Fifty-Two Weeks of Family Night (T. Baggett)
Fast and Easy Lessons for Young Families

Tamara Baggett

Salt Lake City, Utah

Illustrations by Julie Young

Text ï¿½ 2005 Tamara BaggettArt ï¿½ 2005 Deseret Book Company

All rights reserved. No part of this book may be reproduced in any form or by any means without permission in writing from the publisher, Deseret Book Company, P.
O. Box 30178, Salt Lake City, Utah 84130. This work is not an official publication of The Church of Jesus Christ of Latter-day Saints. The views expressed herein are
the responsibility of the author and do not necessarily represent the position of the Church or of Deseret Book. Company.

How to Use This Book

This book was written to help families with younger children realize the rich blessings promised to those who hold regular family home evening. Here are some
suggestions on using this book:

" You will find fifty-two squares in the back of the book. Each square has a number and a small picture. Photocopy the pages and cut the squares out. (Note: You may
want to color the pictures and laminate the pages with the squares before you begin cutting.) Once the squares are cut, put them into a bag and store them with the
book.

" When it's time for family home evening, have someone randomly choose a square out of the bag, and have a child hold the square so everyone can see it. Look at the
number and picture on the square, and then turn to the chapter that coincides with that number. You'll see that the chapter includes a scripture to review, a
recommended song to sing, and a short lesson to read aloud to the family. (When a song reference includes the initials CS, it indicates the Children's Songbook
published by the Church in 1989. If a song has several verses, you may choose to sing just one or two.)

" Have someone conduct by assigning other family members to lead the song, find the scripture, and read the lesson. (A typical family home evening could include the
following: opening song, opening prayer, lesson, closing song, closing prayer, refreshments, and activity. You may want to put these elements of home evening on a
chart and rotate the opportunity to do each.)

" Family home evening will be most effective if you talk about what you're reading. You may want to ask questions during the reading or at the end.

" If you have older children with longer attention spans, every child may wish to participate and choose more than one lesson to discuss that evening.

Regular family home evening can be one of the greatest gifts parents can give to their children. The First Presidency has said: "We promise you great blessings if you will
follow the Lord's counsel and hold regular family home evenings. We pray constantly that parents in the Church will accept their responsibility to teach and exemplify
gospel principles to their children. May God bless you to be diligent in this most important responsibility" ("Message from the First Presidency," Family Home Evening
Resource Book [1983], iv).

These lessons will help you make family home evening work for your family. With the help of this book, you can make sure home evening is a learning experience for
even very young children. In addition, these family home evening lessons can also be a wonderful asset to sacrament meeting or Primary talks.

Prayer

Doctrine and Covenants 68:28

"I Pray in Faith" (CS, 14)

Elder Russell M. Nelson, one of the Twelve Apostles, said, "Father in Heaven wants to hear from His children. Through prayer, we can show our love for God. And
He has made it so easy. We may pray to him any time. No special equipment is needed. We don't even need to charge batteries or pay a monthly service fee.

"Some people pray only when confronted with personal problems. Others don't pray at all. . . . Prophets have long told us to pray humbly and frequently."*

Why do we pray? We pray to talk to our Heavenly Father. When you want to tell your mom or dad something, you get close to them and talk to them. Our Heavenly
Father wants to hear from us every day. When Jesus was here on this earth he taught us to pray.

When should we pray? We should pray every day in the morning and again at night. We should pray when we are about to eat, and any time we feel thankful, happy,
sad, or afraid. We also can pray when we need help or for others when they need help. We can always keep a prayer in our hearts.

How do we pray? The most respectful way to pray is on our knees, with our arms folded. When we are at church we do not need to kneel. If we are away from home
and we need to talk to our Heavenly Father, we can say a prayer in our minds and he will hear us.

When we say a prayer, we should first address our Heavenly Father. Second, we need to thank our Heavenly Father for everything he has given us. Third, we can ask
our Heavenly Father for anything we may need from him. Last, we close in the name of Jesus Christ.

*"Sweet Power of Prayer," Ensign, May 2003, 7.

Temples

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"I Love to See the Temple" (CS, 95)
Temples

Psalm 27:4

"I Love to See the Temple" (CS, 95)

Temples are places of love and beauty. Heavenly Father has always commanded his people to build temples.

A temple is a special place where we can learn more about our Heavenly Father and Jesus. In the temple, we are taught Heavenly Father's plan for us. We are able to
perform sacred ordinances, such as baptisms for the dead and marriages for eternity.

Heavenly Father wants all of his children to have the opportunity to go to his temples. There we can receive blessings that will help us become more like our Heavenly
Father and help us return to live with him someday. There we can be sealed together as eternal families. We can also perform the ordinances necessary to provide our
ancestors with these same blessings. When we go to the temple and do temple work, we are helping people in the spirit world to be able to live with Heavenly Father.

President Gordon B. Hinckley has given us this testimony of the temple: "Reason demands that the family relationship shall continue after death. The human heart longs
for it. The God of heaven has revealed a way whereby it may be secured. The sacred ordinances of the house of the Lord provide for it."*

*"Why These Temples?" Ensign, August 1974, 40.

Baptism

3 Nephi 11:33

"When I Am Baptized" (CS, 103)

In The Church of Jesus Christ of Latter-day Saints, we are baptized when we reach the age of eight. Our prophets teach us that the age eight is important because this
is when we become accountable and responsible for our actions. People can also be baptized when they are older than eight if they learn of the Church and want to
join it at an older age.

Baptism is important because our Heavenly Father commands it. When we are baptized we receive many blessings from our Heavenly Father. Through repentance and
baptism, we can be cleansed of our sins. The ordinance of baptism can be performed in many different types of places. But wherever it takes place, the one being
baptized must be immersed in water, and the baptism must be performed by someone who has priesthood authority from God.

Baptism is the beginning of a new life for each of us. It can be a wonderful life of purpose. When we are baptized, we covenant with the Lord to serve him and keep his
commandments. We covenant to remember Jesus and to be a part of his family. When we do that, he promises to send the Holy Ghost to help us.

A covenant is a promise we make with our Heavenly Father. When we make covenants, we show our love for God and promise to obey him.

Each time you take the sacrament, you will be reminded of the covenant or promise you made when you were baptized. As you follow Jesus' teachings, you will be
keeping your promise.

Joseph Smith

Joseph Smith-History 1:14-17, 33-34

"On a Golden Springtime" (CS, 88)

When Joseph Smith was fourteen years old, he did not know which church to join, so he went to the woods to pray for help in his decision. As he was praying he saw
a very bright light. In the light were Heavenly Father and Jesus Christ. Heavenly Father pointed to Jesus and said, "This is my Beloved Son. Hear Him!" Joseph Smith
asked which church he should join. The Son, Jesus Christ, told him not to join any of them.

Three years went by. Then one night as Joseph prayed in his bedroom, he saw another bright light, and in the light he saw an angel. The angel told Joseph that his name
was Moroni and that God had a great work for him to do. He told Joseph Smith about a book written by a people who lived in America many years ago. Joseph
learned that the book was about the gospel of Jesus Christ, and that it would help him to learn more about Jesus and his work on the earth.

Moroni told Joseph Smith that the book was hidden in a hill not very far from him, under a big rock. The name of the hill was Cumorah. Joseph went to the hill
Cumorah and found the place Moroni had described. Joseph moved the big rock and found a stone box. Inside the box was a book, but it did not look like the books
we have now. The pages were made of gold, and they had engraved writing on them. The writing was in a language Joseph Smith did not know.

Moroni would not let Joseph take the gold plates but told him to come back each year. After four years Joseph was able to take the plates. God helped Joseph Smith
translate the plates, while a friend wrote the words down. The book that Joseph Smith translated is what we now call the Book of Mormon.

Keeping Promises

Alma 24:15-19

"I Want to Live the Gospel" (CS, 148)

When King Mosiah's sons went out as missionaries, many Lamanites joined the Church. After they discovered the gospel, they didn't want to fight anymore. So they
set aside their swords, spears, and other weapons. These righteous Lamanites called themselves the people of Ammon. Ammon was one of the sons of Mosiah.

Many Lamanites hated the people of Ammon and wouldn't believe in Jesus Christ, so the Lamanites decided to fight them. When Lamoni's father, the king of the
righteous Lamanites, learned what the wicked Lamanites were planning to do, he reminded his people that they had once been wicked and had killed many people. But
when they joined the Church, they repented and were forgiven. The king was afraid that if they killed again, they might not be forgiven.
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Since they wanted to keep God's commandments and remain clean, they threw their swords and other weapons in a hole and covered them up. TheyPage  2 / a371
                                                                                                                                            then made
covenant with God that they would never fight or kill anyone again, even if they lost their own lives.
Many Lamanites hated the people of Ammon and wouldn't believe in Jesus Christ, so the Lamanites decided to fight them. When Lamoni's father, the king of the
righteous Lamanites, learned what the wicked Lamanites were planning to do, he reminded his people that they had once been wicked and had killed many people. But
when they joined the Church, they repented and were forgiven. The king was afraid that if they killed again, they might not be forgiven.

Since they wanted to keep God's commandments and remain clean, they threw their swords and other weapons in a hole and covered them up. They then made a
covenant with God that they would never fight or kill anyone again, even if they lost their own lives.

Soon the wicked Lamanites attacked, but the people of Ammon would not fight. Instead they knelt down to pray. The Lamanites killed many people of Ammon, but
when the Lamanites saw that the people of Ammon would not fight, many of them stopped fighting and threw their own weapons down. They repented and joined the
righteous people of Ammon.

Even when their lives were threatened, the people of Ammon kept their promise not to fight. Because they were righteous and kept their promise, Heavenly Father
blessed those who died that they would have great happiness in the spirit world, where they would live until their spirit and body were reunited in the resurrection. And
he blessed many others to know that the Church was true.

Jesus Christ Heals a Blind Man

John 9:1-7

"My Heavenly Father Loves Me" (CS, 228)

Miracles were a part of Jesus Christ's life when he was on the earth. One Sabbath day he and his disciples came upon a man who had been blind since he was born.
Jesus Christ loved the people, and he wanted to help this man. He spat on the ground and made mud. Then he took this mud and put it on the man's eyes. He told the
man to go and wash his eyes in the pool of Siloam. The man obeyed Christ. After he finished washing his eyes he was able to see. It was a great miracle.

When the people heard that he could see, they wanted to know how it happened. After the man told the others what had happened, the people took him to the
Pharisees, and they questioned him. The man again told the story. The Pharisees became angry and began to argue with each other. The law in the land was that it was
a sin for anyone to work on the Sabbath day. Some of the Pharisees said that healing on the Sabbath was work, and that Jesus must be a sinner. Others said, If a
person is a sinner, he would not be able to heal.

The Pharisees decided that maybe the man had never really been blind. They decided to talk to his parents. His parents told them that he really had been born blind and
that now he could see.

The Pharisees then told the man that he should thank God for healing him but to believe that Jesus Christ was a sinner. The man said, "If this man [Jesus] were not of
God, he could do nothing" (John 9:27, 31, 33). The Pharisees became angrier and threw the man out of their presence.

When Jesus heard what the Pharisees had done to the young man, he asked him if he believed in the Son of God. He told Christ that he believed, and he worshipped
him.

Miracles from Christ are part of the blessings we receive from God if we believe in him.

Pioneers

Doctrine and Covenants 136:5-7

"Whenever I Think about Pioneers" (CS, 222)

After the Prophet Joseph Smith was killed by wicked men, the members of the Church knew that they were in danger. Brigham Young, their new leader, led the
members from Nauvoo, Illinois, to Winter Quarters, Nebraska, and from there to the Salt Lake Valley in Utah. The entire journey was more than a thousand miles
long. Between 1847 and 1869 about seventy thousand members of the Church made the trek across mountains, rivers, and treacherous terrain to seek religious
freedom. We call these wonderful and faithful people pioneers.

The pioneers traveled in groups and used covered wagons and handcarts as they crossed the plains. Most of the pioneers walked the entire way. The covered wagons
were used for the elderly, the sick, and very young children. It was a difficult journey, and many did not make it to the Salt Lake Valley.

The journey of some of the pioneers started far across the ocean in other countries, before they even reached America. They were all in search of the same thing-to be
able to worship the true God in peace and to gather with other Saints.

The first company of Mormon pioneers, led by Brigham Young, entered the Great Salt Lake Valley on July 24, 1847. Brigham Young looked at the beautiful valley
and announced, "This is the right place." It had been a long trip, but at last there was a place where The Church of Jesus Christ of Latter-day Saints could grow in
peace.

The pioneers left a legacy of faith, love for one another, and love for God. We now celebrate Pioneer Day each year on July 24 to remember and honor the faith and
sacrifice of these courageous pioneers.

Jonah and the Great Fish

Jonah 1:17-2:4

"Repentance" (CS, 98)

A long time ago there lived a man named Jonah, and he was a prophet of God. The Lord asked Jonah to go to a city called Nineveh, to preach to the people and tell
them to repent. Jonah was afraid that the people would laugh at him, so he got on a boat going to Tarshish instead.

As the boat was sailing, a great storm arose. It was tossing the boat around so much that the men aboard thought it would break into pieces. The other men on the boat
asked Jonah why this terrible storm had come upon them. Jonah told them it was because he had made God angry by disobeying him. Jonah said that they should cast
him into the sea because it was his fault. The men tried to row to safety, but they were unable to. Finally they cast Jonah into the sea. Jonah probably thought he would
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drown, but the Lord had prepared a great fish to swallow Jonah.

While he was in the belly of the fish, Jonah prayed to the Lord and was sorry that he had disobeyed. He repented and agreed to go to Nineveh and preach to the
As the boat was sailing, a great storm arose. It was tossing the boat around so much that the men aboard thought it would break into pieces. The other men on the boat
asked Jonah why this terrible storm had come upon them. Jonah told them it was because he had made God angry by disobeying him. Jonah said that they should cast
him into the sea because it was his fault. The men tried to row to safety, but they were unable to. Finally they cast Jonah into the sea. Jonah probably thought he would
drown, but the Lord had prepared a great fish to swallow Jonah.

While he was in the belly of the fish, Jonah prayed to the Lord and was sorry that he had disobeyed. He repented and agreed to go to Nineveh and preach to the
people. After three days, the fish spit Jonah out onto dry land. Jonah then went to Nineveh and preached to the people. They also repented, and the Lord was pleased.

Jesus and the Atonement

Luke 22:41-44

"He Sent His Son" (CS, 34)

In the last days of his life, Jesus Christ gathered with his disciples for what is called "the last supper." There he taught them about the sacrament, telling them that the
sacrament would be a reminder that he would suffer, bleed, and die for the sins of the world.

After the last supper, Jesus and his disciples walked to the Garden of Gethsemane. He went a short distance from his disciples and began to pray. He knew that the
time had come to pay the price for our sins. He asked Heavenly Father to bless him, because he could feel the weight of the sins of all the people who would ever live
on the earth. It was such a great burden that he bled from every pore.

Early the next morning, Jesus was arrested for claiming to be the Son of God. He was beaten with whips and made fun of. A crown of thorns was pushed on his head.
He was then nailed to a cross, where he suffered for six hours. Then Jesus died. After Jesus died on the cross, his body was taken by one of his followers and put in a
tomb. On the third day, he rose from the dead, a resurrected being.

No one can fully understand what pain our Savior endured. Because he took upon himself all the sins and pains of the world, he knows and understands our trials. His
atonement was an act of love for which we should be more grateful than for any other blessing or gift of God. Jesus gave his life to pay for our sins so that if we repent,
we can be forgiven and be clean again. And because Jesus had power to be resurrected, he will help us to be resurrected too.

Fishers of Men

Matthew 4:18-20

"Lord, I Would Follow Thee" ( Hymns, 220)

In the time of Jesus, fishing was very important. The people who lived near the Sea of Galilee used fishing as a means to make a living. And of course fish was one of
the main things the people there ate.

Jesus was familiar with fishing and knew many fishermen. He called some of them to become his followers. He said he wanted them to become fishers of men. To
become a fisher of men is to follow Jesus and to tell others about his gospel.

Most people fish with a pole. But people who fish for a living often use a net. That's what fishermen in the time of Jesus used. The fishermen would row or sail out into a
lake or sea, drop large nets into the water, and then take the boat back toward the shore. As they went, the nets would gather fish.

Both then and now, a good fisherman doesn't give up easily. If the fish are not biting, he may try a different place or try different bait. A good fisherman will keep at it
until he catches a fish.

We must be good gospel fishermen if we want to please the Lord. We must follow Christ and tell others about his gospel. Missionaries are some of the great fishermen
in the Church today. We should all be missionaries.

"Follow me," Jesus said, "and I will make you fishers of men." We need to put forth time, effort, and diligence to become "fishers of men" and teach the gospel of Jesus
Christ.

The Good Samaritan

Luke 10:30-37

"I'll Walk with You" (CS, 140)

At the time of Jesus, many Jewish people felt that they were better than other groups of people. For example, Jewish children were taught not to like the Samaritan
children, and Samaritan children were taught not to like Jewish children. Jesus wanted all people to love one another, so he taught this parable.

One day a Jewish man was traveling from Jerusalem to Jericho. Some thieves attacked him and took all his money and clothes. They beat him up and left him on the
road to die.

Then a Jewish priest came down the road. He was a leader in his church, and he should have stopped and helped the man. Instead, he crossed the street to the other
side of the road and walked on by.

A little while later, a Levite came down the road. The Levites helped the priests in the temple ceremonies. He knew what was right, but he also crossed to the other
side of the street.

