Chapter 9 — High
Priests
High Priests were only in the church before Christ; and to
have this office in the Church of Christ is not according to
the teachings of Christ in either of the sacred books:
Christ himself is our great and last High Priest. Brethren
-- I will tell you one thing which alone should settle this
matter in your minds; it is this: You cannot find in the New
Testament part of the Bible or Book of Mormon where one
single high priest was ever in the Church of Christ. The
office of an Elder is spoken of in many many places, but not
one word about a High Priest being in the church. This alone
should convince any one, and will convince any one who is
without prejudice, that the office of High Priests was
established in the church almost two years after its
beginning by men who had drifted into error. You must admit
that the church which was to be established in this
dispensation, must be " like unto the church which was
taught by Christ' s disciples of old." Then the Church of
Latter Day Saints is unlike the Church of Christ of old,
because you have the office of High Priests in the church.
The office of a High Priest as you have it, is of more
importance than the office of an Elder; then why is not
something said about this high office being in the Church
which Christ came on earth to establish at Jerusalem and
upon this land? Why is there not something said about this
important office, and so much said about an Elder?
Brethren, it is strange -- very strange -- that you will
continue to cling to the man, Joseph Smith, and measure the
written word of God by his revelations. So has it been in
all ages past. You are in spiritual blindness. Hearing ye
shall hear and shall not understand; seeing ye shall see and
not perceive. And this too when Christ has given us the Book
of Mormon with the plain and precious things therein.
When Christ came into the world upon this land, Nephi was a
great High Priest who had done many mighty works. Now Nephi
had to lay down his robe of a High Priest just outside the
door and come into the Church of Christ by baptism, to the
office of an Elder, and not once after that is Nephi called
a High Priest. At this time the Church of Christ was
established upon this land. Christ comes into the world and
preaches to them as he had to those at Jerusalem, giving
them instructions concerning his Church and the New Covenant
which he made with them, as he had with those on the eastern
continent, telling them they were no longer under the old
law of Moses, but from that time were under him. He chooses
twelve disciples who were called Elders, to minister unto
that people, and after giving them full instructions
concerning the establishing of his church, he ascends into
heaven. Elders, Priests and Teachers were ordained in his
church, and full instructions given concerning their duties.
Christ told his disciples to write his teachings, for they
were to be hid up to come down to us as his teachings to us.
Now this being the case, why are not some instructions given
in the new covenant of that book concerning the office of
High Priests? Of course there was no such an office in the
Church of Christ upon this land, nor in the Church of Christ
upon the eastern continent, nor should there be such an
office in the Church today. It is a grievous sin to have
such an office in the church. As well might you add to the
teachings of Christ -- circumcision -- offering up the
sacrifice of animals -- or break the ordinances of Christ in
any other way by going back to the old law of Moses.
We will now go to the New Testament in the Bible. In no
place therein does it mention one single High Priest as
being in the Church of Christ. High Priests are spoken of in
Hebrews iv to ix, but only to explain that Jesus Christ is
our great High Priest after the order of Melchisedec." It
speaks of High Priests that offered up sacrifices under the
old law, showing that Christ himself was after that order,
but not once does it speak of the office of a High Priest
continuing after Christ, except only in Christ himself; He
being " the Apostle and High Priest of our profession; * * *
our great High Priest that has passed into the heavens; * *
* a Priest forever after the order of Melchisedec." " Seeing
then that we have a great High Priest (and the only one) * *
* let us come boldly unto the throne of grace, that we may
obtain mercy, etc." This being the fulfillment of the old
order of High Priests which was a type of Christ' s order.
Before Christ, the people came to the High Priest for mercy
and forgiveness, through him offering up sacrifices for
their sins; but now the people have the great High Priest
even Jesus Christ to go to that we may obtain mercy and find
grace to help in time of need:" He having offered up his
body a sacrifice for the sins of the world. " And having an
High Priest over the house of God, let us draw near with a
true heart in full assurance of faith, etc." This matter is
plainly set forth in Hebrews, iv chapter.
Brethren, it is solemn mockery before God to have
established in the church today this important office of
which Christ alone is worthy. The office of Elder is spoken
of all through the New Testament as being in the church, but
not one High Priest; then of course they had no High Priests
in the church upon the eastern continent.
