdom through missionary work, service, and sacrifice. From the darkness of Liberty came the light of revelation and new doctrine to the Prophet. The purpose of Temples, the eternal potential of mankind was introduced, and the Relief Society was founded. The early Saints in Nauvoo dedicated their lives to learning the gospel, building up the kingdom, and serving others as they strove to build Zion. Today, the Saints look to their example so that we can more faithfully build up the kingdom of God and Zion today.

Background

“For the fifth time in less than ten years, many of the Latter-day Saints had left their homes and began anew to build a place of refuge. Though the last several months were marred by financial disaster, bitter persecution, apostasy, and expulsion from Missouri, most Church members did not lose sight of their divine destiny. As Joseph said in his letter to the Saints: ‘As well might man stretch forth his puny arm to stop the Missouri river in its decreed course, or to turn it up stream, as to hinder the Almighty from pouring down knowledge from heaven upon the heads of the Latter-day Saints’ (D&C 121:33)” (Church History in the Fulness of Times, Religion 341-343, p. 209).

“Some people saw the flight from Missouri as evidence that the Lord had forsaken the Saints. The Prophet Joseph was in Liberty Jail with no prospect of release. Whatever hope the Saints had of regaining political rights and property in Missouri or establishing the city of Zion was dimmed. Even some Church members questioned the wisdom of gathering the Saints again into one location. . . . The months following the surrender of Far West severely tested the leadership of the Church. The entire First Presidency--Joseph Smith, Sidney Rigdon, and Hyrum Smith--were in jail. The ranks of the Quorum of the Twelve had been thinned. David W. Patten had been killed in the Battle of Crooked River, Parley P. Pratt was in Richmond Jail, and his brother Orson was with a group of Saints in St. Louis. Thomas B. Marsh, William Smith, and Orson Hyde were disaffected with the Church and consequently were of no help. Therefore the responsibility of overseeing the needs of the Church during the winter of 1838-39 and throughout the exodus from Missouri to Illinois fell mostly upon Brigham Young and Heber C. Kimball. John Taylor was called to the apostleship in December 1838. Wilford Woodruff and George A. Smith were added the following April; both of these men were able to provide valuable assistance during this critical time.

“Church leaders delayed as long as possible the decision to leave Missouri, hoping that the legislature would revoke Governor Boggs’s extermination order. They sent numerous petitions to state officials and to the legislature requesting them to let the Saints remain in their homes, but their pleas were ignored.

“Meanwhile the Missourians grew impatient with the lingering Saints. In early 1839 Church leaders became convinced that their people could no longer hope to remain in Missouri. On 26 January, Brigham Young had created the Committee on Removal to facilitate the exodus. Throughout the winter and spring this committee arranged to feed, clothe, and transport the poor. . . . By mid-February conditions were such that a large scale migration of the Saints began. Wagons and teams, although not of the best quality, had been acquired; food reserves were in place along the migration route; and there was a temporary break in the weather. Nevertheless, leaving Missouri was not easy for the refugees. . . Amanda Smith, widowed at Haun’s Mill, and her five children left Far West by ox team. Once her family was beyond the reach of the Missouri mobs she sent her team back to help other Saints in their trek eastward. . . . For Emma Smith, the months after Joseph’s arrest were especially trying. In February 1839 a neighbor, Jonathan Holman, helped her place her four children and her meager belongings into a straw-lined wagon pulled by two horses. On the evening prior to her departure she received from Miss Ann Scott the priceless manuscripts of her husband’s ‘translation’ of the Bible. James Mullholland, the Prophet’s secretary, had given the papers to Ann for safekeeping thinking that the mob might not search a women. Ann had made two cotton bags to hold the documents. Emma’s used these same cotton bags to carry the manuscripts from Missouri to Illinois, tying them under her long skirt.

“When the party arrived at the Mississippi they found the river frozen over. Rather than risk the weight of the wagon, Emma walked across the ice holding two children, with the other clinging to her skirt. They finally arrived safely at the outskirts of the village of Quincy, Illinois, where Emma lived until Joseph’s release” (Church History in the Fulness of Times, Religion 341-343, p. 211-213).

“Throughout the late winter and spring, thousands of Latter-day Saints arrived at the western bank of the Mississippi across from Quincy. Elizabeth haven wrote that in late February ‘about 12 families cross the river into Quincy every day and about 30 are constantly at the other side waiting to cross; it is slow and grimy; there is only one ferry boat to cross in.’ Moderating weather caused dangerous ice floes to further inhibit progress of the crossings. When another cold spell set in and the river again froze over, scores of Saints hurried to cross on the ice.

“As Quincy filled with hundreds of refugees, the living conditions there deteriorated. The Saints, most of whom were almost entirely destitute, suffered from hunger in the cold, rain, and mud. . . . The story of Drusilla Hendricks is typical of the Quincy experience. Her husband, James, had been shot in the neck in the Battle of Crooked River and had to be carried about on a stretcher. The family arrived in Quincy on 1 April and secured a room ‘partly underground and partly on top of the ground.’ Within two weeks they were on the verge of starving, having only one spoonful of sugar and a saucer full of corn meal to eat. Drusilla made mush out of it. Thinking they would eventually starve, she washed everything, cleaned their little room thoroughly, and waited for the worst. That afternoon Rubin Alred came by and told her he had had a feeling they were out of food, so on his way to town he had a sack of grain ground into meal for them. Two weeks later they were again without food. Drusilla remembered, ‘I felt awful, but the same voice that gave me comfort before was there to comfort me again and it said, hold on, the Lord will provide for his Saints.’ This time Alexander Williams arrived at the back door with two bushels of meal on his shoulder. He told her he had been extremely busy but the Spirit had whispered to him that ‘Brother Hendricks’ family is suffering, so I dropped everything and came by.’

“Eight to ten thousand Latter-day Saints migrated to western Illinois that season. The community of Quincy could not accommodate all the new arrivals. During the spring and summer of 1839 many people were forced into surrounding farmlands and adjoining counties wherever they could find a place to stay” (Church History in the Fulness of Times, Religion 341-343, p. 214-215).

Information was received by the leaders of the Church in Quincy that large parcels of land were available in Iowa and Illinois to the north. Sidney Rigdon, Edward Partridge, and others questioned the wisdom of gathering to one place again. Brigham Young counseled the Saints to gather so they could help each other. They wrote a letter to Joseph asking for directions. On 22 March, a letter arrived advising the brethren to purchase the property.

“In April, Joseph and Hyrum and their fellow prisoners were allowed to escape. They arrived in Quincy on 22 April 1839. Dimick B. Huntington recognized him as he arrived, “He was dressed in an old pair of boots full of holes, pants torn, tucked inside of boots, blue cloak with the collar turned up, wide brim black hat, rim sopped down, not been shaved for some time, looked pale and haggard.” Not wanting to be noticed, Brother Huntington helped Joseph go through town to the Cleveland home where Emma was staying. She recognized him as he got off his horse and joyfully met him halfway.

“Lucy Mack Smith records in her history of Joseph, “At last an assurance entered my heart that my sons would be at home by the following night, and it filled my soul with such joy that I exclaimed aloud with tears, ‘Brother Partridge, I shall see my sons again before tomorrow night’.

“‘No,’ said he, ‘Mother Smith, I am perfectly discouraged. I don’t know as we shall ever see them again in the world. At any rate do no flatter yourself that they will be here as soon as that, for I tell you, you will be disappointed. I have always believed everything you told me before, but I have no faith in what you say, for I cannot see any prospect of your prophecy being fulfilled; but if it proves to be true, I will never dispute agin while I live.’ I asked him if he would stay in town long enough to see if I told him the truth, and he did so.

“That night upon lying down on my bed to go to sleep, I saw my sons in vision on the prairie in Missouri. They appeared to be very tired and hungry. They had but one horse, and I saw them stop and tie him to the burnt stub of a sapling, after which they lay down on the ground to rest themselves. Oh, how pale and faint they looked! I sprang up in bed. ‘Oh, Father,’ I said, ‘I see Joseph and Hyrum, and they are so weak they can scarcely stand, and now they are lying on the cold ground asleep. Oh, how I want to give them something to eat!’

“Mr. Smith begged me to be quiet, saying that I was nervous, but it was impossible to rest, for they were still before my eyes and I saw them until they had lain there nearly two hours. Then one of them went away to try to get something to eat, but did not succeed, and they traveled on. This time Hyrum rode and Joseph walked by his side, holding himself up by the stirrup leather. I saw him almost reel with weakness, and yet I could not help him. My soul was grieved, and I could not sleep, so I arose from my bed and spent the night walking the floor.

“The next day I commenced making preparations for their reception as confidently as though I had received word that they would be there for supper, but the day was so long and so tedious that in the afternoon near sunset, I went upstairs to consult with Lucy about my cooking. As we came down, she was before me, and when she came to the bottom of the stairs, she screamed out, ‘There is Elder Baldwin. Oh, my brothers,’ she said, ‘where are they?’ This was Caleb Baldwin, who had been in prison with my sons. He told us that Hyrum and Joseph were then on their way over the river and would soon be in Quincy. Lucy caught her bonnet and started for Hyrum’s house as hard as she could run, but the excitement was not sufficient to keep up her strength, and when she go to the door, she fell prostrate on the floor. After she had communicated the happy news to them, she returned to assist me.

“Hyrum and Joseph landed soon after and went immediately t see their families. They, with their wives and the rest of our connections, spent the next day with us” (History of Joseph Smith By His Mother, p.420-421).

“Since spring planting was approaching, Joseph wasted no time. He called a council meeting two days later, and the next day traveled north to examine the land. Once the decision was made to gather and relocate, they moved ahead quickly. They purchased a large tract of land in Iowa across the river from the towns of Commerce and Commerce City. These two small towns were located on a bend of the Mississippi River.

“On 4-5 May, a conference was held in Quincy. The move was approved and by 10 May, the Prophet had moved his family into a log cabin that is known today as the Homestead. It was located at the southern end of the bend. Across the river, Brigham Young, John Taylor, Wilford Woodruff, and Orson Pratt lived in empty military barracks left from the Black Hawk War in the town of Montrose.

“On 1 July, Joseph called on the Saints to migrate to the new site. He soon named the new city Nauvoo, meaning ‘beautiful’. An official plat of the new city was finished by 30 August and the post office officially changed to Nauvoo in April of 1840. Nauvoo incorporated the cities of Commerce and Commerce City into Nauvoo, and thousands of Saints began to gather to the city and the surrounding area. The summer found malaria sweeping through the new settlement. The swampland of the peninsula newly named Nauvoo was full of mosquitos. Many people were healed by the Prophet on the 22 July 1839, the day Wilford Woodruff called ‘a day of God’s power’. Still, many Saints were sick until the winter came and the mosquitos died. Joseph declared that even though Nauvoo was a sickly place, it had been ‘made known to him that it shall be sanctified and be a place of gathering’.

“The Prophet made a trip to the east in the fall to seek redress for the actions in Missouri. He left on 29 October 1839, arriving in Washington D.C. on 28 November. It was then that he met President Martin Van Buren. Joseph wrote, ‘I had an interview with Martin Van Buren, the President, who treated me very insolently, and it was with great reluctance he listened to our message, which, when he had heard, he said, ‘Gentleman, your cause is just, but I can do nothing for you.’ They met with other leaders in Congress, but to no avail.’

“It was during this trip they stopped at various branches of the Church, including one in Philadelphia. He spent several days with Parley P. Pratt who was in Philadelphia trying to arrange the publication of several books. It was here that the Prophet first shared with Parley the concepts of eternal marriage. It greatly touched Parley, writing he said, “I had loved before, but I knew not why. But now I loved--with a pureness--an intensity of elevated, exalted feeling, which would lift my soul from the transitory things of this groveling sphere and expand it as the ocean”.

Truly Joseph had suffered and then been taught in the ‘prison temple’ at Liberty.

“On 16 December 1840, Nauvoo officially became a city under its own charter. John C. Bennett was elected Nauvoo’s first mayor on 1 February 1841. A new convert, he had helped secure the charter from the Illinois state legislature. Joseph Smith, Hyrum Smith, Sidney Rigdon, and other leaders were chosen as aldermen, insuring a local government friendly to the Saints. A militia unit, called the Nauvoo Legion, was formed which would grow to three thousand enlistees. Joseph Smith controlled the Legion, even though it was technically part of the state militia. Nauvoo was growing and prospering. For the first time in a decade, the Saints felt some security. The Lord had again led them to find a refuge. The Apostles were able to go on their appointed mission to Great Britain. Their prophet was safe and well and leading the Church. Peace abounded, and opportunities to extend the gospel of Jesus Christ seemed readily available” (Church History in the Fulness of Times, Religion 341-343, p. 215-223).

The Nauvoo period was to become the time period that Joseph Smith would introduce the doctrines of the Church that make us a unique and peculiar people. The membership, along with their Prophet, had gone through great trials in Ohio and Missouri. Sacrifice brought forth the blessings that came at Nauvoo. Both spiritually and physically, Nauvoo became the “city beautiful’.

“Among the prominent citizens who, at this time, extended a helping hand to the Saints were Daniel H. Wells, a native of Trenton, New York, and Dr. Isaac Galland. Daniel H. Wells was the owner of a tract of land, which he divided into lots and which the exiles were offered, practically on their own terms. Dr. Galland, also, sold his land at a reasonable price and on the most favorable terms.

“The Prophet arrived at Quincy on the 22nd of April, 1839, and two days after, a Council was convened and resolutions were passed directing some of the Saints to go to Zion, and some to settle on Dr. Galland's land, near Commerce, Ill. This location soon became the central gathering place, and its name was changed to Nauvoo. In the year 1841, when this Revelation was given, this beautiful city had about 3,000 inhabitants. A charter had been granted by the Illinois Legislature, by which Nauvoo was given a liberal municipal government, with authority to form a militia and erect a university. A Temple was about to be built. The scattered Saints were gathering, and the settlements in Illinois were growing rapidly. The mission in Great Britain was highly successful. Such were the general conditions when this Revelation was given. The Church had a moment's rest. There was calm before the next storm” (Doctrine and Covenants Commentary, p.768).

“After the Prophet was freed from his Missouri imprisonment (16 April 1839), immediate plans were made to locate the Saints at another gathering place. Upon viewing properties in Lee County, Iowa, and Hancock County, Illinois, Church land agents purchased thousands of acres of unimproved land in these two counties, and soon Nauvoo (Commerce) became the headquarters of the Church.

“With the land problem temporarily solved, Joseph Smith turned his attention to balancing accounts for wrongs suffered in Missouri. With others, the Prophet traveled to Washington, D.C., November 1839‑March 1840, where he held audience with President Martin Van Buren, presented Congress with claims against the State of Missouri, and lobbied for redress of Missouri grievances. After achieving little or no success in the East, Joseph Smith returned to Nauvoo, where he began to build up and strengthen the Church. Section 124, the first known revelation since July 1838, was received about four weeks after the governor of Illinois had signed charters for the city of Nauvoo, the University of Nauvoo, the Nauvoo House Association, the Nauvoo Agricultural and Mechanical Association, and the Nauvoo Legion. The revelation had monumental importance to the Prophet and his associates because its fulfillment engaged nearly every waking moment of the Prophet's time until his death” (The Revelations of the Prophet Joseph Smith, p.242-243).

Section 124

“Section 124 was first published in the Times and Seasons (1 June 1841) and was included as section 103 in the 1844 edition of the Doctrine and Covenants” (The Revelations of the Prophet Joseph Smith, p.251).

Date: January 19, 1841

Place: Nauvoo, Illinois

To: Joseph Smith

1 Verily, thus saith the Lord unto you, my servant Joseph Smith, I am well pleased with your offering and acknowledgments, which you have made; for unto this end have I raised you up, that I might show forth my wisdom through the weak things of the earth.

Joseph Fielding Smith wrote, “The Lord called Joseph Smith and others from among the weak things of the world, because he and his associates were contrite and humble. The great and mighty ones in the nations the Lord could not use because of their pride and self‑righteousness. The Prophet discoursing on this question once said: ‘There are a great many wise men and women, too, in our midst who are too wise to be taught; therefore they must die in their ignorance, and in the resurrection they will find their mistake. Many seal up the door of heaven by saying, So far God may reveal and I will believe.’ (Teachings of the Prophet Joseph Smith, p. 309.)

“The Lord's ways are not man's ways, and he cannot choose those who in their own judgment are too wise to be taught. Therefore he chooses those who are willing to be taught and he makes them mighty even to the breaking down of the great and mighty. In his mercy and justice he gives all men the means of escape from the dominion of Satan and the bondage of sin . . . This restoration came that faith might increase, that the everlasting covenant, which had been broken might be established. When we think of our missionary system, we can see how the weak have gone forth among the strong ones and have prevailed. The mighty and strong ones have been broken down by the humble elders of the Church” (Church History and Modern Revelation, Vol 2, p.26-27).

Joseph was but a boy when he was called to be the Prophet of the final dispensation. He was taught and nurtured by the Lord. He was not perfect, yet he served the Lord as His prophet. He was humble and teachable, willing and accepting of the lessons of life the Lord required Joseph to experience. He kept the faith and never wavered in his responsibilities as the Lord’s Prophet.

2 Your prayers are acceptable before me; and in answer to them I say unto you, that you are now called immediately to make a solemn proclamation of my gospel, and of this stake which I have planted to be a cornerstone of Zion, which shall be polished with the refinement which is after the similitude of a palace.

“The Prophet Joseph always had the interests of the Church at heart. It was the burden he carried day and night. Like the Master, he was a man "despised and rejected" by many; "a man of sorrows, and acquainted with grief," but he never lost sight of his great mission. God, therefore, assured him that the sacrifices he had made, and the acknowledgment of his weakness, were pleasing to Him (v. 1), and that his prayers had been heard. What had been the subject of his prayers? Undoubtedly, the triumph of the kingdom of God on Earth. The Lord had heard those prayers, and directed him what to do” (Doctrine and Covenants Commentary, p.769).

Nauvoo is a “cornerstone of Zion.” It has been and is being polished and will stand with a refinement of a palace when the Savior returns.

3 This proclamation shall be made to all the kings of the world, to the four corners thereof, to the honorable president‑elect, and the high‑minded governors of the nation in which you live, and to all the nations of the earth scattered abroad.

“The revelation specified that Robert B. Thompson, the Prophet's scribe, was to help write the document, and that John C. Bennett should assist in its dissemination. However, Thompson's premature death and Bennett's apostasy precluded either contributing to the project. The Prophet first gave attention to the proclamation on 22 December 1841, when he ‘commenced giving instructions to the scribe [Willard Richards] concerning writing the proclamation to the kings of the earth,’ but it appears that other pressures took precedence: by 15 November 1843 the Prophet still spoke of the writing as a future work. On 21 November 1843 Joseph Smith directed Willard Richards, Orson Hyde, John Taylor and William W. Phelps to proceed with the writing, but again other demands hindered any significant progress. In January 1844 a branch of the Church was invited to donate means to forward the writing of the proclamation, and finally, in the spring of 1844, one of Joseph's scribes was able to proceed in earnest. William W. Phelps reported in 1863 that he was specially commissioned in May 1844 to write the ‘great proclamation’ under the direction of the Prophet and that he had in his possession twenty‑two manuscript pages that Joseph Smith had approved. He lamented, however, that the project was dropped after the martyrdom. In 1845 the Quorum of the Twelve Apostles essentially fulfilled the instructions of section 124 by publishing their proclamation to the kings of the world” (The Revelations of the Prophet Joseph Smith, p.243).

4 Let it be written in the spirit of meekness and by the power of the Holy Ghost, which shall be in you at the time of the writing of the same;

5 For it shall be given you by the Holy Ghost to know my will concerning those kings and authorities, even what shall befall them in a time to come.

6 For, behold, I am about to call upon them to give heed to the light and glory of Zion, for the set time has come to favor her.

“The Proclamation of 1845 was issued by the Twelve only, because at that time there was no First Presidency due to the martyrdom of the Prophet Joseph Smith on June 27, 1844, and a new First Presidency was not organized until December 1847. The Proclamation was apparently made in response to a revelation given January 19, 1841 (D&C 124:1‑11). It was first printed in a sixteen‑page pamphlet in New York City on April 6, 1845, and again in Liverpool, England, October 22, 1845. It was addressed to the rulers and people of all nations. This document was an announcement that God had spoken from the heavens and had restored the gospel of Jesus Christ to the earth. It spoke of blessings and of punishments to come, issued a warning voice, and invited all who were interested to assist in the building of the kingdom of God on the earth in preparation for the Savior's second coming. On October 3, 1975, President Ezra Taft Benson, president of the Quorum of the Twelve Apostles, spoke of this Proclamation and quoted portions of it in his general conference address (Ensign, October 1975 p. 32‑34).

“Extracts from the 1845 Proclamation follow.

“TO ALL THE KINGS OF THE WORLD, TO THE PRESIDENT OF THE UNITED STATES OF AMERICA; TO THE GOVERNORS OF THE SEVERAL STATES, AND TO THE RULERS AND PEOPLE OF ALL NATIONS.

“Greeting.

“Know ye that the kingdom of God has come, as has been predicted by ancient prophets, and prayed for in all ages; even that kingdom which shall fill the whole earth, and shall stand for ever¼.

“Therefore we send unto you, with authority from on high, and command you all to repent and humble yourselves as little children before the majesty of the Holy One; and come unto Jesus with a broken heart and a contrite spirit, and be baptized in his name for the remission of sins (that is, be buried in the water, in the likeness of his burial, and rise again to newness of life in the likeness of his resurrection), and you shall receive the gift of the Holy Spirit, through the laying on of the hands of the apostles and elders, of this great and last dispensation of mercy to man.

“This Spirit shall bear witness to you of the truth of our testimony, and shall enlighten your minds, and be in you as the spirit of prophecy and revelation; it shall bring things past to your understanding and remembrance, and shall show you things to come¼.

“By the light of this Spirit, received through the ministration of the ordinances—by the power and authority of the Holy Apostleship and Priesthood, you will be enabled to understand, and to be the children of light; and thus be prepared to escape all the things that are coming on the earth, and so stand before the Son of Man.

“We testify that the foregoing doctrine is the doctrine or gospel of Jesus Christ in its fulness; and that it is the only true, everlasting, and unchangeable gospel; and the only plan revealed on earth whereby man can be saved¼.

“And we further testify that the Lord has appointed a holy city and temple to be built on this continent, for the Endowment and ordinances pertaining to the priesthood; and for the Gentiles, and the remnant of Israel to resort unto, in order to worship the Lord, and to be taught in his ways and walk in his paths; in short, to finish their preparations for the coming of the Lord¼.

“The Latter‑day Saints, since their first organization in the year 1830, have been a poor, persecuted, abused, and afflicted people. They have sacrificed their time and property freely, for the sake of laying the foundation of the kingdom of God, and enlarging its dominion by the ministry of the gospel. They have suffered privation, hunger, imprisonment, and the loss of houses, lands, home, and political rights for their testimony.

“And this is not all. Their first founder, Mr. Joseph Smith, whom God raised up as a prophet and apostle, mighty in word and in deed, and his brother Hyrum, who was also a prophet, together with many others, have suffered a cruel martyrdom in the cause of truth, and have sealed their testimony with their blood; and still the work has, as it were, but just begun.

“A great, a glorious, and a mighty work is yet to be achieved, in spreading the truth and kingdom among the Gentiles—in restoring, organizing, instructing and establishing the Jews—in gathering, instructing, relieving, civilizing, educating, and administering salvation to the remnant of Israel on this continent—in building Jerusalem in Palestine, and the cities, stakes, temples, and sanctuaries of Zion in America; and in gathering the Gentiles into the same covenant and organization—instructing them in all things for their sanctification and preparation, that the whole Church of the Saints, both Gentile, Jew and Israel, may be prepared as a bride for the coming of the Lord¼.

“Again, we say, by the word of the Lord, to the people as well as to the rulers, your aid and your assistance is required in this great work; and you are hereby invited, in the name of Jesus, to take an active part in it from this day forward.

“Open your churches, doors, and hearts for the truth; hear the apostles and elders of the Church of the Saints when they come into your cities and neighborhoods; read and search the scriptures carefully, and see whether these things are so; read the publications of the Saints, and help to publish them to others; seek for the witness of the Spirit, and come and obey the glorious fulness of the gospel, and help us to build the cities and sanctuaries of our God¼.

“To this city [Zion or New Jerusalem], and to its several branches or stakes, shall the Gentiles seek, as to a standard of light and knowledge; yea, the nations, and their kings and nobles shall say—Come, and let us go up to the Mount Zion, and to the temple of the Lord, where his holy priesthood stand to minister continually before the Lord; and where we may be instructed more fully, and receive the ordinances of remission, and of sanctification, and redemption, and thus be adopted into the family of Israel, and identified in the same covenants of promise¼.

“The city of Zion, with its sanctuary and priesthood, and the glorious fulness of the gospel, will constitute a standard which will put an end to jarring creeds and political wranglings, by uniting the republics, states, provinces, territories, nations, tribes, kindred, tongues, people, and sects of North and South America in one great and common bond of brotherhood; while truth and knowledge shall make them free, and love cement their union.

“The Lord also shall be their king and their lawgiver; while wars shall cease and peace prevail for a thousand years¼.

“We say, then, in life or in death, in bonds or free, that the great God has spoken in this age.—And we know it.

“He has given us the holy priesthood and apostleship, and the keys of the kingdom of God, to bring about the restoration of all things as promised by the holy prophets of old.—And we know it.

“He has revealed the origin and the records of the aboriginal tribes of America, and their future destiny.—And we know it.

“He has revealed the fulness of the gospel, with its gifts, blessings, and ordinances.—And we know it¼.

“He has commanded us to gather together his Saints, on this continent, and build up holy cities and sanctuaries.—And we know it.

“He has said, that the Gentiles should come into the same gospel and covenant, and be numbered with the house of Israel, and be a blessed people upon this good land for ever, if they would repent and embrace it.—And we know it¼.

“He has said, that the time is at hand for the Jews to be gathered to Jerusalem.—And we know it.

“He has said, that the ten tribes of Israel should also be revealed in the north country, together with their oracles and records, preparatory to their return, and to their union with Judah, no more to be separated.—And we know it.

“He has said, that when these preparations were made, both in this country and in Jerusalem, and the gospel in all its fulness preached to all nations for a witness and testimony, he will come, and all the Saints with him, to reign on the earth one thousand years.—And we know it.

“He has said, that he will not come in his glory and destroy the wicked, till these warnings were given, and these preparations were made for his reception.—And we know it¼.