Then a Samaritan came. This Samaritan didn't care that the wounded man was a Jew. The good Samaritan cleaned and bandaged the man's cuts. Then he put him on
his donkey and took him to an inn, which was a place where travelers could stay.

At the inn the Samaritan paid for the injured man's room and food and took care of him. When he left the next morning, he gave money to the innkeeper, making sure
he had enough to help the man until he was well.
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During our lives we will often meet people who are hurt-whether in their bodies or their feelings. They may look different than we do, or they may belong to a different
church. It may be easiest just to walk away and not help them.
his donkey and took him to an inn, which was a place where travelers could stay.

At the inn the Samaritan paid for the injured man's room and food and took care of him. When he left the next morning, he gave money to the innkeeper, making sure
he had enough to help the man until he was well.

During our lives we will often meet people who are hurt-whether in their bodies or their feelings. They may look different than we do, or they may belong to a different
church. It may be easiest just to walk away and not help them.

But we should help others even if no one else does. Jesus said we should love everyone, and we show our love to Heavenly Father by helping others.

The Word of Wisdom

Doctrine and Covenants 89:4, 18-21

"The Word of Wisdom" (CS, 154)

When Joseph Smith was the Prophet for the Church, many of the members were using things that were not good for their bodies. Joseph Smith was concerned about
these people. He decided to pray to Heavenly Father to know what to do. The Lord answered by giving him the revelation known as the Word of Wisdom.

In the Word of Wisdom the Lord told Joseph that alcoholic beverages and hot drinks, especially coffee and tea, are not good for the body. Joseph was also told that
smoking and chewing tobacco is not good for the body either.

There are some things that are very good for our bodies. The Word of Wisdom said that fruits, herbs, and vegetables are to be eaten with wisdom and thankful hearts.
Wheat, rice, corn, and oats are good for us and can help us to be healthy.

The Word of Wisdom helps us to know that our bodies are a gift from our Heavenly Father. If we obey the Word of Wisdom and God's other commandments, the
Lord tells us he will help us grow in gospel knowledge, he will protect us, and he will help us be healthier and stronger.

As we read in the Doctrine and Covenants, those who keep the Word of Wisdom "shall find wisdom and great treasures of knowledge, even hidden treasures; and
shall run and not be weary, and shall walk and not faint" (D&C 89:19-20).

The Armor of God

Ephesians 6:11-17

"I Am a Child of God" ( CS, 2 )

Long ago, when soldiers went into battle, they dressed in metal armor to protect themselves. They wore helmets and breastplates, and they carried swords and shields
to protect themselves from the swords and arrows of their enemies.

Once when the Nephites wore armor, the Lamanite armies retreated in fear because the Nephite army had much better protection. When they finally did fight, many
more Lamanites were killed and wounded because of their lack of armor.

In our battle against evil today, we can protect ourselves by wearing a different kind of armor. It is called the armor of God. The apostle Paul taught about this armor
because there were many Roman soldiers in the land, and when the people saw them they could be reminded of how to protect themselves from evil.

The armor of God helps us to have spiritual strength. It helps us to withstand temptation and unclean things. Satan is just waiting for any opportunity to throw arrows at
us. If we clothe ourselves with spiritual strength, we can know true peace and be an example of someone who puts on the whole armor of God.

The important pieces of the armor of God are: Girdle, or belt (of truth), breastplate (of righteousness), shoes (helping us to walk in gospel paths), shield (of faith),
helmet (of salvation), sword (of the Spirit).

Just as the Nephite armies protected themselves in battle, so can we do things to protect ourselves when battling the adversary. If we remember to wear these pieces of
armor every day of our lives, we will have protection from Satan.

Lehi's Vision of the Tree of Life

1 Nephi 8:10-12

"The Iron Rod" (Hymns, 274)

The Lord showed the prophet Lehi a special dream or vision. In this dream, Lehi saw a beautiful tree called the tree of life. The tree was filled with delicious fruit that
was exceedingly white, and when he tasted it he said it was the sweetest he had ever tasted and it filled him with joy. He was told that those who reached the tree and
ate of the fruit would receive eternal life.

In the dream, Lehi wanted his family to partake of the fruit, so he called to them. Many of them came and ate the fruit with him, and he rejoiced.

Lehi saw that the only way to reach the tree of life was to hold onto a metal railing along a very narrow path. This railing was called the iron rod. If people didn't hold
on, they would fall into a river and perish, or they would get lost in mists of darkness. Some found their way to a tall building filled with wicked people. Lehi saw many
people get lost, but he also saw many people grab onto the iron rod and hold on tightly. Once these people reached the tree, they partook of the fruit and were very
happy.

Later, Nephi helped us to understand the meaning of his father's dream. The tree stands for the love of God, and the fruit is the joy we feel because of Christ's sacrifice
for us. The river and mists of darkness represent wickedness and the temptations of Satan. The people in the building are those who love worldly things and are
ashamed of God and righteousness. The rod of iron stands for the word of God, or the guidance of God through the Holy Ghost, the prophets, and the scriptures.

If we hold to the iron rod, or in other words, listen and do what the scriptures, the prophets, and the Spirit say, we will have eternal life, which is a gift from Christ to all
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those who keep the commandments. And that is the greatest joy of all.

The Liahona
for us. The river and mists of darkness represent wickedness and the temptations of Satan. The people in the building are those who love worldly things and are
ashamed of God and righteousness. The rod of iron stands for the word of God, or the guidance of God through the Holy Ghost, the prophets, and the scriptures.

If we hold to the iron rod, or in other words, listen and do what the scriptures, the prophets, and the Spirit say, we will have eternal life, which is a gift from Christ to all
those who keep the commandments. And that is the greatest joy of all.

The Liahona

1 Nephi 16:10, 28-29

"Choose the Right Way" ( CS, 160)

Lehi was a righteous man. He had a vision that Jerusalem, where he lived, would be destroyed because of the wickedness of the people. The Lord commanded Lehi to
take his family into the wilderness where they could be safe. Later, the Lord said, he would take them to a land of promise. Lehi's family included his wife, Sariah, four
sons named Laman, Lemuel, Sam, and Nephi, and several daughters.

The family went into the wilderness and set up a camp, where they waited for the Lord's guidance. One morning, Lehi found an unfamiliar object on the ground outside
his tent. It was a round ball and was made of very fine brass. Attached to the ball were two little pointers, or spindles. The ball was called the Liahona. The Lord gave
Lehi the Liahona to help guide his family to the promised land.

The family gathered up their belongings and continued their journey. When Lehi and his family were righteous, the Liahona pointed the way for them to go. When they
complained, quarreled, and did not obey the Lord, the Liahona wouldn't work.

They hunted for food with bows and arrows while they traveled. Nephi's bow broke and his brothers' bows lost their strength, so they were unable to find food. They
were all hungry, and Laman and Lemuel became angry. Nephi made a new wooden bow and asked his father where he should hunt. Lehi asked God for help, and
God answered by showing the way through the Liahona. Nephi followed the instructions and found animals to feed his family.

The Liahona guided Lehi and his family through the wilderness and all the way to the promised land.

The Lord has given us a blessing like the Liahona. It is the Holy Ghost, which helps us have feelings that point the way we should go. When we are righteous, we can
receive direction from the Holy Ghost, and he will help us to do the things the Lord wants us to do.

Moroni and the Title of Liberty

Alma 46:12-16

"We Are All Enlisted" ( Hymns, 250)

One of the Nephites was a wicked man named Amalickiah, who wanted to be king. Many Nephites left the Church to follow him.

When Captain Moroni, the leader of the Nephite armies, heard of Amalickiah's plan to be king, he became angry. He knew that if Amalickiah became king, he would
try to destroy the church of God and take away the people's liberty.

Moroni tore his coat to make a flag. On it he wrote a message to remind the people to defend their religion, freedom, and peace. Moroni put the flag on a pole and
called it the title of liberty. He told his people to think of their freedom and to think of their families. Then, dressed in his armor, he knelt to pray. He asked God to
protect those who believed in Jesus Christ and prayed for freedom in the land, calling it a land of liberty.

Moroni went among the people. Waving the title of liberty, he called them to come and help protect their freedom. People came from all over the land. They promised
to obey God's commandments and to fight for freedom.

When Amalickiah saw how many Nephites had joined with Moroni, he was afraid. Amalickiah saw that he couldn't win, so he and his people ran away. He and his
followers left to join the Lamanites. Moroni and his army tried to stop them, but Amalickiah and a few of his men escaped. Moroni placed a title of liberty on every
tower in the Nephite land. The Nephites had kept their freedom and again had peace.

Music

Doctrine and Covenants 25:12

"Come, Come, Ye Saints" ( Hymns, 30)

When the pioneers left their homes in Nauvoo and moved west, they had to travel in covered wagons or handcarts. Traveling was hard, and the pioneers were usually
very tired by the end of the day.

At night the pioneers gathered their animals and wagons in a circle and built a large fire in the middle of the circle. Brigham Young, the prophet, knew the people would
be happier on their journey if they had music. The pioneers who brought fiddles, trumpets, and drums used them to make music. Everyone sang and danced around the
fire. The music gave the pioneers strength and courage. When they went to bed at night after singing and dancing, they felt happy.

One night a group of Latter-day Saint pioneers sang and danced around a bonfire until they were tired. Then, before going to bed in their wagons, they sang "Come,
Come, Ye Saints," a song they used to encourage each other and show their dedication to the Lord.

That night a thousand unfriendly Indians were hiding around the camp, ready to attack the pioneers. But after the Indians heard the pioneers sing "Come, Come, Ye
Saints," they were unable to attack. They knew the Great Spirit (their name for Heavenly Father) was watching over the pioneers, so they got on their horses and rode
peacefully away.

Some time later, the man who had been chief over that group of Indians told this story to some Latter-day Saint missionaries. When he finished the story, he took out a
violin and began to play "Come, Come, Ye Saints." He explained to the missionaries, "This is your song, but it is my song, too. I play it every night before I go to bed.
It brings the Great Spirit here to me and makes me and my people calm and happy."
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Sacred music can help us remember Heavenly Father. Singing the hymns of Zion can be just like a prayer unto him.
"18"
Some time later, the man who had been chief over that group of Indians told this story to some Latter-day Saint missionaries. When he finished the story, he took out a
violin and began to play "Come, Come, Ye Saints." He explained to the missionaries, "This is your song, but it is my song, too. I play it every night before I go to bed.
It brings the Great Spirit here to me and makes me and my people calm and happy."

Sacred music can help us remember Heavenly Father. Singing the hymns of Zion can be just like a prayer unto him.
"18"

Daniel and His Friends

Daniel 1:11-20

"The Lord Gave Me a Temple" (CS, 153)

God sent the Jews the great blessing of having prophets like Moses and Elijah. But there came a time when the Jews did not listen to the prophets. They would not
repent. God sent the king of Babylon and his army to destroy Jerusalem. They burned the homes of the people and broke down the walls around Jerusalem. Some
Jews were killed and some were captured. They were taken to Babylon to be slaves.

The king also brought back to his kingdom some well-favored children of Israel. Four of these children were Daniel, Shadrach, Meshach, and Abednego. The king told
his servants to feed them rich and unhealthy foods and wines. The king wanted them to eat the same foods that he would eat himself. When the food and wine were
brought to them, however, they would not eat or drink it because they had been taught to eat only healthy things. They asked the king's servant to bring them food that
grew from seeds and grains. They drank water, not wine. The king's servant gave them good food for ten days.

After ten days went by, the king's servant looked at Daniel and his friends. They looked better than the other children. Eventually Daniel, Shadrach, Meshach, and
Abednego were taken to the king. The king told them they were wiser than his wise men. Daniel and his friends obeyed God, and God blessed them. God had made
them strong and wise.

Esau and Jacob

Genesis 25:23-26; 27:37-38

"Choose the Right" ( Hymns, 239)

Isaac was a son of Abraham. When his wife Rebekah was pregnant with twin boys, the Lord revealed to her that her sons would become leaders of two nations. The
Lord also said that the younger son would be the leader of his brother.

These two sons were very different. The first boy, Esau, was reddish, and his body was covered with hair. The second boy, Jacob, was smoothed-skinned. Esau loved
to hunt, while Jacob worked at home.

One day when they were older, Esau came in from a hunt. He asked Jacob for some soup Jacob had made. Jacob said Esau could have some soup if he would give
Jacob his birthright, which included the right to lead the family. Esau was very hungry, and he did not care very much about the birthright, so he traded it for the soup.
Esau made other choices that showed he did not love the Lord, while Jacob was righteous.

Years later, when Isaac was old and blind, he asked Esau to bring him some meat to eat. After he did this, Isaac said, he would bless him with the birthright. When
Rebekah heard what Isaac said, she remembered what the Lord had told her about Jacob being the leader. She told Jacob to pretend to be Esau so he could receive
the blessing.

While Esau was hunting for meat, Jacob dressed like Esau and took some goat meat to his father. Isaac thought Jacob was Esau, and he blessed him with the birthright.
He blessed Jacob that people would serve him and that he would rule over his brother and other nations.

When Esau had found out what happened, he wept. He had lost the blessings that could have been his because he had not lived worthy of them.

Latter-day Prophets

Doctrine and Covenants 1:38

"Follow the Prophet" (CS, 110, esp. v. 9)

As members of The Church of Jesus Christ of Latter-day Saints, we are so blessed to have a living prophet on the earth to lead us. The prophet teaches us things that
our Heavenly Father wants us to know. He warns us about what will happen if we do not follow the commandments. He also tells us of the wonderful blessings that will
come when we do obey.

The prophet is the president of the Church. He is chosen of God and called through priesthood authority. He listens to God's voice and obeys Him in all things.

When a prophet dies, the Church does not hold an election to choose the next prophet. Instead, the apostles meet to learn from the Lord who he wants to serve the
Church as prophet. There have been fourteen prophets since Joseph Smith who have served us and our Heavenly Father.

Because our Heavenly Father loves us, he has sent us a prophet to teach and guide us today. The Lord has promised us that the prophet will never lead the Church
astray. If we listen and follow the prophet, our lives will be happier, we will be safer, and one day we will return and live with our Heavenly Father.

The Widow's Mite

Mark 12:41-44

"Because I Have Been Given Much" (Hymns, 219)

Once when Jesus was in Jerusalem at the temple, he watched while people put large amounts of money into the treasury. The treasury was a container on the temple
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Jesus then saw a poor widow, whose husband had died, put two mites into this box. Two mites was not very much money. In fact, today it would be worth less than a
"Because I Have Been Given Much" (Hymns, 219)

Once when Jesus was in Jerusalem at the temple, he watched while people put large amounts of money into the treasury. The treasury was a container on the temple
grounds where people could give money to help with the work of the temple.

Jesus then saw a poor widow, whose husband had died, put two mites into this box. Two mites was not very much money. In fact, today it would be worth less than a
penny. But even though she didn't have much to give, she gave all she had.

Jesus then called his disciples to gather around him, and he told them what he had seen. He told them about the rich men who had given lots of money. And he told
them about the widow. The rich people didn't give everything they had; they still had a lot of money left after they made their donation. But the widow sacrificed
everything. Because of that, Jesus taught, the widow gave more than all of the rich people, even though she gave only two mites.

Jesus taught us that how much we give is not the most important thing. What matters most is that we want to do all we can to help God's work on this earth.

Baby Moses

Exodus 2:2-10

"I Feel My Savior's Love" ( CS, 74)

The Israelites are the main group of people we read about in the Bible. Once when there was a famine in their land, the Lord helped them find food in Egypt, so they all
moved there. After they had lived in Egypt for a long time, the king, who was called the pharaoh, became afraid of them. He thought there were too many of them and
decided that all the Israelite baby boys must be killed. He sent people to kill any baby boys who were born.

When one Israelite mother had a baby boy, she hid him for three months to keep him safe. But he was growing bigger, and she knew she could not hide him much
longer. She was a wise woman who loved and trusted in the Lord. She wove a basket and covered it with tar so no water would get in. She then put her sweet baby
boy in the basket. She put the basket in the tall grass by the river. The baby's sister stood by to watch the baby.

The pharaoh's daughter saw the basket and opened it. The baby began to cry. The pharaoh's daughter felt sorry for the baby and wanted to take care of him, even
though she knew he was an Israelite baby boy.

When the baby's sister saw what was happening, she went to the pharaoh's daughter. "Would you like me to find an Israelite woman to help take care of this baby for
you?" she asked. The pharaoh's daughter agreed. Then the baby's sister ran and got her mother so she could take care of her own son. The pharaoh's daughter named
him Moses.

When he grew up, Moses became the ruler of the Israelite people. He became a mighty prophet of God and was able to lead his people away from the wicked
pharaoh.

Let Your Light Shine

Matthew 5:14-16

"I Am Like a Star" (CS, 163)

Jesus Christ taught those who followed him that they were the light of the world. He said that you don't light candles and put them under baskets. When you light a
candle, you put it on a candlestick so that it gives light to everyone in the room. He told us, "Let your light so shine before men, that they may see your good works, and
glorify your Father which is in heaven."

That means that if you are a good example, you will be letting your light shine. Then when other people see your good example, they will know that you love Heavenly
Father, and they, too, will want to honor him.

We can let our light shine by keeping the commandments and choosing the right. When we are honest, when we keep the Sabbath holy, and when we are kind, we are
letting our light shine. When we obey the Word of Wisdom, when we dress modestly, and when we use the names of Heavenly Father and Jesus Christ reverently, we
are letting our light shine. When we share our testimonies with others, we are letting our light shine.

We can be a good example just like Jesus. He was a good example for us and showed us the things we need to do to be happy and to be able to return to live with our
Heavenly Father. No matter how young or old we are, we must always let our light shine so that all may see.