Now Brethren, seeing they had no High Priests in the church
of Christ of old, and none in the church of Christ in these
last days until almost two years after its beginning -- when
the leaders began to drift into error; remembering the fact
of the revelation being changed two years after it was given
to include High Priests; taking these things into
consideration, how is it that any one can say that the
office of High Priest should be in the church of Christ
today? I can account for it only on the grounds of your
spiritual blindness. This matter is so plain and
self-evident that any one should see and understand it.
Brethren, your blindness must be utter blindness. May God
have mercy on you is my prayer.
In no place in the word of God does it say that an Elder is
after the order of Melchisedec, or after the order of the
Melchisedec Priesthood. An Elder is after the order of
Christ. This matter of priesthood, since the days of Sydney
Rigdon, has been the great hobby and stumbling block of the
Latter Day Saints. Priesthood means authority; and authority
is the word we should use. I do not think the word
priesthood is mentioned in the New Covenant of the Book of
Mormon. Authority is the word we used for the first two
years in the church -- until Sydney Rigdon's days in Ohio.
This matter of the two orders of priesthood in the Church of
Christ, and lineal priesthood of the old law being in the
church, all originated in the mind of Sydney Rigdon. He
explained these things to Brother Joseph in his way, out of
the old Scriptures, and got Brother Joseph to inquire, etc.
He would inquire, and as mouthpiece speak out the
revelations just as they had it fixed up in their hearts. As
I have said before, according to the desires of the heart,
the inspiration comes, but it may be the spirit of man that
gives it. How easily a man can receive some other spirit,
appearing as an Angel of Light, believing at the time that
he is giving the revealed will of God; a doubt never
entering his mind but what he is doing God's will. Of course
I believe that Brother Joseph gave every revelation --
including the one on polygamy -- in all good conscience
before God. This is the way the High Priests and the
priesthood as you have it, was introduced into the Church of
Christ almost two years after its beginning and after we had
baptized and confirmed about two thousand souls into the
church.
When the Church of Christ was established at Jerusalem, and
upon this continent, and in 1829, the officers which were to
be in the church were made known at its beginning, and not
two years afterwards.
In Kirtland, Ohio, in June, 1831, at a conference of the
church, the first High Priests were ordained into the
church. Brother Joseph ordained Lyman Wight, John Murdock,
Harvey Whitlock, Hyrum Smith, Reynolds Cahoon and others to
the office of a High Priest. When they were ordained, right
there at the time, the devil caught and bound Harvey
Whitlock so he could not speak, his face being twisted into
demon-like shape. Also John Murdock and others were caught
by the devil in a similar manner. Now brethren, do you not
see that the displeasure of the Lord was upon their
proceedings in ordaining High Priests? Of course it was.
These facts are recorded in the History of the Church --
written by my brother, John Whitmer, who was the regularly
appointed church historian. I was not at that conference,
being then in Hiram, which is near Kirtland, Ohio. I also
have the testimony of Harvey Whitlock whom the devil caught
and bound: also John Whitmer, who was present, and others
who were present at the time, so I know it is true. John
Whitmer wrote this in the church history when he was in full
fellowship with the church. As a faithful historian he
speaks of this matter, and tries to explain it away by
saying, "While the Lord poured out his spirit, the devil
took occasion to make his power known; he bound Harvey
Whitlock so that he could not speak, and others were
affected, but the Lord showed to Joseph the seer, the design
of this thing: He commanded the devil in the name of christ
and he departed to our joy and comfort." It was not given to
Brother John nor any of them at that time to understand this
matter of the devil entering into the first High Priests
that were ordained in the church. They were all blind as to
the design of that thing, and did not see what it meant. Of
course it was given to Brother Joseph to cast the devil out,
but what was the design of the devil entering into these men
just as soon as they were ordained the first High Priests
ever ordained in the church? Of course it was to show that
God' s sore displeasure was upon their erring works or
ordaining High Priests into the Church of Christ. Any
spiritual man can see this. Brother John was himself
ordained a High Priest at that time, so he was in error and
could not see it; but he saw it very clearly in 1848, when
the Lord opened our eyes to see and understand it.
Prejudiced persons are blind and do not want to see and
understand except their own preconceived way. There is none
so blind as those who will not see. In Brother John' s
history he speaks of the Spirit of God being poured out in
abundance upon that occasion, some seeing visions, etc., but
brethren, you will learn in the next world, if you do not
know it already, that the devil can give visions, appearing
as an Angel of Light. Brother John gives an account of a
prophecy uttered by Lyman Wight just after Brother Joseph
ordained him a High Priest, which prophecy will prove to be
a false prophecy. Brother John' s history of the church says
as follows: "He (Joseph) laid his hands upon Lyman Wight and
ordained him to the high priesthood after the holy order of
God. And the spirit fell upon Lyman, and he prophesied
concerning the coming of Christ. He said that there were
some in this congregation that should live until the Savior
should descend from Heaven with a shout, with all the holy
angels with him, etc." The early future will determine as to
whether this prophecy was true or false.