“Therefore, again we say to all people, repent, and be baptized in the name of Jesus Christ, for remission of sins, and you shall receive the Holy Spirit, and shall know the truth, and be numbered with the house of Israel¼.

New York, April 6th, 1845" (Encyclopedia of Mormonism, Vol.3, Proclamations of the First Presidency and the Quorum of the Twelve Apostles).

7 Call ye, therefore, upon them with loud proclamation, and with your testimony, fearing them not, for they are as grass, and all their glory as the flower thereof which soon falleth, that they may be left also without excuse‑‑

“It is natural to common mortals to ‘look up’ to kings and potentates with a feeling of timidity and awe. Henry Ward Beecher, in an address in Brooklyn, in 1886, told a rather humorous anecdote of his nervousness when in the presence of Napoleon II. He forgot to address the Emperor as ‘Sire,’ although, before the audience took place, he was told to do so. The servants of the Lord are encouraged to proclaim the Gospel to kings and rulers without fear, for ‘they are as grass.’ Their power and glory are transient. The gospel is the only permanent factor in human history. The Priesthood is eternal” (Doctrine and Covenants Commentary, p.769).

We may look at kings and queens, princes and princesses with respect and awe. However, we must never forget that if we are true to the gospel, there is no equal to the rich treasure that will be ours as spirit children of our Heavenly Father and Heavenly Mother.

8 And that I may visit them in the day of visitation, when I shall unveil the face of my covering, to appoint the portion of the oppressor among hypocrites, where there is gnashing of teeth, if they reject my servants and my testimony which I have revealed unto them.

9 And again, I will visit and soften their hearts, many of them for your good, that ye may find grace in their eyes, that they may come to the light of truth, and the Gentiles to the exaltation or lifting up of Zion.

10 For the day of my visitation cometh speedily, in an hour when ye think not of; and where shall be the safety of my people, and refuge for those who shall be left of them?

11 Awake, O kings of the earth! Come ye, O, come ye, with your gold and your silver, to the help of my people, to the house of the daughters of Zion.

“Joseph Smith was directed by the Lord to make a solemn proclamation of the gospel. This announcement of the restored gospel and the establishment of the Lord's kingdom was to be sent to the leaders of the nations of the world. The world's people were to be advised of the great advent of the gospel restoration. The Prophet Joseph and others worked on the preparation of this document from time to time until the martyrdom in June, 1844. Following the prophet's death, the Quorum of Twelve Apostles proceeded with the preparation of the proclamation and published it or April 6, 1845. It was then sent to those addressed in the revelation.

“President Ezra Taft Benson referred to this proclamation and quoted the first portion thereof. This brief quotation provides an insight to the message and spirit of the proclamation: ‘In the spirit of this divine direction, on the sixth day of April 1845, and shortly after the Prophet Joseph Smith and his brother Hyrum had mingled their blood with that of the other martyrs of true religion, the Council of the Twelve made such a proclamation. They address it:

“‘To all the Kings of the World; To the President of the United States of America; To the Governors of the several States; And to the Rulers and People of all Nations:’

“In it they said: ‘Know ye: That the kingdom of God has come: as has been predicted by ancient prophets, and prayed for in all ages; even that kingdom which shall fill the whole earth, and shall stand for ever. The great Eloheem... has been pleased once more to speak from the heavens; and also to commune with man upon the earth, by means of open vision, and by the ministration of Holy Messengers. By this means the great and eternal High Priesthood, after the Order of His Son, even the Apostleship, has been restored; or, returned to the earth.

“‘This High Priesthood, or Apostleship, holds the keys of the kingdom of God, and power to bind on earth that which shall be bound in heaven; and to loose on earth that which shall be loosed in heaven. And, in fine, to do, and to administer in all things pertaining to the ordinances, organization, government and direction of the kingdom of god.

“‘Being established in these last days for the restoration of all things spoken by the prophets since the world began; and in order to prepare the way for the coming of the Son of Man.

“‘And we now bear witness that his coming is near at hand; and not many years hence, the nations and their kings shall see him coming in the clouds of heaven with power and great glory.

“‘In order to meet this great event there must needs be a preparation.

“‘Therefore we send unto you with authority from on high, and command you all to repent and humble yourselves as little children, before the majesty of the Holy One; and come unto Jesus [Christ] with a broken heart and a contrite spirit; and be baptized in his name, for the remission of sins (that is, be buried in the water in the likeness of his burial and rise again to newness of life, in the likeness of his resurrection), and you shall receive the gift of the Holy Spirit, through the laying on of the hands of the Apostles and elders, of this great and last dispensation of mercy to man.

“‘This Spirit shall bear witness to you, of the truth of our testimony; and shall enlighten your minds, and be in you as the spirit of prophecy and revelation. It shall bring things past to your understanding and remembrance; and shall show you things to come.

“‘By the light of this Spirit, received through the ministration of the ordinances ‑‑ by the power and authority of the Holy Apostleship and Priesthood, you will be enabled to understand, and to be the children of light; and thus be prepared to escape all the things that are coming on the earth, and so stand before the Son of Man.

“‘We testify that the foregoing doctrine is the doctrine or gospel of Jesus Christ, in its fulness; and that it is the only true, everlasting, and unchangeable gospel; and the only plan revealed on earth whereby man can be saved.’ (Messages of the First Presidency, 1:252‑254) (Conference Report, October 1975, pp. 46‑47)” (Sacred Truths of the Doctrine & Covenants, Vol.2, p.311-312).

12 And again, verily I say unto you, let my servant Robert B. Thompson help you to write this proclamation, for I am well pleased with him, and that he should be with you;

“In May 1841 Robert B. Thompson was appointed an associate editor of the Times and Seasons in Nauvoo. He served in that capacity until August 1841, when he died at age thirty, never able to fulfill the divine commission” (Student Manual, Religion 324-325, p. 305).

Robert Blashel Thompson was “born 1 October 1811 in Great Driffield, Yorkshire County, England. Emigrated to Upper Canada 1834. Baptized May 1836 by Parley P. Pratt. Ordained elder 22 July 1836 by John Taylor. Moved to Kirtland, Ohio, 1837. Married Mercy R. Fielding 4 June 1837. One child: Mary Jane. Appointed to preach in Upper Canada June 1837. Returned to Kirtland March 1838. Moved to Far West, Missouri, with Hyrum Smith's family 1838, arriving 3 June. Fought in Battle of Crooked River 25 October 1838. Located temporarily in Quincy, Illinois, 1839. Ordained seventy 6 May 1839. Wrote for Quincy Argus and employed as clerk in Quincy courthouse 1839. Appointed to gather libelous reports and publications against Church 4 May 1839. Moved to Nauvoo by 1840. Preached funeral sermon for Joseph Smith, Sr., 15 September 1840. Appointed ‘General Church Clerk’ 3 October 1840. Assisted Elias Higbee in writing petition to Congress for redress of Mormon grievances in Missouri November 1840. Member of Nauvoo Legion. Appointed by revelation to assist Joseph Smith in writing proclamation to kings, presidents, and governors of earth 19 January 1841. Elected Nauvoo city treasurer 3 February 1841. Associate editor of Times and Seasons May‑August 1841. Died 27 August 1841 in Nauvoo, Hancock County, Illinois. Nauvoo Temple proxy sealing to Mercy R. Fielding 23 January 1846" (The Revelations of the Prophet Joseph Smith, p.278).

13 Let him, therefore, hearken to your counsel, and I will bless him with a multiplicity of blessings; let him be faithful and true in all things from henceforth, and he shall be great in mine eyes;

14 But let him remember that his stewardship will I require at his hands.

15 And again, verily I say unto you, blessed is my servant Hyrum Smith; for I, the Lord, love him because of the integrity of his heart, and because he loveth that which is right before me, saith the Lord.

“That was a prominent feature of his [Hyrum’s] character. Integrity is the best inheritance that parents can bequeath to children. The word of Solomon is well illustrated in the descendants of Hyrum Smith: ‘The just man walketh in his integrity: his children are blessed after him’ (Prov. 20:7)” (Doctrine and Covenants Commentary, p.770).

“President Heber J. Grant said: ‘No mortal man who ever lived in this Church desired more to do good than did Hyrum Smith, the patriarch. I have it from the lips of my own sainted mother, that of all the men she was acquainted with in her girlhood days in Nauvoo, she admired Hyrum Smith most for his absolute integrity and devotion to God, and his loyalty to the prophet of God’ (In Conference Report, October 1920, p. 84)” (Student Manual, Religion 324-325, p. 305).

16 Again, let my servant John C. Bennett help you in your labor in sending my word to the kings and people of the earth, and stand by you, even you my servant Joseph Smith, in the hour of affliction; and his reward shall not fail if he receive counsel.

17 And for his love he shall be great, for he shall be mine if he do this, saith the Lord. I have seen the work which he hath done, which I accept if he continue, and will crown him with blessings and great glory.

“The Lord does not withhold present blessings because of future sinful behavior. He blessed King David as long as he was faithful and did not withhold opportunity, although he had foreknowledge of David’s future transgressions with Bathsheba. As long as one obeys, the blessings come. With the perspective of history one may be tempted to ask why the Lord chose men who would eventually falter to be leaders in the Church, but one should remember that at the time of their calling they were faithful and true” (Student Manual, Religion 324-325, p. 306).

“On the 27th of July, 1840, he offered his services to the Church. The Prophet Joseph replied, inviting him to come to Commerce, if he felt so disposed, but warned him at the same time not to expect exaltation ‘in this generation,’ from devotion to the cause of truth and a suffering people; nor worldly riches; only the approval of God. The outcome of the correspondence was that he joined the Church and rose to prominent positions among the Saints. His fellowship with the people of God did not last long, however. On the 25th of May, 1842, he was notified that the leaders of the Church did no longer recognize him as a member, because of his impure life, and shortly afterwards the Church took action against him. Then he became one of the most bitter enemies of the Church. His slanders, his falsehoods and unscrupulous attacks, which included perjury and attempted assassination were the means of inflaming public opinion to such an extent that the tragedy at Carthage became possible.

“Why, then, did his name appear, in this Revelation, as that of a trusted assistant of Joseph? John Taylor furnishes the answer to that question. He says, ‘Respecting John C. Bennett: I was well acquainted with him. At one time he was a good man, but fell into adultery, and was cut off from the Church for his iniquity’ (History of the Church, Vol. V., p. 81). At this time he was a good man. But he was overcome by the adversary and made the slave of his carnal desires. The Lord knew him and warned him. ‘His reward shall not fail if he receive counsel.’ ‘He shall be great if he do this,’ etc. Bennett did not heed these warning ‘ifs’ from Him who knew what was in his heart.

“Bennett lived to be despised by all who knew him. ‘For some years before his death he suffered from violent fits; he also partly lost the use of his limbs and of his tongue, and it was difficult for him to make himself understood. He dragged out a miserable existence, without a person scarcely to take the least interest in his fate, and died without a soul to mourn his departure’ (Andrew Jenson, Hist. Rec., p. 496)” (Doctrine and Covenants Commentary, p.771).

John Cook Bennett was the “son of John Bennett and Abagail Cooke. Born 4 August 1804 at Fairhaven, Bristol County, Massachusetts. Early childhood in Washington County, Ohio. Married Mary A. Barker of Washington County, Ohio. Two known children: one son, who graduated from West Point, and one daughter. Later separated. Studied medicine under Dr. Samuel Preston Hildreth of Marietta, Ohio. Licensed as physician by Twelfth District Medical Society 1 November 1825. Practiced medicine in Ohio and West Virginia 1825‑32. Initiated into Masonry in Ohio 1826. After obtaining charter, with others founded nonsectarian Christian College in New Albany, Indiana. Name of college changed to Indiana University. Gave instruction, but sold many diplomas. After two years in Indiana, returned to Ohio. Married Sarah Ryder (born 1809 to Job Ryder and Sarah Cassidy). Published articles in the Western Journal of the Medical and Physical Sciences 1830. In 1834 employed as agent to solicit funds for Willoughby University of Lake Erie, incorporated March 1834. Assisted in founding medical college at Willoughby in fall of 1834. Dismissed by March 1835 but retained title of Professor of Midwifery, Diseases of Women and Children, and Medical Jurisprudence. Published The Accouchers Vade Mecum in 1837. Moved to Illinois 1838; practiced medicine for two years at Fairfield, Wayne County. Appointed brigadier general of Second Division of Illinois Militia by Governor Thomas Carlin 20 February 1839. Appointed quartermaster general of State of Illinois by Carlin 20 July 1840. Active in founding Illinois State Medical Society 1840. Moved to Nauvoo September 1840. Baptized about September 1840. Instrumental in obtaining charters for City of Nauvoo, Nauvoo Legion, and University of Nauvoo in December 1840. Elected first mayor of Nauvoo, chancellor of University of Nauvoo, and major‑general of Nauvoo Legion. Appointed assistant president to Joseph Smith 8 April 1841. (This position to be temporary, until Sidney Rigdon recovered from illness.) Appointed master in chancery for Hancock County, Illinois, by Stephen A. Douglas 6 May 1841. Interested in tomato for medicinal use. Resigned office of mayor of Nauvoo 17 May 1842. Excommunicated 25 May 1842 for adultery and teaching that illicit intercourse was condoned by Church leaders. While in Nauvoo wrote articles defending Church under pen name of Joab. Left Nauvoo by June 1842. Published The History of the Saints; or, An Expose of Joe Smith and Mormonism (Boston: Leland & Whiting, 1842). Lectured against Church after excommunication. Associated with James J. Strang after Prophet's death. Organized poultry show in Boston 1849. Had moved to Plymouth, Massachusetts, by 1850. Originated Plymouth Rock Chicken. Published The Poultry Book: A Treatise on Breeding and General Management of Domestic Fowls (Boston: Phillips, Sampson and Co., 1856). Moved to Madison Township, Polk County, Iowa, by 1860; there practiced medicine. Wife died 15 July 1863 and buried at Polk City, Iowa. Died 5 August 1867; buried at Polk City, Polk County, Iowa” (The Revelations of the Prophet Joseph Smith, p.253).

18 And again, I say unto you that it is my will that my servant Lyman Wight should continue in preaching for Zion, in the spirit of meekness, confessing me before the world; and I will bear him up as on eagles' wings; and he shall beget glory and honor to himself and unto my name.

19 That when he shall finish his work I may receive him unto myself, even as I did my servant David Patten, who is with me at this time, and also my servant Edward Partridge, and also my aged servant Joseph Smith, Sen., who sitteth with Abraham at his right hand, and blessed and holy is he, for he is mine.

“David Patten, martyred in Battle of Crooked River on Oct. 25th, 1838. Edward Partridge, died in Nauvoo, May 27th, 1840. The Lord says these were ‘with Him;’ not in a purgatory” (Doctrine and Covenants Commentary, p.771).

On Sunday evening, September 13, 1840, Joseph Smith, Sr., bedridden from illness probably caused from the troubles in Missouri, called all his children around his bed except Catharine who had not arrived, and gave each one a blessing. Lucy records in her history, “‘Mother,’ said he, ‘do you not know that you are the mother of the greatest family that ever lived upon the earth? The world loves its own, but it does not love us. It hates us because we are not of the world; therefore, all their malice is poured out upon us, and they seek to take away our lives. When I look upon my children and realize that although they were raised up to do the Lord’s work, yet they must pass through scenes of trouble and affliction as long as they live upon the earth, my heart is pained and I dread to leave you so surrounded by enemies.’” (History of Joseph Smith By His Mother, p. 433).

He then blessed Hyrum, Joseph, Don Carlos, Samuel, who would all die within four years, William, and Sophronia. He then talked of Catharine, and blessed Lucy. While blessing Joseph, Lucy records, “‘Joseph, my son, you are called to a high and holy calling. You are called to do the work of the Lord. Now, hold out faithful and you will be blessed, and your family shall be blessed, and your children after you. You shall live to finish your work.’

“At this Joseph cried out, ‘Oh, Father, shall I?’

“‘Yes’ said his father, ‘you shall. You shall live to lay out all the plan of all the work that God requires at your hand. Be faithful to the end. This is my dying blessing on your head in the name of Jesus. I also confirm your former blessing upon you, for it shall be fulfilled. Even so. Amen’” (History of Joseph Smith By His Mother, p. 434).

Just prior to the blessings, Joseph had shared with his father that the Lord had given permission for baptisms for the dead to begin. He then with joy asked that Joseph be baptized for Alvin as soon as possible. After blessing his children, he then called Lucy back over to him. She records, “He then called to me again. ‘Mother’ said he, ‘where are you?’ I was standing at his back, but went immediately to his head. ‘Do you not know that you are one of the most singular women in the world’

“I said, ‘No, I do not.’

“‘Well,’ said he, ‘I do. You have brought up my children for me by the fireside, and when I was gone from home, you comforted them. You have brought up all my children and could always comfort them when I could not. We have often wished that we might both die at the same time, but you must not desire to die when I do. You must stay to comfort the children when I am gone. So do not mourn, but try to be comforted. Your last days shall be you best days, as to being driven, for you shall have more power over your enemies than you have had. Now, be comforted.’

“He paused and then said, ‘Why, I can see and hear as well as ever I could.’ (A pause.) ‘And I have senses perfectly well.’ (A pause of some minutes.) ‘I see Alvin.’ (Another pause.) ‘I shall live seven or eight minutes.’ He then straightened himself, laid his hands together, and began to breathe shorter and shorter until at last his breath stopped without a struggle or even a sigh. He departed so calmly that we could not believe for some time but that he would breathe again.

“I am convinced that no one but a widow can imagine the feelings of a widow, but my situation was not such as is common in similar cases. My beloved companion who had shared my joy and grief for forty-four years lay before me, a cold, lifeless corpse, and the cold hand which I held in mine returned the pressure of my own no longer. My fatherless children stood around me, gazing in agony upon those eyes which had, until a few minutes ago, always beamed upon them with the tenderest gaze. I then thought that there was no evil for me to fear upon the earth more than what I had experienced in the death of my beloved husband. It was all the grief which my nature was able to bear, and I thought that I could never again be called to suffer so great an affliction as this. I reflected upon the many years of happiness which I had spent with him, and that the one with whom I had spent my life was now buried beneath the cold clods, and that portion of my life which law before seemed desolate indeed. I thought that the greatest sorrow of which it was possible for me to experience had fallen upon me. . .

“My own heart was broken, and I had but one reason to desire life, which was, a Mr. Smith said in his dying moments, that I might comfort my children. All that has transpired since that period, except the calamities which have befallen my own family, is like a shadow or a dream” (History of Joseph Smith By His Mother, p. 436-437).

Joseph Smith, Sr. died on September 14, 1840 and is buried with his wife in the Smith family cemetery in Nauvoo, Illinois. Mother Smith would live another 16 years as a widow. She was cared for by her daughter Lucy for seven years, and then with Emma for the remainder of her life. The calamities that she mentions would be the death of Don Carlos just eleven months later, Joseph and Hyrum three years and nine months later, and Samuel, three years and ten months later. Also, during the next four years, Samuel’s wife Mary died, like Joseph Sr. and Don Carlos, from sickness as a result of the trials of Missouri. Joseph lost another son, Don Carlos, age fourteen months, making five children of Joseph and Emma to die. They were to lose one more before Joseph’s death. Hyrum lost a son, Hyrum who was seven years old in 1841, and in 1843, Sophronia, daughter of Don Carlos died at age five. Lucy saw in a period of five years, ten members of her family die. It is no wonder Joseph taught the concept of eternal families after going to the Lord in prayer and sorrow and receiving the answers that give all of us hope and understanding.

20 And again, verily I say unto you, my servant George Miller is without guile; he may be trusted because of the integrity of his heart; and for the love which he has to my testimony I, the Lord, love him.

21 I therefore say unto you, I seal upon his head the office of a bishopric, like unto my servant Edward Partridge, that he may receive the consecrations of mine house, that he may administer blessings upon the heads of the poor of my people, saith the Lord. Let no man despise my servant George, for he shall honor me.

“George Miller, as long as the Prophet Joseph lived, seemed to be a faithful Latter‑day Saint. He was chosen to fill the important place of Bishop, left vacant by the death of Edward Partridge. He accompanied the Prophet on his journeys, on several occasions. He and Newel K. Whitney were appointed Trustees‑in‑trust of the Church, after the death of the Prophet. And when the Saints left Nauvoo, he was among the first to cross the river. But from now on he changed. In the Camp of Israel, slowly wending its way westward, he became disaffected. He always wanted to be ahead of the main body, and be a law unto himself. At Winter Quarters he expressed the view that Texas was the place to go to, and not the Rocky Mountains, and when Brigham Young refused to listen to him, knowing that the Prophet had pointed to the Great Basin as the gathering place of the Saints, he left the Camp with a few followers, and joined Lyman Wight in Texas. Shortly afterwards he disagreed with this schismatic and joined Strang, unable to find peace and rest anywhere. Here is another career, beginning in integrity and love of the gospel and ending in failure, because of lack of humility” (Doctrine and Covenants Commentary, p.772).

George Miller was the “son of John Miller and Margaret Pfeiffer. Born 25 November 1794 near Stanardville, Orange County, Virginia. Moved with family to Madison County, Kentucky, November 1805‑March 1806. Moved to Boone County, Kentucky, about 1808. Began learning carpenter‑joiner trade 1813. Worked as carpenter in Lexington, Kentucky, 1814‑15. Father died August 1815. Left Cincinnati, Ohio, for Baltimore, Louisiana, 7 January 1816. Arrived 9 April 1816; worked there as carpenter. Returned to Virginia to visit relatives fall 1816‑spring 1817. Returned to Baltimore spring 1817. Moved to Lancaster County, Virginia, mid‑1817. Worked as carpenter on buildings at state university in Charlottesville, Albemarle County, Virginia, November 1817‑20. Visited family in Kentucky in fall and winter of 1819. Initiated into Masonry about 1819. Married Mary Catherine Fry (born 1801 in Virginia) before 1827. Four known children: Joshua L., John F., Mary Catherine, and Elizabeth Ann. Resided in Tennessee about 1828. Moved to Illinois by 1834. Residing in McDonough County, Illinois, near Macomb, November 1838. Owned 300 acres of land as well as hogs and cattle. Offered farm to exiled Saints from Missouri 1839. Baptized 12 August 1839 by John Taylor. Moved to Lee County, Iowa, in fall of 1839; there established wood yard. Ordained high priest before September 1840. In 1840 helped purchase steamboat that plied upper Mississippi River. Moved to Nauvoo November 1840. Appointed to preach in Lee County, Iowa, and Hancock County, Illinois, fall of 1840‑February 1841. Appointed by revelation to become bishop and member of Nauvoo House Association 19 January 1841. Ordained to bishopric February 1841. Elected regent of University of Nauvoo 3 February 1841. Nauvoo House Association was incorporated 23 February 1841. Elected member of Nauvoo Agricultural and Manufacturing Association 23 February 1841. Captain in Nauvoo Legion in spring of 1841; elected colonel 1 May 1841. Accompanied Joseph Smith to trial at Monmouth, Illinois, June 1841. Appointed to preside over high priests quorum in Nauvoo 2 October 1841. Mission to Kentucky to gather monies for construction of Nauvoo House and Temple 1841‑42. Left Nauvoo in winter of 1841 and returned April 1842 with 100 head of cattle. Received endowment 4 May 1842. Sent to Quincy, Illinois, and Jefferson City, Missouri, with Erastus H. Derby to confer with Governor Thomas Reynolds concerning a requisition on the Prophet for being an accessory to attempted murder before the fact. Left Nauvoo 12 July 1842. Returned the last week in July 1842. Elected brigadier‑general in Nauvoo Legion 23 September 1842. Mission to pineries in Wisconsin to cut timber for Nauvoo House and Temple 1842‑43. Left Nauvoo about 1 November 1842. Returned to Nauvoo 12 May 1843 with 50,000 feet of pine lumber. Left soon thereafter for pineries. Returned to Nauvoo 8 July 1843, with 157,000 feet of lumber, and 70,000 shingles for temple. Left again for pineries 21 July 1843. Returned from pineries 23 September 1843. Mission to Mississippi and Alabama with Peter Haws September‑October 1843. Returned to Nauvoo about 27 October 1843. Returned to pinery November‑December 1843. Returned to Nauvoo from pinery 8 March 1844. Member of Council of Fifty 11 March 1844. Returned to pinery March‑April 1844. Returned to Nauvoo 1 May 1844. Mission to Kentucky to campaign for Joseph Smith as President of United States May‑July 1844. Left Nauvoo 6 May 1844. Returned by 24 July 1844. Appointed to assume responsibilities as trustee‑in‑trust for Church 9 August 1844. Authorized to take Pinery Company to Texas 12 August 1844. Again sustained as president of high priests quorum in Nauvoo and Second Bishop of Church 7 October 1844. Proposed building hall for high priests quorum 26 January 1845. Opposed by Brigham Young. Elected member of Nauvoo City Council 3 February 1845. Sealed to wife, Mary Fry, 13 January 1846. Sealed to Elizabeth Bouton (born 1817 in Connecticut) 25 January 1846. Sealed to Sophia Wallace (born 1800 in England) 25 January 1846. Left Nauvoo for West 6 February 1846. Arrived at Council Bluffs 13 June 1846. Crossed Missouri River 6 July 1846. Proceeded west from Missouri River July 1846. Informed by Brigham Young not to proceed further west 8 August 1846. Persuaded by Ponca Indian Chief Tea‑Nuga‑Numpa, traveled with pioneer company to mouth of Niobarra River August 1846, arriving 23 August. Traveled to Winter Quarters about January 1847 to confer with Brigham Young. Rejected Brigham Young's leadership about January 1847. Journeyed to Austin, Texas, 1847 to join Lyman Wight. Cut off from Church 3 December 1848. Soon became convinced that Wight was apostate. Remained in Texas until 1849. Concluded that James J. Strang was Joseph Smith's lawful successor in 1849. Left Texas for Beaver Island, Michigan, 13 October 1849. Arrived in Voree, Wisconsin, 4 September 1850. Proceeded on to St. James, Beaver Island, Michigan; arrived before 1851. Deputy sheriff on Beaver Island. Remained at Beaver Island until 1856. Left Beaver Island with major exodus in 1856 after Strang was shot 16 June 1856. Died in Meringo, Illinois, 1856 en route to California” (The Revelations of the Prophet Joseph Smith, p.268-269).

22 Let my servant George, and my servant Lyman, and my servant John Snider, and others, build a house unto my name, such a one as my servant Joseph shall show unto them, upon the place which he shall show unto them also.