Journal Writing

2 Nephi 25:26

"Keep the Commandments" ( Hymns, 303)

The scriptures are the most important books in the world. They are filled with important messages to us from our Heavenly Father. When we read the scriptures, we
learn about people who lived many years ago and how they learned to follow God.

The scriptures tell us that many people of long ago were commanded to keep a record of their lives. If they had not obeyed, we wouldn't have the scriptures today.
When Jesus visited the Nephites, he chastised those who failed to record spiritual events.

We should also keep records of our lives. Today many people call this type of record a journal. In a journal we can write about many things. Tell about your feelings,
what you think about, and what makes you happy or sad. It is not necessary to write every day, but you should write in your journal often. Sundays are a good time to
write. President Spencer W. Kimball said, "Those who keep a personal journal are more likely to keep the Lord in remembrance in their daily lives."*

One important reason to write in a journal is that the prophets have asked us to. Another reason is to help us understand and learn about ourselves. A third important
reason to keep a journal is to record how you are progressing spiritually.
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Keeping a journal will help to remind you of the blessings of our Heavenly Father. Bearing your testimony on paper will help it to grow, and it will strengthen others
who read it later on.
write. President Spencer W. Kimball said, "Those who keep a personal journal are more likely to keep the Lord in remembrance in their daily lives."*

One important reason to write in a journal is that the prophets have asked us to. Another reason is to help us understand and learn about ourselves. A third important
reason to keep a journal is to record how you are progressing spiritually.

Keeping a journal will help to remind you of the blessings of our Heavenly Father. Bearing your testimony on paper will help it to grow, and it will strengthen others
who read it later on.

*"President Kimball Speaks Out on Personal Journals," New Era, December 1980, 27.

Honesty

Article of Faith 13

"I Believe in Being Honest" (CS, 149)

Heavenly Father wants us to be honest and truthful at all times and in all places. It is not always easy. If you do something wrong, you might be ashamed or afraid to
admit it. But when you are honest about your mistakes, you can repent and be forgiven.

Even when you have not done anything wrong, sometimes it is hard to stand up for what is right. It can take real courage to stand up for the truth. It is not always easy
to express your testimony of Heavenly Father and his Son, Jesus Christ. But when you are honest about your feelings and your testimony, the Holy Ghost will help you.

As a young man, Joseph F. Smith was on a journey with a small group of Latter-day Saints. As they set up camp one evening, some drunken men rode up on
horseback and threatened to kill any Mormons they found. Some of the Saints hid in the bushes by the creek.

Joseph F. Smith, who had been gathering wood, boldly approached the fire. One of the drunken men, pointing his pistol at Joseph, said he planned to kill every
Mormon he met. "Are you a 'Mormon'?" he demanded. Without a pause, Joseph F. Smith looked the ruffian in the eye and answered, "Yes, siree, dyed in the wool,
true blue, through and through."

The man was so surprised by Joseph's honest answer that he grabbed Joseph's hand and said, "Well, you are the _____ _____ pleasantest man I ever met! Shake,
young fellow, I am glad to see a man that stands up for his convictions." The drunken men then rode off and did not bother the Saints again.*

You can be like Joseph F. Smith. You can be honest and truthful at all times and in all places. Decide ahead of time that you will always be honest, and Heavenly
Father will bless you.

*Joseph Fielding Smith, Life of Joseph F. Smith (Salt Lake City: Deseret Book, 1938), 189.

The Golden Rule

Matthew 7:12

"Love One Another" (CS, 136)

One of the things Jesus taught during the Sermon on the Mount is called the Golden Rule. The Golden Rule says, "Do unto others as you would have others do unto
you." In other words, we should treat people the way we want to be treated. We should treat them with respect, kindness, and love. We should help others when they
are in need. We should pray for other people, including those who might be rude or unkind to us.

Just think how wonderful the world would be if everyone practiced the Golden Rule. There wouldn't be any more fighting or war. People wouldn't be mean or rude to
each other. They wouldn't call names or hit others. There wouldn't be any more crime. People wouldn't steal or lie or cheat. Marriages would be stronger and families
would be happier. The world would be a wonderful place if we would just live that one commandment.

We can learn to become kind and loving by doing kind and loving things. We can also pray for the Lord to help us to live the Golden Rule. If we pray sincerely, he will
bless us to do better, and we will gradually become more and more like him.

President Gordon B. Hinckley has taught, "God is the father of our spirits. . . . We are all brothers and sisters and we ought to treat one another as brothers and sisters,
with kindness and respect and love, with an implementation of the golden rule."*

*Teachings of Gordon B. Hinckley (Salt Lake City: Deseret Book, 1997), 667-68.

Ammon and the King

Alma 18:7-10

"I Will Be Valiant" (CS, 162)

Ammon was one of the four sons of Mosiah. When the Lord commanded Ammon and his brothers to teach the Lamanites the gospel, the brothers all separated and
went to different cities. Ammon went to the city of Ishmael.

The Lamanites did not like the Nephites. They tied up Ammon and took him to their king, whose name was Lamoni. He asked Ammon why he had come to his city.
Ammon said he wanted to live with the Lamanites. He wanted to be the king's servant. King Lamoni liked Ammon and gave him the job of tending the king's sheep.

One day while the sheep were drinking water, some wicked Lamanites came and scattered the sheep. They wanted to steal the sheep. The king's servants were afraid
the king would kill them because the sheep were gone. But Ammon helped them find the sheep again.

Later, the wicked Lamanites came again to steal the sheep. Ammon went to fight the wicked Lamanites. The Lamanites thought they could kill Ammon, but Ammon
had the power of God with him. He threw stones with his sling and killed some of the wicked Lamanites. Then the Lamanites tried to kill Ammon with their clubs, but
he cut off their arms. The wicked men became afraid and ran away.
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When the king learned what had happened he wanted to see Ammon, but he was afraid of him. Ammon went to the king and told him he was a servant of God. King
Lamoni asked Ammon to teach him, and Ammon taught the king about God and Jesus Christ.
Later, the wicked Lamanites came again to steal the sheep. Ammon went to fight the wicked Lamanites. The Lamanites thought they could kill Ammon, but Ammon
had the power of God with him. He threw stones with his sling and killed some of the wicked Lamanites. Then the Lamanites tried to kill Ammon with their clubs, but
he cut off their arms. The wicked men became afraid and ran away.

When the king learned what had happened he wanted to see Ammon, but he was afraid of him. Ammon went to the king and told him he was a servant of God. King
Lamoni asked Ammon to teach him, and Ammon taught the king about God and Jesus Christ.

When King Lamoni heard Ammon's teachings, he believed Ammon, and he became a member of the Lord's true Church. Many of his people joined the Church as
well.

Tithing

Doctrine and Covenants 119:3-4

"I'm Glad to Pay a Tithing" (CS, 150)

When the Church was just beginning, the Lord told Joseph Smith and the Saints that they should pay tithing. Later the Lord revealed that tithing should be one-tenth of
all their income. If a person earns ten cents, one penny should be paid for tithing. And if a person earns one hundred dollars, he or she should give ten dollars for tithing.

Our Heavenly Father and Jesus have given us everything we have. In return, they've asked that we pay tithing each time we earn or receive money. Paying tithing is one
way we can show our faith and love to Heavenly Father and Jesus. When we do, we will receive even more blessings.

Tithing money is used to build temples and meetinghouses, to help with missionary work, and to do many other important things. When members pay tithing, they give it
to the bishop or branch president. Then he sends it to Church headquarters, where Church leaders decide how the tithing should be used.

Heavenly Father promised wonderful blessings to those who pay their tithing. Those who do not pay tithing do not receive the same blessings as those who do. The
Bible says that people who do not pay tithing are robbing God, for everything belongs to him.

President Joseph F. Smith said that through tithing "the loyalty of the people of this Church shall be put to the test. By this principle it shall be known who is for the
kingdom of God and who is against it. By this principle it shall be seen whose hearts are set on doing the will of God and keeping his commandments. . . . By it shall be
known whether we are faithful or unfaithful."*

*Joseph F. Smith, Gospel Doctrine (Salt Lake City: Deseret Book, 1939), 225.

Family Garden

Doctrine and Covenants 6:33

"The Prophet Said to Plant a Garden" (CS, 237)

President Spencer W. Kimball said: "We encourage you to grow all the food that you feasibly can on your own property. Berry bushes, grapevines, fruit trees-plant
them if your climate is right for their growth. Grow vegetables and eat them from your own yard. Even those residing in apartments or condominiums can generally grow
a little food in pots and planters. Study the best methods of providing your own foods. Make your garden neat and attractive as well as productive. If there are children
in your home, involve them in the process with assigned responsibilities."*

Gardens can be very helpful to families. Gardening teaches the gardener the law of the harvest, showing us that we reap what we sow and nurture. It helps us
appreciate and love nature. It teaches families to work together. When we have gardens, we are able to be more self-sufficient, so we do not have to depend on others
so much for food. Having a garden helps families plan nutritious meals. It can help us to save money and help others in need.

If our families follow the counsel of our prophets to have a garden, our hard work will continue to bring a more abundant harvest each year. The Lord has promised to
provide us with abundance if we live his commandments.

*"Family Preparedness," Ensign, May 1976, 124.

The Wise Man and the Foolish Man

Matthew 7:24-27

"The Wise Man and the Foolish Man" (CS, 281)

Heavenly Father has a plan for this earth. In his plan, every person who lives on this earth is given the power to choose how he or she will live. Will we choose to live
wisely, or will we choose foolishly?

In one of Jesus' sermons he talked about this choice. He told the people the right way to live, and then he taught them that living their lives was like building a house. If
we choose to live as Christ taught, we are like a man who built his house on rock. If we choose to disobey Christ, we are like a man who built his house on sand.

If we build our house on a solid foundation, it will never fall or crumble. But if we choose to build our house on sand, when the rains and storms come our testimony will
be destroyed.

One way we can build the house of our lives on rock is to gain a testimony of Jesus Christ. We must build our testimonies on the basic truths of the gospel, like
baptism, prayer, church attendance, and righteousness. We must do the things Jesus asked us to do in the Sermon on the Mount: be humble and pure, be a
peacemaker, be an example for others, love our neighbors (and our enemies too!), pray to Heavenly Father each day, and do the things he asks us to do.

There will be times in our lives when we will experience floods, storms, and trials. We will be tested. The only way we will make it through these storms is if we have a
strong testimony and if we remember Jesus Christ and follow him. Jesus and his teachings are our only sure foundation.
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We can show that we have a testimony and faith by choosing the right each day. If we do, we will be like the wise man-building our lives upon the solid foundation of
the gospel and preparing ourselves to live again with Heavenly Father and Jesus Christ.
There will be times in our lives when we will experience floods, storms, and trials. We will be tested. The only way we will make it through these storms is if we have a
strong testimony and if we remember Jesus Christ and follow him. Jesus and his teachings are our only sure foundation.

We can show that we have a testimony and faith by choosing the right each day. If we do, we will be like the wise man-building our lives upon the solid foundation of
the gospel and preparing ourselves to live again with Heavenly Father and Jesus Christ.

Family History

Doctrine and Covenants 128:15

"Family History-I Am Doing It" (CS, 94)

The study of the history of families is called genealogy. When we learn our genealogy, we learn who our grandparents were, and who their parents and grandparents
were, and so on.

The Lord has commanded us to search for our ancestors, find out who they are, and learn all we can about them. After we find the name of an ancestor, we can try to
discover other things about him or her to help us see that individual not just as a name but as a real person.

We do genealogy because we love our ancestors and want them to have the same gospel blessings we enjoy. Once we find records that help us identify our ancestors,
we can perform ordinances for them that they may not have been able to receive for themselves while on this earth. These ordinances are performed in the temple.

Genealogy is an activity that can involve the whole family. It should involve children, youth, and parents.

When you work on genealogy you may start by working on a family tree. Like a tree, you get your life and strength from your roots. Your roots are your ancestors, like
your grandparents and great-grandparents, who have lived before you. A tree knows where its roots are and is always gaining strength and support from them. Our
ancestors love us and we can learn much from their lives. We need to follow the counsel to work on our genealogy so that we may gain support and learn from those
who have lived before us.

Rebekah at the Well

Genesis 24:10-21, 27

"I Know My Father Lives" (CS, 5)

Abraham and his family lived in a land called Canaan. He was a great and righteous follower of the Lord. Abraham's son Isaac was old enough to get married, but
Abraham told Isaac that he should not marry a woman from Canaan. Abraham wanted his son to marry a young woman who also would love the Lord and be faithful
in keeping his commandments. So Abraham asked his servant to go to the place where he was from and find a wife for his son there.

The servant took ten camels and went to a well outside the city of Nahor in the land of Mesopotamia. There the servant prayed to Heavenly Father to send the woman
who should be the wife of Isaac. He said in his prayer that he planned to ask one of the women who came to the well to give him a drink of water. He prayed that she
would also offer a drink to his camels. If she did, that would help him to know that she was the right one.

A woman named Rebekah came to the well and did just as the servant had prayed someone would. She was the answer to his prayers.

When Rebekah's family heard what had happened, they believed it was God's will. Though she had not met Isaac, Rebekah trusted in the Lord and knew that he had
guided the servant to her. With faith, she agreed to go with the servant and become Isaac's wife. Through her obedience to the Lord, Rebekah was a great influence for
good in the life of her husband and her family.

Daniel and the Lions' Den

Daniel 6:16-23

"A Prayer Song" (CS, 22)

Daniel was a faithful Israelite man living in the land of Babylon. He was one of the main rulers of the land, helping the king, Darius.

Some of the other rulers were jealous of Daniel, and they wanted to have his power. They plotted together to get rid of him. They convinced King Darius to sign a law
saying that no one could pray to God. They knew that Daniel prayed faithfully, and that he would break the law. The law said that all those who did not obey the law
would be put into the lions' den, and the lions would eat them.

Daniel was still obedient to God and prayed three times a day. Those wanting to kill Daniel spied on his house, and when they saw him praying, they hurried to tell the
king. King Darius loved Daniel and realized he had been tricked. The king tried to change the law to save Daniel, but he was reminded that no law could be changed.
King Darius knew that Daniel had to be put in the lions' den.

When evening came, Daniel was thrown into the den of hungry lions. The king told Daniel that he knew God would save him. The king fasted all night. He was so
worried he could not sleep. Early the next morning he hurried to the lions' den and called out to Daniel, and Daniel answered. The lions had not hurt him. He did not
suffer even one scratch from the lions. God had sent an angel to shut the mouths of the lions.

King Darius was very happy because God had helped Daniel. The king commanded that all the wicked rulers were to be put in the lions' den, where they were killed at
once. He also commanded that his entire kingdom worship the true and living God whom Daniel worshiped.

The Holy Ghost

Mark 1:9-11

"The Holy Ghost" (CS, 105)
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John the Baptist taught people about the Savior and testified that he would be coming soon. He taught the people to repent and that they needed to be baptized to
wash away their sins. He also taught them that Jesus would come and give them the gift of the Holy Ghost.
Mark 1:9-11

"The Holy Ghost" (CS, 105)

John the Baptist taught people about the Savior and testified that he would be coming soon. He taught the people to repent and that they needed to be baptized to
wash away their sins. He also taught them that Jesus would come and give them the gift of the Holy Ghost.

One day Jesus sought out John, who was baptizing people in the Jordan River, and asked him to baptize him. John knew that the Savior was sinless and did not need
to be baptized to wash away his sins. But Jesus told him that Heavenly Father had commanded all people to be baptized. John the Baptist agreed, and went down into
the water with Jesus to baptize him. When Jesus came out of the water, Heavenly Father's voice was heard saying, "This is my beloved Son, in whom I am well
pleased" (Matthew 3:17). The heavens then opened up, "and the Holy Ghost descended in a bodily shape like a dove upon him" (Luke 3:22).

After we are baptized and confirmed members of The Church of Jesus Christ of Latter-day Saints, if we are worthy we can receive the gift of the Holy Ghost just as
Jesus did. The Holy Ghost will be our companion and comforter. He will give us guidance and direction in our lives. He is our guardian of peace and happiness. He can
warn us of danger and can help to keep us from making mistakes. He will help us to be happy. The Holy Ghost can be with us twenty-four hours a day.

Elder Robert D. Hales said, "The right to His constant companionship is among the greatest gifts we can receive in mortality, for by the light of His promptings and His
cleansing power, we can be led back into the presence of God."* If we are worthy the Holy Ghost will be our constant companion and help us to be more righteous.

*"Out of Darkness into His Marvelous Light," Ensign, May 2002, 70.

Noah and the Ark

Genesis 6:12-14, 17-22

"We Listen to a Prophet's Voice" ( Hymns, 22)

Noah was a prophet long ago when the world was extremely wicked. The prophets told the people to repent, but they would not listen. Instead, they became even
more wicked.

Because Noah was a righteous man he found favor with the Lord. The Lord told him He was going to clean the earth of its wickedness by sending a great flood. He
instructed Noah to build a giant boat, called an ark, which would protect Noah and his family from the flood. Noah was told that he would bring two of every kind of
animal, male and female, into the ark to keep them alive. He was also told to store food for his family and for the animals.

The Lord told Noah to warn the wicked people that if they did not repent and live righteously, He would make it rain for forty days and forty nights until the entire earth
was flooded. The wicked people laughed at Noah and thought he was crazy to build an ark.

Noah followed the instruction of the Lord. When the ark was finished, he and his family shut the door. Torrents of rain fell upon the earth for forty days and forty nights.
The flood continued upon the earth until the ark began to float. Every living thing that was upon the earth was destroyed except for Noah's family and the animals that
they had gathered. After another one hundred and fifty days the waters began to dry up.