Some of the brethren have gone outside of the written word
of God, and accepted as evidence, histories that were
written 350 to 400 years after Christ, to prove that High
Priests were in the Church of Christ.. This seems strange to
me. They have quoted from the history of St. Jerome, who was
Secretary to the Pope at Rome, about 382 years after Christ.
I should not wonder if the apostolic church did have High
Priests and many other offices and ordinances that were
abominable before God, after they drifted into error like
the Latter Day Saints have. They have also quoted from
Theodoret who died 457 years after Christ. His writings
extend from A. D. 325 to A. D. 429. My authority for the
above is Lippincott s Biographical Dictionary. Now shall we
take such evidence as this to prove the office of High
Priests being in the church when it was in its purity, when
the written word of God mentions all the church officers in
many places and says nothing about a single High Priest? Nay
verily. As for me, I must take the Scriptures for my
authority. I cannot understand how any person can claim that
an important office like High Priests should be, or was in
the Church of Christ when it was in the true faith, when
nothing is said in the scriptures about it. The Scriptures
were given by inspiration of God: and do you suppose that
God would leave out of his word the great office of a High
Priest, if they were to be in the Church of Christ? Of
course not. It is charging God foolishly to believe that he
would leave out of his word this office or any other office
that he intended should be in his church.
Some of the brethren have referred to 1 Peter ii:5-9 and
Rev. i:6 to prove that there were High Priests in the Church
of Christ, but the word High Priest is not mentioned in
either passage. These two passages are all they have
referred to in the whole of the New Testament, and no
passage can be found in the New Testament part of the Book
of Mormon to refer to, because High Priests are not even
mentioned therein. In the above two passages there is no
reference whatever to this office. In 1 Peter ii:5, 9, Peter
is addressing the whole church, and says, "Ye also, as
lively stones are built up a spiritual house, an holy
priesthood, to offer up spiritual sacrifices, acceptable to
God by Jesus Christ; * * * * Ye are a chosen generation, a
royal priesthood, an holy nation, a peculiar people, etc."
How any person can pretend to claim that this passage refers
to the office of High Priest, is more than I can understand.
If it does, then every member of the church holds this
office, because Peter is addressing the whole church as you
can see from the first of his epistle. Of course there is no
reference made here to this office.
Rev. i:6 reads as follows: "Unto him that loved us, and
washed us from our sins in his own blood, and hath made us
kinds and priests unto God and his father; to him be glory
and dominion forever and ever. Amen." This has no reference
to the office of a High Priest. It refers to the time when
we will be in the Spirit, and can say as John then said, he
being in the Spirit, unto Jesus Christ who hath redeemed us
and hath made us kings and priests unto God, to him be glory
and dominion forever and ever. Amen.
Some of the brethren have misunderstood the Old Testament
part of the Book of Mormon concerning High Priests, and
refer to Alma 9-6: Alma says, "This high priesthood being
after the order of his Son, which order was from the
foundation of the world: or in other words, being without
beginning of days or end of years, being prepared from
eternity to all eternity, according to his foreknowledge of
all things." Here it is speaking of the order of the High
Priests before Christ: their order being after the order of
the Son of God, and this order being without beginning of
days or end of years, being prepared from eternity to all
eternity. This being Christ's order, He being from eternity
to all eternity, has held this holy order of priesthood from
eternity and will hold it to all eternity. Those High
Priests before Christ came into the world, held this holy
order of priesthood as a type of Christ's order; but when
Christ came into the world, he then claimed his own holy
order of priesthood and power on earth, doing away with all
types and shadows under the old law, himself alone being our
great and last High Priest unto whom we can go to obtain
mercy and find grace to help in time of need. Brethren, I am
constrained to say as Alma says at his conclusion of this
matter: He ends his writing in the tenth chapter, 2d
paragraph, by these words: "Now I need not rehearse the
matter; what I have said, may suffice. Behold, the
scriptures are before you; if ye will wrest them it shall be
to your own destruction."
