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of the temple, in 1836, March 27, which structure had begun in 1833. It is a day I shall never forget. God, who had looked down in pity on the sacrifices, the offerings of his people, their ungrudging gifts, and unsparing energies, the prayers and tears of his prophet upon the walls in the night-time-all instrumental in lifting the proud spire of that holy building into the heavens-seemed to come out from his hiding-place to pay his acknowledgment to his beloved people. Believe me, mother, angels mingled with the congregation as we worshiped. The room was filled with the Holy Spirit, the gifts of the gospel were manifest in profusion, some prophesied, some spoke in tongues, some saw glorious visions. The dedicatory prayer offered by Joseph Smith was eloquent and inspiring and reminded one of the prayer of Solomon at the dedication of that magnificent and costly structure in his day, recorded in the book of Kings. The dedicatory prayer was a fireworks of oratory by the Paul of latter days. It was worth crossing the ocean to see what was seen and hear what was heard during these sessions.

To enhance the importance of the occasion, and as a necessary link in the chain of dispensations, in the evolution of divine achievements, a few days following the experiences described the Lord Jesus himself appeared to Joseph Smith and Oliver Cowdery standing on the breastwork of the pulpit. Moses, Elias, and Elijah also appeared, each declaring their dispensation their keys the power of their priesthood.

These temples are not cathedrals with burning tapers, solemn images, and frowning statues, weird niches and gloomy subways. They are places of worship, places to which all are admissable, places for performing the rights and ceremonies belonging to the holy priesthood. It is therein that the twelve apostles observe the ordinance of feet-washing of which we read in John 13. Christ commanded the apostles to observe that rite, and to admit the succession of apostles is to admit the perpetuity of the obligation.

We do not profess that everything we believe can be proved by the New Testament. We may not be able to prove the doctrine of temple building, of patriarchs, high priests, and priests in the church by the portion of the Christian scriptures that have been handed down; but we maintain, nevertheless, that this church is identical with the New Testament church in all these eccentricities, and if the New Testament is silent thereon, it is simply because the information has not been handed down; because those tenets do not happen to be treated in the books that have come to us, or because after they were committed to book form, which they undoubtedly were, the books have been lost or kept back by that great and abominable church, Mystery Babylon. Silence in Matthew does not negate what is contained in Mark. Silence in Mark does not negate what is contained in Luke. Silence in any book is not held as a negation of what is contained in any other book embracing the sacred volume. Silence, then, in the whole number of books in their collective form is no negation of what may be propounded in some other book that God might give, provided it

can not be proved that the former book is all sufficient and contains all that he ever intended to give. I affirm that it can not, that no proof can be adduced that the Bible contains all, or is all sufficient. Had we some of the missing books written by prophets and inspired men mentioned in the New Testament, it is conceivable how we might read therein of their temple service, of the patriarchate, etc. In the absence of proof that the New Testament contains all, it is as illogical to say that the patriarchate was not a constituent of the primitive church because it is not mentioned in the New Testament as it is to say that the millennium of Revelation 20 was not believed back there because we find it in no other book— that the Christ-thief interview of Luke 23 did not occur because it is peculiar only to that book-that men may wear long hair because it is only forbidden in 1 Corinthians 11, and Romans says something about it. It is therefore not a question of whether the Book of Mormon and the book of Doctrine and Covenants contain some things not contained in the New Testament; it is a question of whether their truth can be verified.