When the land was dry, Noah was commanded to leave the ark and settle upon the land. Noah built an altar unto Heavenly Father to thank him for keeping his family
safe.

Alma the Younger

Mosiah 27:8-37

"I Hope They Call Me on a Mission" (CS, 169)

In the Book of Mormon we read of a prophet by the name of Alma and a king named Mosiah. They were very righteous men and did their best to help the people and
teach them the gospel. But King Mosiah's sons and a son of Alma called Alma the Younger did not believe in the Church and would not listen to their fathers. These
sons were very wicked men who led many others away from the Church.

The Lord loved Alma the Younger and his friends, but he did not like the things they were doing. As they were going about rebelling against God, the Lord sent an
angel to them. The angel appeared and spoke with a voice of thunder, shaking the earth on which they stood. Alma the Younger and the sons of Mosiah were so
astonished that they fell to the ground.

The angel said, "Alma, . . . why persecutest thou the church of God? For the Lord hath said: This is my church, and I will establish it; and nothing shall overthrow it,
save it is the transgression of my people" (Mosiah 27:13).

After the angel left, Alma was so weak that he could not move his hands or legs, and he could not speak. The sons of Mosiah took Alma the Younger to his father,
Alma the prophet, who fasted and prayed for him. After two days had passed, Alma the Younger received strength and stood up and began to speak of what
happened to them. He told his father he had repented of his sins and had been forgiven by Heavenly Father.

From that time forward, Alma the Younger and the sons of Mosiah became great missionaries for the Lord and baptized many people into the Church.

Serving a mission like Alma and his friends did is a wonderful way to show Heavenly Father that you love him and that you want to follow his commandments.

Samuel Predicts Christ's Birth

Helaman 14:2-8

"Samuel Tells of the Baby Jesus" (CS, 36)

There were times in the Book of Mormon when the Lamanites were more righteous than the Nephites. One Lamanite was a prophet named Samuel, who preached
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repentance to the wicked Nephite people. The Nephites rejected him and cast him out of their cities. But the Lord commanded him to return, whichPage
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Five years before Christ was born, Samuel prophesied that Christ would soon come into the world and that there would be signs of his birth. He said, "Behold, there
"Samuel Tells of the Baby Jesus" (CS, 36)

There were times in the Book of Mormon when the Lamanites were more righteous than the Nephites. One Lamanite was a prophet named Samuel, who preached
repentance to the wicked Nephite people. The Nephites rejected him and cast him out of their cities. But the Lord commanded him to return, which he did.

Five years before Christ was born, Samuel prophesied that Christ would soon come into the world and that there would be signs of his birth. He said, "Behold, there
shall be great lights in heaven, insomuch that in the night before he cometh there shall be no darkness, insomuch that it shall appear unto man as if it was day. Therefore,
there shall be one day and a night and a day, as if it were one day and there were no night; and this shall be unto you for a sign" (Helaman 14:3-4).

Five years later the wicked people who did not believe in Christ said that unless the prophesied sign came, they would put to death all those who believed in Christ. A
righteous prophet named Nephi was deeply troubled because of their threats and prayed in behalf of the righteous believers. The voice of the Lord came to him and
said, "Lift up your head and be of good cheer; for behold, the time is at hand, and on this night shall the sign be given, and on the morrow come I into the world" (3
Nephi 1:13).

When the sun went down that night there was no darkness, as if it was day, just like Samuel had prophesied. Samuel the Lamanite was a wonderful prophet who taught
with great courage and power about the coming birth of Christ.

Eternal Families

Doctrine and Covenants 132:19-20

"Families Can Be Together Forever" (CS, 188)

Before we were born on this earth, we all lived together as brothers and sisters in a beautiful spirit world. We were part of a heavenly family with loving Heavenly
Parents.

When we come to earth, Heavenly Father sends us into families. He loves all children and has told all parents to teach their children the gospel. When we die and leave
this earth, Heavenly Father and Jesus Christ want us to live again as families in heaven. They have shown us the way for this to happen. Heavenly Father has given us a
plan that allows families to be together forever.

In the temple, a husband and wife can receive an ordinance that helps them be together forever. This is called a sealing or a temple marriage. This seals them together
as an eternal couple, and if they later have children, the children are automatically sealed to them when they are born. But each person has to be righteous to receive the
promised blessing.

The special blessing of forever families is given only to those who are sealed in the temple and keep the promises they make there. If a couple is married outside the
temple, they can later go to the temple to be sealed so they can remain married for eternity. Their children can be sealed to them and become part of their family
forever.

Because Heavenly Father loves us, he wants all of his children to have the blessings that are given in the temple. There are many temples throughout the world, so
righteous people around the world can have these blessings. Each of us needs to live worthy so that when we are married we can go to the temple to be sealed and
start an eternal family of our own.

The temple helps us learn more about Heavenly Father and Jesus Christ and why we are here on earth. And temple ordinances like sealings make it possible for our
families to be together.

Gratitude

Psalm 105:1

"Thanks to Our Father" (CS, 20)

Gratitude is appreciating the blessings that Heavenly Father gives to us. He has given us many things we can be thankful for. The world itself is a truly wonderful place,
with its plants, animals, sky, stars, colors, and smells. We have food to eat and water to drink and air to breathe. We have a place to live and clothes to wear. We have
family and friends.

We also have many blessings through the gospel of Jesus Christ, including scriptures, prophets, the priesthood, ordinances, sacrament meetings, temples, and Church
buildings. If we seek to live righteously, we can have the help of the Holy Ghost. We have the atonement of Christ, which enables us to repent, to overcome
weaknesses, and to be resurrected from the dead, so we can live forever with our Father in Heaven if we will be worthy.

We have been commanded by the Lord to be thankful for all things. We should have grateful hearts throughout our lives and cherish all the blessings that our Heavenly
Father has given us. We need to recognize that our Heavenly Father has a hand in all things.

President David O. McKay said, "Gratitude is deeper than thanks. Thankfulness may consist merely of words. Gratitude is shown in acts."*

There are many ways to show gratitude to our Heavenly Father. We can show it by speaking of it in our prayers. We can show it by praying often, by honoring and
worshiping him, by obeying his commandments, and by serving him. These words and deeds show our Heavenly Father that we are full of gratitude and that we love
him. When we learn to show gratitude we actually become happier, and we begin to feel more peace in our lives.

*"Gratitude Quotations," Friend, November 1975, 39.

Feeding Thousands

Mark 6:34-44

"Come, Ye Thankful People" ( Hymns, 94)

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children. As the day began to close, the disciples went to Jesus, concerned. They noted that it was getting late and the people didn't have any food to eat. They
suggested that Jesus "send them away, that they may go into the country round about, and into the villages, and buy themselves bread" (Mark 6:36).
Mark 6:34-44

"Come, Ye Thankful People" ( Hymns, 94)

One day Jesus was teaching a huge crowd of people, who had come from many cities to hear him. All together there were five thousand men, along with women and
children. As the day began to close, the disciples went to Jesus, concerned. They noted that it was getting late and the people didn't have any food to eat. They
suggested that Jesus "send them away, that they may go into the country round about, and into the villages, and buy themselves bread" (Mark 6:36).

But Jesus had another idea. He asked the disciples to find out how much food there was among the people. They checked and came back with their report, saying that
one boy had five loaves and two fishes.

Jesus told the people to sit in small groups on the grass. Then he "looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before
them; and the two fishes divided he among them all" (Mark 6:41).

Then a marvelous thing happened. The disciples took the food and passed it out to the people. One by one the people took a portion of food, until everyone had some.
The scripture says, "And they did all eat, and were filled" (Mark 6:42). No one went away hungry.

But that wasn't all. After everyone had eaten as much as they wanted, the disciples took twelve baskets to gather up what was left over. They were able to fill the
baskets with the leftover bread and fish. It was a wonderful miracle.

Jesus had power to turn a little bit of food into a lot. In the same way, he can help us with the things we need. When we struggle in our lives and need help from God, it
is a blessing to know that he is good and generous-and that he will give us what we need, and more besides.

Faith

Alma 32:21, 26-31

"Faith" (CS, 96)

We have faith when we believe and trust in something that is real and true even though we have not seen it for ourselves. We need to have faith in Jesus Christ. Even
though we have never seen him, we know and believe that he lives. And we do the things he wants us to do.

In the Book of Mormon, Alma tells us that the word of God is like a seed. We show faith when we plant a seed in the earth. Even though we do not see the plant, we
have faith that it will grow. We give it water and make sure it has sunshine. If it is a good seed, it will begin to grow.

When we learn things in the gospel, we can treat them like that seed. For the seed of the gospel to grow, we must pray, listen to the prophets, and keep the
commandments. As we do this, we will see the results. We will have a good feeling inside about what we are doing, and the seeds of truth will grow in our hearts. All
this is part of exercising faith in our lives. Throughout our lives, we need to nourish our faith with diligence and patience, and we will feel it grow.

Alma said that if we always nourish the word of God by our faith, it will grow as large as a tree and will bring forth good fruit. Our faith in Jesus Christ will then grow
strong and bring blessings for us and others we serve.

The Sacrament

Doctrine and Covenants 20:77, 79

"The Sacrament" (CS, 72)

Near the end of his life, Jesus gathered his apostles around him to share a special meal with them. He knew that the time for his great sacrifice had come, that his blood
would be shed and that his body would die. To help his apostles remember him, Jesus took some bread, blessed it, broke it, and gave it to them, saying, "Take, eat;
this is in remembrance of my body which I give a ransom for you" (JST Matthew 26:22).

He then took a cup, gave thanks, and gave it to them, saying, "Drink ye all of it" (JST Matthew 26:23). He explained, "This is in remembrance of my blood . . . , which
is shed for as many as shall believe on my name, for the remission of their sins" (JST Matthew 26:24).

Jesus' apostles partook of the sacrament and later taught the other disciples about this new ordinance.

We have also been taught and commanded to participate in this same ordinance. We partake of the sacrament, just as Jesus' apostles did, in remembrance of his body
and blood. When we take the sacrament, we should think about his life and his sacrifice for us.

We have the opportunity to attend sacrament meeting each week. Sunday is the most important day of the week, and sacrament meeting is the most important meeting
of the week. The Lord has commanded us to attend sacrament meeting. During sacrament meeting, we have the privilege to partake of the sacrament and remember
him.

When we are baptized, we make a covenant with our Heavenly Father. Part of the covenant is to be part of Jesus' family, to follow him, and to remember him. Each
time we listen to the sacrament prayers and partake of the sacrament, we are renewing that covenant with our Heavenly Father.

The Brother of Jared

Ether 3:4-13

"Beautiful Savior" (CS, 62)

Jared and his brother were very righteous, but they lived at a time of great wickedness. When they sought the Lord for guidance, the Lord told them he desired to send
them to a land of promise. That land is now called America.

The brother of Jared gathered his family and his friends. They took their flocks, birds, fish, honeybees, and seeds of every kind. After they had traveled for four years,
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the Lord came in a cloud and talked to the brother of Jared for three hours. The Lord chastised him for not praying. The brother of Jared repented Page        14 to
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Lord. The Lord then forgave him and his brethren of their sins and commanded them not to sin again.
Jared and his brother were very righteous, but they lived at a time of great wickedness. When they sought the Lord for guidance, the Lord told them he desired to send
them to a land of promise. That land is now called America.

The brother of Jared gathered his family and his friends. They took their flocks, birds, fish, honeybees, and seeds of every kind. After they had traveled for four years,
the Lord came in a cloud and talked to the brother of Jared for three hours. The Lord chastised him for not praying. The brother of Jared repented and prayed to the
Lord. The Lord then forgave him and his brethren of their sins and commanded them not to sin again.

The Lord told the brother of Jared to build eight boats like submarines for their journey to the promised land. The Lord gave them instructions to make the boats small
and light. After the boats were finished, the brother of Jared went to the Lord with a problem. There would be no light in the barges and they would not be able to see.
The brother of Jared asked the Lord what they should do to light up the inside of the boats.

The Lord answered by asking him to think of a solution. So the brother of Jared melted sixteen small stones from a big rock. He asked Jesus to touch the stones with
his finger to make them shine. Jesus answered his prayer by reaching down and touching each stone with his finger.

Because of his great faith, the brother of Jared saw the finger of the Lord as he touched the stones. The Lord then blessed him by showing him his whole spirit body,
teaching him that all men are created in the Lord's image.

They put the stones into the barges and sailed toward the promised land. They traveled for 344 days. When they reached the promised land, the first thing they did was
offer a prayer of thanksgiving.

David and Goliath

1 Samuel 17:45-50

"Dare to Do Right" (CS, 158)

The Philistines were enemies of the children of Israel, and the two nations went to war. One of the greatest warriors for the Philistines was a giant named Goliath.
Goliath was over nine feet tall. Goliath challenged the Israelites to choose one of their men to fight him. Whoever won the fight would win the war for his nation. The
men of the armies of Israel were afraid of Goliath, and they fled. None of the Israelites wanted to fight him.

David was a young man who had three older brothers in the Israelite army. David's father sent him to take some food to his brothers, who were at war.

While David was visiting his brothers, he saw Goliath and heard him shouting. He knew that the men were afraid of Goliath and said that he would go to fight the giant.
His oldest brother was angry when he heard that. David should be home taking care of the sheep, he said. But David felt he should try to fight Goliath. He knew God
would help him.

He picked up five smooth stones and put them in his pouch. Then he took his sling and went to fight Goliath. When Goliath saw how young and small David was, he
made fun of David. David answered that God would help him kill Goliath.

Goliath had a long sword and had armor on his body. David didn't wear any armor and didn't have a sword. David just had his sling and rocks. When Goliath came at
David to kill him, David put a stone in his sling and threw the stone. The stone hit Goliath in the forehead, and he fell on his face. David took Goliath's sword and cut his
head off.

When the Philistines saw that their champion was dead, they ran. King Saul, the king of the Israelites, honored David by making him the leader of his armies. Because
of David's courage, and his faith in our Heavenly Father, he was able to overcome Goliath.

Protecting God's Creations

Genesis 2:8-9, 15

"All Things Bright and Beautiful" (CS, 231)

The heaven (including the sun, moon, and stars) and the earth were created by Jesus Christ under the direction of Heavenly Father. Heavenly Father and Jesus Christ
created Adam and Eve, the first man and woman on the earth, and placed them in a beautiful garden called Eden. Adam was commanded to take care of the garden
and to name "every living creature" (Genesis 2:19).

You are part of Adam's family, and you, too, can help care for the earth. You can plant a flower, a tree, or a garden to make the earth more beautiful. Besides beauty,
plants also provide oxygen, food, and shelter. You can help save water and food by not using more than you need.

You can care for the animals by being kind to them and providing food and shelter for them. They are our friends and helpers, given to us for our benefit and use and to
gladden our hearts. Some help us work, some give us food, some give us fiber for clothing, and many give us affection and companionship as pets.

Heavenly Father gave us plants, flowers, and animals for our enjoyment. We need to thank Heavenly Father for all the beautiful creatures he has put on the earth and
remember that we were commanded by Heavenly Father to take care of them and protect them. When we care for the plants and animals of the earth, we are showing
our gratitude and reverence for these wonderful creations.

Stripling Warriors

Alma 56:45-48, 55-56

"We'll Bring the World His Truth" ( CS, 172)

The Lamanites and Nephites had many wars. The Nephites fought hard to protect themselves and their families. They also fought to protect the people of Ammon, who
had promised God they would not shed any blood. As the Nephites fought, the people of Ammon saw that the armies needed help. They wanted to help fight for their
country, but Helaman, a son of Alma the Younger, told them to keep their promise.

The people of Ammon had many young sons who were strong, brave, and righteous. These sons had not promised God that they would not fight. These two thousand
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not afraid to fight. They asked Helaman to be their leader.
country, but Helaman, a son of Alma the Younger, told them to keep their promise.

The people of Ammon had many young sons who were strong, brave, and righteous. These sons had not promised God that they would not fight. These two thousand
sons met together and promised that they would fight for and help protect their country. Their mothers taught them to be righteous and have faith in God, so they were
not afraid to fight. They asked Helaman to be their leader.

When Helaman led the young warriors to the place of battle, they came upon the Nephites and Lamanites fighting. The Lamanites were winning. Helaman's army
helped the Nephites. Helaman gave orders and the young men obeyed and fought bravely. At the end of the fight, the Nephites, with help of the young stripling
warriors, had won.

After the battle, one thousand Nephite soldiers were dead, and Helaman was afraid many of his young men had also been killed. But not one of them died. They had
faith that God would help and bless them, and he did.

The two thousand stripling warriors had to be righteous and work together to have Heavenly Father protect them. The Nephites knew that Heavenly Father had
blessed them because they had listened to the teachings of their mothers. We must always have faith and live righteously so that we may receive all the blessings our
Heavenly Father desires to give us.

Lehi's Journey

1 Nephi 1:4-7

"Nephi's Courage" (CS, 120)

Lehi and his family lived in the land of Jerusalem six hundred years before Jesus Christ was born. Lehi's wife was Sariah, and they had four sons when they lived in
Jerusalem: Laman, Lemuel, Sam, and Nephi. Other sons were born later. The people in Jerusalem were very wicked. God sent prophets to tell the wicked people to
repent, but they would not listen.

One night Lehi had a vision. God told Lehi that Jerusalem would be destroyed. Lehi went out and began to tell the people to repent, telling them about his vision. But
the wicked people didn't believe him and became very angry. Some even tried to kill him. Since the people would not listen, God spoke to Lehi in a dream and told him
to leave Jerusalem before the people tried to kill him again.