Chapter 10 — The Choice
Seer.
As ancient Israel was in error in misinterpreting prophecy,
so the Latter Day Saints are in error in misinterpreting
modern prophecy. As I have said, a distinction must be made
between the gospel or doctrine of Christ, and prophecy. It
is plain to be seen from the scriptures that it is not the
Lord's purpose to reveal prophecy in as great plainness as
the gospel and doctrine of Christ. Scripture prophecy refers
to events that are to transpire in the Lord's work; and it
is not his purpose to reveal in plainness at this time, all
the mysteries and plans of his great work among the children
of men in the future. Such has been the case in all ages
past. The prophecies to the Jews regarding the way in which
Christ was to come, were obscure, and they were only
understood by those who had the spirit to understand them.
They could have been written so plain that any person could
understand them correctly; but it was not God's purpose to
do so. The Book of Mormon tells us that the book of prophecy
of John's Revelation is hard to understand, but when God's
own due time comes, it is to be unfolded and made plain; but
the gospel and doctrine of Christ is so plain in the New
Covenant of the Book of Mormon, that a child can understand
it. Christ says, "And I give you these commandments, because
of the disputations which have been among you. And blessed
are ye if ye have no disputations among you. Also, that you
might know of the true points of my (Christ's) doctrine,"
(Nephi viii:9 and ix:11). But prophecy is another matter
outside of the gospel or doctrine of Christ; it can only be
interpreted correctly by the enlightenment of the Holy
Ghost. Peter says, "We have also a more sure word of
prophecy ; whereunto ye do well that ye take heed, as unto a
light that shineth in a dark place, until the day dawn, and
the day star arise in your hearts." (2 Peter i:19). The day
star means the Holy Ghost, by which prophecy can only be
rightly understood.
The Latter Day Saints are in error in believing that Joseph
Smith was the Choice Seer spoken of in 2 Nephi ii.
I will show you that Brother Joseph could not have been this
Choice Seer, because that Seer is to be of the seed of
Joseph, (of Egypt) of the seed of Lehi, who is a descendant
of Joseph, which Lehi came over to this land from Jerusalem
600 years B.C.: The American Indians (the Lamanites) being
the remnant of that seed. To make it more plain, I will
repeat the explanation given in Chapter iii. The man who is
not learned (in 2 Nephi xi:18) refers to Brother Joseph; But
the Choice Seer (2 Nephi ii) is another man. He is to come
from the fruit of the loins of Joseph (of Egypt), that seed
being the branch which was broken off at Jerusalem, to whom
this land was consecrated for their inheritance forever --
being Lehi and his seed; Lehi's seed being Little Joseph,
who received this blessing from his father Lehi, that his
seed should not utterly be destroyed; for out of his seed
which should not all be destroyed (the Indians), should come
this Choice Seer. It is very plain to me. This Seer is to
come from the Lamanites, and Brother Joseph is not of that
seed. The name of that Seer will be Joseph, after Joseph of
Egypt, and his father's name Joseph. He is to translate
sealed records yet to come forth. "And not to the bringing
forth my word only, saith the Lord, but to the convincing
them of my word." Brother Joseph never convinced a single
Lamanite that I ever heard of.
This Choice Seer is to convince the Lamanites in person, and
do a great work among them ("his brethren") in person. It
can plainly be seen by reading the two passages referred to,
that "the man that is not learned" is a different man from
this Choice Seer. There is no identity between the two
persons referred to in these two passages. In one passage it
calls the person referred to the man that is not learned;
while in the other; the person referred to is a Choice Seer,
who shall be great and mighty like unto Moses; and the whole
chapter is devoted to this Seer and to Moses. Some have
confounded the men spoken of in 2 Nephi xi:17, 18, 19. A
man, being the spirit of a just man made perfect, has a hand
in bringing forth the words of the Book of Mormon as well as
Brother Joseph; and there is also a time referred to in the
nineteenth paragraph that is yet in the future. We will now
analyze this chapter (2 Nephi ii) concerning the Choice
Seer. It is plain to be seen that the whole chapter refers
to this one Choice Seer and to Moses. I see some of the
Latter Day Saints have lately interpreted one mighty to
arise from the Lamanites; this is a recent interpretation
they have put upon this chapter. A clause in the last part
of the chapter makes it very plain that the Choice Seer
spoken of all through the chapter, is to come from the
Lamanites. It is very plain that the last part of the
chapter (Par. 4) refers to this same Choice Seer. Lehi is
making his conclusion and closing remarks concerning his son
s (little Joseph s) blessing; which blessing can be seen in
the first part of the chapter, the blessing being this; that
little Joseph s seed should not all be destroyed, for out of
his seed should arise one mighty, who should be a Choice
Seer. And now, behold, my son Joseph, after this manner did
my father of old (Joseph of Egypt) prophesy. Wherefore,
because of this covenant thou are blessed (a blessing); for
thy seed shall not be destroyed * * * And there shall raise
up one mighty among them (this same Choice Seer - - this
same blessing), who shall do much good, both in word and in
deed, being an instrument in the hands of God, with
exceeding faith, to work mighty wonders, and do that thing
which is great in the sight of God. Before this it says he
shall be great in mine eyes. Why is it that any one cannot
see this? The closing of this chapter is only a rehearsal
and conclusion about this same Choice Seer.