John Snyder was the “son of Marlin Snyder and Sarah Armstrong. Born 11 February 1800 at New Brunswick, Nova Scotia. Moved with family to Upper Canada. Mason by trade. Married Mary Heron 28 February 1822. Three known children: Harriet, Edgerton, and John, Jr. Associated with John Taylor in studying scriptures 1833. Converted and baptized in Toronto 1836 through instrumentality of Parley P. Pratt. Owned stock in Kirtland Safety Society 1837. Ordained priest before June 1837. Preached in Toronto 1837. Mission to British Isles 1837. Left Upper Canada June 1837. Arrived in Liverpool 18 July 1837. Left for Cumberland County, England, with Isaac Russell 26 July 1837. Arrived in Preston September 1837. Joined with Joseph Fielding 13 September 1837 to preach in country near Preston. Left for America with John Goodson 5 October 1837. Located in Far West, Missouri, 1838. Expelled from Missouri 1839. Located in Springfield, Illinois, 1839; residing there in November. Ordained seventy 19 January 1839 in Far West, Missouri. Appointed to serve mission to England with Twelve Apostles 6 May 1839. Apparently did not go. On 19 January 1841 was appointed one of committee to build Nauvoo House. Member of Nauvoo House Association incorporated 23 February 1841. Member of Nauvoo Legion 1841. Revelation dated 22 December 1841 instructed Snyder to travel to England and collect monies and materials for construction of Nauvoo House and Temple. Delayed this mission for lack of money; wanted Twelve to pay way to England, but was told by Prophet to obtain own passage. Finally left Nauvoo 26 March 1842. Returned from England to Nauvoo 23 January 1843. Assisted in disposing of Mormon properties in Nauvoo after exodus of Saints. Residing in Nauvoo 1850. Ordained high priest. Emigrated to Utah 1850. Rebaptized in Salt Lake City 7 March 1857. Resided in Salt Lake City Seventeenth Ward 1857. Died in Salt Lake City, Utah, 18 December 1875" (The Revelations of the Prophet Joseph Smith, p.277-278).

23 And it shall be for a house for boarding, a house that strangers may come from afar to lodge therein; therefore let it be a good house, worthy of all acceptation, that the weary traveler may find health and safety while he shall contemplate the word of the Lord; and the corner‑stone I have appointed for Zion.

Today, Nauvoo is truly a place where travelers may contemplate the word of the Lord. Thousands of people visit Nauvoo every year to feel of its spirit and history, and to visit a “cornerstone” of Zion.

24 This house shall be a healthful habitation if it be built unto my name, and if the governor which shall be appointed unto it shall not suffer any pollution to come upon it. It shall be holy, or the Lord your God will not dwell therein.

“(See verses 22‑24, 56‑82, 111‑12, 117, and 119‑22.) Before the reception of section 124, a bill had already been presented to the Illinois state legislature for the incorporation of an association to sell stock for the purpose of constructing a hotel in the city of Nauvoo. An act to incorporate the Nauvoo House Association, approved on 23 February 1841, named four trustees: George Miller, Lyman Wight, John Snyder, and Peter Haws. These men were duly authorized to sell $150,000 worth of stock from which proceeds the hotel would be built. Each share was valued at $50, and no stockholder could own more than 300 shares (i.e., $15,000). Since the edifice was to be constructed on land donated by Joseph Smith, the Prophet and his heirs were to retain a set of rooms in the building for their use. Sale of spirituous liquors in the house was to be prohibited.

“The Prophet considered the construction of the Nauvoo House just as urgent and sacred as the completion of the Nauvoo Temple: George Miller was appointed president of the association with John Snyder as secretary. Lucian Woodworth was the architect. The hotel was to be in the form of an ‘L’—having a 120‑foot front on each of two streets, a depth of 40 feet, and a height of three stories (exclusive of the basement). The construction was to be principally of brick, and the total cost of the project was estimated at from $100,000 to $150,000. Encouragement for the completion of the Nauvoo House came from the pulpit constantly. The cornerstone of the building was laid by Joseph Smith on 2 October 1841, and several records were deposited therein. Of particular note among these records was a manuscript copy of section 124 and a copy of the twenty‑third issue of the Times and Seasons (1 April 1841) which printed the charter of the Nauvoo House Association. The Nauvoo House, situated as it was on the bank of the Mississippi River was intended to accommodate distinguished visitors in a facility ‘unrivaled in the western country.’ Joseph Smith envisioned the Nauvoo House as a means whereby the Saints could entertain ‘men of wealth, character and influence’ and ‘teach them the truth.’

“On 20 March 1841 William Allred and Henry W. Miller were directed by revelation to buy stock in the house and serve as agents in the selling of stock. For nearly four years the trustees busily engaged themselves in selling stock and collecting donations from branches of the Church throughout the United States. In the summer of 1841 it was decided that the best plan for procuring lumber for the building of the temple and the Nauvoo House was to purchase sawmills located on the Black River, a tributary of the Mississippi in Wisconsin. Trustees of the association in concert with members of the Temple committee spent untold hours in the pineries on the Black River 1841‑44. Characterizing the work of these men, George Miller said, ‘Too much cannot be said in praise of these faithful brethren. They really performed wonders.’ Despite the efforts of the four trustees and their hired help, however, work progressed very slowly on the hotel because means were meager.

“Recognizing that the project was an excessive burden for the members of the association, Joseph Smith, on 6 April 1843, directed the Twelve Apostles to take responsibility for collecting funds, and were sent to the East in the summer and fall of 1843 for that purpose. Ultimately the desire to finish the temple led to a decision (on 4 March 1844) to postpone completion of the Nauvoo House. The following year (on 7 April 1845) Wight and Snyder were released as trustees, and George A. Smith and Amasa M. Lyman were appointed in their place, and in the summer of 1845 William Weeks replaced Woodworth as architect. After these appointments, construction of the house resumed, and a large‑scale effort was made to manufacture its bricks. On 18 August 1845 the Saints met at the Nauvoo House and dedicated the finished portion to the Lord; afterward the first brick was laid. During the next four weeks, work on the building progressed rapidly: the walls were laid up to the second story. However, on 16 September 1845, work on the house was once more discontinued, because Church leaders sensed a renewed urgency to complete the temple. Although the Saints intended at least to enclose the house, their exodus in the spring of 1846 precluded further progress.

“With the settlement of the Prophet's estate and the liquidation of Mormon properties in Nauvoo, title to the Nauvoo House was retained by Emma Smith. Lewis C. Bidamon, Emma's second husband, later dismantled a large portion of the walls of the Nauvoo House down to the stonework of the basement and erected a two‑story structure on the southwest corner of the original foundation. This building, known as the Riverside Mansion, was used as a residence by the family beginning in 1871. The lot and building are now owned by the Reorganized LDS Church” (The Revelations of the Prophet Joseph Smith, p.243-245).

“The erection of the hotel here referred to, generally known as the Nauvoo House, was commenced in the spring of 1841, and in 1846, when the Saints left Nauvoo, the walls were up above the windows of the second story. It fronted two streets, 120 feet on each. The estimated cost was $100,000. It was planned to be the most magnificent hotel in the West, at the time. When the Saints left the City, the unfinished building became the property of the Prophet's widow, and was subsequently claimed by her second husband, Mr. L. C. Bidamon. In 1872 he put part of it under roof and fitted it up as an hotel, known as the Bidamon House” (Doctrine and Covenants Commentary, p.773).

25 And again, verily I say unto you, let all my saints come from afar.

“In this section the Lord commands the Saints to build a Temple in Nauvoo. It was not unknown to Him that their stay in Illinois would be brief. They needed the blessings they were to receive in that sacred building, in order to pass the fiery furnace of the exodus and come out unscathed” (Doctrine and Covenants Commentary, p.775).

26 And send ye swift messengers, yea, chosen messengers, and say unto them: Come ye, with all your gold, and your silver, and your precious stones, and with all your antiquities; and with all who have knowledge of antiquities, that will come, may come, and bring the box‑tree, and the fir‑tree, and the pine‑tree, together with all the precious trees of the earth;

“The Nauvoo Temple was to be built by contributions from the Saints in all parts of the world. It required united effort to complete it in the time allowed. It was necessary to send out missionaries who were experienced and could travel fast, to awaken an interest among the Saints in the great undertaking. On April 8th, a committee was appointed to this mission” (Doctrine and Covenants Commentary, p.775).

27 And with iron, with copper, and with brass, and with zinc, and with all your precious things of the earth; and build a house to my name, for the Most High to dwell therein.

“The Church is the kingdom of God on Earth. The Temple is the palace of the King” (Doctrine and Covenants Commentary, p.775).

“The building of the Nauvoo Temple was the fifth attempt by the Latter-day Saints to build a house of the Lord. The first attempt was in Jackson County, Missouri; then in Kirtland, Ohio; and then in Far West and Adam-ondi-Ahman, Missouri; and finally in Nauvoo, Illinois. Only the Kirtland Temple was completed before the one in Nauvoo, and it was desecrated, as Brigham Young explained: ‘The Saints had to flee before mobocracy. And, by toil and daily labor, they found places in Missouri, where they laid the corner stones of Temples, in Zion and her Stakes, and then had to retreat to Illinois, to save the lives of those who could get away alive from Missouri, where fell the Apostle David W. Patten, with many like associates, and where were imprisoned in loathsome dungeons, and fed on human flesh, Joseph and Hyrum, and many others. But before all this had transpired, the Temple at Kirtland had fallen into the hands of wicked men, and by them been polluted, like the Temple at Jerusalem, and consequently it was disowned by the Father and the Son’ (Journal of Discourses, 2:32)” (Student Manual, Religion 324-325, p. 306).

“Prior to the reception of section 124, plans for the erection of a temple in Nauvoo had been disclosed by the Prophet. The official public announcement came at a general conference of the Church on 3 October 1840 in Nauvoo. At the meeting a temple committee, consisting of Reynolds Cahoon, Alpheus Cutler, and Elias Higbee, was appointed to supervise the construction of the sacred edifice. All three of this committee had worked on the Kirtland Temple. Cahoon, a veteran at this sort of work, had served as a member of the Kirtland Temple committee, and Cutler had had important responsibilities as master mason of the uncompleted temple at Far West, Missouri. Land for the temple, acquired from Daniel H. Wells, was located on the east bench of the new city, overlooking the Mississippi River. Grandest of all Nauvoo construction projects, the building of the temple would dominate the activities of the Mormon city for nearly five years. At the 3 October meeting the Prophet asked that work on the temple begin within ten days and that every tenth day be given to labor on the building. The construction plans of architect William Weeks won acceptance by Joseph Smith, and although the former would be recognized as the chief architect of the temple, his work was always subject to the latter's approval.

“Excavation of the foundation began immediately, and on 12 October 1840 a quarry was opened on the outskirts of the city. Albert P. Rockwood, assisted by Charles Drury, supervised the stone‑cutting from beginning to end. Work at the quarry often continued during the winter months. The walls of the temple consisted of solid blocks of cut limestone from four to six feet thick. The stones were roughly cut at the quarry, then dressed and polished at the temple site. Mostly uniform in size and shape, some of the stones were said to have weighed as much as two tons. William W. Player, a convert from England, had come to Nauvoo specifically to direct the stone setting. He began work on 8 June 1842 and continued as principal stone‑setter until the last stone was set, on 24 May 1845. The stones were moved into place by means of specially made cranes. As many as three cranes were in use by 1844. One man, Moses Horn, was killed while blasting at the quarry on 14 March 1845.

“The foundation of the temple was laid out by the temple committee in early February 1840, and digging of the basement began on 18 February. To better organize the donated labor, the city was divided into wards on 22 February 1841, and each ward was assigned a particular day for working on the building.

“By 8 March 1841 workers began laying the foundation stones, and by 5 April 1841 the walls were five feet high and ready for the placing of the cornerstones. April 6, 1841, was a day of much festivity in Nauvoo. Anticipating the anniversary of the organization of the Church, the Prophet had given instructions to have all things in readiness for the laying of the cornerstones. Great ceremony attended the placing of the four stones. The Nauvoo Legion paraded, bands played, a prayer of dedication was offered, and Sidney Rigdon delivered an able address to an estimated congregation of 10,000. The following day Joseph called for contributions of labor, money, and materials for the temple, and on 9 April he informed the elders that labor on the temple was as acceptable as preaching. The same day eight agents were appointed to collect funds for the building of the edifice.

“Following the April conference, work on the temple progressed rapidly as the Saints began to give more liberally of their time and means. Although labor had been essentially donated up to that time, the increase in contributions allowed the temple committee to hire a number of skilled craftsmen on a permanent basis.

“By July 1841 plans were under way to erect a pinewood baptistry in the basement of the temple. Plans drafted by Weeks for the font were approved, and work began on 8 August 1841. The font was constructed promptly and was dedicated on 8 November 1841 by Joseph Smith. The baptistry was approximately sixteen feet long, twelve feet wide, and seven feet high from the foundation, and the basin was four feet deep. Twelve life‑sized wooden oxen, carved by Elijah Fordham, supported the font. Water for the baptistry was drawn from a thirty‑foot well in the east end of the basement. In 1845 the wooden font was replaced with one of stone.

“As has been mentioned elsewhere, timber for the temple interior was acquired from the forests of Wisconsin. Alpheus Cutler, Peter Haws, and others left Nauvoo to cut timber in the ‘pineries’ on 25 September 1841. In late April of the following year, another company left to join the original group; a third party, consisting of some fifty men with keel boats and provisions, departed Nauvoo on 6 July 1842.

“The first lumber reached the Mormon city on 4 August 1842, consisting of 100,000 board feet of sawed lumber, and 192,000 square feet of rough timber. Alpheus Cutler returned to Nauvoo on 13 August 1842 with a second raft containing 90,000 board feet and 288,000 square feet of timber. George Miller, Nauvoo House Association member, led another group to the Wisconsin pineries in late 1842. Their work yielded at least three loads of lumber in 1843 consisting of some 650,000 board feet of lumber and seventy thousand shingles. Two additional rafts, laden with 155,684 board feet of lumber, arrived in Nauvoo in July 1844. One man, named Cunningham, was drowned while rafting logs in the summer of 1843.

“The Nauvoo Temple, not unlike the Kirtland Temple, was of a high rectangular shape with double rows of windows and with a tower rising from the main body. The dimensions were imposing: 188 feet long by 88 feet wide, and from the basement to the tower the height was about 159 feet. The building was divided into four levels a basement, two almost identical stories, and an attic.

“The basement was divided off into thirteen rooms—six along either side, and one large room (100 feet by 50 feet) running through the center. The baptismal font was in the center of the main room, and at the east end was the well.

“The first story, entered by the main entrance on the west, was not completed, but the plan was to divide it into fifteen rooms—a large central auditorium (100 feet by 50 feet) with smaller rooms along each side. The ceiling was of an arched design, plastered and painted. Tiered pulpits, for the Melchizedek and Aaronic priesthoods, were located at either end of the hall. The second level, nearly identical in size, was intended to be a duplicate of the first.

“Rising above the temple's massive limestone walls was the attic. The western section, called the ‘half‑story,’ was more than eighty feet long and forty feet wide. Accessed by either of two large, circular staircases, the half‑story was divided into a number of rooms. Passing the outer and inner courts, one could gain access to the Council Chamber, a long hall running the remaining length of the attic to the east. This hall was partitioned off for temple ordinance work. Along each side of the Council Chamber were six small rooms assigned to individuals or priesthood quorums.

“On 13 December 1841 Willard Richards was appointed recorder of temple donations. His office was located in the ‘counting room’ of the Prophet's red‑brick store. Before this, Elias Higbee had occupied nearly all his time issuing receipts for donations. But earlier that year, when Joseph became sole Trustee‑in‑Trust for the Church, it was decided that all donations should come through his office.

‘Donors and amounts were logged into a special record book called the ‘Book of the Law of the Lord.’ The Saints were to contribute one tenth of all they possessed at the commencement of the temple construction, and one tenth of all increase from that time until its completion. On 10 February 1842 William Clayton was called to assist Richards, and on 3 September 1842, after the latter's departure to the eastern states, the Prophet appointed Clayton official Temple Recorder. James Whitehead became Clayton's assistant on 11 June 1842. In the fall of 1842 it was agreed that the recorder's office should be moved to better accommodate the interests of the committee and the recorders. Accordingly, the temple committee directed the construction of a small brick recorder's office near the temple, and on 2 November 1842 Clayton moved his records and other materials into the new building. A new tithing office was opened in December 1844 at Parley P. Pratt's new store one block north of the temple.

“Members of the temple committee commanded an important but rather thankless job. They had the enormous task of coordinating the entire work force. Although the number of workers fluctuated over a five year period, the committee would hire at least 1,221 men—885 of whom worked at least one month. Nor do these figures include the donated labor of literally hundreds of workers during the same period. Nearly always under attack, the committee was criticized by the employees for poor working conditions, lack of tools, insufficient wages, favoritism, unequal distribution of provisions, and misappropriation of funds. Members of the committee were several times summoned to Church courts to give testimony relative to their actions but were always exonerated.

‘On 8 June 1843 Elias Higbee died, leaving a vacancy in the committee. Jared Carter, a member of the temple committee at Kirtland, immediately applied for the position, but because he was rebellious, the Prophet chose his own brother, Hyrum, also one of the Kirtland temple committee.

‘In August 1844, after the Prophet's death, Bishops Newel K. Whitney and George Miller were appointed Trustees‑in‑Trust for the Church and accordingly were given general oversight of temple construction. By December of the same year, following an administrative reorganization among the Trustees and the temple committee, the bishops and their staff assumed greater responsibility over the project.

“In December 1844, before the completion of the stonework, the Twelve and the Trustees decided to employ fifteen carpenters to prepare the timber works for the interior of the temple as soon as the stonework was finished. A makeshift shop was fixed up by weather‑boarding the south side of the lower story.

‘After completion of the stonework in May 1845, attention was promptly given to the roof. By 13 August 1845 the last shingle had been laid, and before the end of August Brigham Young reported that the dome and cap of the temple tower had been raised. The structure now being properly enclosed, the October 1845 general conference was held inside.

“As the interior work continued feverishly, the attic story took precedence. On 26 November 1845 the painters finished their work, and on 30 November Brigham Young dedicated the attic for temple work. Immediately thereafter special furniture was obtained to prepare the attic for the administering of endowment ceremonies. Ordinance work began on 10 December 1845 and continued until 8 February 1846.

‘Although the Saints began to leave Nauvoo for the west in February 1846, construction workers continued to work on the temple interior until 1 May 1846, when it was publicly dedicated (though not totally completed). After the departure of most of the Mormon population in 1846, a committee unsuccessfully attempted to sell the temple, but concern for the sacred edifice ended on 9 October 1848, when it was completely destroyed by fire” (The Revelations of the Prophet Joseph Smith, p.245-250).

28 For there is not a place found on earth that he may come to and restore again that which was lost unto you, or which he hath taken away, even the fulness of the priesthood.

Joseph Fielding Smith wrote, “Joseph Smith said . . . ‘If a man gets a fullness of the Priesthood of God, he has to get it in the same way that Jesus Christ obtained it, and that was by keeping all the commandments and obeying all the ordinances of the house of the Lord.’

‘I hope we understand that. If we want to receive the fullness of the Priesthood of God, then we must receive the fullness of the ordinances of the house of the Lord and keep His commandments. This idea that we can put off our salvation because of some weaknesses of the flesh until the end, and then our children will go and do this work for us in the temple of the Lord when we are dead will get us nowhere. Salvation for the dead is for those who died without a knowledge of the Gospel so far as celestial glory is concerned. And those who have rejected the truth and who have fought the truth, who would not have it, are not destined to receive celestial glory. Now, the Lord says this it is not my saying, I am glad to say, although I fully believe it.

‘Let me put this in a little different way. I do not care what office you hold in this Church, you may be an apostle, you may be a patriarch, a high priest, or anything else, and you cannot receive the fullness of the priesthood unless you go into the temple of the Lord and receive these ordinances of which the prophet speaks. No man can get the fullness of the priesthood outside of the temple of the Lord. There was a time when that could be done, for the Lord could give these things on the mountain tops—no doubt that is where Moses got it, that is no doubt where Elijah got it—and the Lord said that in the days of poverty, when there was no house prepared in which to receive these things, that they can be received on the mountain tops. But now we have got temples, and you cannot get these blessings on the mountain tops, you will have to go into the house of the Lord, and you cannot get the fullness of the priesthood unless you go there” (Elijah the Prophet and His Mission, p.28-29).

“Whereas the term endowment has come to be known as the embodiment of certain priesthood ordinances performed in the temple, Kirtland usage of the term connoted, not the ordinances themselves, but rather the outpouring of the spirit upon those who had participated in the ordinances. In Nauvoo the temple ordinances (wherein the Saints performed washings, and anointings and received signs and tokens of the Holy Priesthood), were known as the ‘ancient order of the Priesthood’ or simply as the ‘endowment,’ there being no particular attempt to distinguish between the ceremony and the spiritual outpouring. On 4 May 1842, before the completion of the temple, the Prophet initiated nine men into the ancient order. Though Joseph had expected to administer these sacred ordinances only after the temple was finished, yet a sense that he might not live to see its completion urged him to proceed earlier. By June 1844, just before his death, the Prophet had selected twenty‑five males and thirty‑two females to receive the ordinances of the endowment. After his death, but before the completion of the attic of the temple, another twenty also received the endowment. On 10 December 1845 endowment work commenced in the attic story of the temple. There, during the next eight weeks, nearly 5,600 members (males and females) participated in these ceremonies. Related ordinances administered by the Prophet before the completion of the temple included eternal marriages, baptisms for the dead, and conferring the fulness of the priesthood. Approximately one hundred fifty people were eternally sealed to their companions under the direction of Joseph Smith beginning 5 April 1841. Baptisms for the dead commenced about 15 August 1840. Initially these ordinances were performed in the Mississippi River and local streams, but with few exceptions proxy baptisms were performed only in the temple baptistry after 21 November 1841. Some of these early baptisms were not properly recorded, but extant records indicate that at least 15,626 proxy baptisms were performed in Nauvoo (either in the baptistry or in rivers or streams). Of forty‑four men and women who received the fulness of the Priesthood before the completion of the Nauvoo Temple, thirty‑five received the blessing from Joseph Smith” (The Revelations of the Prophet Joseph Smith, p.250-251).

29 For a baptismal font there is not upon the earth, that they, my saints, may be baptized for those who are dead‑‑

Joseph Smith, in a letter to the Quorum of the Twelve Apostles on 19 October 1840, wrote, “I presume the doctrine of ‘baptism for the dead’ has ere this reached your ears, and may have raised some inquiries in your minds respecting the same. I cannot in this letter give you all the information you may desire on the subject; but aside from knowledge independent of the Bible, I would say that it was certainly practiced by the ancient churches; and St. Paul endeavors to prove the doctrine of the resurrection from the same, and says, ‘Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?’

“I first mentioned the doctrine in public when preaching the funeral sermon of Brother Seymour Brunson; and have since then given general instructions in the Church on the subject. The Saints have the privilege of being baptized for those of their relatives who are dead, whom they believe would have embraced the Gospel, if they had been privileged with hearing it, and who have received the Gospel in the spirit, through the instrumentality of those who have been commissioned to preach to them while in prison.

“Without enlarging on the subject, you will undoubtedly see its consistency and reasonableness; and it presents the Gospel of Christ in probably a more enlarged scale than some have imagined it. But as the performance of this rite is more particularly confined to this place, it will not be necessary to enter into particulars; at the same time I always feel glad to give all the information in my power, but my space will not allow me to do it” (History of the Church, Vol.4, p.231).

“Baptism for the dead was performed by the Saints for some time following the resurrection of our Savior, but this practice soon became discarded as the apostasy set in and from that time until the time of the building the Nauvoo Temple, there was no baptismal font any place on the earth where baptisms for the dead could be performed. It now became necessary to prepare a font for this purpose, and the Lord gave the commandment that one be placed in the Nauvoo Temple. There was no font in the Kirtland Temple, because the work of salvation for the dead had not been revealed when that Temple was built. For a short time, while a place in the Nauvoo Temple was being prepared, the Lord granted the saints the privilege of being baptized for their dead in the Mississippi River, but explained that this could only be done when there was no House of the Lord where this ordinance could be performed, ‘for the ordinance belongeth to my house, and cannot be acceptable to me, only in the days of your poverty, wherein ye are not able to build a house Unto me.’” (Doctrine and Covenants Commentary, p.775–776).

30 For this ordinance belongeth to my house, and cannot be acceptable to me, only in the days of your poverty, wherein ye are not able to build a house unto me.

31 But I command you, all ye my saints, to build a house unto me; and I grant unto you a sufficient time to build a house unto me; and during this time your baptisms shall be acceptable unto me.

32 But behold, at the end of this appointment your baptisms for your dead shall not be acceptable unto me; and if you do not these things at the end of the appointment ye shall be rejected as a church, with your dead, saith the Lord your God.

Joseph Fielding Smith wrote, “‘And if ye do not these things at the end of the appointment,’ obviously does not mean 'if ye do not build a temple at the end of the appointment,' as our critics infer it does, but it refers to the ordinances that were to be performed in the temple, and the failure on the part of the Saints to perform these ordinances for their dead was the thing that would cause their rejection with their dead, and not the failure to build the temple, which was merely the edifice in which the saving principles were to be performed. This is in harmony with the teachings of the Prophet Joseph Smith, who said that if we neglect the salvation of our dead, we do it at the peril of our own salvation! Why? Because we without them cannot be made perfect. (Doc. and Cov. 128:15.)’

“At the conference of the Church held Sunday, October 3, 1841, the Prophet announced: ‘There shall be no more baptisms for the dead, until the ordinance can be attended to in the Lord's House; and the Church shall not hold another general conference, until they can meet in said house. For Thus saith the Lord!’ (D.H.C. 4:426.) Thus the ‘end of the appointment’ had arrived, and no more baptisms outside of that house were acceptable to the Lord. The reason for this startling proclamation was the fact that the font in the house of the Lord was prepared for that sacred ordinance. On the eighth day of November 1841, this font in the basement of the Temple was dedicated for the ordinance of baptism for the dead. The Prophet wrote in his journal of this event: ‘Monday, (Nov.) 8.—At five o'clock p.m., I attended the dedication of the baptismal font in the Lord's House. President Brigham Young was spokesman.’ (D.H.C. 4:446.) On the 21st day of that month Elders Brigham Young, Heber C. Kimball and John Taylor baptized about forty persons for the dead, and Elders Wilford Woodruff and George A. Smith confirmed them. Thus the great work of baptism for the dead commenced in the House of the Lord and continued until the Saints were driven from Nauvoo. After arriving in the valleys of the Rocky Mountains, a place was prepared in another House of the Lord, and this work for the salvation of the dead has continued on ever since.