Lehi and his family obeyed God and went into the wilderness. They left behind their house, their riches, most of their clothes, and all their friends. Laman and Lemuel
didn't want to leave Jerusalem, but Nephi and Sam obeyed Lehi, for they believed what he had told them.

After three days, they came to a river and put up their tents. Lehi built an altar of stones and thanked God for helping them. He knew that the Lord was guiding them
and that he would help them through the many trials in the desert.

Sometimes the Lord asks us to do difficult things. We may have to sacrifice things we like very much in order to please the Lord and to serve him. If we will follow the
things the Lord asks of us, he will support us in our trials and help us in the challenges in our lives.

Here is the testimony Nephi bore about this wonderful truth: "If it so be that the children of men keep the commandments of God he doth nourish them, and strengthen
them, and provide means whereby they can accomplish the thing which he has commanded them" (1 Nephi 17:3).

Keeping the Sabbath Day Holy

Doctrine and Covenants 59:9-13

"Remember the Sabbath Day" (CS, 155)

From the beginning, God has instructed prophets to teach his people to honor the Sabbath day. God rested from his labors on the seventh day, and this day was
blessed and sanctified as a holy day. The fourth commandment to Moses was to "remember the sabbath day, to keep it holy" (Exodus 20:8).

The Sabbath is a special day. It is holy to Heavenly Father, and it should be holy to us. We should do only those things on the Sabbath that help us feel close to
Heavenly Father and Jesus Christ.

We can do many good things on the Sabbath day to make it different from the other days of the week. We can attend our church meetings, write in our journals, and
study the scriptures. This is the day when we are expected to live our best, when we put on our best clothes, read our best books, think our best thoughts, and
associate with the people who mean the most in our lives. We should concentrate on Jesus Christ and the sacrifice that he gave to us and remember how much he loves
us.

When we obey the commandment to honor the Sabbath, we receive great promises from the Lord. Elder Dallin H. Oaks of the Quorum of the Twelve Apostles has
taught, "The Sabbath is a blessing to man as a time of spiritual growth and refreshment. . . . Persons who fail to keep the Sabbath lose an opportunity for spiritual
growth and forfeit the rich companionship of the Spirit of the Lord."*

*BYU Speeches, September 10, 1974, 218.

Obeying the Law

Article of Faith 12

"The Twelfth Article of Faith" (CS, 131)

We need rules or laws to help us live together in safety and peace. As members of The Church of Jesus Christ of Latter-day Saints, we believe in honoring and obeying
the laws of the countries where we live.

Jesus knew it was important to obey the laws of the land. In the country where he lived, Caesar was the ruler. When the people asked Jesus if they should obey man's
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Heavenly Father and Jesus Christ have given us certain laws to live by so we can be happy in this life and prepare to live with them again. The rules and laws in our
the laws of the countries where we live.

Jesus knew it was important to obey the laws of the land. In the country where he lived, Caesar was the ruler. When the people asked Jesus if they should obey man's
law or God's law, he told the people to obey and honor both.

Heavenly Father and Jesus Christ have given us certain laws to live by so we can be happy in this life and prepare to live with them again. The rules and laws in our
countries are meant to help us live together in safety and peace with our neighbors. We also have rules in our families to help us live, work, and play together in love
and harmony.

President Heber J. Grant taught, "Perhaps there is nothing of greater importance, next to our spiritual growth, than a determination on the part of the Latter-day Saints
to observe the laws of our country."*

And President Howard W. Hunter added, "It is a part of our religion to be good drivers, to obey the traffic laws, to support and assist the policeman, not dodge him
nor dog him. . . . As people who honor the law, who believe in being honest, who believe in doing to others as we would have others do to us, we are duty bound to
keep the law."**

*Conference Report, October 1927, 5.

**Teachings of Howard W. Hunter (Salt Lake City: Bookcraft, 1997), 163-64.

Fasting

Matthew 6:16-18

"Bless Our Fast, We Pray" ( Hymns, 138)

To fast means to go without eating and drinking. Jesus set the example himself by fasting. We fast because it is a teaching of Jesus Christ. We also fast to help the poor
and needy. We give the money we save by not eating our meals to the fast offering fund. That fund helps others who don't have enough food.

Fasting is a way of developing self-control. If we can learn to have control over what and when we eat, we'll have greater control in other things we do as well. Another
very important blessing of fasting is that it helps us to be more humble and to feel closer to Heavenly Father. Fasting can help us to have his guidance and influence in
our lives.

Fast Sunday is always held on the first Sunday of the month (except at general conference time). It is a time when we can share our testimonies in sacrament meeting.

Sometimes fasting can be difficult. Because it isn't always easy, we can pray and ask our Heavenly Father for strength. The more we fast, the easier it can become. We
can learn more about our Heavenly Father and Jesus Christ by fasting on fast Sunday.

Elder L. Tom Perry of the Quorum of the Twelve taught, "Fasting is . . . one of the finest ways of developing our own discipline and self-control. . . . Fasting helps to
teach us self-mastery. It helps us to gain the discipline we need to have control over ourselves. . . .

"Fasting and prayer bring forth a special spiritual power. This same blessing is available to each of us if we will only take advantage of it."*

*"The Law of the Fast," Ensign, May 1986, 31-33.

Service

Mosiah 2:17

"When We're Helping" (CS, 198)

King Mosiah told his people that "when ye are in the service of your fellow beings ye are only in the service of your God" (Mosiah 2:17). God has commanded us to
love and help one another. When we do, we are helping him in his work.

Giving service is like giving a gift to someone else. It is not a gift of money, but instead is a gift of your time and your love. Service is one of the best gifts you can give.
When you are serving others, you are giving something that only you can give. You are giving of yourself.

Jesus gave of himself by serving others. He helped the blind to see, the sick to be healthy, the sad to feel happy. Our goal in life should be to become like Jesus Christ,
and service is one of the keys.

To give a gift of service, you could serve your neighbors by helping them mow their lawn or taking them dinner when they are sick. You could serve your family by
helping with chores or offering to help without being asked. You could serve at church by helping clean the chapel after church.

There are many ways to serve, and there are many of God's children who are in need of service. You can show your love for a friend, neighbor, or someone in your
family by serving them. You will see the happiness that your service brings. Service is best if done in secret. We do not need public praise, just the quiet assurance of
knowing that serving helps others and brings us closer to Christ.

When you bless and help others, you bless yourself as well. You'll feel happier in life when you make service a regular part of your life.

Patriarchal Blessings

Doctrine and Covenants 124:91-94

"I Will Follow God's Plan" (CS , 164)

A patriarchal blessing is personal revelation available to each of us. Patriarchal blessings help us learn the truth about ourselves. It is our responsibility to prayerfully
read  our blessing
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to learn firsthand about Heavenly Father's confidence in us. The blessing reveals his plan for us.

A blessing is given by an ordained patriarch and is inspired of God. It is a guideline similar to a road map, which helps us find the paths that should be traveled and
"I Will Follow God's Plan" (CS , 164)

A patriarchal blessing is personal revelation available to each of us. Patriarchal blessings help us learn the truth about ourselves. It is our responsibility to prayerfully
read our blessing to receive the direction we need to fulfill our life's mission and to avoid the pitfalls that will take us off course. A patriarchal blessing is our opportunity
to learn firsthand about Heavenly Father's confidence in us. The blessing reveals his plan for us.

A blessing is given by an ordained patriarch and is inspired of God. It is a guideline similar to a road map, which helps us find the paths that should be traveled and
destinations that may be reached if we stay on those paths.

We should always live worthy so that when we are ready we may obtain this blessing. Patriarchal blessings are not given until the recipient is old enough to truly
understand the things the patriarch is inspired to say. Once we have our blessing, we should seek to live in such a way that we will always be worthy of the blessings
promised to us.

President James E. Faust of the First Presidency has taught: "The patriarch has no blessing of his own to give; the blessing is the Lord's to give. God knows our spirits;
he knows our strengths and weaknesses. He knows our capabilities and our potential. Our patriarchal blessings indicate what the Lord expects of us and what our
potential can be. Our blessings can encourage us when we are discouraged, strengthen us when we are fearful, comfort us when we sorrow, give us courage when we
are filled with anxiety, lift us up when we are weak in spirit."*

*"Patriarchal Blessings," 1980 Devotional Speeches of the Year (Provo, Utah: BYU Press, 1981), 54.

Sermon 54
Intercession every Christian's Duty.

1 Thessalonians 5:25, " Brethren, pray for us."

If we inquire, why there is so little love to be found amongst Christians, why the very characteristic, by which every one should know that we are disciples of the holy
Jesus, is almost banished out of the Christian world, we shall find it, in a great measure, owing to a neglect or superficial performance of that excellent part of prayer,
INTERCESSION, or imploring the divine grace and mercy in behalf of others.

Some forget this duty of praying for others, because they seldom remember to pray for themselves: and even those who are constant in praying to their Father who is in
heaven, are often so selfish in their addresses to the throne of grace, that they do not enlarge their petitions for the welfare of their fellow Christians as they ought; and
thereby fall short of attaining that Christian charity, that unfeigned love to their brethren, which their sacred profession obliges them to aspire after, and without which,
though they should bestow all their goods to feed the poor, and even give their bodies to be burned, yet it would profit them nothing.

Since these things are so, I shall from the words of the text (though originally intended to be more confined) endeavor, to show,

I. FIRST, That it is every Christian's duty to pray for others as well as for himself.

II. SECONDLY, Show, whom we ought to pray for, and in what manner we should do it. And,

III. THIRDLY, I shall offer some motives to excite all Christians to abound in this great duty of intercession.

I. FIRST, I shall endeavor to show, That it is every Christian's duty to pray for others, as well as for himself.

Now PRAYER is a duty founded on natural religion; the very heathens never neglected it, though many Christian heathens amongst us do: and it is so essential to
Christianity, that you might as reasonably expect to find a living man without breath, as a true Christian without the spirit of prayer and supplication. Thus, no sooner
was St. Paul converted, but "behold he prayeth," saith the Lord Almighty. And thus will it be with every child of God, as soon as he becomes such: prayer being truly
called, The natural cry of the new-born soul.

For in the heart of every true believer there is a heavenly tendency, a divine attraction, which as sensibly draws him to converse with God, as the lodestone attracts the
needle.

A deep sense of their own weakness, and of Christ's fullness; a strong conviction of their natural corruption, and of the necessity of renewing grace; will not let them
rest from crying day and night to their Almighty Redeemer, that the divine image, which they lost in Adam, may through his all-powerful mediation, and the sanctifying
operation of his blessed spirit, be begun, carried on, and fully perfected both in their souls and bodies.

Thus earnest, thus importunate, are all sincere Christians in praying for themselves: but then, not having so lively, lasting, and deep a sense of the wants of their Christian
brethren, they are for the most part too remiss and defective in their prayers for them. Whereas, was the love of God shed abroad in our hearts, and did we love our
neighbor in that manner, in which the Son of God our savior loved us, and according to his command and example, we could not but be as importunate for their
spiritual and temporal welfare, as for our own; and as earnestly desire and endeavor that others should share in the benefits of the death and passion of Jesus Christ, as
we ourselves.

Let not any one think, that this is an uncommon degree of charity; an high pitch of perfection, to which not every one can attain: for, if we are all commanded to "love
our neighbor (that is every man) even as ourselves," nay to "lay down our lives for the brethren;" then, it is the duty of all to pray for their neighbors as much as for
themselves, and by all possible acts and expressions of love and affection towards them, at all times, to show their readiness even to lay down their lives for them, if
ever it should please God to call them to it.

Our blessed Savior, as "he hath set us an example, that we should follow his steps" in every thing else, so hath he more especially in this: for in that divine, that perfect
and inimitable prayer (recorded in the 17th of St. John) which he put up just before his passion, we find but few petitions for his own, though many for his disciples
welfare: and in that perfect form which he has been pleased to prescribe us, we are taught to say, not MY, but "OUR Father," thereby to put us in mind, that, whenever
we approach the throne of grace, we ought to pray not for ourselves alone, but for all our brethren in Christ.

Intercession then is certainly a duty incumbent upon all Christians.

II. Whom we are to intercede for, and how this duty is to be performed, comes next to be considered.

1.Copyright
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                                                      "I will, (says the apostle) that prayers, supplications and intercessions be made for all men." For as God's mercy is
over all his works, as Jesus Christ died to redeem a people out of all nations and languages; so we should pray, that "all men may come to the knowledge Pageof18 the /truth,
                                                                                                                                                                         371
and be saved." Many precious promises are made in holy writ, that the gospel shall be published through the whole world, that "the earth shall be covered with the
knowledge of the Lord, as the waters cover the sea:" and therefore it is our duty not to confine our petitions to our own nation, but to pray that all those nations, who
II. Whom we are to intercede for, and how this duty is to be performed, comes next to be considered.

1. And first, our intercession must be UNIVERSAL. "I will, (says the apostle) that prayers, supplications and intercessions be made for all men." For as God's mercy is
over all his works, as Jesus Christ died to redeem a people out of all nations and languages; so we should pray, that "all men may come to the knowledge of the truth,
and be saved." Many precious promises are made in holy writ, that the gospel shall be published through the whole world, that "the earth shall be covered with the
knowledge of the Lord, as the waters cover the sea:" and therefore it is our duty not to confine our petitions to our own nation, but to pray that all those nations, who
now sit in darkness and in the shadow of death, may have the glorious gospel shine out upon them, as well as upon us. But you need not that any man should teach you
this, since ye yourselves are taught of God, and of Jesus Christ himself, to pray, that his kingdom may come; part of the meaning of which petition is, that "God's ways
may be known upon earth, and his saving health among all nations."

2. Next to the praying for all men, we should, according to St. Paul's rule, pray for KINGS; particularly for our present sovereign King George, and all that are put in
authority under him: that we may lead quiet lives, in all godliness and honesty. For, if we consider how heavy the burden of government is, and how much the welfare of
any people depends on the zeal and godly conversation of those that have the rule over them: if we set before us the many dangers and difficulties, to which governors
by their station are exposed, and the continual temptations they be under to luxury and self-indulgence; we shall not only pity, but pray for them: that he who preserved
Esther, David, and Josiah, "unspotted from the world," amidst the grandeur of a court, and gave success to their designs, would also preserve them holy and
unblameable, and prosper all the works of their hands upon them. But

3. THIRDLY, you ought, in a more especial manner, to pray for those, whom "the Holy Ghost hath made OVERSEERS over you." This is what St. Paul begs, again
and again, of the churches to whom he writes: Says he in the text, "Brethren, pray for us;" and again, in his epistle to the Ephesians, "praying always, with all manner of
supplication; and for me also, that I may open my mouth boldly, to declare the mystery of the gospel." And in another place, to express his earnestness in this request,
and the great importance of their prayers for him, he bids the church "strive, (or, as the original word signifies, be in a agony) together with him in their prayers." And
surely, if the great St. Paul, that chosen vessel, that favorite of heaven, needed the most importunate prayers of his Christian converts; much more do the ordinary
ministers of the gospel stand in need of the intercession of their respective flocks.

And I cannot but in a more especial manner insist upon this branch of your duty, because it is a matter of such importance: for, no doubt, much good is frequently
withheld from many, by reason of their neglecting to pray for their ministers, and which they would have received, had they prayed for them as they ought. Not to
mention, that people often complain of the want of diligent and faithful pastors. But how do they deserve good pastors, who will not earnestly pray to God for such? If
we will not pray to the Lord of the harvest, can it be expected he will send forth laborers into his harvest?

Besides, what ingratitude is it, not to pray for your ministers! For shall they watch and labor in the word and doctrine for you, and your salvation, and shall not you pray
for them in return? If any bestow favors on your bodies, you think it right, meet, and your bounden duty, to pray for them; and shall not they be remembered in your
prayers, who daily feed and nourish your souls? Add to all this, that praying for your ministers, will be a manifest proof of your believing, that though Paul plant, and
Apollos water, yet it is God alone who giveth the increase. And you will also find it the best means you can use, to promote your own welfare; because God, in answer
to your prayers, may impart a double portion of his Holy Spirit to them, whereby they will be qualified to deal out to you larger measures of knowledge in spiritual
things, and be enabled more skillfully to divide the word of truth.

Would men but constantly observe this direction, and when their ministers are praying in their name to God, humbly beseech him to perform all their petitions: or, when
they are speaking in God's name to them, pray that the Holy Ghost may fall on all them that hear the word; we should find a more visible good effect of their doctrine,
and a greater mutual love between ministers and their people. For ministers hands would then be hold up by the people's intercessions, and the people will never dare
to villify or traduce those who are the constant subjects of their prayers.

4. Next to our ministers, OUR FRIENDS claim a place in our intercessions; but then we should not content ourselves with praying in general terms for them, but suit
our prayers to their particular circumstances. When Miriam was afflicted with a leprosy from God, Moses cried and said, "Lord, heal her." And when the nobleman
came to apply to Jesus Christ, in behalf of his child, he said, "Lord, my little daughter lieth at the point of death, I pray thee to come and heal her." In like manner, when
our friends are under any afflicting circumstances, we should endeavor to pray for them, with a particular regard to those circumstances. For instance, is a friend sick?
We should pray, that if it be God's good pleasure, it may not be unto death; but is otherwise, that he would give him grace so to take his visitation, that, after this painful
life ended, he may dwell with him in life everlasting. Is a friend in doubt in an important matter? We should lay his case before God, as Moses did that of the daughters
of Zelophehad, and pray, that God's Holy Spirit may lead him into all truth, and give all seasonable direction. Is he in want? We should pray, that his faith may never
fail, and that in God's due time he may be relieved. And in all other cases, we should not pray for our friends only in generals, but suit our petitions to their particular
sufferings and afflictions; for otherwise, we may never ask perhaps for the things our friends most want.