This whole chapter treats of the one matter; a blessing is
pronounced upon little Joseph, because a Great Seer is to be
of his seed, that should not all be destroyed. That seed
being "a branch which was to be broken off" at Jerusalem, to
whom this land was consecrated for their inheritance. He
tells them that this Great Seer was not the Messiah, but
that he was to come from a branch of the house of Israel
that was to be broken off, "nevertheless to be remembered in
the covenants of the Lord, that the Messiah should be made
manifest unto them in the latter days, in the spirit of
power, unto the bringing of them out of darkness unto light;
yea, out of hidden darkness and out of captivity unto
freedom." Can you not see from this that the Choice Seer is
to come from the Lamanites? They are the people here
referred to. The next words are as follows: "For Joseph (of
Egypt) truly testified, saying, a Seer shall the Lord my God
raise up, who shall be a Choice Seer unto the fruit of my
loins." This is the testimony or prophecy of Joseph (of
Egypt) which Lehi refers to in his closing remarks in
paragraph four, where he says: "And now, behold, my son
Joseph, after this manner did my father of old prophesy.
Wherefore because of this covenant thou art blessed; for thy
seed shall not be destroyed, for they shall hearken unto the
words of the book; and there shall raise up one mighty among
them." They shall hearken unto the words of the book which
the Choice Seer shall bring forth, which Seer is to convince
them. This passage means the same as if the word for instead
of the word and, was there, as follows: "Wherefore, because
of this covenant thou art blessed; for thy seed shall not be
destroyed, for they shall hearken unto the words of the
book; for there shall raise up on might among them, who
shall do much good, * * * and do that thing which is great
in the sight of God."
Again, it says this Choice Seer will do only according to
the commands of God. He will be faithful and break none of
God's commandments. This alone proves that Brother Joseph
was not the Choice Seer. In a revelation given to Brother
Joseph while he was translating, (Sec. 2) the Lord said,
"Behold, how oft have you transgressed the commandments and
the laws of God, and have gone on in the persuasions of men
* * * if thou art not aware thou wilt fall." Does this agree
with the description of the Choice Seer Nay verily. This
alone should satisfy any one, and will satisfy any one who
is not trusting in an arm of flesh, that Brother Joseph was
not the Choice Seer.
Again, it can be seen from this point that Brother Joseph
was not this Great Seer. He is to come from the seed that
shall write the word of the Lord; and this is the Nephite
seed. It says, "But a Seer will I raise up out of the fruit
of thy loins; * * * wherefore, the fruit of they loins (from
which this Seer is to be raised up) shall write ; (the
Nephite records), and the fruit of the loins of Judah shall
write." So we see again that the Choice Seer is to come from
the Nephite or Lamanite seed.
Again, the same can be seen from a clause which follows in
this connection: "and bringing them to the knowledge of
their fathers in the latter days."
Again, the same can be seen from this clause which says, "He
shall do a work for the fruit of thy loins, HIS BRETHREN,
which shall be of great worth unto them, even to the
bringing of them to the knowledge of the covenants which I
have made with thy fathers." From this we see that his
brethren are to be the Lamanites. Then he is to be of the
Lamanite seed.
Again, it says, they who seek to destroy this Choice Seer
shall be confounded. Those who sought to destroy Brother
Joseph were not confounded, but they destroyed him.