“It may be added that God did not reject the Church but saved it as by a miracle, from destruction. Says President George Q. Cannon: ‘If any proof of this is needed, let us reflect upon the wonderful deliverance that God hath wrought out for us since we left Illinois. Up to that period, or up to the time that the Temple was partly finished, and the blessings of God bestowed within its walls, our enemies to a very great extent had triumphed over us. We had been driven from place to place; compelled to flee from one town, county, and State to another; but how great the change since then! We started out a poor, friendless people, with nothing but God's blessing upon us. His power overshadowing us and His guidance to lead us in the wilderness; and from the day that we crossed the Mississippi River until this day—the 8th of April, 1871—we have had continued success and triumphs----God has done for us as He did for His ancient covenant people, when he caused the waters of the Red Sea to separate, that they might pass through and escape the destruction their enemies threatened’ (Jour. of Dis., Vol. XIV, p. 125)” (Doctrine and Covenants Commentary, p.776 – 777).

33 For verily I say unto you, that after you have had sufficient time to build a house to me, wherein the ordinance of baptizing for the dead belongeth, and for which the same was instituted from before the foundation of the world, your baptisms for your dead cannot be acceptable unto me;

“This passage has been misinterpreted by some, especially by enemies of the Church who profess a belief in the mission of the Prophet Joseph Smith, but do not accept the doctrine of salvation for the dead. A careful reading of these verses will show that it was not the failure to build a house, but the failure to perform the ordinances for the dead in the house after it was prepared for those ordinances that would cause the rejection. In the months when the saints were without a Temple the Lord granted them the privilege of baptizing for their dead in the Mississippi River, but with the understanding that this was a special privilege which would end when they had been given sufficient time to prepare a place in the Temple where this ordinance could be performed. For baptism for the dead, as well as other ordinances for the dead, are to be performed in a house built to the name of the Lord and for that holy purpose. Therefore we find the members of the Church engaging in baptisms for the dead in the river from the time the privilege was granted until the time arrived when the font in the house of the Lord was prepared for that ordinance, and when that time arrived all baptisms for the dead in the river ceased by divine command. The Lord said (v. 32) ‘But behold, at the end of the appointment (i.e. the sufficient time) your baptisms for your dead shall not be acceptable unto me [in the river] and if ye do not these things at the end of the appointment ye shall be rejected as a church with your dead, saith the Lord your God.’” (Doctrine and Covenants Commentary, p.776).

34 For therein are the keys of the holy priesthood ordained, that you may receive honor and glory.

35 And after this time, your baptisms for the dead, by those who are scattered abroad, are not acceptable unto me, saith the Lord.

36 For it is ordained that in Zion, and in her stakes, and in Jerusalem, those places which I have appointed for refuge, shall be the places for your baptisms for your dead.

“Temples must be built where they can be supervised by the President of the Church, who holds the keys of the sealing power. During the millennium, President Brigham Young has said, the work of salvation will be accomplished for the dead: ‘We trust in God. I reckon he will fight our battles and we will be baptized for and in behalf of the human family during the thousand years; and we will have hundreds of temples and thousands of men and women officiating therein for those who have fallen asleep, without having had the privilege of hearing and obeying the Gospel,

that they may be brought forth and have a glorious resurrection, and enjoy the kingdom which God has prepared for them.’ (Discourses of Brigham Young, p. 615.)” (Doctrine and Covenants Commentary, p.778).

37 And again, verily I say unto you, how shall your washings be acceptable unto me, except ye perform them in a house which you have built to my name?

38 For, for this cause I commanded Moses that he should build a tabernacle, that they should bear it with them in the wilderness, and to build a house in the land of promise, that those ordinances might be revealed which had been hid from before the world was.

“Here we are taught that ordinances similar to those performed in our Temple were part of the ancient Tabernacle service. But little is known, from the Old Testament, concerning those ordinances, but it is stated that Aaron and his sons were to be washed and anointed ‘at the door of the Tabernacle’ (Ex. 29:4‑7; comp. 30:21; 40:12). A special laver, or font, was provided for that purpose (Ex. 40:11). In the Temple of Solomon, the laver was of immense size, and was, therefore, called a ‘molten sea’ (I. Kings 7:23‑6; comp. Rev. 4:6; 15:2). Baptisms were certainly performed as part of the services of the Mosaic covenant.

“There were no ordinances performed for the dead in Solomon's Temple, or at any time before the resurrection of our Lord. Before that day there was a great gulf fixed which separated the righteous from those who had not received the Gospel, which none could pass. (Luke 16:26.) Until our Savior opened the gates through the resurrection all ordinances were confined to the living. President Smith's vision of the redemption of the dead is in harmony with this doctrine. (Gospel Doctrine, pp. 596‑601.) ‘Jesus was the first man that ever went to preach to the spirits in prison, holding the keys of the Gospel of salvation to them. Those keys were delivered to him in the day and hour that he went into the spirit world, and with them he opened the door of salvation to the spirits in prison.’ (President Brigham Young, Discourses of Brigham Young, p. 379.)” (Doctrine and Covenants Commentary, p.778).

39 Therefore, verily I say unto you, that your anointings, and your washings, and your baptisms for the dead, and your solemn assemblies, and your memorials for your sacrifices by the sons of Levi, and for your oracles in your most holy places wherein you receive conversations, and your statutes and judgments, for the beginning of the revelations and foundation of Zion, and for the glory, honor, and endowment of all her municipals, are ordained by the ordinance of my holy house, which my people are always commanded to build unto my holy name.

“In this verse, the purposes for which the Temples are reared are indicated. They are for ‘washings,’ ‘anointings,’ ‘baptisms,’ ‘solemn assemblies,’ ‘memorials for sacrifices by the sons of Levi,’ and for ‘oracles.’

“‘Memorials’ refers, possibly, to records of sacrifices that will be kept when the Levitical service shall have been restored, and ‘oracles’ means the place in which the divine revelations are received. The name is applied to the sacred Scriptures, which contain the Word of God, and also to the part of the Temple called the Holy of Holies, where the presence of God was manifested (I. Kings 8:6; II. Chron. 4:20; Ps. 28:2)” (Doctrine and Covenants Commentary, p.778).

Municipals is a term used to describe stakes and wards of the Church.

40 And verily I say unto you, let this house be built unto my name, that I may reveal mine ordinances therein unto my people;

Neal A. Maxwell wrote, “President Joseph Smith... took for the foundation of his discourse the words of Jesus to the Jews, ‘how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not,’ etc. He then asked what was the object of gathering the Jews together or the people of God in any age of the world. The main object was to build unto the Lord an house whereby he could reveal unto his people the ordinances of his house and glories of his kingdom and teach the people the ways of salvation, for there are certain ordinances and principles that, when they are taught and practiced, must be done in a place built for that purpose. This was purposed in the mind of God before the world was and it was for this purpose that God designed to gather together the Jews oft but they would not.

“It is for the same purpose that God gathers together the people in the last days to build unto the Lord an house to prepare them for ordinances and endowments, washings and anointings, etc. One of the ordinances of the house of the Lord is baptism for the dead. God decreed before the foundation of the world that that ordinance should be administered in a house prepared for that purpose. If a man gets the fulness of God, he has to get [it] in the same way that Jesus Christ obtain[ed] it, and that was by keeping all the ordinances of the house of the Lord” (Meek and Lowly, p.72 ‑ 73).

Joseph Smith recorded, “Wednesday, 4.‑‑I spent the day in the upper part of the store, that is in my private office (so called because in that room I keep my sacred writings, translate ancient records, and receive revelations) and in my general business office, or lodge room (that is where the Masonic fraternity meet occasionally, for want of a better place) in council with General James Adams, of Springfield, Patriarch Hyrum Smith, Bishops Newel K. Whitney and George Miller, and President Brigham Young and Elders Heber C. Kimball and Willard Richards, instructing them in the principles and order of the Priesthood, attending to washings, anointings, endowments and the communication of keys pertaining to the Aaronic Priesthood, and so on to the highest order of the Melchisedek Priesthood, setting forth the order pertaining to the Ancient of Days, and all those plans and principles by which any one is enabled to secure the fullness of those blessings which have been prepared for the Church of the First Born, and come up and abide in the presence of the Eloheim in the eternal worlds. In this council was instituted the ancient order of things for the first time in these last days. And the communications I made to this council were of things spiritual, and to be received only by the I spiritual minded: and there was nothing made known to these men but what will be made known to all the Saints of the last days, so soon as they are prepared to receive, and a proper place is prepared to communicate them, even to the weakest of the Saints; therefore let the Saints be diligent in building the Temple, and all houses which they have been, or shall hereafter be, commanded of God to build; and wait their time with patience in all meekness, faith, perseverance unto the end, knowing assuredly that all these things referred to in this council are always governed by the principle of revelation” (History of the Church, Vol.5, p.1 ‑ 2).

41 For I deign to reveal unto my church things which have been kept hid from before the foundation of the world, things that pertain to the dispensation of the fulness of times.

“In verse 38 we are taught that ordinances were performed in the Mosaic Sanctuary, but we are not to understand that the people then had the truth revealed in the same fulness as it has been given to the Church now. Truths pertaining to ‘the dispensation of the fulness of times’ were kept hid ‘from before the foundation of the world.’” (Doctrine and Covenants Commentary, p.779).

42 And I will show unto my servant Joseph all things pertaining to this house, and the priesthood thereof, and the place whereon it shall be built.

43 And ye shall build it on the place where you have contemplated building it, for that is the spot which I have chosen for you to build it.

44 If ye labor with all your might, I will consecrate that spot that it shall be made holy.

Today, the Nauvoo Temple is being rebuilt. The Temple block is beautiful and holy. The Spirit is bears witness that it is holy.

45 And if my people will hearken unto my voice, and unto the voice of my servants whom I have appointed to lead my people, behold, verily I say unto you, they shall not be moved out of their place.

“God’s revelations come through his chosen servants. Their words outline the clear pathe leading to eternal life. Failure to heed their words, particularly those of the living prophet, can bring about the loss of incalculable blessings, as President George Q. Cannon explained: ‘What can we do better than to show respect to our God by listening to His servant, by treating him with reverence, asking his counsel and seeking for his guidance? I know we pray to God for him that he may be inspired from on high. Do you believe your prayers? Do you believe that God will and does inspire him? I hope you do; and I hope that having this feeling, you will be prompted to different action. Men may talk as they please about one man power, and they may fight us and seek to destroy us because we listen to the man of God, but the fact still remains that this whole people are dependent for guidance, when they are guided aright, upon the man who holds the keys. Our settlement in these valleys was due to the recognition of that authority; the building of these settlements throughout these valleys is due to that. And, shall we say that in some things we are willing to be guided; we think it right to be guided in matters of doctrine, etc.; but in other matters, just as important and necessary for the salvation and preservation of this people, we are not willing?

“Latter‑day Saints, you cannot do it. You cannot get away from this authority and remain Latter‑day Saints for you sever yourselves from the Church of God, because everything you have is based on the recognition of this authority’” (Student Manual, Religion 324-325, p. 308).

46 But if they will not hearken to my voice, nor unto the voice of these men whom I have appointed, they shall not be blest, because they pollute mine holy grounds, and mine holy ordinances, and charters, and my holy words which I give unto them.

“The Saints generally labored diligently and with sublime self‑abnegation upon the Temple, but the spirit of apostasy possessed many of the leading men in Nauvoo, as had been the case in Jackson County and in Kirtland. They polluted the sanctuary and all pertaining thereto. They brought upon themselves and the Church wrath, indignation, and judgment (v. 48). Because of their disobedience the Church was subjected to another sifting process by which the chaff was separated from the wheat.” (Doctrine and Covenants Commentary, p.779).

47 And it shall come to pass that if you build a house unto my name, and do not do the things that I say, I will not perform the oath which I make unto you, neither fulfil the promises which ye expect at my hands, saith the Lord.

48 For instead of blessings, ye, by your own works, bring cursings, wrath, indignation, and judgments upon your own heads, by your follies, and by all your abominations, which you practise before me, saith the Lord.

49 Verily, verily, I say unto you, that when I give a commandment to any of the sons of men to do a work unto my name, and those sons of men go with all their might and with all they have to perform that work, and cease not their diligence, and their enemies come upon them and hinder them from performing that work, behold, it behooveth me to require that work no more at the hands of those sons of men, but to accept of their offerings.

“What does it mean to be accepted of the Lord? We remember that the Lord commanded us to be perfect. (See B of M, 3 Nephi 12:48) Can we be accepted of the Lord while we struggle up the long path towards perfection? Or must we wait for such a status of acceptance until we arrive at the decreed destination? Many people feel frustration and failure because they don't understand they can be accepted of the Lord in their imperfect state. The reason for their frustration is that they have not yet accomplished or performed their tasks of life consistent with the performance level that they know is attainable.

“The Lord has revealed that His acceptance of the work of imperfect mortals is not based upon perfect performance only, but also upon faithful and diligent efforts towards the accomplishment of any God‑given task. (See D&C 124:49) With this understanding, then, mortals need not be confounded and confused. Anyone who is accepted of the Lord is not a failure. He is, as Moroni taught, ‘perfect in Christ.’ (See B of M, Moroni 10:32‑33)

“Elder Neal A. Maxwell addressed Latter‑day Saints on this subject by saying: ‘Now may I speak, not to the slackers in the Kingdom, but to those who carry their own load and more; not to those lulled into false security, but to those buffeted by false insecurity, who, though laboring devotedly in the Kingdom, have recurring feelings of falling forever short.

“‘Earlier disciples who heard Jesus preach some exacting doctrines were also anxious and said, ‘Who then can be saved?’ (Mark 10:26.)

“‘The first thing to be said of this feeling of inadequacy is that it is normal. There is no way the Church can honestly describe where we must yet go and what we must yet do without creating a sense of immense distance. Following celestial road signs while in telestial traffic jams is not easy, especially when we are not just moving next door ‑‑ or even across town.

“‘In a Kingdom where perfection is an eventual expectation, each other's needs for improvement have a way of being noticed. ...

“‘Some of us who would not chastise a neighbor for his frailties have a field day with our own. Some of us stand before no more harsh a judge than ourselves, a judge who stubbornly refuses to admit much happy evidence and who cares nothing for due process. Fortunately, the Lord loves us more than we love ourselves. ...

‘’Yes, brothers and sisters, this is a gospel of grand expectations, but God's grace is sufficient for each of us. Discouragement is not the absence of adequacy but the absence of courage, and our personal progress should be yet another way we witness to the wonder of it all!

“‘True, there is no instant Christians, but there are constant Christians! (Conference Report, October 1976, pp. 14, 16)” (Sacred Truths of the Doctrine & Covenants, Vol.2, p.316-317).

50 And the iniquity and transgression of my holy laws and commandments I will visit upon the heads of those who hindered my work, unto the third and fourth generation, so long as they repent not, and hate me, saith the Lord God.

51 Therefore, for this cause have I accepted the offerings of those whom I commanded to build up a city and a house unto my name, in Jackson county, Missouri, and were hindered by their enemies, saith the Lord your God.

52 And I will answer judgment, wrath, and indignation, wailing, and anguish, and gnashing of teeth upon their heads, unto the third and fourth generation, so long as they repent not, and hate me, saith the Lord your God.

53 And this I make an example unto you, for your consolation concerning all those who have been commanded to do a work and have been hindered by the hands of their enemies, and by oppression, saith the Lord your God.

Charles W. Penrose stated, “The Lord says that whenever he gives a commandment, no matter what it is about, to the children of man, and they go to with their might and endeavor to fulfil his commandment, and do that which is required of them, and they are prevented by their enemies, or by any other means, from accomplishing it, he does not require it any more at their hands. He accepts of their offering. That has applied in the past, and will apply in the future, and we should remember it. If God gives a commandment, and we do not obey it, why he revokes it, and he revokes the blessings. If he gives us a commandment to do certain things, and we find ourselves unable to do them, either by restricted laws or any other obstacles in the way of physical force, the Lord requires them no more but accepts our offering, and he will visit his wrath and indignation upon those who prevent his people from accomplishing that which he required of their hands” (Conference Report, April 1924, p. 14).

54 For I am the Lord your God, and will save all those of your brethren who have been pure of heart, and have been slain in the land of Missouri, saith the Lord.

55 And again, verily I say unto you, I command you again to build a house to my name, even in this place, that you may prove yourselves unto me that ye are faithful in all things whatsoever I command you, that I may bless you, and crown you with honor, immortality, and eternal life.

“The comforting truth is here stated that the Lord accepts the will for the deed, when His children endeavor with all diligence to obey God but are prevented from doing so by the enemy. On that ground the offerings of the Saints in Jackson County were accepted, and the wrath of God would be poured out upon the enemies. That the Saints were diligent in the building of the Nauvoo Temple is amply attested by history.

“‘That structure cost more than one million dollars; the Saints were poor, and a great deal of the time the Temple was in course of erection they were harassed by their enemies. The Prophet Joseph was forced into exile to avoid his enemies who tried to drag him into Missouri, and therefore he could not devote his personal attention to the building of the Temple, as he otherwise could have done; and in this way the work was retarded in some degree by the enemies of the people. Moreover, the building of that structure was not like building one to‑day. The Saints could not order their timber from the lumberyard in a state of preparation for the Temple. There were no iron foundries from which they could obtain the required metal properly prepared; but, on the contrary, every detail had to be performed by the Saints. The timber had to be hewed in the far off forests of Wisconsin, carried to Nauvoo, and cut into boards and for the various uses of the Temple. The stone had to be cut and polished from the quarries, and the whole work had to be supplied out of the tithing of the people’ (Joseph Fielding Smith, Origin of the "Reorganized" Church, p. 21)” (Doctrine and Covenants Commentary, p.780).

56 And now I say unto you, as pertaining to my boarding house which I have commanded you to build for the boarding of strangers, let it be built unto my name, and let my name be named upon it, and let my servant Joseph and his house have place therein, from generation to generation.

“In this section special instructions are given concerning the Nauvoo House. It was to be dedicated to the Lord. The Prophet Joseph, or one of his descendants after him from generation to generation (v. 56), was to live there. This does not imply that the Presidency of the Church should be transmitted as an inheritance from father to son. It refers only to the shares of stock in the Nauvoo House Association. The Prophet Joseph owned a portion of that stock that was transferable property, and it was perfectly proper that he and any of his descendants who owned the stock should have their residence in the House as part of the dividend on the money invested, when that condition was understood and agreed on from the beginning” (Doctrine and Covenants Commentary, p.783).

57 For this anointing have I put upon his head, that his blessing shall also be put upon the head of his posterity after him.

58 And as I said unto Abraham concerning the kindreds of the earth, even so I say unto my servant Joseph: In thee and in thy seed shall the kindred of the earth be blessed.

59 Therefore, let my servant Joseph and his seed after him have place in that house, from generation to generation, forever and ever, saith the Lord.

60 And let the name of that house be called Nauvoo House; and let it be a delightful habitation for man, and a resting‑place for the weary traveler, that he may contemplate the glory of Zion, and the glory of this, the corner‑stone thereof;

61 That he may receive also the counsel from those whom I have set to be as plants of renown, and as watchmen upon her walls.

62 Behold, verily I say unto you, let my servant George Miller, and my servant Lyman Wight, and my servant John Snider, and my servant Peter Haws, organize themselves, and appoint one of them to be a president over their quorum for the purpose of building that house.

Peter Haws was the “son of Edward and Polly Haws. Born 17 February 1796 in Young Township, Leeds County, Upper Canada, Johnstown District. Married Charlotte Harrington (born 8 April 1798). Six known children: Alpheus, Abigail, Albert, Loly Ann, Catherine, and Charlotte. Miller by trade. Converted to Church in Canada. Moved to Illinois by 1839. Traveled on short mission with Erastus Snow to Illinois 1839. On 19 January 1841 appointed by revelation to be member of Nauvoo House Committee with Lyman Wight, George Miller, and John Snider. Member of Nauvoo Agricultural and Manufacturing Association 23 February 1841. Owned steam‑operated sawmill near Nauvoo. Served as alternate high councilor for Nauvoo high council 1840‑44. Member of Council of Fifty 11 March 1844. Received endowment 13 December 1845. Sealed in Nauvoo to wife, Charlotte, 10 January 1846. Sealed in Nauvoo Temple to Betsy Harrington (born 1790 in New York) 10 January 1846. Sealed in Nauvoo Temple to Mary Quard (born 1806 in Ireland) 26 January 1846. Sealed in Nauvoo Temple to Sarah Morris (born 1810 in Ohio) 26 January 1846. Moved west to Council Bluffs, Iowa, with Saints 1846. Traveled to Texas with Lucian Woodworth to visit Lyman Wight's colony 1848. Returned to Council Bluffs, Iowa, by January 1849. Criticized leadership of Quorum of Twelve in January 1849. Argued that no revelation binding on Church without sanction of Council of Fifty. Tried by Pottawattamie High Council January‑February 1849 for selling whiskey to Indians and speaking against Brigham Young. Claimed Council of Fifty held powers superior to those of Twelve Apostles. Cut off from Church February‑March 1849 for refusing to retract statements and dear up pending case. Residing in Pottawattamie County, Iowa, 1850. Settled on branch of Humboldt River (Nevada) 1854; there raised grain, vegetables, and cattle for overland emigrants. Moved to California about 1855; died there 1862. Two or more of children joined Reorganized LDS Church. Haws may have joined also” (The Revelations of the Prophet Joseph Smith, p.260-261).

63 And they shall form a constitution, whereby they may receive stock for the building of that house.

64 And they shall not receive less than fifty dollars for a share of stock in that house, and they shall be permitted to receive fifteen thousand dollars from any one man for stock in that house.

65 But they shall not be permitted to receive over fifteen thousand dollars stock from any one man.

66 And they shall not be permitted to receive under fifty dollars for a share of stock from any one man in that house.

67 And they shall not be permitted to receive any man, as a stockholder in this house, except the same shall pay his stock into their hands at the time he receives stock;

68 And in proportion to the amount of stock he pays into their hands he shall receive stock in that house; but if he pays nothing into their hands he shall not receive any stock in that house.

69 And if any pay stock into their hands it shall be stock in that house, for himself, and for his generation after him, from generation to generation, so long as he and his heirs shall hold that stock, and do not sell or convey the stock away out of their hands by their own free will and act, if you will do my will, saith the Lord your God.

70 And again, verily I say unto you, if my servant George Miller, and my servant Lyman Wight, and my servant John Snider, and my servant Peter Haws, receive any stock into their hands, in moneys, or in properties wherein they receive the real value of moneys, they shall not appropriate any portion of that stock to any other purpose, only in that house.

71 And if they do appropriate any portion of that stock anywhere else, only in that house, without the consent of the stockholder, and do not repay fourfold for the stock which they appropriate anywhere else, only in that house, they shall be accursed, and shall be moved out of their place, saith the Lord God; for I, the Lord, am God, and cannot be mocked in any of these things.

72 Verily I say unto you, let my servant Joseph pay stock into their hands for the building of that house, as seemeth him good; but my servant Joseph cannot pay over fifteen thousand dollars stock in that house, nor under fifty dollars; neither can any other man, saith the Lord.

73 And there are others also who wish to know my will concerning them, for they have asked it at my hands.

74 Therefore, I say unto you concerning my servant Vinson Knight, if he will do my will let him put stock into that house for himself, and for his generation after him, from generation to generation.

75 And let him lift up his voice long and loud, in the midst of the people, to plead the cause of the poor and the needy; and let him not fail, neither let his heart faint; and I will accept of his offerings, for they shall not be unto me as the offerings of Cain, for he shall be mine, saith the Lord.

76 Let his family rejoice and turn away their hearts from affliction; for I have chosen him and anointed him, and he shall be honored in the midst of his house, for I will forgive all his sins, saith the Lord. Amen.

77 Verily I say unto you, let my servant Hyrum put stock into that house as seemeth him good, for himself and his generation after him, from generation to generation.

78 Let my servant Isaac Galland put stock into that house; for I, the Lord, love him for the work he hath done, and will forgive all his sins; therefore, let him be remembered for an interest in that house from generation to generation.

Many worthy men who believed in the Book of Mormon were to have stock in the Nauvoo house and have an interest or a place from generation to generation.

79 Let my servant Isaac Galland be appointed among you, and be ordained by my servant William Marks, and be blessed of him, to go with my servant Hyrum to accomplish the work that my servant Joseph shall point out to them, and they shall be greatly blessed.

Isaac Galland was the “son of Matthew Galland and Hannah Fenno. Born 15 May 1791 in Somerset County, Pennsylvania. Spent early years in Washington County, Ohio. Married Nancy Harris 22 March 1811. Married Margaret Knight by 1816. Two known children: Sophia and Eliza. Residing in Owen County, Indiana, 1820; there owned land for speculation. Began studying and practicing medicine in Indiana. Acquired title of ‘doctor.’ Moved to Edgar County, Illinois, about 1821. Settled in Horselick Grove, Illinois, about 1824. Married Hannah Kinney 5 October 1826. Two known children: Washington and Eleanor. Moved to Oquawka, Henderson County, Illinois, 1827; there built first cabin and established trading post. Located in Lee County, Iowa, 1829; founded town of Nashville. Fought in Black Hawk War 1832. Wife Hannah died 17 March 1831. Married Elizabeth Wilcox 25 April 1833. Purchased land in Half‑breed Tract in Lee County; sold land to Church members 1839. Residing in Commerce, Illinois, 1839. Baptized 3 July 1839. Ordained elder 3 July 1839. Left for Chillicothe, Ohio, 4 July 1839. Authored Galland's Iowa Emigrant 1840. Appointed by revelation to buy stock for Nauvoo House 19 January 1841. Also directed to travel with Hyrum Smith to East to obtain monies for Nauvoo House and Temple. Arrived in Pennsylvania late March 1841. Authored ‘Doctor Galland' s Reply to Various Falsehoods, Misstatements and Misrepresentations Concerning the Latter Day Saints, Reproachfully Called Mormons’ July 1841. Withdrew from Church activity 1842. Resided in Keokuk, Iowa, 1842‑53. Traveled to California 1853. Resided in Petaluma, California, 1853‑56. Returned to Ft. Madison, Iowa, 1856; remained there until death 27 September 1858" (The Revelations of the Prophet Joseph Smith, p.258-259).

80 Let my servant William Marks pay stock into that house, as seemeth him good, for himself and his generation, from generation to generation.

81 Let my servant Henry G. Sherwood pay stock into that house, as seemeth him good, for himself and his seed after him, from generation to generation.

82 Let my servant William Law pay stock into that house, for himself and his seed after him, from generation to generation.

83 If he will do my will let him not take his family unto the eastern lands, even unto Kirtland; nevertheless, I, the Lord, will build up Kirtland, but I, the Lord, have a scourge prepared for the inhabitants thereof.