It must be confessed, that such a procedure will oblige some often to break from the forms they use; but if we accustom ourselves to it, and have a deep sense of what
we ask for, the most illiterate will want proper words to express themselves.

We have many noble instances in holy scripture of the success of this kind of particular intercession; but none more remarkable than that of Abraham's servant, in the
book of Genesis, who being sent to seek a wife for his son Isaac, prayed in a most particular manner in his behalf. And the sequel of the story informs us, how
remarkably his prayer as answered. And did Christians now pray for their friends in the same particular manner, and with the same faith as Abraham's servant did for
his master; they would, no doubt, in many instances, receive as visible answers, and have as much reason to bless God for them, as he had. But

5. As we ought thus to intercede for our friends, so in like manner must we also pray for OUR ENEMIES. "Bless them that curse you, (says Jesus Christ) and pray for
them that despitefully use you, and persecute you." Which commands he enforced in the strongest manner by his own example: in the very agonies and pangs of death,
he prayed even for his murderers, "Father, forgive them, for they know not what they do!" This, it must needs be confessed, is a difficult duty, yet not impracticable, to
those who have renounced the things of this present life, (from an inordinate love of which all enmities arise) and who knowing the terrible woes denounced against
those who offend Christ's little ones, can, out of real pity, and a sense of their danger, pray for those by whom such offenses come.

6. Lastly, and to conclude this head, we should intercede for all that are any ways AFFLICTED in mind, body, or estate; for all who desire, and stand in need of our
prayers, and for all who do not pray for themselves.

And Oh! That all who hear me, would set apart some time every day for the due performance of this most necessary duty! In order to which,

I shall now proceed,

III. To show the advantages, and offer some considerations to excite you to the practice of daily intercession. And

1. FIRST, It will fill your hearts with love one to another. He that every day heartily intercedes at the throne of grace for all mankind, cannot but in a short time be filled
with love and charity to all: and the frequent exercise of his love in this manner, will insensibly enlarge his heart, and make him partaker of that exceeding abundance of it
which  is in Christ
 Copyright          Jesus our Lord!
             (c) 2005-2009,         Envy,
                               Infobase    malice,
                                         Media     revenge, and such like hellish tempers, can never long harbor in a gracious intercessor's breast; but he
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joy, peace, meekness, long-suffering, and all other graces of the Holy Spirit. By frequently laying his neighbor's wants before God, he will be touched with a fellow-
feeling of them; he will rejoice with those that do rejoice, and weep with those that weep. Every blessing bestowed on others, instead of exciting envy in him, will be
looked on as an answer to his particular intercession, and fill his soul with joy unspeakable and full of glory.
III. To show the advantages, and offer some considerations to excite you to the practice of daily intercession. And

1. FIRST, It will fill your hearts with love one to another. He that every day heartily intercedes at the throne of grace for all mankind, cannot but in a short time be filled
with love and charity to all: and the frequent exercise of his love in this manner, will insensibly enlarge his heart, and make him partaker of that exceeding abundance of it
which is in Christ Jesus our Lord! Envy, malice, revenge, and such like hellish tempers, can never long harbor in a gracious intercessor's breast; but he will be filled with
joy, peace, meekness, long-suffering, and all other graces of the Holy Spirit. By frequently laying his neighbor's wants before God, he will be touched with a fellow-
feeling of them; he will rejoice with those that do rejoice, and weep with those that weep. Every blessing bestowed on others, instead of exciting envy in him, will be
looked on as an answer to his particular intercession, and fill his soul with joy unspeakable and full of glory.

Abound therefore in acts of general and particular intercessions; and when you hear of your neighbor's faults, instead of relating them to, and exposing them before
others, lay them in secret before God, and beg of him to correct and amend them. When you hear of a notorious sinner, instead of thinking you do well to be angry, beg
of Jesus Christ to convert, and make him a monument of his free grace; you cannot imagine what a blessed alteration this practice will make in your heart, and how
much you will increase day by day in the spirit of love and meekness towards all mankind!

But farther, to excite you to the constant practice of this duty of intercession, consider the many instances in holy scripture, of the power and efficacy of it. Great and
excellent things are there recorded as the effects of this divine employ. It has stopped plagues, it has opened and shut heaven; and has frequently turned away God's
fury from his people. How was Abimelech's house freed from the disease God sent amongst them, at the intercession of Abraham! When "Phineas stood up and
prayed," how soon did the plague cease! When Daniel humbled and afflicted his soul, and interceded for the Lord's inheritance, how quickly was an angel dispatched
to tell him, "his prayer was heard!" And, to mention but one instance more, how does God own himself as it were overcome with the importunity of Moses, when he
was interceding for his idolatrous people, "Let me alone," says God!

This sufficiently shows, I could almost say, the omnipotency of intercession, and how we may, like Jacob, wrestle with God, and by an holy violence prevail both for
ourselves and others. And no doubt it is owing to the secret and prevailing intercessions of the few righteous souls who still remain among us, that God has yet spared
this miserably sinful nation: for were there not some such faithful ones, like Moses, left to stand in the gap, we should soon be destroyed, even as was Sodom, and
reduced to ashes like unto Gomorrah.

But, to stir you up yet farther to this exercise of intercession, consider, that in all probability, it is the frequent employment even of the glorified saints: for though they are
delivered from the burden of the flesh, and restored to the glorious liberty of the sons of God, yet as their happiness cannot be perfectly consummated till the
resurrection of the last day, when all their brethren will be glorified with them, we cannot but think they are often importunate in beseeching our heavenly Father, shortly
to accomplish the number of his elect, and to hasten his kingdom. And shall now we, who are on earth, be often exercised in this divine employ with the glorious
company of the spirits of just men made perfect? Since our happiness is so much to consist in the communion of saints in the church triumphant above, shall we not
frequently intercede for the church militant here below; and earnestly beg, that we may all be one, even as the Holy Jesus and his Father are one, that we may also be
made perfect in one?

To provoke you to this great work and labor of love, remember, that it is the never ceasing employment of the holy and highly exalted Jesus himself, who sits at the right
hand of God, to hear all our prayers, and to make continual intercession for us! So that he who is constantly employed in interceding for others, is doing that on earth,
which the eternal Son of God is always doing in heaven.

Imagine therefore, when you are lifting up holy hands in prayer for one another, that you see the heavens opened, and the Son of God in all his glory, as the great high-
priest of your salvation, pleading for you the all-sufficient merit of his sacrifice before the throne of his heavenly Father! Join then your intercessions with his, and
beseech him, that they may, through him, come up as incense, and be received as a sweet-smelling favor, acceptable in the sight of God! This imagination will
strengthen your faith, excite a holy earnestness in your prayers, and make you wrestle with God, as Jacob did, when he saw him face to face, and his life was
preserved; as Abraham, when he pleaded for Sodom; and as Jesus Christ himself, when he prayed, being in an agony, so much the more earnestly the night before his
bitter passion.

And now, brethren, what shall I say more, since you are taught of Jesus Christ himself, to abound in love, and in this good work of praying one for another. Though
ever so mean, though as poor as Lazarus, you will then become benefactors to all mankind; thousands, and twenty times ten thousands, will then be blessed for your
sakes! And after you have employed a few years in this divine exercise here, you will be translated to that happy place, where you have so often wished others might
be advanced; and be exalted to sit at the right hand of our All-powerful, All-prevailing Intercessor, in the kingdom of his heavenly Father hereafter.

However, I cannot but in an especial manner press this upon you now, because all ye, amongst whom I have now been preaching, in all probability will see me no
more: for I am now going (I trust under the conduct of God's most Holy Spirit) from you, knowing not what shall befall me: I need therefore your most importunate
intercessions, that nothing may move me from my duty, and that I may not "count even my life dear unto myself, so that I may finish my course with joy, and the ministry
I have received of the Lord Jesus, to testify the gospel of the grace of God!"

Whilst I have been here, to the best of my knowledge, I have not failed to declare unto you the whole will of God: and though my preaching may have been a savor of
death unto death to some; yet I trust it has been also a savor of life unto life to others; and therefore I earnestly hope that those will not fail to remember me in their
prayers. As for my own part, the many unmerited kindnesses I have received from you, will not suffer me to forget you: out of the deep, therefore, I trust shall my cry
come unto God; and whilst the winds and storms are blowing over me, unto the Lord will I make my supplication for you. For it is but a little while, and "we must all
appear before the judgment seat of Christ;" where I must give a strict account of the doctrine I have preached, and you of your improvement under it. And O that I may
never be called out as a swift witness, against any of those, for whose salvation I have sincerely, though too faintly, longed and labored!

It is true, I have been censured by some as acting out of sinister and selfish views; "but it is a small matter with me to be judged by man's judgment; I hope my eye is
single; but I beseech you, brethren, by the mercies of God in Christ Jesus, pray that it may be more so! And that I may increase with the increase of grace in the
knowledge and love of God through Jesus Christ our Lord.

And now, brethren, what shall I say more? I could wish to continue my discourse much longer; for I can never fully express the desire of my soul towards you! Finally,
therefore, brethren, "whatsoever things are holy, whatsoever things are pure, whatsoever things are honest, what soever things are of good report: if there be any
consolation in Christ, if any fellowship of the spirit," if any hopes of our appearing to the comfort of each other at the awful tribunal of Jesus Christ, "think of the things
that you have heard," and of those which your pastors have declared, and will yet declare unto you; and continue under their ministry to "work out your own salvation
with fear and trembling:" so that whether I should never see you any more, or whether it shall please God to bring me back again at any time, I may always have the
satisfaction of knowing that your conversation is such "as becometh the gospel of Christ."

I almost persuade myself, that I could willingly suffer all things, so that it might any ways promote the salvation of your precious and immortal souls; and I beseech you,
as my last request, "obey them that have the rule over you in the Lord;" and be always ready to attend on their ministry, as it is your bounden duty. Think not that I
desire to have myself exalted at the expense of another's character; but rather think this, not to have any man's person too much in admiration; but esteem all your
ministers highly in love, as they justly deserve for their work's sake.
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And now, "brethren, I commend you to god, and to the word of his grace, which is able to build you up, and give you an inheritance amongst all them that are
sanctified." May God reward you for all your works of faith, and labors of love, and make you to abound more and more in every good word and work towards all
men. May he truly convert all that have been convinced, and awaken all that are dead in trespasses and sins! May he confirm all that are wavering! And may you all go
I almost persuade myself, that I could willingly suffer all things, so that it might any ways promote the salvation of your precious and immortal souls; and I beseech you,
as my last request, "obey them that have the rule over you in the Lord;" and be always ready to attend on their ministry, as it is your bounden duty. Think not that I
desire to have myself exalted at the expense of another's character; but rather think this, not to have any man's person too much in admiration; but esteem all your
ministers highly in love, as they justly deserve for their work's sake.

And now, "brethren, I commend you to god, and to the word of his grace, which is able to build you up, and give you an inheritance amongst all them that are
sanctified." May God reward you for all your works of faith, and labors of love, and make you to abound more and more in every good word and work towards all
men. May he truly convert all that have been convinced, and awaken all that are dead in trespasses and sins! May he confirm all that are wavering! And may you all go
on from one degree of grace unto another, till you arrive unto the measure of the stature of the fullness of Christ; and thereby be made meet to stand before that God,
"in whose presence is the fullness of joy, and at whose right-hand there are pleasures for evermore!" Amen! Amen!

Sermon 55
Persecution every Christian's Lot.

2 Timothy 3:12, " Yes, and all that will live godly in Christ Jesus, shall suffer persecution."

When our Lord was pleased to take upon himself the form of a servant, and to go about preaching the kingdom of God; he took all opportunities in public, and more
especially in private, to caution his disciples against seeking great things for themselves, and also to forewarn them of the many distresses, afflictions and persecutions,
which they must expect to endure for his name's sake. The great apostle Paul therefore, the author of this epistle, in this, as in all other things, following the steps of his
blessed Master, takes particular care, among other apostolical admonitions, to warn young Timothy of the difficulties he must expect to meet with in the course of his
ministry: "This know also, that in the last days perilous times shall come. For men shall be lovers of their ownselves, covetous, proud, blasphemers, disobedient to
parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded,
lovers of pleasure more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away. For of this sort are they who creep into
houses, and lead captive silly women laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth. Now, as Jannes
and Jambres (two of the Egyptian magicians) withstood Moses (by working sham miracles) so do they also resist the truth; and (notwithstanding they keep up the form
of religion) are men of corrupt minds, reprobate concerning the faith." But, in order to keep him from sinking under their opposition, he tells him, that though God, for
wise ends, permitted these false teachers, as he did the magicians, to oppose for some time, yet they should now proceed no farther: "For their folly (says he) shall be
made manifest unto all men, as theirs (the Magicians) also was," when they could not stand before Moses because of the boil; for the boil was upon the Magicians, as
well as upon all the Egyptians. And then, to encourage Timothy yet the more, he propounds to him his own example; "But thou hast fully known my doctrine, manner of
life, purpose, faith, long-suffering, charity, patience, persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured; but
out of them all the Lord delivered me." And then, lest Timothy might think that this was only the particular case of Paul, says he, in the words of the text, "Yea, and all
that will live godly in Christ Jesus, shall suffer persecution."

The words, without considering them as they stand in relation to the context, contain an important truth, that persecution is the common lot of every godly man. This is a
hard saying, How few can bear it? I trust God, in the following discourse, will enable me to make it good, by showing,

I. What it is to live godly in Christ Jesus.

II. The different kinds of persecution to which they, who live godly, are exposed.

III. Why it is, that godly men must expect to suffer persecution.

LASTLY, We shall apply the whole.

I. FIRST, Let us consider what it is to live godly in Christ Jesus. This supposes, that we are made the righteousness of God in Christ, that we are born again, and are
one with Christ by a living faith, and a vital union, even as Jesus Christ and the Father are One. Unless we are thus converted, and transformed by the renewing of our
minds, we cannot properly be said to be in Christ, much less to live godly in him. To be in Christ merely by baptism, and an outward profession, is not to be in Him in
the strict sense of the word: no; "They that are in Christ, are new creatures; old things are passed away, and all things are become new" in their hearts. Their life is hid
with Christ in God; their souls daily feed on the invisible realities of another world. To "live godly in Christ," is to make the divine will, and not our own, the sole
principle of all our thoughts, words, and actions; so that, "whether we eat or drink, or whatsoever we do, we do all to the glory of God." Those who live godly in
Christ, may not so much be said to live, as Christ to live in them: He is their Alpha and Omega, their first and last, their beginning and end. They are led by his Spirit, as
a child is led by the hand of its father; and are willing to follow the Lamb withersoever he leads them. They hear, know, and obey his voice. Their affections are set on
things above; their hopes are full of immortality; their citizenship is in heaven. Being born again of God, they habitually live to, and daily walk with, God. They are pure
in heart; and, from a principle of faith in Christ, are holy in all manner of conversation and godliness.

This is to "live godly in Christ Jesus:" and hence we may easily learn, why so few suffer persecution? Because, so few live godly in Christ Jesus. You may live formally
in Christ, you may attend on outward duties; you may live morally in Christ, you may (as they term it) do no one an harm, and avoid persecution: but they "that will live
godly in Christ Jesus, shall suffer persecution."

2. SECONDLY, What is the meaning of the word Persecution, and how many kinds there are of it, I come now to consider.

The word Persecution, is derived from a Greek word signifying to pursue, and generally implies pursuing a person for the sake of his goodness, or God's good-will to
him. The

FIRST kind of it, is that of the HEART. We have an early example of this in the wicked one Cain, who, because the Lord had respect to Abel and his offering, and not
to him and his offering, was very wroth, his countenance fell, and at length he cruelly slew his envied brother. Thus the Pharisees hated and persecuted our Lord long
before they laid hold on him: and our Lord mentions being inwardly hated of men, as one kind of Persecution his disciples were to undergo. This heart-enmity (if I may
so term it) is the root of all other kinds of Persecution, and is, in some degree or other, to be found in the soul of every unregenerated man; and numbers are guilty of
this persecution, who never have it in their power to persecute any other way. Nay, numbers would actually put in practice all other degrees of persecution, was not the
name of Persecution become odious amongst mankind, and did they not hereby run the hazard of losing their reputation. Alas! how many at the great day, whom we
know not now, will be convicted and condemned, that all their life harbored a secret evil-will against Zion! They may now screen it before men; but God seeth the
enmity of their hearts, and will judge them as Persecutors at the great and terrible day of judgment.