Brethren, you have no conception of how great and mighty
this Seer will be, and the great work he is to do in
restoring the house of Israel, or you would never claim that
Brother Joseph was this man. I believe this man to be the
same man referred to in Genesis xlix:24, and by Paul in
Romans xi:26. The passage in Genesis is Joseph's blessing:
"From thence is the Shepherd, the stone of Israel." From the
seed of Joseph will come a man who shall be the Shepherd to
gather scattered Israel in the last days. This does not mean
Christ, for he came from the seed of Judah. The other
passage in Romans says, "There shall come out of Sion (this
land) the Deliverer, and shall turn away ungodliness from
Jacob." This does not mean Christ, as you can see by reading
the context. I am satisfied these two passages refer to this
same Choice Seer.
To conclude, we see that Brother Joseph was not this Choice
Seer for the following reasons:
First: He is to come from the seed of Lehi, and Joseph Smith
is not of that seed.
Second: He is to convince the Lamanites in person; Joseph
Smith did not convince them.
Third: His tongue will not be loosed that he can speak much,
and the Lord is to raise up a spokesman for him; Joseph
Smith's tongue was loosed to speak, he being a good speaker.
Fourth: Those who seek to destroy this Seer will be
confounded, this does not agree as being Brother Joseph,
because he was destroyed.
Fifth: The Choice Seer will be faithful and do strictly
according to the command of God; Brother Joseph broke the
commands of God from the beginning.
So we see that Brother Joseph was not this Choice Seer.
Chapter 11 — The
Gathering.
One of the greatest mistakes that the leaders of the old
church made, and a mistake which the Latter Day Saints are
making today, is concerning this matter.
The time for building the city New Jerusalem has not yet
come. The leaders of the old church, in their unwise zeal,
prompted more by the spirit of man than the Spirit of God to
do great things in the Lord's vineyard, began to think that
they were the few chosen servants who should labor in the
last pruning of the vineyard, and do the great closing work
of the last dispensation of the fullness of times --
building the city New Jerusalem, etc. If they had been more
humble and lowly in heart, they would not have made this
great mistake. They did not stop to consider that God had
his own time in which his great and marvelous works should
be done among the inhabitants of the earth. They thought
that the time for building the city New Jerusalem must be
now at hand -- in their time -- man s time -- and that they
were the ones who were to build it. In this condition of
heart, brought about by their unwise zeal and the spirit of
man to do great things, instead of being humble, they had
Brother Joseph to get a revelation as to the time of
building that city, and gathering into it. So Brother Joseph
gave a revelation, as mouthpiece, that the time was then at
hand, and they began to gather into Jackson County,
Missouri, at once. They were too hasty. The time to build
that city had not yet come, because Christ says that the
"remnant of Jacob" (the seed of Lehi, unto whom this land
was consecrated) are the people who shall build that city,
and the Gentiles are only to assist them to build it. The
other people who shall also assist them to build that city
are as many of the house of Israel as shall come into the
covenant. Therefore if the seed of Lehi are to build that
city, the leaders of the old church and the Latter Day
Saints today are in error in this matter. I will show you
from the Book of Mormon that the seed of Lehi, on whom the
choicest blessing of any of the house of Israel rests, are
the people who shall be honored with building that city; and
that the rest of the house of Israel who are faithful, and
also the Gentiles, shall only assist them in that work
(Nephi x:1). Christ himself says: "And they (the Gentiles)
shall assist my people, the remnant of Jacob; and also, "as
many of the house of Israel as shall come," that they may
build a city, which shall be called the New Jerusalem; and
then shall they assist my people that they (all) may be
gathered in, who are scattered upon all the face of the
land, in unto the New Jerusalem." From this we see the
remnant of Jacob are the ones who shall build that city, and
the Gentiles and the rest of the house of Israel shall only
assist them. Now, the question is, what people does the
"remnant of Jacob" here refer to? We find that Christ makes
it plain in this same sermon he is preaching to them, that
the remnant of Jacob means the remnant of the seed of Lehi.
In the preceding chapter, paragraph eleven, Christ says as
follows: " When these things * * * * shall be made known
unto the Gentiles, that they may know concerning this
people, who are a 'remnant of the house of Jacob,' and
concerning this my people who shall be scattered by them."
So we see that the remnant of Jacob means the Lamanites, or
seed of Lehi. Then it is plain that the time to build that
city has not yet come, because the remnant of Jacob is to do
that work.