Kirtland has remained a small town in Ohio. The Lord kept his words about Kirtland from this verse. Today, after many years and three to four generations, Kirtland once again has a LDS congregation. Restoration work is being completed. The Lord has truly begun building up his “waste places” of Zion in recent times.

84 And with my servant Almon Babbitt, there are many things with which I am not pleased; behold, he aspireth to establish his counsel instead of the counsel which I have ordained, even that of the Presidency of my Church; and he setteth up a golden calf for the worship of my people.

Almon Whiting Babbitt was the “son of Ira and Nancy Babbitt. Born 1 October 1812 in Cheshire, Berkshire County, Massachusetts. Baptized 1833. Member of Zion's Camp 1834. Ordained seventy February 1835. Tried before Kirtland high council 19 August 1835 for not keeping Word of Wisdom and for stating that Book of Mormon not essential to salvation of Saints but that Bible was only scripture of their faith. Forgiven upon confession. Tried before Kirtland High Council on 28 December 1835 for traducing character of Joseph Smith. Forgiven upon confession 2 January 1836. Mission to Upper Canada 1837‑38. Arrived in Caldwell County, Missouri, with company of Canadian Saints July 1838. Expelled from Missouri 1839. Appointed with others 4 May 1839 to gather libelous reports and publications against Church. Tried by Nauvoo high council on 5 September 1840 for making false statements against Joseph Smith. Acquitted 6 September 1840. Appointed president of Kirtland Stake 22 May 1841. Disfellowshipped 2 October 1841 for teaching and promoting building up of Kirtland as place of gathering, instead of Nauvoo, Illinois. Subsequently made satisfaction. Moved to Illinois in 1842. Appointed presiding elder of Ramus, Illinois, branch of Church 13 March 1843. Disfellowshipped March‑April 1843 for impropriety. Restored to fellowship 10 April 1843. Appointed to serve mission to France 6 May 1844; did not fulfill assignment. Elected to state legislature, representing Hancock County, Illinois, 1844. Received endowment 12 May 1844. Member of Council of Fifty by 11 April 1844. Attorney by profession. Frequently employed as counsel for Church. Sealed to Julia Ann Johnson (born 1809 in Vermont) 24 January 1846. Date of civil marriage not known. Three known children: Don Carlos, Almon W., and Julia. Sealed to Mary Tulley (born 1810 in England) 24 January 1846. Sealed to Dulcena Didamia Johnson Sherman for time 24 January 1846. Remained in Nauvoo after Mormon exodus to take charge of Mormon property there. Involved in battle at Nauvoo in September 1846. Signed treaty by which Saints agreed to surrender city to non‑Mormons. To Utah 1848. Elected delegate to Congress for provisional State of Deseret 1849. Left for Washington, D.C., in fall of 1849. Not seated. Residing in Nauvoo 1850. Disfellowshipped in Kanesville, Iowa, May 1851 for immorality and intemperance. Appointed secretary of Utah Territory 1852. Left Utah for Washington, D.C., 22 April 1856 to purchase supplies for new statehouse in Salt Lake City. Returning to Utah, killed 7 September 1856 by Cheyenne Indians at Ash Hollow, Nebraska” (The Revelations of the Prophet Joseph Smith, p.251-252).

“The Lord severely rebukes Almon Babbitt. From these verses it may be gathered that his chief ambition was to make money, and that he advised the Saints to leave Nauvoo, contrary to the counsel of the Church leaders. Perhaps he was interested in the sale of land elsewhere. At all events, when the Saints left Nauvoo, he was appointed one of the real estate agents in whose hands the abandoned property was left, to be disposed of on the best terms obtainable. How he discharged this duty, we may infer from the following statement of Heber C. Kimball: ‘My house was sold at $1,700, intended to be used to help to gather the Saints; but Almon W. Babbitt put it in his pocket, I suppose’ (Jour. of Dis., Vol. VIII., p. 350)” (Doctrine and Covenants Commentary, p.784).

85 Let no man go from this place who has come here essaying to keep my commandments.

86 If they live here let them live unto me; and if they die let them die unto me; for they shall rest from all their labors here, and shall continue their works.

87 Therefore, let my servant William put his trust in me, and cease to fear concerning his family, because of the sickness of the land. If ye love me, keep my commandments; and the sickness of the land shall redound to your glory.

88 Let my servant William go and proclaim my everlasting gospel with a loud voice, and with great joy, as he shall be moved upon by my Spirit, unto the inhabitants of Warsaw, and also unto the inhabitants of Carthage, and also unto the inhabitants of Burlington, and also unto the inhabitants of Madison, and await patiently and diligently for further instructions at my general conference, saith the Lord.

89 If he will do my will let him from henceforth hearken to the counsel of my servant Joseph, and with his interest support the cause of the poor, and publish the new translation of my holy word unto the inhabitants of the earth.

90 And if he will do this I will bless him with a multiplicity of blessings, that he shall not be forsaken, nor his seed be found begging bread.

“William Law is here instructed to trust in the Lord and not fear for the safety of his family, although there was sickness among the people (v. 87). Fear is the great friend of disease‑carrying microbes. It opens the door to them. If there is an epidemic abroad, it is certain to find the cowards. On the other hand, faith in God is an excellent foundation for both physical and moral health. William Law was, next, called to take a mission to Warsaw, Carthage, Burlington, and Madison (v. 88); to remember the poor and to publish the new Bible translation (v. 89). The Lord promises him certain blessings, if he will do these things‑blessings extending to his posterity after him (v. 90); and commands the Prophet Joseph to appoint him counselor in the First Presidency, to take the place of Hyrum Smith (v. 91).

“Wonderful opportunities were offered to Wm. Law, which he neglected to embrace. If he had done faithfully what God here gave him to do, he would have received the blessings promised, but when he failed to obey the Lord, even his appointment in the First Presidency could not save him from failing. When he lost the Spirit of God he became one of the most bitter enemies of the Church. Apostates and persecutors rallied around him, and he tried to form a church of his own of such material” (Doctrine and Covenants Commentary, p.785).

91 And again, verily I say unto you, let my servant William be appointed, ordained, and anointed, as counselor unto my servant Joseph, in the room of my servant Hyrum, that my servant Hyrum may take the office of Priesthood and Patriarch, which was appointed unto him by his father, by blessing and also by right;

92 That from henceforth he shall hold the keys of the patriarchal blessings upon the heads of all my people,

93 That whoever he blesses shall be blessed, and whoever he curses shall be cursed; that whatsoever he shall bind on earth shall be bound in heaven; and whatsoever he shall loose on earth shall be loosed in heaven.

94 And from this time forth I appoint unto him that he may be a prophet, and a seer, and a revelator unto my church, as well as my servant Joseph;

95 That he may act in concert also with my servant Joseph; and that he shall receive counsel from my servant Joseph, who shall show unto him the keys whereby he may ask and receive, and be crowned with the same blessing, and glory, and honor, and priesthood, and gifts of the priesthood, that once were put upon him that was my servant Oliver Cowdery;

96 That my servant Hyrum may bear record of the things which I shall show unto him, that his name may be had in honorable remembrance from generation to generation, forever and ever.

“In the preceding paragraph Hyrum Smith is pointed out as the legal successor of his father in the Patriarchal office; it is his ‘by right’ of lineage, no less than by Patriarchal blessing. . .

“‘We learn from the Doctrine and Covenants that there are two offices in the Church that descend from father to son. One is that of the Bishopric, for upon Aaron and his sons the Lord conferred this Priesthood (Section 68: 16‑18). The other is that of the Evangelist. This we learn in Section 107.'

“In this section (v. 92‑6) the Lord explains the power and authority of the Patriarch. ‘Whoever he blesses shall be blessed, and whoever he curses shall be cursed’ (v. 93); ‘whatsoever he shall bind on earth shall be bound in heaven; and whatsoever he shall loose on earth shall be loosed in heaven.’

“In addition to the Patriarchal Priesthood which was conferred upon Hyrum Smith, he received another great and special blessing, for the Lord called him to be a ‘prophet, and a seer, and a revelator unto my church as well as my servant Joseph’ (v. 94), and to him was transferred ‘the blessing and glory and honor and Priesthood and gifts of the Priesthood,’ that once were given to Oliver Cowdery, who stood as the ‘second Elder of the Church,’ holding the keys with the Prophet, before he (Oliver) transgressed. All these blessings were given to Hyrum Smith who, by this special calling, in addition to becoming the Patriarch of the Church, also became a President of the Church, holding the keys of the kingdom in conjunction with his brother Joseph. Moreover, he was given the promise that his name should be had in ‘honorable remembrance from generation to generation for ever and ever’ (v. 96). How literally this has been fulfilled! (See remarks by Elder Joseph Fielding Smith, April Conference Report 1930.)” (Doctrine and Covenants Commentary, p.786–787).

Bruce R. McConkie wrote, “After Oliver Cowdery fell from his high status, Hyrum Smith the Patriarch was chosen by revelation to succeed to the position of Assistant President and to stand as a joint witness with the Prophet of the truth of the restoration. (D. & C. 124:94‑96.) When these two joint Presidents of the Church sealed their testimonies with their blood, the full operation of the keys of the kingdom rested with the Twelve, and Brigham Young, the senior apostle became the ranking officer of the Church. Since the kingdom was then fully established and the two witnesses had left a binding testimony, it was no longer necessary to continue the office of Assistant President. Accordingly the office is not found in the Church today” (Mormon Doctrine, p.56).

97 Let my servant William Law also receive the keys by which he may ask and receive blessings; let him be humble before me, and be without guile, and he shall receive of my Spirit, even the Comforter, which shall manifest unto him the truth of all things, and shall give him, in the very hour, what he shall say.

98 And these signs shall follow him‑‑he shall heal the sick, he shall cast out devils, and shall be delivered from those who would administer unto him deadly poison;

99 And he shall be led in paths where the poisonous serpent cannot lay hold upon his heel, and he shall mount up in the imagination of his thoughts as upon eagles' wings.

100 And what if I will that he should raise the dead, let him not withhold his voice.

101 Therefore, let my servant William cry aloud and spare not, with joy and rejoicing, and with hosannas to him that sitteth upon the throne forever and ever, saith the Lord your God.

102 Behold, I say unto you, I have a mission in store for my servant William, and my servant Hyrum, and for them alone; and let my servant Joseph tarry at home, for he is needed. The remainder I will show unto you hereafter. Even so. Amen.

“The Spirit of Revelation again calls William Law to consider what he might gain by humility and lose by following his own inclination. Our Lord, who was full of compassion for Jerusalem, undoubtedly pitied this man, who was greatly exalted but fell so low. He was offered the choicest blessings of heaven; they would be his, if he would pray, be humble, and without guile. God knew his weaknesses. One of them was ‘guile,’ which means ‘deceitful cunning,’ ‘duplicity.’ By prayer, these might have been overcome” (Doctrine and Covenants Commentary, p.787).

103 And again, verily I say unto you, if my servant Sidney will serve me and be counselor unto my servant Joseph, let him arise and come up and stand in the office of his calling, and humble himself before me.

104 And if he will offer unto me an acceptable offering, and acknowledgments, and remain with my people, behold, I, the Lord your God, will heal him that he shall be healed; and he shall lift up his voice again on the mountains, and be a spokesman before my face.

105 Let him come and locate his family in the neighborhood in which my servant Joseph resides.

106 And in all his journeyings let him lift up his voice as with the sound of a trump, and warn the inhabitants of the earth to flee the wrath to come.

107 Let him assist my servant Joseph, and also let my servant William Law assist my servant Joseph, in making a solemn proclamation unto the kings of the earth, even as I have before said unto you.

108 If my servant Sidney will do my will, let him not remove his family unto the eastern lands, but let him change their habitation, even as I have said.

109 Behold, it is not my will that he shall seek to find safety and refuge out of the city which I have appointed unto you, even the city of Nauvoo.

110 Verily I say unto you, even now, if he will hearken unto my voice, it shall be well with him. Even so. Amen.

“Sidney Rigdon, according to a generally prevailing impression, was more or less, under the influence of a spirit of apostasy. It is related that, in Liberty jail, he declared to his fellow‑prisoners that the sufferings of the Lord were nothing compared with his, and while the faithful Saints were straining every nerve to complete the Nauvoo Temple, he had no word of encouragement to them. As a consequence of his disposition, he did not have good health. Like the Corinthians who partook unworthily of the Sacrament (I. Cor. 11:30), he was ‘weak and sickly.’ The Lord, therefore, points out to him the cause of his ailments and promises to heal him, if he will do his duty and stand by the Prophet as a true counselor.

“Sidney Rigdon had a remarkable experience some months after this Revelation was received. His daughter Eliza took sick and was pronounced dead by the physician. Some time after her departure, she rose up in the bed and said she had returned to deliver a message from the Lord. She then called the family around her. To her sister Nancy she said, ‘It is in your heart to deny this work; and if you do, the Lord says it will be the damnation of your soul!’ To her sister Sarah she said, ‘We have but once to die, and I would rather die now, than wait for another time.’ After having spoken for some time she fainted, but recovered again. The following evening she called her father and said to him that the Lord would make her well, if he would cease weeping for her. Sidney Rigdon related this manifestation of the power of God, in a public meeting on the 20th of August, 1842, and added a strong declaration of his allegiance to the Prophet Joseph and the Church. On the same occasion, Hyrum Smith cited Sidney Rigdon's mind back to this Revelation, in which the Lord promised that if he would move into the City and defend the truth he would be healed, and showed that Rigdon's improvement in health was a fulfilment of this Revelation (Hist. of the Church, Vol. V., pp. 121‑3). But, notwithstanding all, Rigdon finally lost his way. It can be said, however, that, according to his son, John Rigdon, who joined the Church, he never was an enemy of the Church” (Doctrine and Covenants Commentary, p.788–789).

111 And again, verily I say unto you, let my servant Amos Davies pay stock into the hands of those whom I have appointed to build a house for boarding, even the Nauvoo House.

Amos Davis was the “son of Wells and Mary Davis. Born 20 September 1813 at Hopkinton, Rockingham County, New Hampshire. Residing in Illinois by 1837. Merchant and landowner in Nauvoo. Married Elvira Maria Hibbard 1 January 1837. Three known children: Orin Wales, Robert, and Isabell Elvira. Appointed postmaster of Commerce 27 July 1839. Baptized between 5 and 9 April 1840. Traveled to Vermont to visit relatives June‑September 1840. Appointed by revelation to pay stock into Nauvoo House 19 January 1841. Traveled to Philadelphia April‑September 1843. Issued six‑month license to sell merchandise 25 December 1843. Did not migrate west with Saints 1846. Divorced Elvira Hibbard April 1847. Married Catherine Cormack in Hancock County, Illinois, 26 July 1848. Married Harriet Louisa Andrus 27 January 1850. Five known children: Infant, Ethan Culver, George Edmund, Dick Herbert, and Chloe Elisa. Traveled to California in summer of 1850 to dig for gold. Residing in Michigan 1853. Returned to Illinois by 1858. Wife Harriet died 4 February 1866. Married Mary Jane Isenberger 12 April 1866. Four known children: Amos, Jacob Wells, Mary Jane, and Guy. Died 22 March 1872 at Big Mound, Hancock County, Illinois” (The Revelations of the Prophet Joseph Smith, p.256).

112 This let him do if he will have an interest; and let him hearken unto the counsel of my servant Joseph, and labor with his own hands that he may obtain the confidence of men.

113 And when he shall prove himself faithful in all things that shall be entrusted unto his care, yea, even a few things, he shall be made ruler over many;

114 Let him therefore abase himself that he may be exalted. Even so. Amen.

115 And again, verily I say unto you, if my servant Robert D. Foster will obey my voice, let him build a house for my servant Joseph, according to the contract which he has made with him, as the door shall be open to him from time to time.

116 And let him repent of all his folly, and clothe himself with charity; and cease to do evil, and lay aside all his hard speeches;

“They [hard speeches] should never be indulged in. Hard words are the offspring of uncharitable feelings, and they engender such feelings, keeping the race of unkind thoughts and sentiments alive. Brigham Young says:

“‘When my feelings are aroused to anger by the ill‑doings of others, I hold them as I would hold a wild horse, and I gain the victory. Some think and say that it makes them feel better, when they are mad, as they call it, to give vent to their madness in abusive and unbecoming language. This, however, is a mistake. Instead of its making you feel better, it is making bad worse’ (Jour. of Dis., Vol. XI., p. 255).” (Doctrine and Covenants Commentary, p.790).

117 And pay stock also into the hands of the quorum of the Nauvoo House, for himself and for his generation after him, from generation to generation;

118 And hearken unto the counsel of my servants Joseph, and Hyrum, and William Law, and unto the authorities which I have called to lay the foundation of Zion; and it shall be well with him forever and ever. Even so. Amen.

“Robert D. Foster was one of the men who fell from a high position of honor to the lowest depths of wickedness. The Prophet befriended him again and again, hoping that he would mend his ways. According to a statement made to Cyrus H. Wheel lock, shortly before the tragedy at Carthage, he was one of a number of conspirators who were determined to take the life of the Prophet, even if the court declared him innocent” (Doctrine and Covenants Commentary, p.790).

“Unfortunately, Foster was another man who disregarded the Lord’s counsel. After all the Prophet did to help him from time to time, he was one of the disloyal men who had Joseph Smith indicted on false charges, and he even conspired to bring about the Prophet’s death” (Student Manual, Religion 324-325, p. 310).

Robert D. Foster was the “son of John and Jane Foster. Born 14 March 1811, in Braunston, Northampton County, England. Married Sarah (born 1812 in Massachusetts). Two known children: Nicodin and Adaline. Licensed physician. Baptized before October 1839. Ordained elder 6 October 1839. Traveled to Washington, D.C., and back to Nauvoo with Joseph Smith 1 November 1839‑4 March 1840. With others appointed 7 April 1840 to draft resolutions pursuant to report of Senate Committee of Judiciary, who heard Mormon memorial on Missouri persecutions. Resolutions presented to Church conference 8 April 1840. Received patriarchal blessing from Joseph Smith, St., 20 July 1840. Called before Nauvoo high council 13 December and 20 December 1840 for ‘lying, profane swearing, and slandering the authorities of the Church.’ Acquitted 20 December 1840. Appointed one of regents of University of Nauvoo 3 February 1841. Member of Nauvoo Agricultural and Manufacturing Association 23 February 1841. Appointed county magistrate for Hancock County, Illinois. Appointed surgeon‑in‑chief and brevet brigadier‑general of Nauvoo Legion. Purchased land for speculation in Nauvoo. Traveled to New York City with wife 1842, arriving 30 August. Returned to Nauvoo by January 1843. Appointed to take mission with Jonathan Allen to Tioga County, New York, 10 April 1843. Sworn in as school commissioner at Carthage, Illinois, 12 August 1843. Attended opening festivities of the Nauvoo Mansion 3 October 1843. Appointed chairman for evening; read resolution that stated in part, ‘Resolved, [that] General Joseph Smith, whether we view him as a Prophet at the head of the Church, a General at the head of the Legion, a Mayor at the head of the City Council, or as a landlord at the head of his table, if he has equals, he has no superiors.’ Joined dissident Mormons in Nauvoo during winter of 1843‑44. Fined for gambling in Nauvoo April 1844. Excommunicated 18 April 1844 for adultery and apostasy. Chosen apostle in schismatic group headed by William Law 28 April 1844. Court‑martialed for conduct unbecoming an officer 10 May 1844. Charges sustained. Assisted in writing and printing of Nauvoo Expositor 7 June 1844. Reported to have been accessory to murder of Joseph and Hyrum Smith 27 June 1844. Residing in Canandaigua, Ontario County, New York, by 1850; there practicing medicine. Later settled at Loda, Iroquois County, Illinois” (The Revelations of the Prophet Joseph Smith, p.257).

119 And again, verily I say unto you, let no man pay stock to the quorum of the Nauvoo House unless he shall be a believer in the Book of Mormon, and the revelations I have given unto you, saith the Lord your God;

120 For that which is more or less than this cometh of evil, and shall be attended with cursings and not blessings, saith the Lord your God. Even so. Amen.

“The Nauvoo House was to be an hotel, but only those who believed in the Book of Mormon and the Doctrine and Covenants were permitted to hold stock in the association. Unity of faith may not seem essential to a business enterprise, but this house was to be erected for religious purposes; the weary traveler would there ‘contemplate the glories of Zion’ (v. 60). It was essential that the owners of the house should all be of one faith; otherwise those who did not believe in the gospel might object to its principles being taught on their premises” (Doctrine and Covenants Commentary, p.790–791).

121 And again, verily I say unto you, let the quorum of the Nauvoo House have a just recompense of wages for all their labors which they do in building the Nauvoo House; and let their wages be as shall be agreed among themselves, as pertaining to the price thereof.

122 And let every man who pays stock bear his proportion of their wages, if it must needs be, for their support, saith the Lord; otherwise, their labors shall be accounted unto them for stock in that house. Even so. Amen.

During the Nauvoo period, money was in short supply. The Nauvoo House issued stock notes that were used for money in Nauvoo. Individuals purchased stock and received these notes. These notes were also often issued as payment for work and supplies on the Nauvoo House.

123 Verily I say unto you, I now give unto you the officers belonging to my Priesthood, that ye may hold the keys thereof, even the Priesthood which is after the order of Melchizedek, which is after the order of mine Only Begotten Son.

124 First, I give unto you Hyrum Smith to be a patriarch unto you, to hold the sealing blessings of my church, even the Holy Spirit of promise, whereby ye are sealed up unto the day of redemption, that ye may not fall notwithstanding the hour of temptation that may come upon you.

“Apostasy, death, and other changes necessitated the reorganization of the various quorums and offices in the Church government at Nauvoo. The death of Patriarch Joseph Smith, Sr., in 1840 left a vacancy which was filled by his son, Hyrum (see verse 124). The latter also assumed the ‘same blessing, and glory, and honor, and priesthood’ that Oliver Cowdery had held before his excommunication in 1838 (see verse 95). The vacancy left in the First Presidency by Hyrum Smith's new appointment was filled by William Law (verse 126). Brigham Young was named president of the Quorum of the Twelve Apostles (verse 127). (Although only eleven are named in the revelation, Lyman Wight was called to complete the quorum in April 1841.) The Nauvoo High Council had been organized on 6 October 1839 with William Marks as president. Seymour Brunson, one of the High Council, had died in August 1840, and the vacancy was filled by Aaron Johnson (verse 132). Oddly enough William Marks is not named in the revelation, though he was the president of the Nauvoo Stake. He selected Charles C. Rich and Austin Cowles as counselors on 29 March 1841. Samuel Rolfe, named president of the priests' quorum, chose Stephen Markham and Hezekiah Peck as his counselors on 21 March 1841. The presidencies of the teachers and deacons quorums were also appointed on 21 March 1841. The presidency of the former comprised Elisha Everett, James W. Huntsman, and James Hendricks; the presidency of the latter was Phinehas R. Bird, David Wood, and William W. Lane” (The Revelations of the Prophet Joseph Smith, p.251).

125 I give unto you my servant Joseph to be a presiding elder over all my church, to be a translator, a revelator, a seer, and prophet.

126 I give unto him for counselors my servant Sidney Rigdon and my servant William Law, that these may constitute a quorum and First Presidency, to receive the oracles for the whole church.

William Law was the “son of Richard Law and Mary Wilson. Born 8 September 1809 in Tyrone County, Northern Ireland. Emigrated to Mercer County, Pennsylvania, 1818 with family. Studied in Pittsburg and Philadelphia. Moved to Churchville, Peel County, Ontario (Upper Canada), before 1833; there owned property. Married Jane Silverthorn about 1833. Eight children: Richard, Rebecca, Thomas, Helen, William, John, Wilson and Cys. Converted to Church 1836 by John Taylor and Almon W. Babbitt. Led company of Saints from Upper Canada to Nauvoo 1839, arriving early November. Possessed strong testimony of Church and Joseph Smith's divine calling 1840‑42. Appointed member of First Presidency by revelation 19 January 1841. Also appointed to travel to East with Hyrum Smith 19 January 1841. Initiated into Masonic Order 25 April 1842. Received endowment 4 May 1842. Left Nauvoo for East with Hyrum Smith 4 September 1842 to counter false statements of John C. Bennett and attend October conference of Church in Philadelphia. Returned to Nauvoo 4 November 1842. Owned steam‑operated grain and saw mill in Nauvoo. Owned town lots in Nauvoo and sold merchandise. Opposed revelation on plural marriage in summer of 1843. Also opposed Prophet's practice of plural marriage; finally resulted in apostasy and excommunication from the Church 18 April 1844. In April 1844 organized and presided over short‑lived church. Printed Nauvoo Expositor 7 June 1844. Moved to Burlington, Iowa, June 1844. Settled at Hampton, Rock Island County, Illinois by fall of 1844. Moved to Jo Daviess County, Illinois by 1846. Returned to Mercer County, Pennsylvania, by 1850; there continued as merchant. Moved to Shullsburg, LaFayette County, Wisconsin, by 1870; there commenced practice of medicine. Died 12 January 1892 in Shullsburg, LaFayette County, Wisconsin. Buried in Shullsburg” (The Revelations of the Prophet Joseph Smith, p.265-266).

127 I give unto you my servant Brigham Young to be a president over the Twelve traveling council;

“In his 22nd year he [Brigham Young] joined the Methodist church. For a number of years he followed the trades of carpenter, joiner, glazier, and painter. In 1830 he saw, for the first time, a Book of Mormon, which had been left at the house of his brother Phineas, by Samuel H. Smith. In the fall of 1831, he heard some Elders preach and believed. Shortly afterwards he went to Canada, in company with John P. Green, where he visited his brother Joseph and related what he knew of ‘Mormonism.’ His brother accepted the truth and accompanied Brigham to Mendon, where the latter resided. Brigham Young was baptized on the 14th of April, 1832, by Eleazar Miller. After the death of his wife, Brigham Young made his home with Heber C. Kimball, and in September, the same year, the two friends went to Kirtland, where they visited the Prophet Joseph” (Doctrine and Covenants Commentary, p.794).

“President Brigham Young says: ‘Brother Heber and I never went to school until we got into 'Mormonism'; that was the first of our schooling. We never had the opportunity of letters in our youth, but we had the privilege of picking up brush, chopping down trees, rolling logs, and working amongst the roots and getting our shins, feet, and toes bruised. . . . I learned to make bread, wash the dishes, milk the cows, and make butter. . . . Those are about all the advantages I gained in my youth’ (Jour. of Dis., Vol. V., p. 97).