SECOND degree of Persecution is that of the tongue; "out of the abundance of the heart, the mouth speaketh." Many, I suppose, think it no harm to shoot out arrows,
even bitter words, against the disciples of the Lord: they scatter their firebrands, arrows and death, saying, "Are we not in sport?" But, however they may esteem it, in
God's account evil-speaking is a high degree of Persecution. Thus Ishmael's mocking Isaac, is termed persecuting him. "Blessed are ye (says out Lord) when men shall
revile you and persecute you, and shall say all manner of evil against you falsely for my name's sake." From whence we may gather, that reviling, and speaking all
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life itself. It is a great breach of the sixth commandment, to slander any one; but to speak evil of and slander the disciples of Christ, merely because they are his
disciples, must be highly provoking in the sight of God; and such who are guilty of it (without repentance) will find that Jesus Christ will call them to an account, and
SECOND degree of Persecution is that of the tongue; "out of the abundance of the heart, the mouth speaketh." Many, I suppose, think it no harm to shoot out arrows,
even bitter words, against the disciples of the Lord: they scatter their firebrands, arrows and death, saying, "Are we not in sport?" But, however they may esteem it, in
God's account evil-speaking is a high degree of Persecution. Thus Ishmael's mocking Isaac, is termed persecuting him. "Blessed are ye (says out Lord) when men shall
revile you and persecute you, and shall say all manner of evil against you falsely for my name's sake." From whence we may gather, that reviling, and speaking all
manner of evil for Christ's sake, is a high degree of persecution. For "a good name, *says the wise man) is better than precious ointment," and, to many, is dearer than
life itself. It is a great breach of the sixth commandment, to slander any one; but to speak evil of and slander the disciples of Christ, merely because they are his
disciples, must be highly provoking in the sight of God; and such who are guilty of it (without repentance) will find that Jesus Christ will call them to an account, and
punish them for all their ungodly and hard speeches in a lake of fire and brimstone. This shall be their portion to drink. The

THIRD and LAST kind of Persecution, is that which expresses itself in ACTIONS: as when wicked men separate the children of God from their company; "Blessed
are ye, (says our Lord) when they shall separate you from their company:" or expose them to church-censures. "They shall put you out of their synagogues;" threatening
and prohibiting them from making an open profession of his religion or worship; or interdicting ministers for preaching his word, as the high-priests threatened the
apostles, and "forbad them any more to speak in the name of Jesus;" and Paul breathed out threatenings and slaughters against the disciples of the Lord: or when they
call them into courts; "You shall be called before governors," says our Lord: or when they fine, imprison, or punish them, by confiscation of goods, cruel scourging, and,
lastly, death itself.

It would be impossible to enumerate in what various shapes persecution has appeared. It is a many-headed monster, cruel as the grave, insatiable as hell; and, what is
worse, it generally appears under the cloak of religion. But, cruel, insatiable, and horrid as it is, they that live godly in Christ Jesus, must expect to suffer and encounter
with it in all its forms.

This is what we are to make good under our next general head.

3. THIRDLY, Why is it that godly men must expect to suffer persecution? And,

FIRST, This appears from the whole tenor of our Lord's doctrine. We will begin with his divine sermon on the mount. "Blessed are they who are persecuted for
righteousness sake; for theirs is the kingdom of heaven." So that, if our Lord spoke truth, we are not so blessed as to have an interest in the kingdom of heaven, unless
we are or have been persecuted for righteousness sake. Nay, our Lord (it is remarkable) employs three verses in this beatitude, and only one in each of the others; not
only to show that it was a thing which men (as men) are unwilling to believe, but also the necessary consequence of it upon our being Christians. This is likewise evident
from all those passages, wherein our Lord informs us, that he came upon the earth, "not to send peace, but a sword;" and that the father-in-law should be against the
mother-in-law, and a man's foes should be those of his own household. Passages, which though confined by false prophets to the first, I am persuaded will be verified
by the experience of all true Christians in this, and every age of the church. It would be endless to recount all the places, wherein our Lord forewarns his disciples, that
they should be called before rulers, and thrust out of synagogues, nay, that the time would come, wherein men should think they did God service to kill them. For this
reason he so frequently declared, that "unless a man forsake all that he had, and even hated life itself, he could not be his disciple." And therefore it is worthy our
observation, that in the remarkable passage, wherein our Lord makes such an extensive promise to those who left all for him, he cautiously inserts persecution. "And
Jesus answered and said, Verily I say unto you, there is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my
sake and the gospel's, but he shall receive an hundred-fold now in this time; houses and brethren, and sisters and mothers, and children and lands, with persecutions;
(the word is in the plural number, including all kinds of persecution) and in the world to come eternal life." He that hath ears to hear, let him hear what Christ says in all
these passages, and then confess, that all who will godly in Christ Jesus shall suffer persecution.

As this is proved from our Lord's doctrine, so it is no less evident from his life. Follow him from the manger to the cross, and see whether any persecution was like that
which the Son of God, the Lord of glory, underwent whilst here on earth. How was he hated by wicked men? How often would that hatred have excited them to lay
hold of him, had it not been for fear of the people? How was he reviled, counted and called a Blasphemer, a Wine-bibber, a Samaritan, nay, a Devil, and, in one word,
had all manner of evil spoken against him falsely? What contradiction of sinners did he endure against himself? How did men separate from his company, and were
ashamed to walk with him openly? Insomuch that he once said to his own disciples, "Will you also go away?" Again, How was he stoned, thrust out of the synagogues,
arraigned as a deceiver of the people, a seditious and pestilent fellow, an enemy of Caesar, and as such scourged, blind-folded, spit upon, and at length condemned,
and nailed to an accursed tree? Thus was the Master persecuted, thus did the Lord suffer; and the servant is not above his Master, nor the disciple above his Lord: "If
they have persecuted me, they will also persecute you," says the blessed Jesus. And again, "Every man that is perfect (a true Christian) must be as his Master," or suffer
as he did. For in all these things our Lord has set us an example, that we should follow his steps: and therefore, far be it that any, who live godly in Christ Jesus, should
henceforward expect to escape suffering persecution.

But farther: not only our Lord's example, but the example of all the saints that ever lived, evidently demonstrates the truth of the apostle's assertion in the text. How
soon was Abel made a martyr for his religion? How was Isaac mocked by the son of the bond-woman? And what a large catalogue of suffering Old Testament saints,
have we recorded in the 11th chapter of the Hebrews! Read the Acts of the Apostles, and see how the first Christians were threatened, stoned, imprisoned, scourged,
and persecuted even unto death. Examine Church History in after-ages, and you will find the murder of the innocents by Herod, was but an earnest of the innocent
blood which should be shed for the sake of Jesus. Examine the experience of saints now living on earth; and, if it were possible to consult the spirits of just men made
perfect, I am persuaded each would concur with the apostle in asserting, that "all who will live godly in Christ Jesus, shall suffer persecution."

How can it be otherwise in the very nature of things? Ever since the fall, there has been a irreconcilable enmity between the seed of the woman and the seed of the
serpent. Wicked men hat God, and therefore cannot but hate those who are like him: they hate to be reformed, and therefore must hate and persecute those, who, by a
contrary behavior, testify of them, that their deeds are evil. Besides, pride of heart leads men to persecute the servants of Jesus Christ. If they commend them, they are
afraid of being asked, Why do not you follow them? And therefore because they dare not imitate, though they may sometimes be even forced to approve their way, yet
pride and envy make them turn persecutors. Hence it is, that as it was formerly, so it is now, and so will it be to the end of time; "He that is born after the flesh, (the
natural man, does and) will persecute him that is born after the Spirit," the regenerate man. Because Christians are not of the world, but Christ hath chosen them out of
the world, therefore the world will hate them. If it be objected against this doctrine, that we now live in a Christian world, and therefore must not expect such
persecution as formerly; I answer, All are not Christians that are called so; and, till the heart is changed, the enmity against God (which is the root of all persecution)
remains: and consequently Christians, falsely so called, will persecute as well as others. I observed therefore, in the beginning of this discourse, that Paul mentions those
that had a form of religion, as persons of whom Timothy had need be chiefly aware: for, as our Lord and his apostles were mostly persecuted by their countrymen the
Jews, so we must expect the like usage from the Formalists of our own nation, the Pharisees, who seem to be religious. The most horrid and barbarous persecutions
have been carried on by those who have called themselves Christians; witness the days of queen Mary; and the fines, banishments and imprisonments of the children of
God in the last century, and the bitter, irreconcilable hatred that appears in thousands who call themselves Christians, even in the present days wherein we live.

Persons, who argue against persecution, are not sufficiently sensible of the bitter enmity of the heart of every unregenerate man against God. For my own part, I am so
far from wondering that Christians are persecuted, that I wonder our streets do not run with the blood of the saints: was mens power equal to their wills, such a horrid
spectacle would soon appear. But,

Persecution is necessary in respect to the godly themselves. If we have not all manner of evil spoken of us, how can we know whether we seek only that honor which
cometh from above? If we have no persecutors, how can our passive graces be kept in exercise? How can many Christian precepts be put into practice? How can we
love; pray for;
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Paul was sensible of all this, and therefore so positively and peremptorily asserts, that "all who live godly in Christ Jesus, shall suffer persecution."

Not that I affirm, all are persecuted in a like degree. No: this would be contrary both to scripture and experience. But though all Christians are not really called to suffer
spectacle would soon appear. But,

Persecution is necessary in respect to the godly themselves. If we have not all manner of evil spoken of us, how can we know whether we seek only that honor which
cometh from above? If we have no persecutors, how can our passive graces be kept in exercise? How can many Christian precepts be put into practice? How can we
love; pray for; and do good to; those who despitefully use us? How can we overcome evil with good? In short, how can we know we love God better than life itself?
Paul was sensible of all this, and therefore so positively and peremptorily asserts, that "all who live godly in Christ Jesus, shall suffer persecution."

Not that I affirm, all are persecuted in a like degree. No: this would be contrary both to scripture and experience. But though all Christians are not really called to suffer
every kind of persecution, yet all Christians are liable thereto: and notwithstanding some may live in more peaceful times of the church than others, yet all Christians, in
all ages, will find by their own experience, that, whether they act in a private or public capacity, they must, in some degree or other, suffer persecution.

Here then I would pause, and, LASTLY, by way of application, exhort all persons,

FIRST, To stand a while and examine themselves. For, by what has been said, you may gather one mark, whereby you may judge whether you are Christians or not.
Were you ever persecuted for righteousness sake? If not, you never yet lived godly in Christ our Lord. Whatever you may say to the contrary, the inspired apostle, in
the words of the text (the truth of which, I think, I have sufficiently proved) positively asserts, that all who will live godly in Him, shall suffer persecution. Not that all
who are persecuted are real Christians; for many sometimes suffer, and are persecuted, on other accounts than for righteousness sake. The great question therefore is,
Whether you were ever persecuted for living godly? You may boast of your great prudence and sagacity (and indeed these are excellent things) and glory because you
have not run such lengths, and made yourselves so singular, and liable to such contempt, as some others have. But, alas! this is not a mark of your being of a Christian,
but of a Laodicean spirit, neither how nor cold, and sit only to be spewed out of the mouth of God. That which you call prudence, is often, only cowardice, dreadful
hypocrisy, pride of heart, which makes you dread contempt, and afraid to give up your reputation for God. You are ashamed of Christ and his gospel; and in all
probability, was he to appear a second time upon earth, in words, as well as works, you would deny him. Awake therefore, all ye that live only formally in Christ Jesus,
and no longer seek that honor which cometh of man. I do not desire to court you, but I entreat you to live godly, and fear not contempt for the sake of Jesus Christ.
Beg of God to give you his Holy Spirit, that you may see through, and discover the latent hypocrisy of your hearts, and no longer deceive your own souls. Remember
you cannot reconcile two irreconcilable differences, God and Mammon, the friendship of this world with the favor of God. Know you not who hath told you, that "the
friendship of this world is enmity with God?" If therefore you are in friendship with the world, notwithstanding all your specious pretenses to piety, you are at enmity
with God: you are only heart-hypocrites; and, "What is the hope of the hypocrite, when God shall take away his soul?" Let the words of the text sound an alarm in your
ears; O let them sink deep into your hearts; "Yea, and all that will live godly in Christ Jesus, shall suffer persecution."

SECONDLY, From the words of the text, I would take occasion to speak to those, who are about to list themselves under the banner of Christ's cross. What say
you? Are you resolved to live godly in Christ Jesus, notwithstanding the consequence will be, that you must suffer persecution? You are beginning to build; but have you
taken our Lord's advice, to "sit down first and count the cost?" Have you well weighed with yourselves that weighty declaration, "He that loveth father or mother more
than Me, is not worthy of Me;" and again, "Unless a man forsake all that he hath he cannot be my disciple?" Perhaps some of you have great possessions; will not you
go away sorrowful, if Christ should require you to sell all that you have! Others of you again may be kinsmen, or some way related, or under obligations, to the high-
priests, or other great personages, who may be persecuting the church of Christ: What say you? Will you, with Moses, "rather choose to suffer affliction with the people
of God, than enjoy the pleasures of sin for a season?" Perhaps you may say, my friends will not oppose me. That is more than you know: in all probability your chief
enemies will be those of your own household. If therefore they should oppose you, are you willing naked to follow a naked Christ? And to wander about in sheep-skins
and goats-skins, in dens and caves of the earth; being afflicted, destitute, tormented, rather than not be Christ's disciples? You are now all following with zeal, as Ruth
and Orpah did Naomi, and may weep under the word; but are not your tears crocodiles tears? And, when difficulties come, will you not go back form following your
Lord, as Orpah departed form following Naomi? Have you really the root of grace in your hearts? Or, are you only stony-ground hearers? You receive the word with
joy; but, when persecution arises because of the word, will you not be immediately offended? Be not angry with me for putting these questions to you. I am jealous
over you, but it is with a godly jealousy: for, alas! how many have put their hands to the plough, and afterwards have shamefully looked back? I only deal with you, as
our Lord did with the person that said, "Lord, I will follow thee withersoever thou wilt. The foxes have holes, and the birds of the air have nests, but the son of man,
(says he) hath not where to lay his head." What say you? Are you willing to endure hardness, and thereby approve yourselves good soldiers of Jesus Christ? You now
come on foot out of the towns and villages to hear the word, and receive me as a messenger of God: but will you not by and by cry out, Away with him, away with him;
it is not fit such a fellow should live upon the earth? Perhaps some of you, like Hazael, may say, "Are we dogs, that we should do this?" But, alas! I have met with many
unhappy souls, who have drawn back unto perdition, and have afterwards accounted me their enemy, for dealing faithfully with them; though once, if it were possible,
they would have plucked out their own eyes, and have given them unto me. Sit down therefore, I beseech you, and seriously count the cost, and ask yourselves again
and again, whether you count all things but dung and dross, and are willing to suffer the loss of all things, so that you may win Christ, and be found in him: for you may
assure yourselves, the apostle hath not spoken in vain, "All that will live godly in Christ Jesus, shall suffer persecution."

THIRDLY, The text speaks to you that are patiently suffering for the truth's sake: "Rejoice, and be exceeding glad; great shall be your reward in heaven." For to you it
is given, not only to believe, but also to suffer, and perhaps remarkably too, for the sake of Jesus! This is a mark of your discipleship, an evidence that you do live godly
in Christ Jesus. Fear not, therefore, neither be dismayed. O be not weary and faint in your minds! Jesus, your Lord, your life, cometh, and his reward is with him.
Though all men forsake you, yet will not he: no; the Spirit of Christ and of glory shall rest upon you. In patience therefore possess your souls. Sanctify the Lord God in
your hearts. Be in nothing terrified by your adversaries: on their part Christ is evil spoken of; on your part his is glorified. Be not ashamed of your glory, since others can
glory in their shame. Think it not strange concerning the fiery trial, wherewith you are or may be tried. The Devil rages, knowing that he hath but a short time to reign.
He or his emissaries have no more power than what is given them from above: God sets them their bounds, which they cannot pass; and the very hairs of your head are
all numbered. Fear not; no one shall set upon you to hurt you, without your heavenly Father's knowledge. Do your earthly friends and parents forsake you? Are you
cast out of the synagogues? The Lord shall reveal himself to you, as to the man that was born blind. Jesus Christ shall take you up. If they carry you to prison, and load
you with chains, so that the iron enter into your souls, even there shall Chris send an angel from heaven to strengthen you, and enable you, with Paul and Silas, to "sing
praises at midnight." Are you threatened to be thrown into a den of lions, or cast into a burning fiery furnace, because you will not bow down and worship the beast?
Fear not; the God, whom you serve, is able to deliver you: or, if he should suffer the flames to devour your bodies, they would only serve, as so many fiery chariots, to
carry your souls to God. Thus it was with the martyrs of old; so that once, when he was burning, cried out, "Come, you Papists, if you want a miracle, here, behold
one! This bed of flames is to me a bed of down." Thus it was with almost all that suffered in former times: for Jesus, notwithstanding he withdrew his own divinity from
himself, yet has always lifted up the light of his countenance upon the souls of suffering saints. "Fear not therefore those that can kill the body, and after that have no
more that they can do; but fear Him only, who is able to destroy both body and soul in hell." Dare, dare to live godly in Christ Jesus, though you suffer all manner of
persecution. But,

FOURTHLY, Are there any true ministers of Jesus Christ here? You will not be offended if I tell you, that the words of the text are, in an especial manner, applicable
to you. Paul wrote them to Timothy; and we, of all men, that live godly in Christ Jesus, must expect to suffer the severest persecution. Satan will endeavor to bruise our
heels, let who will escape: and it has been the general way of God's providence, in times of persecution, to permit the shepherds first to be smitten, before the sheep are
scattered. Let us not therefore show that we are only hirelings, who care not for the sheep; but, like the great Shepherd and Bishop of souls, let us readily lay down our
lives for the sheep. Whilst others are boasting of their great perferments, let us rather glory in our great afflictions and persecutions for the sake of Christ. Paul rejoiced
that he suffered afflictions and persecutions at Iconium and Lystra: out of all, the Lord delivered him; out of all, the Lord will deliver us, and cause us hereafter to sit
down with him on thrones, when he comes to judge the twelve tribes of Israel.

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sift me as wheat. Without a spirit of prophecy, we may easily discern the signs of the times. Persecutions even at the doors: the tabernacle of the Lord is already driven
into the wilderness: the ark of the Lord is fallen into the unhallowed hands of uncircumcised Philistines. They have long since put us out of their synagogues, and high-
priests have been calling on civil magistrates to exert their authority against the disciples of the Lord. Men in power have been breathing out threatenings: we may easily
lives for the sheep. Whilst others are boasting of their great perferments, let us rather glory in our great afflictions and persecutions for the sake of Christ. Paul rejoiced
that he suffered afflictions and persecutions at Iconium and Lystra: out of all, the Lord delivered him; out of all, the Lord will deliver us, and cause us hereafter to sit
down with him on thrones, when he comes to judge the twelve tribes of Israel.