There is an expression that Christ uses in this chapter
which is often used by the prophets; that expression is "At
that day." All who understand the scriptures know that this
expression means in that dispensation of time. A
dispensation may be a thousand years, more or less; and the
prophets all speak of a dispensation by saying "at that
day." A day with the Lord is as a thousand years. Isaiah,
when prophesying of events to take place in the same
dispensation, but more than a thousand years apart, speaks
of them in the same chapter by saying "at that day;" when a
person who does not understand the scriptures might think
from his language that the events were to transpire within a
few years of each other. Some of the brethren have tried to
prove that Brother Joseph was the Choice Seer because the
text says of this man that he shall " be made strong in that
day when my work shall commence among all my people," etc.
In that day or at that day means in that dispensation or
cycle of time; and it would be folly for us to attempt to
locate the time of an event because it says in that day. The
above text means as follows: In the dispensation of time in
which the work of the Father shall commence to restore
Israel, in that dispensation -- in that day -- the Choice
Seer is to be made strong.
So also in this chapter concerning the building of the city
New Jerusalem, in speaking of the time when the house of
Israel shall be gathered in unto that city from all over the
earth, a time when the power of heaven shall come down among
them, a time when Jesus Christ will be in their midst, it
says at that day shall the work of the Father commence, etc.
Of course we understand the words at that day to mean in
that dispensation of time, which may extend over a thousand
years.
We suppose of course that the sealed records which are to
come forth will give full instructions concerning the
gathering in unto the city new Jerusalem, and the
restoration of Israel that is now scattered among every
nation under heaven. These great events are simply mentioned
in the Book of Mormon and the Bible. I believe that no man
living in the flesh has ever had any conception of the great
and marvelous work of the Lord which is yet to transpire in
gathering the house of Israel. The coming forth of the Book
of Mormon is only a preparatory work. It is only an
abridgement of the sealed records of the Nephites. Records
are yet to come forth which "reveal all things from the
foundation of the world unto the end thereof;" all things
which have been done, and all things which are yet to be
done -- the great and wondrous mysteries and the works of
God which are yet to transpire.
Chapter 12 — Changing
the Name of the Church.
When Christ established His church upon this land, in the
days of the Nephites, He gave them special instructions from
his own lips concerning the name by which His church must be
called. He gave them a strict commandment to call the church
by His name, which He said was Christ. The Nephite brethren
obeyed that commandment and called the church THE CHURCH OF
CHRIST, as seen in many places in the New Covenant of the
Book of Mormon. And after this time, in no place in the book
is it called by any other name. Christ himself considered
this matter of the name of His church of great importance,
as can be seen from His instructions regarding it. The
Nephite brethren were having disputations among themselves
as to the name of the church, just as there are disputations
at this day concerning this matter. When Christ appeared to
them on the third day of His mission upon this land, the
first thing they said to him was this (Nephi xii:3): "Lord,
we will that Thou wouldst tell us the name whereby we shall
call this church; for there are disputations among the
people concerning this matter. And the Lord said unto them,
Verily, verily I say unto you, why is it that the people
should murmur and dispute because of this thing? Have they
not read the scriptures, which say, ye must take upon you
the NAME OF CHRIST, which is my name? For by this name shall
ye be called at the last day: * * * * therefore, ye shall
call the church in my name; * * * * and how be it my church,
save it be called in my name? For if a church be called in
Moses' name, then it be Moses' church; or if it be called in
the name of a man, then it be the church of a man; but if it
be called in my name, then it is my church, if it so be that
they are built upon my gospel." So we see that Christ
himself considered this matter of great importance. If he
had wanted them to call it by the name Jesus Christ he would
have said so, but he said the name Christ. Remember
brethren, how the words of the Book of Mormon came; not by
the wisdom of any man, but by the wisdom and power of God;
therefore, every word is in its place. In June, 1829, the
Lord gave us the name by which we must call the church,
being the same as He gave the Nephites. We obeyed His
commandment, and called it THE CHURCH OF CHRIST until 1834,
when, through the influence of Sydney Rigdon, the name of
the church was changed to "The Church of the Latter Day
Saints," dropping out the name of Christ entirely, that name
which we were strictly commanded to call the church by, and
which Christ by His own lips makes so plain. Now it is
strange, it is marvelous, that the Latter Day Saints today
consider this matter of changing the name of the church, and
the leaders in 1834 dropping out the name of Christ, as a
small thing and a light matter! You know not how strict are
the commands of God! It is nothing short of trifling with a
strict commandment of Almighty God, and setting at naught
the decision of Christ himself when He decided this matter
so plainly and so positively, when there were disputations
regarding it. I say, that any man who sanctions the name of
the church being changed from the name which Christ gave it,
setting aside the decision of Christ in this matter, is in
utter spiritual blindness, and should repent speedily.