“‘Up to the time that 'Mormonism' came to me, I did earnestly pray, if there was a God (and I believed there was), 'Lord God, Thou who gavest the Scriptures; who didst speak to Abraham and reveal Thyself to Moses and the ancients, keep my feet that they may not be entangled in the snares of folly.' . . . I could not more honestly and earnestly have prepared myself to go into eternity than I did to come into this Church; and when I had ripened everything in my mind, I drank it and not till then’ (Brigham Young, Jour. of Dis., Vol. VIII., p. 38)” (Doctrine and Covenants Commentary, p.794–795).

Brigham Young was the “son of John Young and Abigail Howe. Born 1 June 1801 at Whittingham, Windham County, Vermont. Moved with family to Sherburne, New York, 1804, and to Auburn, New York, 1813. Joined Methodist Church about 1822. Married Miriam Works in Aurilius, New York, 8 October 1824. Two children: Elizabeth and Vilate. Employed as carpenter, joiner, painter, and glazier. Moved to Mendon, New York, 1829. First saw Book of Mormon in spring of 1830. Baptized 14 April 1832 by Eleazer Miller. Ordained elder 14 April 1832. Wife, Miriam, died 8 September 1832. Traveled to Kirtland to see Joseph Smith October‑November 1832. Mission to Upper Canada December 1832. Returned to Mendon, New York, February 1833. Second mission to Upper Canada April‑August 1833. Moved to Kirtland September 1833. Married Mary Ann Angell 18 February 1834. Six children: Joseph A., Brigham, Mary Ann, Alice, Luna, and John W. Member of Zion's Camp 1834. Worked on Kirtland Temple. Ordained apostle 14 February 1835. Mission to eastern states May‑September 1835. Attended Hebrew School in Kirtland in fall of 1835. Attended dedication of Kirtland Temple March 1836. Mission to eastern states and New England in summer of 1835. Charter member of and owned stock in Kirtland Safety Society January 1837. Business mission to eastern states with Willard Richards March‑June 1837. Mission to New York and Massachusetts June‑August 1837. Left for Missouri 22 December 1837. Arrived in Far West, Missouri, 14 March 1838. Expelled from Missouri 1839. Organized Mormon evacuation from Missouri 1838‑39. Located temporarily in Quincy, Illinois, February 1839. Moved to Montrose, Iowa, May 1839. Left for mission to England 14 September 1839. Arrived in England 6 April 1840. Appointed President of Twelve Apostles 19 January 1841. Left England 21 April 1841. Arrived in Nauvoo 1 July 1841. Elected member of Nauvoo City Council 4 September 1841. Initiated into Masonry 7 April 1842. Received endowment 4 May 1842. Married first plural wife, Lucy Ann Decker, 15 June 1842. Seven children: Brigham H., Fanny Caroline, Ernest Irving, Shemira, Arta De Christa, Feramorz Little, and Clarissa Hamilton. Mission to eastern states to collect funds for Nauvoo House and Temple July‑September 1843. Married Harriet E. Cook 1843. One child: Oscar Brigham. Member of Council of Fifty 11 March 1844. Left on mission east to campaign for Joseph Smith as president of United States 21 May 1844. Returned to Nauvoo 6 August 1844. Married Clarissa Decker 1844. Five children: Jeanette, Nabbie, Jedediah G., Albert J., and Charlotte. Married Clarissa Ross 1844. Four children: Mary Eliza, Clarissa Maria, Willard, and Phebe Louisa. Married Emily Dow Partridge 1844. Seven children: Edward P., Emily Augusta, Caroline, Joseph Don Carlos, Miriam, Josephine, and Lura. Asserted right of Twelve to lead Church 8 August 1844. Elected lieutenant general of Nauvoo Legion 31 August 1844. Directed Mormon preparations to leave Nauvoo 1845. Married Louisa Beman 1846. Five children: Joseph, Hyrum, Moroni, Alvah, and Alma. Married Margaret Maria Alley 1846. Two children: Evelyn L. and Mahonri Moriancumer. Married Emmeline Free 1846. Ten children: Ella E., Marinda Hyde, Hyrum Smith, Emmeline Amanda, Louise Nelle, Lorenzo Dow, Alonzo, Ruth, Daniel Wells, and Adelle E. Married Margaret Pierce 1846. One child: Brigham Morris. Married Zina D. Huntington 1846. One child: Zina Prescinda. Left Nauvoo 15 February 1846. Established Winter Quarters on Missouri River in fall of 1846. Married Lucy Bigelow 1847. Three Children: Eudora Lovina, Susa A., and Rhoda M. Left Winter Quarters for Rocky Mountains 14 April 1847. Arrived in Salt Lake Valley 24 July 1847. Left to return to Winter Quarters 18 August 1847. Ordained President of Church at Kanesville, Iowa, 5 December 1847. Left Winter Quarters for Salt Lake Valley 26 May 1848. Arrived in Salt Lake Valley 20 September 1848. Elected governor of provisional State of Deseret 12 March 1849. Appointed governor of Utah Territory by Millard Fillmore 20 September 1850. Organized Weber and Utah stakes 1851. Explored southern Utah 1852. Married Eliza Burgess 1852. One Child: Alfales. Broke ground for Salt Lake Temple 14 February 1853. Signed peace treaty ending Walker War 1854. Married Harriet Barney 1856. One child: Phineas Howe. Visited Utah settlements May‑June 1861. Sent first telegram over newly completed overland telegraph 18 October 1861. Visited southern settlements September 1862. Married Mary Van Cott 1865. One child: Fannie. In all, fathered fifty‑seven children. Organized School of Prophets December 1867. Elected president of ZCMI October 1868. Left for St. George, Utah, to spend winter 25 November 1870. Returned to Salt Lake City 10 February 1871. Dedicated St. George Temple 6 April 1877. Died in Salt Lake City 29 August 1877" (The Revelations of the Prophet Joseph Smith, p.279-281).

128 Which Twelve hold the keys to open up the authority of my kingdom upon the four corners of the earth, and after that to send my word to every creature.

129 They are Heber C. Kimball, Parley P. Pratt, Orson Pratt, Orson Hyde, William Smith, John Taylor, John E. Page, Wilford Woodruff, Willard Richards, George A. Smith;

Heber Chase Kimball was the “son of Solomon Kimball and Anna Spaulding. Born 14 June 1801 at Sheldon, Franklin County, Vermont. Moved with family to West Bloomfield, Ontario County, New York, 1811. Learned blacksmithing from father. Learned potter's trade from brother Charles about 1820‑22. Moved to Mendon, New York, by 1822. Married Vilate Murray November 1822. Ten children: Judith M., William H., Helen Mar, Roswell H., Heber P., David P., Charles S., Brigham W., Solomon F., and Murray G. Initiated into Masonry in Victor, New York, 1823. Baptized April 1832 by Alpheus Gifford; ordained elder shortly thereafter. Traveled to Kirtland, Ohio, to see Joseph Smith October‑November 1832. Moved to Kirtland in fall of 1833. Member of Zion's Camp 1834. Left Missouri for Kirtland 20 June 1834. Arrived in Kirtland 26 July 1834. Established pottery in Kirtland area August 1834. Attended School of Prophets in winter of 1834‑35. Ordained apostle 14 February 1835. Mission to eastern states in summer of 1835. Returned to Kirtland 25 September 1835. Attended dedication of Kirtland Temple March 1836. Left Kirtland on mission to upstate New York and Vermont 10 May 1836. Returned to Kirtland 2 October 1836. Charter member of and owned stock in Kirtland Safety Society January 1837. Appointed to preach in England 4 June 1837. Left Kirtland 13 June 1837. Arrived in Liverpool 20 July 1837. Returned to Kirtland 22 May 1838. With companions baptized nearly fifteen hundred. Moved to Missouri 1838. Arrived in Far West 25 June 1838. Expelled from Missouri 1839. Located temporarily in Quincy, Illinois, 1839. Moved to Nauvoo in summer of 1839. Left for mission to England September 1839. Arrived in England 6 April 1840. Returned to Nauvoo 1 July 1841. Elected member of Nauvoo City Council 23 October 1841. Received endowment 4 May 1842. Mission in Illinois September‑November 1842. Married Sarah Noon 1842. Three children: Adelbert Henry, Sarah H., and Heber. Mission to eastern states July‑October 1843. Member of Council of Fifty 11 March 1844. Mission to East May 1844 to campaign for Joseph Smith as President of United States. Returned to Nauvoo 6 August 1844. Assisted in preparing Saints to leave Nauvoo 1845. Married Sarah Ann Whitney 1846. Seven children: David, David O., David Heber, Newel W., Horace H., Maria, and Joshua. Married Lucy Walker 1846. Nine children: Rachael S., John H., Willard H., Lydia H., Anna S., Eliza, Washington, Franklin H., and Joshua H. Married Prescinda Huntington 1846. Two children: Prescinda C. and Joseph. Left Nauvoo 1846. Located in Winter Quarters until 1847. Married Clarrisa Cutler about 1846. One child: Abram A. Married Emily Cutler about 1846. One child: Isaac A. Married Mary Ellen Abel. One child: Peter. Married Ruth Reese. Three children: Susannah R., Jacob R., and Enoch H. Married Christeen Golden. Four children: Cornelia C., Jonathan Golden, Elias Smith, and Mary M. Married Anna Gheen. Five children: Samuel H., Daniel H., Andrew H., Alice, and Sarah. Married Amanda Green. Four children: William G., Albert H., Jeremiah, and Moroni. Married Harriet Sanders. Three children: Harriet, Hyrum, and Eugene. Married Ellen Sanders. Five children: Samuel, Joseph, Augusta, Jedediah, and Rosalia. Married Frances Swan. One child: Frances. Married Martha Knight. One child: Son. Married Mary Smithies. Five children: Melvina, James, Wilford, Lorenzo, and Abbie. In all sixty‑five children. Arrived in Salt Lake Valley 24 July 1847. Returned to Winter Quarters 31 October 1847. Sustained as member of First Presidency 27 December 1847. Member of First Presidency 1847‑68. Left for Salt Lake Valley May 1848. Arrived in Salt Lake Valley September 1848. Elected lieutenant‑governor of provisional State of Deseret 1849. Until death served faithfully in First Presidency. Assisted in organizing wards, stakes, missions, and colonies and preached throughout Church. Died 22 June 1868 in Salt Lake City, Utah” (The Revelations of the Prophet Joseph Smith, p.263-264).

George Albert Smith was the “son of John Smith and Clarissa Lyman. Born 26 June 1817 at Potsdam, St. Lawrence County, New York. Baptized 10 September 1832 at Potsdam by Joseph H. Wakefield and confirmed by Solomon Humphrey. Moved to Kirtland, Ohio, 1833, arriving 25 May. Member of Zion's Camp 1834. Returned to Kirtland 4 August 1834. Ordained member of First Quorum of Seventy 1 March 1835. Appointed to serve mission to East 30 May 1835. Left 5 June 1835 with second cousin Lyman Smith. Returned 2 November 1835, having baptized eight persons. Attended School of Prophets in Kirtland. Participated in Kirtland Temple dedication 1836. Served local mission in Western Reserve in spring of 1836. Attended solemn assembly in Kirtland Temple in spring of 1837. Preached in Harrison County, West Virginia, and surrounding areas in fall of 1837; there met future wife, Bathsheba W. Bigler. Moved to Missouri 1838, arriving in Far West 16 June 1838. Settled in Adam‑Ondi‑Ahman 26 June 1838. Ordained high priest and member of Adam‑Ondi‑Ahman high council 28 June 1838. Appointed to apostleship 16 January 1839. Ordained apostle 26 April 1839. Moved to Lee County, Iowa, in summer of 1830. Left for mission to England September 1839. Arrived in England 6 April 1840. Returned to Zarahemla, Iowa, 13 July 1841. Married Bathsheba W. Bigler 25 July 1841. Three children: George Albert. Jr., Bathsheba, and John. Elected to Nauvoo city council 19 May 1842. Served mission in Illinois in fall of 1842. Elected alderman for City of Nauvoo February 1843. Left on mission to solicit donations for Nauvoo House and Temple July 1843. Returned October 1843. Received endowment 2 December 1843. Sealed to Bathsheba 20 January 1844. Member of Council of Fifty 11 March 1844. Took mission campaigning for Joseph Srnith's candidacy for United States presidency May 1844. Returned 27 July 1844. Member of Nauvoo Legion. Sealed to first plural wife, Lucy Messerve Smith, 29 November 1844. Two children: Don Carlos and Joel. Sealed to Nancy Clements 1 February. 1845. One child Nancy Adelia. Sealed to Zilpha Stark 28 March 1845. Three children: Zilpha Adelaide, Joseph, and Mary Amelia. Sealed to Sarah Ann Libby 20 November 1845. Five children: Charles Warren, Sarah Maria, Eunice Albertine, George Albert, and Grace Libby. Sealed to Hannah Maria Libby 26 January 1846. Entered Great Salt Lake Valley July 1847. Returned to Winter Quarters 31 October 1847. Remained in Kanesville, Iowa, October 1847‑July 1849; there took charge of emigration and assisted in administering affairs of Church. Returned to Salt Lake Valley 27 October 1849. Led company of Saints to Iron County, Utah, December 1850. Assisted in establishing settlements of Centre Creek and Parowan 1851‑52. Appointed Historian and General Church Recorder April 1854. Admitted as member of bar of Supreme Court of Territory of Utah February 1855. With others, worked on manuscript history of Joseph Smith. Elected delegate to Congress to present proposed constitution for State of Utah 1856. Married Susan Elizabeth West 28 October 1857. Five children: Clarissa West, Margaret, Elizabeth, Priscilla, and Emma Pearl. Appointed First Counselor to Brigham Young October 1868. Recognized as father of southern settlements, chief of which was St. George (named in his honor). Journeyed to Jerusalem 1872‑73. Died 1 September 1875 in Salt Lake City, Utah” (The Revelations of the Prophet Joseph Smith, p.275-276).

William B. Smith was the “son of Joseph Smith, Sr., and Lucy Mack. Born 13 March 1811 at Royalton, Windsor County, Vermont. Baptized 9 June 1830 by David Whitmer. Ordained teacher 5 October 1830. Moved to Ohio 1831. Ordained priest 25 October 1831. Ordained elder 19 December 1832, by Lyman E. Johnson. Married Caroline Amanda Grant 14 February 1833. Two children: Mary Jane and Caroline. Ordained high priest 21 June 1833. Member of Zion's Camp 1834. Ordained apostle 15 February 1835. Mission to eastern states with others of Twelve in summer and fall of 1835. Charged with rebellious spirit 30 October 1835. Revelation dated 3 November 1835, called to humble himself. Tried for unchristian conduct 2 January 1836. Confessed and was forgiven 3 January 1836. Attended dedication of Kirtland Temple March 1836. Attended Hebrew School in Kirtland during winter of 1835‑36. Charter member of Kirtland Safety Society January 1837. Traveled to Caldwell County, Missouri, with Prophet and others in fall of 1837. Left Kirtland 27 September 1837. Arrived in Far West late October 1837. Returned to Kirtland 1837. Moved to Far West, Missouri, in spring of 1838. Expelled from Missouri 1839. Settled in Plymouth, Illinois, 1839. Disfellowshipped 4 May 1839. Restored to fellowship 25 May 1839. Failed to go to England on mission with others of Twelve 1839. Appointed to collect money for temple April 1841. Returned to Illinois by late 1841. Initiated into Masonry 9 April 1842. Elected member of Illinois State House of Representatives August 1842. Edited The Wasp 16 April‑10 December 1842. Mission to East in summer of 1843. Returned to Nauvoo 22 April 1844. Received endowment 12 May 1844. Left for East May‑June 1844. Associated with Twelve after death of Prophet 1844. Preaching in Philadelphia by 31 August 1844.. Returned to Nauvoo 4 May 1845. Wife, Caroline, died 22 May 1845. Ordained Presiding Patriarch of Church 24 May 1845. Gave several patriarchal blessings in summer 1845. Married Mary Jane Rollins on 22 June 1845. Sealed to Mary Ann West, Mary Jones, and Priscilla Mogridge in Nauvoo 1845. Sealed to Sarah and Hannah Libbey 1845. Dropped as one of Twelve Apostles and Patriarch 6 October 1845. Excommunicated for apostasy 12 October 1845. Traveled to eastern states preaching against Brigham Young in fall of 1845. Returned to Nauvoo March 1846. Associated with several apostate Mormon factions after excommunication, including James J. Strang 1846‑47. Married Roxie Ann Grant 18 May 1847. Two children: Thelia and Hyrum Wallace. Married Eliza Elise Sanborn before 1858. Three children: William Enoch, Edson Don Carlos and Louie May. Served in United States Civil War. Moved to Elkader, Clayton County, Iowa, 1858. Rebaptized by J. J. Butler early 1860. Subsequently withdrew from church. Joined Reorganized LDS Church 1878. Authored William Smith on Mormonism (Lamoni, Iowa: 1883). Moved to Osterdock, Iowa, 1890. Died in Osterdock, Clayton County, Iowa, 13 November 1893" (The Revelations of the Prophet Joseph Smith, p.276-277).

130 David Patten I have taken unto myself; behold, his priesthood no man taketh from him; but, verily I say unto you, another may be appointed unto the same calling.

John Taylor stated, “And in speaking about David Patten one of the twelve, it is written: ‘behold, his priesthood no man taketh from him; but, verily I say unto you, another may be appointed unto the same calling.’ (D. and C., 124:130.) But his being dead made no difference in regard to his priesthood. He held it just the same in the heavens as on the earth. There is another man mentioned. Referring to the high council, it is stated: ‘Seymour Brunson I have taken unto myself; no man taketh his priesthood, but another may be appointed unto the same priesthood in his stead.’ (D. and C., 124:132.) Then there is something said concerning Joseph Smith, Sen., the father of the Prophet Joseph Smith, of whom it is said that he sitteth with Abraham, at his right hand. (See D. and C., 124:19.) Who was Abraham? A patriarch. Who was Father Joseph Smith? A patriarch. It is quite fitting, therefore, that he should associate with Abraham, who was and is also a patriarch; and, perhaps, if we had the full details given, we should have an account of other patriarchs as well. But here is a place alluded to, where he went when he left this world.

“I have now referred to men holding three different callings in the priesthood on the earth who are indicated as being provided for in their proper positions in the heavens. If the priesthood administers in time and in eternity, and if quorums of this kind are organized upon the earth, and this priesthood is not taken away, but continued with them in the heavens, we do not wish, I think, to break up the order of the priesthood upon the earth; and it would seem to be necessary that these principles of perpetuity or continuity should be held sacred among us” (The Gospel Kingdom, p.184‑185).

131 And again, I say unto you, I give unto you a high council, for the corner‑stone of Zion‑‑

132 Namely, Samuel Bent, Henry G. Sherwood, George W. Harris, Charles C. Rich, Thomas Grover, Newel Knight, David Dort, Dunbar Wilson‑‑Seymour Brunson I have taken unto myself; no man taketh his priesthood, but another may be appointed unto the same priesthood in his stead; and verily I say unto you, let my servant Aaron Johnson be ordained unto this calling in his stead‑‑David Fullmer, Alpheus Cutler, William Huntington.

Samuel Bent was the “son of Joel Bent. Born 19 July 1778 at Barre, Worcester County, Massachusetts. Married Mary Hilbourne (born 1785 in Vermont) about 1805. Four known children: William, Joseph, Horatio, and Mary. Member of Congregationalist and Presbyterian churches before conversion to Mormonism. Colonel in Massachusetts Militia. Learned of Mormonism from Elmira Scobie. Baptized by Jared Carter in Pontiac, Michigan, January 1833. Ordained elder day of baptism. Mission to Michigan January 1833. Visited Kirtland 1833. Member of Zion's Camp 1834. Attended School of Prophets 1835. Attended Kirtland Temple dedication March 1836. Moved to Clay County, Missouri, 1836. After death of wife, Mary, married Lettice Palmer (widow of Ambrose Palmer) September 1837. Located near Far West, Missouri, 1836. Appointed member of Far West high council 6 October 1838. Expelled from Missouri 1839. Located in Nauvoo 1839. Appointed member of Nauvoo high council 6 October 1839. Sent on mission to collect money for printing purposes 17 July 1840. Traveled in Illinois, Indiana, and Ohio. Member of Nauvoo Legion. Member of Council of Fifty 19 March 1844. Mission to Michigan 1844. Received endowment 13 December 1845. Sealed to Lettice Palmer for time 14 January 1846. Sealed in Nauvoo Temple to Cynthia Noble (born 1806 in New York) 14 January 1846. Sealed in Nauvoo Temple to Mariah Thompson (born 1808 in Vermont) 14 January 1846. Sealed to Asenath Slafter (born 1796 in Connecticut) 28 January 1846. Sealed to Elizabeth Burgess (born 1789 in Massachusetts) 28 January 1846. Sealed to Polly Smith for time 30 January 1846. Left Nauvoo for West 1846. Appointed to preside over Church at Garden Grove, Iowa. Died 16 August 1846 at Garden Grove, Iowa” (The Revelations of the Prophet Joseph Smith, p.254).

John Alpheus Cutler was the “son of Knight Cutler and Elizabeth Boyd. Born 29 February 1784 in Plainfield, Cheshire County, New Hampshire. Married Lois Lathrop (born 1788 in New Hampshire) in 1808. Ten children: Thaddeus, Libbeus, Louisa Elizabeth, Sally, William, Benjamin F., Clarissa, Emily, Edwin H., and Betsy A. Moved to New York about 1809. Served in War of 1812. Moved to Wayne County, New York, about 1821. Baptized 20 January 1833. Ordained elder shortly thereafter. Moved to Kirtland, Ohio, by summer of 1834. Worked on Kirtland Temple. Received blessing 7 March 1835 for working on Kirtland Temple. Participated with elders quorum in washings and anointings in Kirtland Temple January 1836. Attended dedication of Kirtland Temple March 1836. Ordained high priest 29 April 1836. Moved to Caldwell County, Missouri, 1836; there purchased land October 1836. Later settled in Ray County, Missouri. Appointed master workman of temple at Far West, Missouri. Expelled from Missouri 1839. Located in Nauvoo in summer of 1839. Appointed member of Nauvoo high council 6 October 1839. Designated as architect for contemplated stone schoolhouse in Nauvoo 28 October 1839. Appointed member of Committee to build Nauvoo Temple 3 October 1840. On Black River in Wisconsin, obtained lumber for construction of Nauvoo House and Temple 1841‑42. Received endowment 12 October 1843. Member of Council of Fifty 11 March 1844. Sealed to Luana Hart Beebe Rockwell 14 January 1846. Sealed in Nauvoo Temple to Margaret Carr (born 1771 in North Carolina) 3 February 1846. Sealed in Nauvoo Temple to Abigail Carr (born 1780 in North Carolina) 3 February 1846. Sealed in Nauvoo Temple to Sally Cox (born 1794 in New Jersey) 3 February 1846. Sealed in Nauvoo Temple to Disey Caroline McCall (born 1802 in North Carolina) 3 February 1846. Sealed in Nauvoo Temple to Henrietta Clarinda Miller (born 1822 in New York) 3 February 1846. Left Nauvoo for West February 1846. Located in Cutler's Park, Nebraska. Appointed presiding member of ‘Municipal High Council’ in Cutler's Park 9 August 1846. Appointed to locate site for Winter Quarters 8 September 1846. Site found 11 September 1846. Rejected leadership of Brigham Young. Settled on Spring Creek, Mills County, Iowa, 1848. Moved to Manti, Fremont County, Iowa, about 1853. Organized ‘The True Church of Jesus Christ’ 19 September 1853. Died 10 August 1864 at Manti, Iowa” (The Revelations of the Prophet Joseph Smith, p.255).

David Dort was “born in 1793. Residing in Gilsum, New Hampshire, 1820. Moved to Pontiac, Michigan, by 1830. Converted to Mormonism through Lucy Mack Smith 1831. Accompanied Michigan Saints to Missouri 1834. Joined Zion's Camp 8 June 1834 in Monroe County, Missouri. Member of Zion's Camp. Returned to Michigan by 1835. Located in Kirtland by 1836. Paid personal property tax on livestock in Kirtland 1837. Charter member of Kirtland Safety Society January 1837. Member of Kirtland high council September 1837. Moved to Far West, Missouri, 1838. Member of high council at Far West, Missouri, 1838‑39. Located in Nauvoo 1839. Member of Nauvoo high council 1839‑41. Died 10 March 1841 at Nauvoo, Hancock County, Illinois” (The Revelations of the Prophet Joseph Smith, p.256).

David Fullmer was the “son of Peter Fullmer and Susannah Zerfoss. Born 7 July 1803 at Chillisquaque, Northumberland County, Pennsylvania. Married Rhoda Ann Marvin (born 1813 in Pennsylvania) 18 September 1831. Eleven children: Eugene Bertrand, Junius Sextus, Hannibal Octavius, Elvira Martha, Hortensia Jane, Susannah, Rhoda Ann, David, Don Peter, Mary Vilate, and Esther. Moved to Richmond County, Ohio, 1835. Baptized 16 September 1836 by Henry G. Sherwood. Ordained elder 22 February 1837 by Reuben Hedlock. Moved to Caldwell County, Missouri, September 1837. Located in Daviess County, Missouri, in spring of 1838. Expelled from Missouri 1839. Located in Illinois 1839. Traveled to Ohio 1839 to bring father to Illinois. Ordained high priest 1839. Appointed member of Nauvoo high council 6 October 1839. Appointed 1844 to campaign in Michigan for Joseph Smith as President of United States. Member of Nauvoo City Council. Elected to town council of Nauvoo after city charter repealed. Member of Council of Fifty. Received endowment 15 December 1845. Sealed to wife Rhoda 19 January 1846. Sealed to Margaret Phillips (born 1800 in New York) 19 January 1846. No known children. Sealed to Sarah Sophronia Oysser Bank (born 1822 in Connecticut) 19 January 1846. Nine children: Sarah Jane, Samuel, Juliette, Ellen, Margaret Ann, Janette, John Williams, Isabella, and James Montgomery. Left Nauvoo for West 1846. Settled in Garden Grove, Iowa, 1846. Appointed to assist Samuel Bent in presiding over Church members in Garden Grove 1846. Assumed presidency of Garden Grove after Bent's death. Later settled in Winter Quarters. To Utah 1847. Member of legislature of provisional State of Deseret. Appointed first counselor to Daniel Spencer, president of Salt Lake Stake 1849. Acting president of Salt Lake Stake 1852‑56. Elected member of legislature of Territorial Government of Utah for Salt Lake County. Treasurer pro tem of Salt Lake County. Treasurer of Salt Lake City. Released from Salt Lake Stake presidency April 1866. Ordained patriarch several years before death. Died in Salt Lake City, Utah, 21 October 1879" (The Revelations of the Prophet Joseph Smith, p.257).