Our field of literature is expanding. The first periodical the church issued was, The Evening and Morning Star, which was started at Independence, in June, 1832. It was a little more than a year old when the brethren were forcibly expelled from the place, in which expulsion the printing-plant was destroyed by the mob. Then in September, 1833, it was decided by the brethren in Kirtland to publish The Latter Day Saints' Messenger and Advocate. The time is coming when our literature will be wafted to and fro in every country, in every tongue and clime, and when every one will have the blessed opportunity of hearing and reading the gospel in the language of their nativity. All will have an opportunity of hearing all the principles of Hebrews 6 declared; all will have an opportunity of becoming the beneficiaries of the gospel sacraments administered by heaven-sent men. The honest of heart of every nation will respond and come with songs of everlasting joy to Zion, to the mountain of the Lord's house, to be taught of his ways, to walk in his paths. The Jews will gather to Jerusalem, and the lost tribes which we believe are not in communication with the known world will come in memory before the Lord, their prophets will hear his voice, the ice will flow down at their presence, and on a miraculous highway that will be cast up in the midst of the great deep shall they come to Zion with songs of joy and gladness to be welcomed and coronated by latter-day Ephraim, for so has the Lord foretold in modern revelation. Michael, the ancient of days, shall set up his habitation in the regions of Zion, whose work will be the complement of the sanctification of the Saints and the preparation of them for Christ's coming, which, when achieved, and when the espoused virgin may be presented unblemishable, when Christ's wife hath made herself ready (Revelation 19), then shall the Son of Man come in the clouds of heaven, to whom the Ancient of Days will relinquish the kingdom (Daniel 7); Christ will then reign as King of kings and Lord of lords; the knowledge of the glory of God will

cover the land as the waters cover the sea; the islands and continents shall become one land; the kingdoms of this world will become the kingdoms of our Lord and his Christ, the whole earth will again be of one language and one speech. (Zephaniah 3.)

You will find many things obviated in the Doctrine and Covenants, also the Book of Mormon, that have been bones of contention in the various contending churches for ages. Every new revelation allays some difficulty, disperses some darkness, dispels the mists of ambiguity. There are a series of courts provided by which every accused transgressor can get ample justice by an appeal from one to the other where both sides are stated and heard, and where the decision is rendered by God-fearing, impartial men. There is a means also of ascertaining who is right and who is wrong in doctrinal divergences, if such arise, which means consist in presenting the case before the Lord and receiving from him direct a revelation, declaring himself explicitly on the subject. Many of the revelations, as you will notice in your copy, contain expressions with reference to church government, ministerial duties, and so on. Prior to their reception we are sometimes divided as to what is correct, and as to what the expression of the Lord will be; but when he once declares himself we unitedly bow to his scepter and yield to his verdict. Those revelations are given through the proper channel, through the head of the church; that is, those that are universally applicable to the church, or that come as a law, as binding. Those revelations are submitted to an examination, and must pass the various quorums, and finally the whole assembly, and if accepted tnere, they are a law to the church. Joseph Smith has not only supplied a law by which he can be tried and cut off, if found in transgression, but he has also offered a means by which the genuineness or spuriousness of his revelations can be detected. We are safeguarded against deception. To admit that a revelation may be given is to admit that it must have some channel to come through. There was only one channel in Moses' day through which the decalogue and ceremonial code could come, though there may have been a thousand prophets in Israel who received revelations from God. Now it is not necessary for more than one to receive the same revelation that is directed to the whole body; but we can readily see how the same power that delivers the revelation may witness to all others of its truth to protect from deception. So Joseph Smith says: "I have received a revelation; the same power that gave it to me will witness to you of its truth, and if it does not you are not under obligation to receive it." Would an impostor who in seclusion is writing up fabrications to deceive, leave himself so open to detection? Or are we to believe, on the other hand, that the church, including myself, is composed of nothing but deceivers? The latter insinuation no intelligent enemy will make, I dare say, yet it is the legitimate deduction of the implication of deception in the first case. Either all are deceivers, or Mr. Smith is the recipient of immediate and direct revelations from God.

But, mother, the time has arrived to close. I would be only too

glad to see you all out here, but be not hasty as yet. It would be as well for you to receive the gospel there, first, if you can come in contact with our men, and save all the money you can in advance of the journey. The country is flourishing and is increasing territorially. Texas has thrown off the Mexican yoke; she became independent in 1836, and I do believe will yet be annexed to this nation. Love, peace, and happiness to you and all. SOLON. (To be concluded.)

AUTOBIOGRAPHY OF ELDER J. C. CLAPP.-PART VIII.

LAUGHED AT BUT UNDAUNTED; AN ESCAPE FROM FREEZING; A NARROW GRADE AND A GRIZZLY BEAR; ELDER CLAPP IS MARRIED.