Suppose that the Nephite brethren, five years after Christ
had ascended into heaven, had said among themselves:
Brethren, although Christ commanded us to call the church
THE CHURCH OF CHRIST, let us change the name which He gave
the church, and drop out the name of Christ, which He
commanded the church to be called by, and call this church
the Church of Former Day Saints. Can you not see they would
have been under condemnation for it? Answer this question
yourselves. This is what the leaders did in 1834, when they
changed the name to the Church of Latter Day Saints,
dropping out the name of Christ. Still you claim they were
not in spiritual blindness. Verily, you know not God s way
of dealing with man. His commandments are strict. Remember
Uzziah, who broke a command of God by reaching out his hand
to steady the ark, thinking that he was doing God's will;
but was stricken dead for it.
I will give you what is on the title page of the Book of
Commandments, and also the Book of Doctrine and Covenants,
concerning the name, to show you that the name of the church
was changed, and the name of Christ dropped out entirely. On
the title page of the Book of Commandments is this: A BOOK
OF COMMANDMENTS FOR THE GOVERNMENT OF THE CHURCH OF CHRIST.
On the title page of the Book of Doctrine and Covenants,
published at Kirtland, Ohio, 1835, is this: DOCTRINE AND
COVENANTS OF THE CHURCH OF THE LATTER DAY SAINTS. Also, the
heading of the preface reads thus: TO THE MEMBERS OF THE
CHURCH OF THE LATTER DAY SAINTS. Also on page 5: THEOLOGY.
LECTURE FIRST. ON THE DOCTRINE OF THE CHURCH OF THE LATTER
DAY SAINTS. You see they changed the name of the church, and
left out the name of Christ entirely, which the church was
strictly commanded to wear, or else they were not the Church
of Christ.
Some of you have referred to Nephi, son of Nephi, i:8, where
it says those who believed in Christ were called Nephites,
Jacobites, Josephites and Zoramites; but if you will read
that passage you will see that it was the wicked Lamanites
who called the believers by these names. This was 231 years
after Christ, when divisions had taken place in the church.
The church at Jerusalem after Christ, and the church upon
this land before Christ came, was often alluded to by men
speaking of it, by various names, as the Church of the Lamb
of God; the Church of God, etc: as some writers today would
allude to it by various names; speaking of it as the Church
of the Saints of God, etc., but that is not the question.
The question is, what name was the church to wear -- what
name did Christ want His church to take upon themselves?
What name did Christ command them to take? It is important
for every public institution to have a name. It is important
for any church organization to have a name. Christ
considered it of great importance for His church to have a
name, and he gave it a name, telling them that it was
necessary for His church to wear a certain name, and that if
they wore any other name, that they were not His church. Are
you so blinded that you cannot see and understand this? What
right has any man or men to change the name which Christ
decided the church should wear? God have mercy upon the man
who says that the name should be changed to any other than
that which Christ gave us. As for myself, I will take the
decision of the King of Heaven in this matter; all those who
are willing to trifle with the word of God, and set aside
the decision of Christ, may do so. I speak as to wise men;
judge ye what I say.
Brethren, I have this to say in conclusion. I will not argue
and dispute with you. In the spirit of love and meekness I
have told you in plain and simple words what the Spirit of
God has moved upon me to speak. I am now past eighty-two
years of age, and my work in this world is about done. God
has given to this generation the Book of Mormon, and how
plain and simple is the doctrine of Christ set forth
therein. Now brethren, remember -- remember the words of Him
who reigns in heaven and on earth; which will ye hear, the
words of our Lord Jesus Christ in that which is written, or
the words of man? Choose for yourselves whom you will hear.
I am not asking you to hear me; I refer you to the words of
eternal truth, as they are contained in the two sacred
books. I will always pray for you, that you may some day see
that you are in error in believing and teaching the
doctrines which men have added to the doctrine of Christ. My
days to stay here are not many more; I soon go to rest with
those who have gone before me; but I have rid my garments of
your blood and the blood of all men. You may not understand
by what spirit I speak, until at the judgment bar of God;
then you will understand. May God have mercy upon you to
humble your hearts before him, that you may be guided into
the light of truth, is my prayer through the name of Christ.
Amen.
David Whitmer
Richmond, Mo., April 1st, 1887.