Thomas Grover was the “son of Thomas Grover and Polly Spaulding. Born 22 July 1807 at Whitehall, Washington County, New York. Employed as cabin boy on Erie Canal about 1819. Later became captain of boat. Married Caroline Whiting 1828. Seven children: Jane, Emeline, Mary E., Adeline, Caroline, Eliza Ann, and Emma. Moved to Freedom, New York, in early 1830s. Baptized by Warren A. Cowdery September 1834. Moved to Kirtland by 1835. Appointed to be ordained elder 2 January 1836. Ordained high priest January 1836. Appointed member of Kirtland high council 13 January 1836. Moved to Far West, Missouri, by December 1836. Appointed member of Far West high council 1 August 1837. Expelled from Missouri 1839. Moved to Nauvoo 1839. Appointed member of Nauvoo high council 6 October 1839. Wife, Caroline, died October 1840. Married Carolina Eliza Nickerson 20 February 1841. Four children: Percia Cornelia, Marshall, Leonard, and Data. Later divorced. Member of Nauvoo Legion 1841. Mission to southern states from about June to October 1841. Another mission from about September 1842 to January 1843; area unknown. Assisted in rescuing Prophet from Dixon arrest 1843. Mission to Michigan 1844. Married Hannah Tupper 17 December 1844. Fifteen children: Thomas, Hannah, Joel, Pauline, Jedediah Morgan Grant, James, Evelyn, Hyrum Smith, Silas, Josephine, Jerome, Maria Louisa, Ezra, John Ladd, 2nd Charles Coulson Rich. Received endowment 15 December 1845. Married Lodoiska Tupper 20 January 1846. Seven children: Lucy, Moroni, Jacob, Napoleon, Edward Partridge, Inez, and Don Carlos. Left Nauvoo February 1846. Arrived in Council Bluffs 23 July 1846. Appointed member of Council Bluffs high council 21 July 1846. Did not accept calling. Appointed member of ‘Municipal High Council’ in Cutler's Park 9 August 1846. Arrived in Salt Lake Valley 3 October 1847. Moved to Centerville in spring of 1848. Moved to Farmington, Utah, about fall of 1848. To California 1848‑49. Traveled to Missouri 1850 to purchase cattle. Returned to Salt Lake area in spring of 1853 with 150 head of cattle. Resided in Farmington remainder of life. Member of Utah Legislature. Probate judge of Davis County. Married Elizabeth Walker 1856. Nine children: Clara, Walter L., Nettie, Zeruah, Enoch, Pollie, Alma Fredrick, Samuel, Lafayette. Married Emma Walker in 1857. Nine children: Keturah, Rosella, Henry A., Amy Blanche, Vernisha, William Frank, Abner, David, and Albert Isaiah. Assisted emigrating Saints from Missouri River 1861. Mission to eastern states 1874‑75. Died 19 February 1886 at Farmington, Davis County, Utah” (The Revelations of the Prophet Joseph Smith, p.259).

George Washington Harris was the “son of James Harris. Born 1 April 1780 in Berkshire County, Massachusetts. Married Margaret. Wife, Margaret, died 1828. Residing in Batavia, New York, 1830. Had purchased property in Terre Haute, Indiana, 1817‑21 while residing in New York. A renouncing mason, married Lucinda Pendleton Morgan, widow of Masonic martyr William Morgan, 30 November 1830. Moved to Terre Haute, Indiana, before 1834. Baptized by Orson Pratt in fall of 1834 in Terre Haute. Moved to Far West, Missouri, by September 1836; there owned property. Appointed member of high council in Far West 3 March 1838. Ordained high priest 3 March 1838. Located in Illinois 1839. Chosen member of Nauvoo high council 6 October 1839. On 17 July 1840 appointed to travel eastward collecting funds and materials for Church publications. In Cincinnati, Ohio, in September 1840 and in New York in 1841. Returned to Nauvoo before September 1841. Prominent Church leader 1840‑50. Elected alderman in Nauvoo 30 October 1841. Received endowment 12 December 1845. Wife, Lucinda, sealed to Joseph Smith. President of the Nauvoo Coach and Carriage Manufacturing Association. Left Nauvoo 1846. Located in Council Bluffs, Iowa. Bishop in Council Bluffs 17 July 1846. Appointed member of high council in Council Bluffs 21 July 1846. Did not move west with Saints. Informed Church leaders in Utah of intent to remain in Iowa until Saints returned to redeem Zion in Missouri. Died 1857 in Council Bluffs, Pottawattamie County, Iowa” (The Revelations of the Prophet Joseph Smith, p.260).

Henry Herriman was the “son of Enoch Herriman and Sarah Brocklebank. Born 9 June 1804 in Bradford, Essex County, Massachusetts. Married Clarissa Boynton (born 1807 in Massachusetts) 26 April 1827. No known children. Baptized 29 August 1832 by Orson Hyde. Ordained elder 8 June 1833 in Bath, New Hampshire. Moved to Kirtland, Ohio, 1834. Member of Zion's Camp 1834. Ordained seventy March 1835. Ordained president of First Quorum of Seventy 6 February 1838; held position for fifty‑three years (1838‑91). Assisted in organizing Kirtland Camp March 1838. Left Kirtland for Missouri July 1838. Looted in Adam‑Ondi‑Ahman October 1838. Expelled from Missouri 1839. Looted in Nauvoo 1839. Captain in Nauvoo Legion. Elected lieutenant colonel in Legion 18 September 1845. Received endowment 12 December 1845. Sealed to Clarissa Boynton 16 January 1846. Sealed to Eliza Elizabeth Jones 16 January 1846. Nine known Children: Henry H., Mary, Benjamin, Emily E., Olive Hale, Lydia Ellen, Eliza Ann, Hyrum Smith, and Clarissa. Left Nauvoo for West early 1846. Located in Council Bluffs 1846. Arrived in Salt Lake Valley 1848. Assisted in settling Herriman, Utah (named in his honor). Mission to Great Britain 1857‑58. Arrived in Liverpool 4 August 1857. Required to return home early because of Utah War. Left Liverpool 21 January 1858. Mission to Dixie about 1862. Settled in Huntington, Emery County, Utah, December 1887. Died 17 May 1891" (The Revelations of the Prophet Joseph Smith, p.261).

William Huntington was the “son of William Huntington and Prescinda Lathrop. Born 28 March 1784 in Grantham, Cheshire County, New Hampshire. Moved in 1804 with family to Watertown, New York. Returned to New Hampshire 1806; there married Zina Baker 28 December 1806. Nine children: Chauncey Dyer, Nancy, Dimick Baker, Prescinda Lathrop, Adaline Elizabeth, William Dresser, Zina Diantha, Oliver Boardman, and John Dickenson. Farmed in Watertown 1806‑11; there owned several parcels of property. Served in War of 1812. Baptized 1835. Ordained elder 1836. Left New York for Kirtland, Ohio, 1 October 1836. Arrived in Kirtland 11 October 1836. Charter member of and owned stock in Kirtland Safety Society 1837. Ordained high priest 8 October 1837. Member of Kirtland high council 1837. Left Kirtland for Missouri 21 May 1838. Settled in Adam‑Ondi‑Ahman. Assisted Mormon families moving from Missouri 1838‑39. Located in Commerce, Illinois, 14 May 1839. Wife, Zina, died July 1839. Appointed member of Nauvoo high council 6 October 1839. Married Lydia Partridge, widow of Edward Partridge, 28 August 1840. Worked as stonecutter on Nauvoo Temple. Sexton of Nauvoo Cemetery. Fifer in Nauvoo Band. Received endowment 12 December 1845. Sealed in Nauvoo Temple to Zina Baker (born 1786 in New Hampshire) 14 January 1846. Sealed in Nauvoo Temple to Lydia Clisby Partridge (born 1793 in Massachusetts) for time 14 January 1846. Sealed in Nauvoo Temple to Mary Anner Armstrong (born 1784 in New York) 24 January 1846. Sealed in Nauvoo Temple to Mary Johnson (born 1792 in New York) 24 January 1846. Left Nauvoo for West February 1846. Appointed to preside over Church members at Mt. Pisgah, Iowa, 22 May 1846. Died 19 August 1846, at Mt. Pisgah, Iowa” (The Revelations of the Prophet Joseph Smith, p.262).

Aaron Johnson was the “son of Didymus Johnson and Rheuama Stevens. Born 22 June 1806 at Haddam, Middlesex County, Connecticut. Bound out at the age of fourteen to learn gunsmithing; continued in this trade until about 1827. Joined Methodist Church 1824. Married Polly Zerviah Kelsey 13 September 1827. Four known children: Willis, Marilla, Mary Ann, and Emma Maria. Baptized 15 April 1836. Moved to Kirtland, Ohio, in spring of 1837. Purchased land in Kirtland at suggestion of Joseph Smith. Member of Kirtland Camp 1838. Ordained seventy in Far West, Missouri 28 December 1838. Moved to Nauvoo 1839. Justice of peace in Nauvoo. Appointed member of Nauvoo high council 19 January 1841; acknowledged in position 6 February 1841. Served as high councilor 1841‑45. Received endowment 21 December 1845. Sealed to Jane Scott 12 July 1845. Six known children: Don Carlos, Aaron, Sophia, Stephen, Moses, and Heber. Sealed to Sarah Maria Johnson 22 December 1845. Two children. Sealed to Mary Ann Johnson 18 May 1846. No known children. Left Nauvoo 1846. Settled in Garden Grove, Iowa, May 1846. Bishop in Garden Grove. Resided in Iowa until spring of 1850; then left for Utah. Arrived in Salt Lake City September 1850. Directed to settle in Springville, Utah. First bishop of Springville served there 1850‑72. Chief justice for Utah County for eight years. Major general of Utah Militia. Member of Utah Legislature for twenty years. Postmaster of Springville for twenty‑six years. Sealed to Rachel Ford 22 April 1852. Three known children: Marion, Rachel Ann, and Rose Emmeline. Sealed to Harriet Fedelia Johnson 16 December 1852. Five known children: Ida, Eugenia, George, Christabelle, and Alexander. Sealed to Eunice Lucinda Johnson 14 June 1853. No known children. Sealed to Margaret Jane Ford. Six known children: Montezuma, Quetlavaka, Zina, Girilda, Gotamoses, and Daniel. Sealed to Julia Maria Johnson 1 March 1857. Two known children: William and Isabelle. Sealed to Sarah James 1 March 1857. Five known children: Winfred, Edward, Ambrose, Brigham Young, and Annabella. Sealed to Cecelia Almina Sanford 1 March 1857. Eight known children: Lafayette, Sulvia, Armenta, Arminia, Cecelia, Silas, Cyrus, and Maude. Married Jemina Davis Johnson, brother's widow, for time 6 April 1857. Died 10 May 1877 in Springville, Utah County, Utah” (The Revelations of the Prophet Joseph Smith, p.262).

Charles Coulson Rich was a “son of Joseph Rich and Nancy O'Neal. Born 21 August 1809 in Campbell County, Kentucky. Moved with parents into Indiana shortly after birth. Moved with family to Tazewell County, Illinois, 1829. Baptized 1 April 1832 by George M. Hinkle. Traveled to Kirtland, Ohio, to see Joseph Smith in summer of 1832. Left Pleasant Grove, Tazewell County, Illinois, 7 May 1832. En route to Kirtland ordained elder by Zebedee Coltrin and Solomon Wixom 16 May 1832. Arrived in Kirtland mid‑June 1832. Preached by way and arrived home in Pleasant Grove, Illinois, 24 October 1832. Assisted in organizing branches of Church in Tazewell County area. Recognized as presiding leader of Church in Tazewell County 1832‑36. Joined Zion's Camp 29 May 1834. Traveled to Clay County, Missouri, May‑June 1834. Left Clay County, Missouri, for Illinois 2 July 1834. Arrived in Pleasant Grove 16 July 1834. Short mission to Eugene, Indiana, October‑November 1834. Mission to DuPage County, Illinois, April‑June 1835. Mission with Solomon Wixom to western Illinois September‑November 1835. Left for Kirtland 26 January 1836. Arrived 12 April 1836. Ordained high priest 12 April 1836. Received washings and anointings in Kirtland Temple and attended solemn assembly April 1836. Received blessing from Joseph Smith, Sr., 24 April 1836. Left for mission through Ohio, Indiana, Kentucky, and Illinois with William O. Clark in summer and fall of 1836. Arrived in Pleasant Grove 6 October 1836. Traveled to Caldwell County, Missouri, in fall of 1836 to purchase property. Left Pleasant Grove 20 October 1836. Arrived in Far West 1 November 1836. Laid claim to eighty acres of land in Caldwell County, Missouri, 12 November 1836. Returned to Pleasant Grove 7 December 1836. Moved to Caldwell County, Missouri, in spring of 1837. Appointed president of high priests quorum in Missouri 20 August 1837. Married Sarah DeArmon Pea 11 February 1838. Nine children: Sara Jane, Joseph Coulson, Artimesia, Charles Coulson, John Thomas, Elizabeth, David Patten, Benjamin Erastus, and Fred Carmel. Located in Far West shortly after marriage. Participated in Battle of Crooked River 25 October 1839. Fled Missouri November 1838. Located temporarily in Quincy, Illinois, 1839. Moved to Nauvoo in fall of 1839. Appointed member of Nauvoo high council 6 October 1839. Elected member of Nauvoo City Council 1 February 1841. Member of Nauvoo . Legion 4 February 1841. Elected regent for University of Nauvoo 4 February 1841. Elected school warden for common schools of the Nauvoo Second Ward 1 March 1841. Appointed member of Nauvoo State presidency 30 March 1841. Elected brigadier‑general of Nauvoo Legion 4 September 1841. Received patriarchal blessing 10 January 1842. Initiated into Masonry 17 March 1842. Mission September‑December 1842. Location unknown. Mission to Ottawa, Illinois, April‑June 1843. Mission to DeKalb and LaSalle counties, Illinois, July 1843 to ‘disabuse the public mind’ with respect to Prophet's Dixon arrest. Member of Council of Fifty entered before 18 April 1844). Appointed to take command of Nauvoo Legion 29 April 1844 after suspension of Wilson Law. Mission to Michigan May 1844 to campaign for Joseph Smith as President of United States. Returned to Nauvoo 28 July 1844. Commissioned major general of Nauvoo Legion by Governor Thomas Ford about 25 August 1844. Sealed to Eliza Ann Graves 2 January 1845 (Nauvoo Temple sealing 15 January 1846). Three children: Mary B., Eliza Ann, and Frances Phebe. Sealed to Mary Phelps 6 January 1845 (Nauvoo Temple sealing 15 January 1846). Ten children: Laura Esphina, Mary Ann, William Lyman, Morris Marion, Minerva Marion, Amasa Mason, Paulina Phelps, Ezra Clark, Edward Israel, and Jacob. Sealed to Sarah Jane Peck 9 January 1845 (Nauvoo Temple sealing 15 January 1846). Eleven children: Hyrum Smith, Henrietta, Orson Stock, Orissa Elizabeth, Samantha, Henry Benjamin, Lorenzo Ether, Phoebe Jane, Julie Ann, Wilford Woodruff, and Walter Peck. Received endowment 12 December 1845. Sealed to Emeline Graves 3 February 1846 in Nauvoo Temple. Eight children: Thomas Graves, Caroline Whiting, Nancy Emeline, Landon Jedediah, Samuel Joseph, Heber Charles Chase, Joel Hezekiah, and George Quayle. Left Nauvoo for West 11 February 1846. Arrived in Garden Grove, Iowa, 25 April 1846. Arrived in Mt. Pisgah, Iowa, 26 May 1846, Appointed counselor to William Huntington 22 May 1846 to preside over church in Mt. Pisgah. After Huntington's death 19 August 1846, Rich assumed presidency at Mt. Pisgah. Arrived in Winter Quarters March 1847. Married Harriet Sargent 28 March 1847 at Winter Quarters. Ten children: Franklin David, Adelbert Coulson, Tunis Harriet, Abel George, Martha Caroline, Harley Thomas, Luna Rosette, Morgan Jesse, Alvin Orlando, and Druscilla Sarah. In all, fifty‑one children. Left for Salt Lake Valley 14 June 1847. Arrived in Salt Lake Valley 2 October 1847. Appointed counselor in Salt Lake Stake 3 October 1847. Ordained apostle 12 February 1849. Mission to California October 1849‑November 1850. Led company of Saints to San Bernardino, California, 6 March 1851. Returned to Salt Lake City June 1857. Mission to England in 1860. Left Salt Lake City 1 May 1860. Arrived in Liverpool 27 July 1860. Returned to Salt Lake Valley in fall of 1862. Appointed to explore and settle Bear Lake Valley 14 September 1863. Located family in Paris June 1864. Died Paris, Bear Lake County, Idaho, 17 November 1883" (The Revelations of the Prophet Joseph Smith, p.271-272).

Henry Garlie Sherwood was “born 20 April 1785 at Kinsbury, Washington County, New York. Baptized before August 1832. Ordained elder by Jared and Simeon Carter August 1832. Moved to Kirtland about 1834. Worked on Kirtland Temple. Received blessing for working on Kirtland Temple 8 March 1835. Owned stock in Kirtland Safety Society. Appointed member of Kirtland high council 3 September 1837. Ordained high councilor 9 September 1837. Moved to Missouri 1838. Resided in DeWitt, Missouri, and in Daviess County. Expelled from DeWitt September 1838. Expelled from Missouri 1839. Appointed to sell Mormon properties in Clay County, Missouri, 5 April 1839. Appointed to travel to England with members of Twelve 6 May 1839. Did not fulfill assignment. Located in Commerce, Illinois, in summer of 1839. Miraculously healed from malaria fever by Joseph Smith 22 July 1839. Appointed member of Nauvoo high council 6 October 1839. Served as clerk for Nauvoo high council 1839‑March 1840. Member of Nauvoo high council 1839‑46. Appointed to assist in selling lots in City of Nauvoo 1840. Elected first Nauvoo city marshal 3 February 1841. Appointed to serve mission to New Orleans 16 August 1841. Left after 9 October 1841. Returned to Nauvoo by 30 April 1842. Appointed member of committee of three to build houses for wives of Twelve in England 1840. Two missions in 1845, locations unknown. Received endowment 12 December 1845. Sealed in Nauvoo Temple to Jane McMangle 21 January 1846. Sealed in Nauvoo Temple to Marcia Abbott 21 January 1846. To Salt Lake Valley by 1848. Appointed member of Salt Lake Stake high council March 1849. Made drawing of first survey of Salt Lake City on sheepskin. Left Salt Lake City for San Bernardino, California, September 1852 to survey ranch purchased by Church leaders. Appointed surveyor for San Bernardino County 1853. Conflict with Church leaders 1855‑56. Appears to have apostatized 1855. Returned to Utah 1856. Agent in Salt Lake City for Pony Express Company. Returned to San Bernardino; died there 24 November 1867" (The Revelations of the Prophet Joseph Smith, p.274).

Lewis Dunbar Wilson was the “son of Bradley and Polly Wilson. Born 2 June 1805 in Milton, Chittendon County, Vermont. Residing in Richland County, Ohio, 1830. Married Nancy Waggoner (born 10 July 1810) 11 July 1830. Eleven known children: Lavina, Lemuel, Alvira, Oliver Granger, Almeda, Lewis D., David, Mary, Nancy Melissa, George, and Samuel. Baptized 23 May 1836 through efforts of Oliver Granger in Green Township, Richland County, Ohio. Ordained priest September 1836. Ordained elder 4 September 1836. Visited Kirtland November 1836. Participated in solemn assembly in Kirtland April 1837. Took short mission with brother George 16 May 1837. Left Ohio for Far West, Missouri, 30 August 1837. Arrived 14 October 1837. Traveled to Ohio and back to Missouri August‑November 1838. Ordained seventy 24 September 1838. Located in Illinois 1839. Appointed member of Nauvoo high council 6 October 1839. Member of Nauvoo high council 1839‑45. Received endowment 15 December 1845. Sealed in Nauvoo Temple to Patsy Minerva Reynolds (born 1829 in Missouri) 3 February 1846. Left Nauvoo February 1846. Located in Garden Grove, Iowa, 1846. Moved to Pottawattamie County, Iowa, May 1851. Wife Nancy died 20 July 1851. Married Sarah Waldo (born 14 December 1819) 28 September 1851. Two known children: infant and James Perry. Left Iowa for Salt Lake City 6 June 1853. Arrived 27 August 1853. Settled in Ogden, Utah. Married Nancy Ann Cossett 12 February 1854. Died 11 March 1856 in Ogden, Weber County, Utah” (The Revelations of the Prophet Joseph Smith, p.279).

133 And again, I give unto you Don C. Smith to be a president over a quorum of high priests;

Don Carlos Smith was the “son of Joseph Smith, Sr., and Lucy Mack. Born 25 March 1816 at Norwich, Windsor County, Vermont. Baptized in Seneca Lake about 9 June 1830 by David Whitmer. Moved to Ohio 1831. Assisted in laying foundation stones for Kirtland Temple 23 July 1833. Worked on Kirtland Temple. Received blessing for working on Kirtland Temple 7 March 1835. Married Agnes Moulton Coolbrith (born 1811 in Maine) 30 July 1835 in Kirtland. Three children: Agnes Charlotte, Sophronia, and Josephine Donna. Ordained high priest and president of high priests quorum in Kirtland area 15 January 1836. Mission to Pennsylvania and New York with Wilber Denton in summer of 1836. Edited Elders' Journal in Kirtland 1837. Located in New Portage, Ohio, December 1837. Mission to Virginia, Pennsylvania, and Ohio in spring of 1838 to raise money to move Smith families to Missouri. Left Ohio for Missouri 7 May 1838; arrived during summer. Mission to Tennessee and Kentucky 1838 to collect money to buy out land claims of non‑Mormons in Daviess County, Missouri. Left Daviess County 26 September 1838. Returned 25 December 1838. Located in McDonough County, Illinois, near Macomb, 1839. Moved to Nauvoo by late 1839. Edited thirty‑one issues of Times and Seasons (1839‑41). Appointed by revelation to preside over high priests quorum in Nauvoo area 19 January 1841. Elected member of Nauvoo city council 1 February 1841. Regent of University of Nauvoo 3 February 1841. Major in Hancock County militia. Elected brigadier‑general in Nauvoo Legion 4 February 1841. Officer of Nauvoo Agricultural and Manufacturing Association 23 February 1841. Died 7 August 1841 in Nauvoo, Hancock County, Illinois. Sealed to Agnes Moulton Coolbrith, by proxy, 28 January 1846 in Nauvoo Temple” (The Revelations of the Prophet Joseph Smith, p.274-275).

134 Which ordinance is instituted for the purpose of qualifying those who shall be appointed standing presidents or servants over different stakes scattered abroad;

135 And they may travel also if they choose, but rather be ordained for standing presidents; this is the office of their calling, saith the Lord your God.

136 I give unto him Amasa Lyman and Noah Packard for counselors, that they may preside over the quorum of high priests of my church, saith the Lord.

Amasa Mason Lyman was the “son of Boswell Lyman and Martha Mason. Born 30 March 1813 in Lyman, Grafton County, New Hampshire. Baptized 27 April 1832. Ordained elder by Joseph Smith in Hiram, Ohio, 23 August 1832. Moved to Kirtland, Ohio, by summer of 1832. Mission in southern Ohio and Cable County, Virginia, with Zerubbabel Snow in fall of 1852. Appointed to travel east with William F. Cahoon on mission 12 March 1833. Ordained high priest 11 December 1833. Member of Zion's Camp 1834. Married Maria Louisa Tanner 10 June 1835. Eight children: Matilda, Francis Marion, Ruth Adelia, Amasa Mason, Maria Louisa, Lelia Deseret, Love Josephine, and Agnes Hila. Ordained seventy about March 1835. Charter member of and owned stock in Kirtland Safety Society 1837. Moved to Far West, Missouri, 1837. Arrested November 1838 for treason, and other charges. No conviction. Settled in Lee County, Iowa, in spring of 1840. Moved to Nauvoo, Illinois, 1841. Appointed to serve mission to New York City 7 October 1841. Initiated into Masonry 8 April 1842. Ordained apostle 20 August 1842, filling vacancy created by Orson Pratt's excommunication. Elected regent for University of Nauvoo 20 August 1842. Mission to southern Illinois with George A. Smith September 1842. Returned to Nauvoo 4 October 1842. Directed to settle with family in Shockoquon, Henderson County, Illinois, late 1842; remained until summer of 1843. Appointed member of First Presidency 20 January 1843. Received endowment 28 September 1843. Mission with family to Alquina, Fayette County, Indiana, 1843‑44. Member of Council of Fifty probably as early as 11 April 1844. Appointed to campaign for Joseph Smith as President of United States April 1844. Returned to Alquina, Indiana, April 1844. Traveled to Cincinnati, Ohio, June 1844. Returned to Nauvoo 31 July 1844, after Prophet's death. Sustained member of Quorum of Twelve 12 August 1844. Member of board of trustees of Seventy's Library and Institute Association 1845. Sealed to Caroline Ely Partridge (born 1827 in Ohio) 6 September 1844. Five children: Martha Lydia, Frederick Rich, Annie, Walter Clisbee, and Harriet Jane. Sealed to Eliza Maria Partridge Smith for time 28 September 1844. Five Children: Don Carlos, Platte Dealton, Carlie Eliza, Joseph Alvin, and Lucy Zina. Sealed to Cornelia Eliza Leavitt (born 1825 in Ohio) 14 November 1844. Two known children: Lorenzo and Henry Elias. Sealed to Dianitia Walker (born 1818 in Ohio) July 1845. No children. Sealed in Nauvoo Temple to Paulina Eliza Phelps (born 1827 in Illinois) 16 January 1846. Seven known children: Oscar Morris, Mason Roswell, Clark, Charles Rich, William Horne, Solen Ezra, and Laura Paulina. Sealed in Nauvoo Temple to Priscilla Rebecca Turley (born 1829 in Upper Canada) 16 January 1846. Six known children: Theodore, Ira Depo, Isaac Newton, Albert Augustus, Stephen Alonzo, and Frances Priscilla. Sealed in Nauvoo Temple to Laura Reed (born 1829 in Ohio) 28 January 1846. No known children. Left Nauvoo for West 1846. Located in Winter Quarters. To Salt Lake Valley July 1847. Returned to Winter Quarters 1847. Appointed 8 April 1849 to travel to California with Orrin P. Rockwell to take consignment of mail to San Francisco. Left 20 April 1849. Returned to Salt Lake City about August 1849. Appointed to travel to California again September 1849 to present to California Constitutional Convention proposal that California and Deseret form one large state. Proposal rejected by California legislators. Explored possible sites for settlement in southern California 1850. Returned to Salt Lake City September 1850. Appointed 23 February 1851 to join with Charles C. Rich in leading company of Saints to San Bernardino, California. Left with company of 437 24 March 1851. Arrived in June 1851. Assisted in settling and presiding over Saints in San Bernardino 1851‑57. Married Lydia Partridge 7 February 1853. Four known children: Edward Leo, Ida Evelyn, Frank Arthur, and Lydia Mae. Mission to Great Britain 1860. Left Salt Lake City 1 May 1860. Arrived in Liverpool 27 July 1860. Presided over European Mission with Charles C. Rich until 14 May 1862. Returned to Salt Lake City mid‑September 1862. Appointed to settle Fillmore, Millard County, Utah, October 1862. Left for Fillmore mid‑April 1863. Excommunicated 12 May 1870 for persisting in teaching unorthodox doctrine pertaining to atonement of Christ and for associating with Godbeites. Died in Fillmore, Millard County, Utah, 4 February 1877" (The Revelations of the Prophet Joseph Smith, p.266-267).