I

WENT back to Oregon and began active labor in the mission field. I had received a letter from Eastern Oregon, away over on the John Day River, with an earnest request for me to come over and help them. The letter was from a man by the name of John BuckHis home was about three hundred and fifty miles away, and my trip to his place and back affords another chapter in my strange life, and gives another evidence of the unseen hand that rules our destinies. The letter was from Prairie City, Grant County.

ingham.

One Sunday just before I arranged to go to the John Day country I had an appointment on the Calaposa about thirty miles from Sweet Home. I had met a man some days before who wanted me to preach in a certain schoolhouse. I had never been there, but the man said he would make the appointment and he thought there would be a good turnout. It was about four miles from where I had stayed all night, and as there was no one to go with me, I went on foot and alone across the fields through the mud,-and muddy it was. I got there just in time, and the house was full to overflowing, mostly with young people. I undertook to find some one to sing and they began to snicker and wink at one another and acted as though they did not have any more than half sense. I was so disgusted that was of a mind to walk right out and shake the dust (mud) from my feet, and let them go; but a better thought possessed me and I resolved that I would not be laughed down by a lot of Oregonians. Without song or prayer or any other preliminary I began to preach, and my congregation began to giggle; but directly the Holy Spirit came upon me in most wonderful power, and the word of God went crashing through their stony hearts. They were all greatly humbled, and at the close of the meeting they flocked around me and many with tears in their eyes begged me to pardon them for their rudeness. I shook hands with almost the entire crowd, and many of them invited me to go home with them. I thanked them and was just as pleasant with them as I knew how to be, but I was to speak eight miles from there that evening, so I bade them good-day and I went back the way I came and left no appoint

ment. I supposed that would be the last I would ever see or hear of them.

I only mention this meeting as a prelude to my trip over to the John Day River across the Cascade Mountains. I went to Sweet Home Valley, and Bro. A. P. Morris fitted me out with a splendid outfit for the trip, and John Morris, his son, went with me,—John owned a part of the team.

With our shot-gun, fishing-tackle, etc., it was more like a pleasure-excursion than for gospel work. At least it was not the way I had been in the habit of traveling; but I think that ere we got back to our starting point it quite lost the character of a pleasuretrip. The going indeed was a pleasure, and the association with the Buckingham family was most pleasant. I found the family very affable, all readily accepting the gospel, and I baptized them, seven in number, and organized a branch, with John Buckingham president. The family subsequently moved to Lamoni, Iowa, where the old folks died, but their family still lives in Lamoni and are much respected. I recollect saying to Bro. John Morris once, while on our trip, "John, this is not sacrificing for the kingdom of God much, is it?" John was at the time eating fried trout and was enjoying them greatly. John thought that it was. He was in a good humor to stand it. Brook-trout are a luxury that people who never traveled in the mountains of the far West know but little about, and when one has his appetite whetted by the fresh, pure, mountain air, it adds greatly to the pleasure of eating them.

I preached at Canon City and John Day Town, and other places lower down the river, and baptized quite a number; but it was now getting time to turn back towards the Willamette, for when the snow begins to fall in the Cascades there is no more crossing till the next spring. The Buckingham family fitted us up fine for our trip; our team had fared well, and we started out in good shape. But when we had gotten about half of the way in what is called the Ochico country, we stopped at a little town called Brineville and fed the team. Here I suppose the horse must have eaten something poisonous, for we had gone perhaps but twenty miles and driving quite briskly, for we were intending to make Los Chutes ferry that night, when I noticed that Charley, our best horse, was sick, and I told Bro. Morris so, but he thought not. I was driving and I kept close watch of him, and finally I said, "Yes, the horse is sick," and I got out and began to unhitch him, and by the time I got him unhitched he was very sick. I began doctoring him, using all the remedies I had at hand. I bled him in the third ridge of the mouth, but all to no purpose. Bro. John got on to the other horse and rode about ten miles to the first house to get some baking-soda to give him, but when he got back poor Charley was dead, and there we were away out on the prairie six miles from water, and it was night, and we were in a bad fix. While Bro. John was gone after the soda I prayed almost continually for the Lord to spare the horse to us, for we had no time to lose. We must get across the Cascades soon or we would be caught and very likely perish in the mountains,

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