Noah Packard was the “son of Noah Packard and Molly Hamblin. Born 7 May 1796 in Plainfield, Hampshire County, Massachusetts. Moved to Parkman, Geauga County, Ohio, about 1817. Married Sophia Bundy 29 June 1820. Seven known children: Noah, Orrin, Henry, Sophia, Milan, Nephi, and Olive. Owned orchard and farm ground in Parkman. Baptized 1 June 1832 by Parley P. Pratt. Ordained priest 3 December 1832. Appointed to preach in Parkman with Solomon Humphrey 5 December 1832. Mission to East 22 April 1833 with Parley P. Pratt. Ordained elder 6 May 1833 by John Gould in Westfield, New York. Joined with Brother Childs in preaching until 17 June 1833. Traveled and preached alone in New York and New Hampshire June‑September 1833. Returned to Parkman 25 September 1833 having baptized eighteen persons. Appointed to preside over branch of Church in Parkman. Mission to eastern states 1835. Left Parkman 25 May 1835. Returned to Parkman 14 September 1835. Sold farm in Parkman for $2200 1835. Loaned $1,000 to assist in construction of Kirtland Temple 23 September 1835. Moved to Kirtland in fall of 1835. Worked on Kirtland Temple. Ordained high priest 13 January 1836. Member of Kirtland high council 1836‑38. Participated in dedication of Kirtland Temple March 1836. Charter member of and owned stock in Kirtland Safety Society 1837. Left Kirtland for Missouri in fall of 1838. Spent winter in Wellsville, Ohio. Moved to Quincy, Illinois, in spring of 1839. Located in Nauvoo 18 May 1839. Appointed counselor to Don Carlos Smith in presidency of high priests quorum 7 April 1841. Counselor to George Miller in high priests quorum 14 October 1841‑1846. Mission to eastern states 6 July‑16 December 1841. Assisted in building Nauvoo Temple. Mission to East 1843. Left Nauvoo 10 September 1843. Remained in Vermilion County, Illinois, two months because of sickness. Returned to Nauvoo early 1844. Mission to Michigan in summer of 1845 to collect funds for construction of Nauvoo Temple. Received endowment 12 December 1845. Moved up Mississippi River to Wisconsin in spring of 1846 to work in lead mines. Remained in Wisconsin 1846‑50. Left for Salt Lake Valley 22 April 1850. Arrived in Salt Lake Valley 18 September 1850. Located in Springville, Utah, 5 February 1851. Appointed member of presidency of Church in Springville, Utah, 5 February 1851. Alderman of City of Springville. Died 17 February 1860 in Springville, Utah County, Utah” (The Revelations of the Prophet Joseph Smith, p.269-270).

137 And again, I say unto you, I give unto you John A. Hicks, Samuel Williams, and Jesse Baker, which priesthood is to preside over the quorum of elders, which quorum is instituted for standing ministers; nevertheless they may travel, yet they are ordained to be standing ministers to my church, saith the Lord.

Joseph F. Smith taught, “We have in each stake of Zion an organization called the High Priests' quorum, to which all High Priests of the Church belong, including the presidency and high councilors of the stake, and also the Bishops and their counselors, all the Patriarchs and all others who have been ordained to the office of High Priest in the Church, which office is the office of presidency in the Melchisedek Priesthood, not that every man who holds the office of High Priest is a president. Only he who is called, appointed and set apart to preside among the High Priests holds the presiding authority and office. But it is the duty of these quorums of High Priests to act in their calling; not to sit idly down and be indifferent to the interests of the Church of Jesus Christ of Latter‑day Saints, nor indifferent to the saving of the souls of men. It is expected that this quorum of Priesthood in the various stakes of Zion will look after all the interests of the stake; that is, that they will look after the moral condition of the people; that they will teach righteousness; that they will see that those who are acting in presiding authority in the stakes of Zion, are upright, honest, pure and humble men, and fit for the positions in which they are called to act. Thus this council of the Priesthood constitutes a council of power and influence in the Church.

“Then we have the Elders' organizations. A council or quorum of Elders is composed of 96 Elders. There may be a number of councils or quorums of Elders in each stake. I am not prepared to state how many Elders we have in the Church; but they are very numerous. It is the duty of this body of men to be standing ministers at home; to be ready at the call of the presiding officers of the Church and the stakes, to labor in the ministry at home, and to officiate in any calling that may be required of them, whether it be to work in the temples, or to labor in the ministry at home, or whether it be to go out into the world, along with the Seventies, to preach the Gospel to the world” (Conference Report, October 1904, p.4).

John A. Widtsoe wrote regarding the responsibility of presiding officers to High Priests' Quorums, quoting President Joseph F. Smith, “The High Priests' quorums should have their regular meetings. They should meet together as often as circumstances will permit or as necessity requires, and grow and unite together. They should establish their schools of instruction and enlightenment; for it is the duty of the High Priests' quorum to teach the principles of government, of union, of advancement and of growth in the Kingdom of God. They are indeed the fathers of the people at large. In our High Priests' quorum are numbered the Presidents of Stakes and their counselors, Bishops and counselors, Patriarchs, and all that have been ordained to the office of High Priest in the Melchizedek Priesthood. All such belong to the High Priests' quorum. They come under its supervision, and they should have a lively union with it, not a dead connection. They should be united with the quorum in such a way that they give it all the force that they can impart for good. They should give it their individual influence, their hearty support, their confidence, and the benefit of their advice and counsel. They should not pull apart, not be disinterested in these matters" (Priesthood and Church Government, p.124).

Jesse Baker was “born 23 January 1778. Married Sarah (born 22 May 1782). Joined Church by 1837. Ordained elder 1837. Charter member of and owned stock in Kirtland Safety Society January 1837. Member of Kirtland Camp 1838. Expelled from Missouri 1838‑39. Signed petition to Congress for redress of Missouri grievances 29 November 1839. Appointed by revelation 19 January 1841 to be counselor to John A. Hicks in elders quorum in Nauvoo. Received endowment 15 December 1845" (The Revelations of the Prophet Joseph Smith, p.252).

John A. Hicks was “born 1810 in New York. Married Malinda. Four known children: Eliza, Mirah, Charlotte, and Francelia. Undoubtedly converted in Upper Canada. Residing at Crooked Creek Branch near Ramus, Illinois, 1840. Charged for slandering John P. Greene and lying 19 April 1840. After confessing and promising to make restitution, was extended the hand of fellowship by Nauvoo high council 2 May 1840. Appointed by revelation to preside over elders quorum in Nauvoo area 19 January 1841. Not sustained at April 1841 general conference by various priesthood quorums. Tried by the elders quorum in Nauvoo 1841 for stating falsehoods, engaging in schismatical conversation, and breaching Nauvoo City ordinances. Appealed October 1841 general conference in Nauvoo. Excommunicated 5 October 1841. Associated with apostates in Nauvoo after 1841. Sought to traduce character of Joseph Smith and have him murdered” (The Revelations of the Prophet Joseph Smith, p.261-262).

Samuel Williams was the “son of Samuel Williams and Azubah Warner. Born 22 March 1789 at Russell, Hampden County, Massachusetts. Stonecutter by trade. Married Ruth Bishop (born 26 October 1789) 19 March 1810 in Westfield, Massachusetts. Seven known children: Mary A., Sally M., Alanson A., Samuel E., Charlotte W., Samuel E., and Newman B. Residing in Massachusetts 1830. Baptized before October 1839. Ordained elder 6 October 1839, in Nauvoo. Appointed by revelation to preside over elders quorum on 19 January 1841. Temporary member of Nauvoo high council. Received endowment 15 December 1845 in Nauvoo Temple. Ordained high priest 24 December 1846. Residing in Salt Lake City 1850" (The Revelations of the Prophet Joseph Smith, p.278).

138 And again, I give unto you Joseph Young, Josiah Butterfield, Daniel Miles, Henry Herriman, Zera Pulsipher, Levi Hancock, James Foster, to preside over the quorum of seventies;

Josiah Butterfield was the “son of Abel and Mercy Butterfield. Born 13 March 1795 at Dunstable, Middlesex County, Massachusetts. Married Polly Moulton 30 October 1819. One known child: Josiah. Residing in Buxton, Maine, 1820‑30. Baptized in Maine 1 October 1833 by John F. Boynton and Evan M. Greene. Moved to Kirtland, Ohio, about 1834. Worked on Kirtland Temple. Received blessing 7 March 1835 for working on Kirtland Temple. Ordained elder before 1836. Ordained seventy 1836. Charter member of and owned stock in Kirtland Safety Society January 1837. Ordained president of First Quorum of Seventy 6 April 1837. Owned property in Kirtland 1837‑38. Member of Kirtland high council 1837; functioning simultaneously as seventy. Assisted in leading Kirtland Camp to Missouri 1838. Expelled from Missouri 1839. Located at Bear Creek, Adams County, Illinois, 1839. Wife, Polly, died 28 October 1840 at Bear Creek. Married Margaret Lawrence (mother of Sarah and Maria Lawrence). Margaret born 29 April 1801 in Toronto, Canada. Argued with Joseph Smith over Lawrence estate. Appointed to preach in Maitre April 1844. Excommunicated 7 October 1844. Later rebaptized. Received endowment 20 January 1846 in Nauvoo Temple. Remained in Midwest until about 1850. Moved to California by 1853. Married Clarinda. Two known children: Mary and Charles. Died 3 March 1871 at Watsonville, Santa Cruz County, California” (The Revelations of the Prophet Joseph Smith, p.254-255).

Daniel Sanborn Miles was the “son of Josiah Miles and Marah Sanborn. Born 23 July 1772 at Sanbornton, Belknap County, New Hampshire. Married Electa Chamberlin. One known child: Calvin Daniel. Baptized April 1832 by Orson Pratt and Lyman E. Johnson in Bath, New Hampshire. Moved to Kirtland by 1836. Ordained elder 28 February 1836 by Reuben Hedlock. Ordained seventy 20 December 1836 by Hazen Aldrich. Paid tax on two horses and one cow 1836 in Kirtland. Ordained President of First Quorum of Seventy 6 April 1837. Moved to Missouri 1838, arriving in Far West 14 March. After Mormon expulsion from Missouri, located in Illinois. Traveled to Kirtland November 1839. Temporary member of Nauvoo high council. Died 12 October 1845 at home of Josiah Butterfield in Hancock County, Illinois” (The Revelations of the Prophet Joseph Smith, p.267).

James Foster was “born 1 April 1775. Baptized before 1834. Member of Zion's Camp 1834. Ordained elder by 1835. Participated in solemn assembly in Kirtland Temple 1837. Ordained President of First Quorum of Seventy 6 April 1837. Temporary member of Kirtland high council simultaneous with calling as seventy 1837. Assisted in organization and march of Kirtland Camp 1838. Moved to Missouri with Kirtland Camp 1838. Expelled from Missouri 1839. Tried for impropriety at April 1841 general conference in Nauvoo. Acquired and retained office 9 April 1841. Located in Jacksonville, Morgan County, Illinois; there died 21 September 1841. (One source notes that Foster was dropped from the First Quorum of the Seventy prior to his death.)” (The Revelations of the Prophet Joseph Smith, p.256).

Zerah Pulsipher was the “son of John Pulsipher and Elizabeth Dutton. Born 24 June 1789 at Rockingham, Windham County, Vermont. Married Polly Randall 6 November 1810. One child: Harriet Pulsipher. Married Mary Brown August 1815. Eleven children: Mary Ann, Almira, Nelson, Mariah, Sarah, John, Charles, MaryAnn, William M., Eliza Jane, and Fidelia. Baptized 11 January 1832. Missionary activity in eastern states 1833‑34. Baptized Wilford Woodruff 31 December 1833 in New York. Moved to Kirtland, Ohio, 1835. Ordained elder before January 1836, probably 1832. Mission to Upper Canada October‑December 1837. Baptized twenty‑nine persons. Ordained and set apart as president of First Quorum of Seventy 6 March 1838. Member of Kirtland Camp 1838. Located in Daviess County, Missouri, 1838. Expelled from Missouri 1839. Settled in Nauvoo by 1840. Assisted in administering work of seventy in Nauvoo. Received endowment 12 December 1845. Traveled to Utah 1848, arriving 22 September 1848. Captain of own pioneer company. Resided in Salt Lake City area until about 1861. Married Prudence McNanamy 12 July 1854. No known children. Married Martha Hughes 18 March 1857. Five children: Martha Ann, Mary Elizabeth, Zerah James, Sarah Jane, and Andrew Milton. Moved to southern Utah about 1861. Misused sealing power about 1862, and was dropped from presidency of Seventy and either disfellowshipped or excommunicated. Case came before First Presidency 12 April 1862; rebaptized and ordained high priest. Subsequently ordained patriarch. Died in Hebron, Washington County, Utah, 1 January 1872" (The Revelations of the Prophet Joseph Smith, p.270-271).

Joseph Young was the “son of John Young and Nabbie Howe. Born 7 April 1797 in Hopkinton, Middlesex County, Massachusetts. Member of Methodist church prior to conversion to Mormonism. Baptized 6 April 1832 by Daniel Bowen in Columbia, Pennsylvania. Ordained elder April 1832 by Ezra Landon. Preached in New York in spring of 1832. Mission to Earnestown‑Loughborough, Upper Canada, in summer of 1832. Traveled to Kirtland, Ohio, November 1832. Second mission to Earnestown‑Loughborough in winter of 1832‑33. Married Jane Adeline Bicknell 18 February 1834 in Kirtland. Eleven children: Jane A., Joseph, Seymour B., Marcus De LaGrande, John Calvin, Mary L., Vilate, Chloe, Rhoda, Henriette, and Brigham. Member of Zion's Camp 1834. Ordained seventy 28 February 1835. Ordained President of First Quorum of Seventy 1 March 1835. Served in this position 1835‑81. Mission to New York and Massachusetts with Burr Riggs 1835. Participated in dedication of Kirtland Temple 1836. Charter member of and owned stock in Kirtland Safety Society. Member of Kirtland Camp 1838. Left Kirtland 6 July 1838. Arrived at Haun's Mill 28 October 1838. Witnessed Haun's Mill massacre 30 October 1838. Expelled from Missouri 1839. Located temporarily in Quincy, Illinois, May 1839. Moved to Nauvoo in spring of 1840; there was occupied in painting and glazing. Received endowment 3 February 1844. Member of Council of Fifty 1 March 1845. Mission to Ohio 1844 to campaign for Joseph Smith as president of United States. Sealed to Lucinda Allen in Nauvoo 1846. Four children: Josephine, Phineas Howe, John C., and Willard. Sealed to Lydia Hemming 1846 in Nauvoo. Two children: Isaac and Caroline. Sealed to Mary Ann Burnham in Nauvoo 1846. Two children: Elmyra and Clarentine. Left Illinois 1846. Remained in Winter Quarters and Carterville, Iowa, until 1850. Arrived in Utah September 1850. Located in Salt Lake City. Sealed to Sarah Jane Kinsman 1868 at Salt Lake City, Utah. Two children: Edward and Sarah K. Mission to British Isles 1870. Died 16 July 1881 at Salt Lake City, Utah” (The Revelations of the Prophet Joseph Smith, p.281).

139 Which quorum is instituted for traveling elders to bear record of my name in all the world, wherever the traveling high council, mine apostles, shall send them to prepare a way before my face.

In discussing the role of Seventies, President Joseph F. Smith taught, “They are minute men. It is expected that they will be ready, whenever they are called, to go out in the world, or to go out to the various organizations of the Church to fulfill missions and to perform such duties as shall be required of them, in order that the work of the Lord and the work of the ministry may be upheld and sustained and carried on in the Church and throughout the world. . . . They are required to be special witnesses of the Lord Jesus Christ. It is expected of this body of men that they will have burning in their souls the testimony of Jesus Christ, which is the spirit of prophecy; that they will be full of light and of the knowledge of the truth; that they will be enthusiastic in their calling, and in the cause of Zion, and that they will be ready at any moment, when required, to go out into the world, or anywhere throughout the Church and bear testimony of the truth, preach the Gospel of Jesus Christ, and set examples before the world of purity, love, honesty, uprightness and integrity to the truth” (Conference Report, October 1904, p.3).

140 The difference between this quorum and the quorum of elders is that one is to travel continually, and the other is to preside over the churches from time to time; the one has the responsibility of presiding from time to time, and the other has no responsibility of presiding, saith the Lord your God.

141 And again, I say unto you, I give unto you Vinson Knight, Samuel H. Smith, and Shadrach Roundy, if he will receive it, to preside over the bishopric; a knowledge of said bishopric is given unto you in the book of Doctrine and Covenants.

Vinson Knight was the “son of Rudolphus Knight and Rizpah Lee. Born 14 March 1804 in Chester, Washington County, New York. Married Martha McBride (born 1805 in New York) 14 March 1826. Six known children: Almyra, Rizpah, Adaline, James V., Martha, and Rudolphus E. Residing in Perrysburg, New York, at time of conversion 1834. Moved to Kirtland by 1835. Owned home and property in Kirtland. Druggist. Ordained elder 2 January 1836. Ordained high priest and counselor to Bishop Newel K. Whitney 13 January 1836. Charter member of and owned stock in Kirtland Safety Society January 1837. Participated in dedication of Kirtland Temple. Traveled to Far West, Missouri, with Joseph Smith September‑December 1837. Moved to Missouri in summer of 1838. Located in Daviess County. Appointed acting bishop pro tem of Adam‑Ondi‑Ahman Stake 28 June 1838. Expelled from Missouri 1839. Located temporarily in Quincy, Illinois, 1839. As church land agent, assisted in purchasing thousands of acres of land in Lee County, Iowa, May‑June 1839. Appointed to assume full title of bishop 4 May 1839. Appointed bishop of Lower Ward in Nauvoo 6 October 1839. Designated by revelation 19 January 1841 as Presiding Bishop of Church. Elected to Nauvoo City Council 1 February 1841. Initiated into Masonry 9 April 1842. Took plural wife before death. Possibly received endowment before death. Died in Nauvoo, Hancock County, Illinois, 31 July 1842" (The Revelations of the Prophet Joseph Smith, p.265).

Shadrack Roundy was the “son of Uriah Roundy and Lucretia Needham. Born 1 January 178856 in Rockingham, Windham County, Vermont. Married Betsy Quimby (born 1795 in Vermont) 22 June 1814. Ten children: Lauren Hotchkiss, Julia Rebecca, Lorenzo Wesley, Lauretta, Samantha, Jared Curtis, Almeda Sophia, William Felshaw, Nancy Jane, and Malinda. Moved to Onondaga County, New York, by 1815. Baptized 23 January 1831. Ordained elder 16 May 1832 by Orson Hyde and Samuel H. Smith. Moved to Kirtland by 1834. Worked on Kirtland Temple. Received blessing for working on Kirtland Temple 7 March 1835. Ordained seventy in Kirtland about March 1836. Moved to Far West, Missouri, by 1838. Present in Far West 26 April 1839, when members of Twelve Apostles left for missions to England. Expelled from Missouri 1839. Located temporarily in Warsaw, Illinois, 1839. Moved to Nauvoo about 1840. Appointed by revelation to assume bishopric under leadership of Vinson Knight 19 January 1841. Member of Nauvoo Legion 4 February 1841. Ordained high priest by 1842. Temporary member of Nauvoo high council 1842. Initiated into Masonry 1842. Nauvoo policeman 29 December 1843. Member of Nauvoo Mercantile and Mechanical Association 13 January 1845. Appointed by Brigham Young to organize company of one hundred to locate in California October 1845. Plan did not materialize. Bodyguard to Joseph Smith. Member of Council of Fifty. Received endowment 25 December 1845. Left Nauvoo for West 1846. Arrived in Salt Lake Valley July 1847. Member of Salt Lake high council 1847‑48. Assisted in bringing poor emigrants from Midwest to Salt Lake Valley. Bishop of Salt Lake Sixteenth Ward 14 April 1849‑56. Died in Salt Lake City, Utah, 4 July 1872" (The Revelations of the Prophet Joseph Smith, p.273).

142 And again, I say unto you, Samuel Rolfe and his counselors for priests, and the president of the teachers and his counselors, and also the president of the deacons and his counselors, and also the president of the stake and his counselors.

Samuel Jones Rolfe was the “son of Benjamin and Mary Rolfe. Born 26 August 1794 in Concord, Merrimack County, New Hampshire. Married Elizabeth Hathaway (born 1801 in Massachusetts). Eleven known children: Gilbert, Benjamin, Tallman, Ianthus, Wealthy, Lydia, Horace, Samuel, William, Mary Ann, and David. Resided in Maine 1810‑30, there joined Church. Moved to Kirtland, Ohio, by 1835. An excellent joiner, worked on Kirtland and Nauvoo temples. Received blessing 8 March 1835 for working on Kirtland Temple. Received patriarchal blessing 19 March 1835. Located in Caldwell County, Missouri; there owned property 1836. Moved to Nauvoo, Illinois, about 1839. Appointed by revelation to preside over priests quorum 19 January 1841; confirmed in position 21 March 1841. Counselors were Elisha Everett and Hezekiah Peck. Ordained high priest 12 November 1845. Received endowment in Nauvoo Temple 12 December 1845. Left Nauvoo with Saints 1846. Served as bishop in Winter Quarters. Arrived in Salt Lake City 24 September 1847. Traveled to San Bernardino, California, 1851 with Charles C. Rich and Amasa Lyman. Appointed counselor in stake presidency in Sycamore Grove, California, in summer of 1851. Died 1864" (The Revelations of the Prophet Joseph Smith, p.272-273).

143 The above offices I have given unto you, and the keys thereof, for helps and for governments, for the work of the ministry and the perfecting of my saints.

144 And a commandment I give unto you, that you should fill all these offices and approve of those names which I have mentioned, or else disapprove of them at my general conference;

“In exercising the privilege to sustain or to refuse to sustain their officers, members of the Church are acting in accordance with the principle of common consent” (Student Manual, Religion 324-325, p. 311).

145 And that ye should prepare rooms for all these offices in my house when you build it unto my name, saith the Lord your God. Even so. Amen.

“The church had been through a refiner's fire in Missouri. The saints had been persecuted not only because of the unrighteous treatment from enemies outside of the church, but also, in part at least, because of the traitorous actions of some of the members of the church. Some of the apostate saints would not follow or render obedience to the Lord's appointed leaders.

“In this revelation (D&C Section 124) the Lord reviewed and re‑emphasized the importance of giving heed to and following His authorized leaders. Several principles were stressed by the Lord:

“1. The Lord's people are assured of an eternal place in the church and kingdom of God when they hearken to the voice of His servants whom he has appointed to lead His people. (See D&C 124:45‑46)

“2. Any member of the Lord's church who teaches and counsels contrary to the teachings and counsel of the Lord as given through His First Presidency is not accepted before the Lord. He describes such a person as a promoter of false gods as objects of worship. (See D&C 124:84)

“3. Revelation (oracles) from the Lord to His church comes through the Quorum of the First Presidency, the prophet being the Lord's mouth‑piece. Lest there be any confusion as to the identity of those men who occupied the positions in the leading quorums of the church at that time, the Lord specifically named each member of those quorums. (See D&C 124:125‑129).

“Perhaps, few people in the church would fail to hearken to and obey the Lord if the Lord spoke or appeared personally to them. But the elect of God are those who follow His counsel and recognize that such counsel comes through His appointed leaders (See D&C 1:38; 29:7)

“The Lord loves all of His children, those who are on the earth now, those who have been here previously, and those who are yet to come.

“The Lord has made ample provision for all of His children to hear the gospel message as it is proclaimed by His authorized servants. He has also provided the means by which the priesthood ordinances of salvation can be performed for the living and the dead. Those who respond to the leaders of the Lord's church can be recognized and identified for they are distinctively set apart from the world by the way they live, the appearance of their properties, their participation in the erecting and using of sacred temples of the Lord, and their striving towards perfection as an accepted people of the Lord” (Sacred Truths of the Doctrine & Covenants, Vol.2, p.317 ‑ 318).

Nauvoo is a very special place. Thousands of people, members of the LDS Church and many who are not, travel to a quiet bend in the Mississippi River to see the city a Prophet built--the City of Joseph. The Lord has truly answered Wilford Woodruff’s parting plea:

“I left Nauvoo for the last time perhaps in this life. I looked upon the Temple and the City of Nauvoo as I retired from it and felt to ask the Lord to preserve it as a monument of the sacrifice of his Saints” (Wilford Woodruff’s Journal: 1833-1898, 3:49; as quoted in Old Mormon Nauvoo, p.ix).

May we look to the Saints of Nauvoo as an example in dedication and sacrifice in building up the kingdom of God and the establishment of Zion.

Sources

The Doctrine and Covenants, The Church of Jesus Christ of Latter-day Saints

Gospel Doctrine Teacher’s Manual, The Church of Jesus Christ of Latter-day Saints

Bible, Book of Mormon, Pearl of Great Price, The Church of Jesus Christ of Latter-day Saints

The Revelations of Joseph Smith, Lyndon Cook

History of Joseph Smith By His Mother, Scot Facer Procter and Maurine Jensen Proctor

Doctrine and Covenants Student Manual, Religion 324-325, The Church of Jesus Christ of Latter-day Saints

Old Mormon Nauvoo and Southeastern Iowa, Richard Neitzel Holzapfel and T. Jeffery Cottle

Church History in the Fulness of Times, Religion 341-343, The Church of Jesus Christ of Latter-day Saints

LDS Collectors Library’97, Infobases