I could proceed; but I am conscious, in this part of my discourse, I ought more particularly to speak to myself, knowing that Satan has desired to have me, that he may
sift me as wheat. Without a spirit of prophecy, we may easily discern the signs of the times. Persecutions even at the doors: the tabernacle of the Lord is already driven
into the wilderness: the ark of the Lord is fallen into the unhallowed hands of uncircumcised Philistines. They have long since put us out of their synagogues, and high-
priests have been calling on civil magistrates to exert their authority against the disciples of the Lord. Men in power have been breathing out threatenings: we may easily
guess what will follow, imprisonment and slaughter. The storm has been gathering some time; it must break shortly. Perhaps it may fall on me first.

Brethren therefore, whether in the ministry or not, I beseech you, "pray for me," that I may never suffer justly, as an evil-doer, but only for righteousness sake. O pray
that I may not deny my Lord in any wise, but that I may joyfully follow him, both to prison and to death, if he is pleased to call me to seal his truths with my blood. Be
not ashamed of Christ, or of his gospel, though I should become a prisoner of the Lord. Though I am bound, the word of God will not be bound: no; an open, an
effectual door is opened for preaching the everlasting gospel, and men or devils shall never be able to prevail against it. Only pray, that, whether it be in life or death,
Christ may be glorified in me: then I shall rejoice, yea, and will rejoice.

And now, to whom shall I address myself next?

FIFTHLY, To those, who persecute their neighbors for living godly in Christ Jesus. But, what shall I say to you? Howl and weep for the miseries that shall come upon
you; for a little while the Lord permits you to ride over the heads of his people; but, by and by, death will arrest you, judgment will find you, and Jesus Christ shall put a
question to you, which will strike you dumb, WHY PERSECUTED YOU ME? You may plead your laws and your canons, and pretend what you do is out of zeal for
God; but God shall discover the cursed hypocrisy and serpentine enmity of your hearts, and give you over to the tormentors. It is well, if in this life God does not send
some mark upon you. He pleaded the cause of Naboth, when innocently condemned for blaspheming God and the king; and our Lord sent forth his armies, and
destroyed the city of those who killed the prophets, and stoned them that were sent unto them. If you have a mind therefore to fill up the measure of your iniquities, go
on, persecute and despise the disciples of the Lord: but know, "that for all these things, God shall bring you to judgment." Nay, those you now persecute, shall be in
part your judges, and sit on the right-hand of the Majesty on high, whilst you are dragged by infernal spirits into a lake that burneth with fire and brimstone, and the
smoke of your torment shall be ascending up for ever and ever. Lay down therefore, ye rebels, your arms against the most high God, and no longer persecute those
who live godly in Christ Jesus. The Lord will plead, the Lord will avenge, their cause. You may be permitted to bruise their heels, yet in the end they shall bruise your
accursed heads. I speak not this, as though I were afraid of you; for I know in whom I have believed: only out of pure love I warn you, and because I know not but
Jesus Christ may make some of you vessels of mercy, and snatch you, even you persecutors, as fire-brands out of the fire. Jesus Christ came into the world to save
sinners, even persecutors, the worst of sinners: his righteousness is sufficient for them; his Spirit is able to purify and change their hearts. He once converted Saul: may
the same God magnify his power, in converting all those who are causing the godly in Christ Jesus, as much as in them lies, to suffer persecution! The Lord be with you
all. Amen.

Sermon 56
An Exhortation to the People of God not to be discouraged in their Way

by the Scoffs and Contempt of wicked Men.

Hebrews 4:9, " There remaineth therefore a rest to the people of God."

When we consider the persecutions they are exposed to, who live righteously and godly in this present world; it is amazing to consider, that the people of this
generation should be so fond of a name to live, while they are in effect dead. The people of God are to expect little else but troubles and trials while they are in this
world; common experience is a contradiction to my text, that there is a rest to the people of God; but the author of the Hebrews, when speaking of this rest, did not
mean that they should have a rest here. No; he too well knew that the people of God, all who would seek and serve the Lord Jesus, must be despised, hated, scoffed,
slandered, and evil entreated; but the time was hastening when they should have a perfect rest: there is a rest laid up for them, and this is an encouragement for you, my
brethren, to hold on, and hold out your way rejoicing; after death there will be a rest for ever; at judgment, you shall be taken up to dwell with the Lord Jesus Christ;
and there, you shall be for ever exempted from sin; you shall rest from all manner of sorrow, and be no more troubled with the temptations of Satan. Now, you can set
about nothing for the glory of God, or for your own soul's welfare, but the devil is dissuading you from it, or distracting you in it, or discouraging you after it. Here we
are scoffed and derided; as the world hated the Lord Jesus Christ, so will it hate you: but be not discouraged, though we are here the scorn and offscouring of all things;
and are as a gazing stock to men and angels. Though they put us out of their synagogues, cast out our name as evil, and look on us as persons unfit for their company;
yet, in that rest which is prepared for you, my brethren, we shall then be gazed at for our glory, and they shut out of the assembly of the saints, and separated from us,
whether they will or no; unless the Lord Jesus Christ, by his free, rich, and sovereign grace, brings them unto himself.

The letter-learned Scribes and Pharisees of this day, look on us as madmen and enthusiasts; but though they make so much noise about the world enthusiast, it means
no more than this, one in God; and what Christian can say, he is not in God, and God in him? And if this is to be an enthusiast, God grant I may be more and more so;
if we being in Christ, and Christ in us, makes us enthusiasts. I would to God we were all more and more enthusiasts. They now think it strange, that we run not with
them into all excess of riot, and because we will not go to the devil's diversions with them, therefore they speak evil of us. We cannot now go along the street, but every
one is pointing out his finger with scorn, and cries, Here comes another of his followers; what! You are become one of his disciples too! But there is a rest which will be
a complete deliverance for you. Let none of these things move you; for, though you are thus treated here, consider, you shall in heaven have no discouraging company,
nor any but what will be an assistance to you; you will have no scoffer there, all will be ready to join with heart and voice in your everlasting joy and praises. You will
not be counted enthusiasts, madmen, and rabble, in that rest which remaineth for the people of God. Therefore, possess your souls in patience; account it matter of joy
when you fall into tribulation; God, in his own time, will deliver us; let not their hindering us from preaching in the church, be any discouragement; do not shrink, and
draw back, because of opposition; be not ashamed of your work or master; but hold fast your integrity. You must expect to go through evil report, and good report;
fear not the violence of unreasonable men; let them hate you, and cast you out for the Lord's sake, behold he shall appear to your joy, and they shall be ashamed:
therefore hold on, and hold out to the end. Be steadfast and patient, and bear the troubles of the world; if you are the people of God, there is a rest provided for you,
which you shall certainly obtain.

I shall not speak unto you, Pharisees, this morning, nor to any, except to you who have experienced the pangs of the new-birth, or are at present under them, and who
know what it is to love the Lord Jesus in sincerity and truth: do not be discouraged, or think hard of the ways of God, my dear brethren, because you are not loved by
the men of this world; if you were of the world it would love you; it would then be pleased with your company; it would not thrust you from a tavern, or an alehouse; it
would not dislike you for singing the songs of the drunkard, or for going to plays, balls, or other polite and fashionable entertainments, as they are called; no, these the
children of the world like; but if you will sing hymns and psalms, and go to hear what God hath to say unto your souls, and spend your time in reading, praying, and
frequenting religious assemblies, then it is that they dislike you, and thrust you out of their company, as unworthy thereof; but let none of these things move you, for the
rest which Jesus Christ hath prepared for you, is an ample recompense for all you may meet with here.

This rest is the fruit of the blood of the Lord Jesus Christ: O how will it fill our souls with love, to think that through the streams of this blood, we have overcome the
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advance in the love of the Lord Jesus Christ, who hath prepared a rest for you. Can you consider, what Christ has done and suffered for you, and have your hearts
stupefied with vile and senseless pleasures? Can you hear of a panting, bleeding, dying Jesus, and yet be dull and unaffected? Was there any sorrow like unto his
rest which Jesus Christ hath prepared for you, is an ample recompense for all you may meet with here.

This rest is the fruit of the blood of the Lord Jesus Christ: O how will it fill our souls with love, to think that through the streams of this blood, we have overcome the
violence of the world, and the snares of the devil. My dear brethren, be not discouraged at the treatment you meet with here, but let it be a means to stir you up to
advance in the love of the Lord Jesus Christ, who hath prepared a rest for you. Can you consider, what Christ has done and suffered for you, and have your hearts
stupefied with vile and senseless pleasures? Can you hear of a panting, bleeding, dying Jesus, and yet be dull and unaffected? Was there any sorrow like unto his
sorrow? And all this, he underwent to save you, who were vile, and polluted, and by nature, since the fall, a motley mixture of the beast and devil. Jesus Christ, by
dying upon the cross, intended to take away the devil and beast from your heart, and to prepare it for himself to dwell in. Think of the love of this your Jesus, and then,
will a little reproach and scorn move you? Sure it will not. I hope better things of you, and things that accompany salvation.

O think with what pleasing astonishment you will see the Lord Jesus Christ, when he comes to take you to his rest: now his heart is open to us; but our hearts are shut
against him; then, then, his heart shall be open, and ours shall be so too. O my brethren, how will your love be increased? With what raptures will you see the Lord
Jesus Christ? Therefore, undergo a few reproaches here patiently, and revile not again. Let them say what they please of me, the reproaches, scorns, and contempt of
this world, will no ways hurt me, but will recoil upon their own heads; leave it to the Lord, who knows what is best for you and me: do not question his love; he will be
with you; only do you, who have tasted the Lord to be gracious, follow hard after him.

And now, let me speak a word unto you, who have not yet experienced the love of Christ to your souls, but are waiting for his appearance. I shall be but very short,
because I would not break in upon the duties of the day.

I shall speak unto you a word of invitation; even, to wait still on the Lord; do not forsake him, though he may not answer your petitions at once or twice seeking unto
him; hold on, do not leave seeking him, and you shall have an answer of peace; remember the poor man who was lame, and had lain at the pool of Bethesda thirty-eight
years for relief, yet at last he found that it was worth waiting for, he obtained his desire.

And if you are but zealous for the Lord, and seek unto Jesus, if your zeal be according to godliness, and you pray unto him for his Spirit, you shall certainly have an
answer of peace; you shall find it is good to seek unto the Lord, you will be adopted into his family, and by his spirit be enabled to cry, "Abba, Father." O then do not
leave, but be continually waiting at wisdom's gate, and you shall find all her ways to be ways of pleasantness, and all her paths are peace; then, you shall find that it is
worth waiting on the Lord Jesus; and when you have got his Spirit within you, all the power of men or devils cannot make you forsake the ways of the Lord Jesus
Christ.

If you do but once taste of his pardoning love, it will be so delightful unto you, that you will cry for more and more thereof; you will be as full as you can hold, and still
not be satisfied; you will desire more and more of this love of Jesus, you will hunger and thirst, and hunger and thirst again, and never be satisfied till you come to that
rest which is prepared for the people of God, where all hungering and thirsting will cease, and will be turned into songs and hallelujahs, and that for ever and ever.

As many of you as design to partake of the emblems of the body and blood of our dying Lord, examine well yourselves, lest by eating and drinking unworthily, you eat
and drink damnation unto yourselves: remember the dying love of your dying Lord, and eat and drink in commemoration thereof; do not let the world keep you from
partaking hereof; and when you have eaten and drank, do not go away and run into the world; let the world see that you have been with Jesus; give them no room to
speak unseemly, they do that enough without occasion; but how would they rejoice if they had just reason.

Look well then unto your paths, that you do not slip; remember that all your faults are magnified, and that all your little slips are laid upon me; therefore, look well unto
your ways, your words, your actions, that they may silence gainsayers; let them see that we have the presence of God with us, and that there has been good done by
field preaching.

Let me exhort you once more to consider the love of the Lord Jesus Christ. O do not forget this love. Consider, I beseech you, how great it has been unto you, and do
not slight this his grace, the riches, the love, the kindness of your dear Redeemer, the Lord Jesus Christ, who hath prepared this eternal rest for you; he also laid down
his life for your sakes: what great love was here! that while you were enemies to the Lord of glory, he died for you, to redeem you from sin, from hell and wrath, that
you might live and reign with him, world without end.

The Lamb that died, and was buried, is now risen and exalted, and sits on the right-hand of God the Father; and when he shall come to judge all the world, then, my
brethren, it will be seen whether we have deserved the usage the world has given us; then it will be known who are the true followers of the Lord Jesus, and who are
madmen and fools; but, may it be determined in this world, that we and our present enemies may enter into that rest which God hath prepared for those that love him.

Which God of his infinite mercy grant!

My brethren, let not these few words of exhortation be forgotten, but lay them up in your hearts, and remember they must be called over another day. I should have
enlarged, but the duties of the day obliged me to forbear.

Now, to God the Father, Son, and Holy Ghost, be all power, &c.

Sermon 57
Preached before the Governor and Council and the House of Assembly

in Georgia, on January 28, 1770.

Zech. 4:10, " For who hath despised the Day of small things?"

Men, brethren, and fathers, at sundry times and in diverse manners, God spake to the fathers by the prophets, before he spoke to us in these last days by his Son. And
as God is a sovereign agent, and his sacred Spirit bloweth when and where it listeth, surely he may reveal and make known his will to his creatures, when, where, and
how he pleaseth; "and who shall say unto him, what doest thou?" Indeed, this seems to be one reason, to display his sovereignty, why he chose, before the canon of
scripture was settled, to make known his mind in such various methods, and to such a variety of his servants and messengers.

Hence it is, that we hear, he talked with Abraham as "a man talketh with a friend." To Moses he spoke "face to face." To others by "dreams in the night," or by "visions"
impressed strongly on their imaginations. This seems to be frequently the happy lot of the favorite evangelical prophet Zechariah, I call him evangelical prophet, because
his predictions, however they pointed at some approaching or immediate event, ultimately terminated in Him, who is the Alpha and Omega, the beginning and the end of
all the lively oracles of God. The chapter from which our text is selected, among many other passages, is a striking proof of this: An angel, that had been more than
once sent to him on former occasions, appears again to him, and by way of vision, and "waked him, (to use his own words) as a man that is wakened out of his sleep."
Prophets, and the greatest servants of God, need waking sometimes out of their drowsy frames.
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Methinks I see this man of God starting out of his sleep, and being all attention: the angle asked him, "what seest thou?" He answers, "I have looked, and behold, a
candle-stick all of gold," an emblem of the church of God, "with a bowl upon the top of it, and seven lamps thereon, and seven pipes to the seven lamps, which were
upon the top thereof;" implying, that the church, however reduced to the lowest ebb, should be preserved, be kept supplied, and shining, through the invisible, but not
his predictions, however they pointed at some approaching or immediate event, ultimately terminated in Him, who is the Alpha and Omega, the beginning and the end of
all the lively oracles of God. The chapter from which our text is selected, among many other passages, is a striking proof of this: An angel, that had been more than
once sent to him on former occasions, appears again to him, and by way of vision, and "waked him, (to use his own words) as a man that is wakened out of his sleep."
Prophets, and the greatest servants of God, need waking sometimes out of their drowsy frames.

Methinks I see this man of God starting out of his sleep, and being all attention: the angle asked him, "what seest thou?" He answers, "I have looked, and behold, a
candle-stick all of gold," an emblem of the church of God, "with a bowl upon the top of it, and seven lamps thereon, and seven pipes to the seven lamps, which were
upon the top thereof;" implying, that the church, however reduced to the lowest ebb, should be preserved, be kept supplied, and shining, through the invisible, but not
less real, because invisible aids and operations of the blessed Spirit of God. The occasion of such an extraordinary vision, if we compare this passage with the second
chapter of the Prophecy of the prophet Haggai, seems to be this: It was now near eighteen years since the Jewish people had been delivered from their long and
grievous Babylonian captivity; and being so lone deprived of their temple and its worship, which fabric had been rased even to the ground, one would have imagined,
that immediately upon their return, they should have postponed all private works, and with their united strength have first set about rebuilding that once stately and
magnificent structure. But they, like too many Christians of a like luke-warm stamp, though all acknowledged that this church-work was a necessary work, yet put
themselves and others off, with this godly pretense, "The time is not come, the time that the Lord's house should be built." The time is not come! What, not in eighteen
years! For so long had they now been returned from their state of bondage: and pray, why was not the time come? The prophet Haggai tells them; their whole time was
so taken up building for an habitation for their great and glorious Benefactor, the mighty God of Jacob.

This ingratitude must not be passed by unpunished. Omniscience observes, Omnipotence resents it! And that they might read their sin in their punishment, as they
thought it best to get rich, and secure houses and lands and estates for themselves, before they set about unnecessary church-work, the prophet tells them, "You have
sown much, but bring in little: ye eat, but ye have not enough: ye drink, but ye are not filled with drink: ye clothe you, but there is none warm: and he that earneth wages,
earneth wages to put it into a bag with holes." Still he goes on thundering and lightening, "Ye looked for much, and lo it came to little: wand when ye brought it home,
(pleasing yourselves with your fine crops) I did blow upon it: why? Saith the Lord of Hosts; because of mine house that is waste, and ye run every man unto his own
house." A thundering sermon this! delivered not only to the common people, but also unto, and in the presence of "Zerubbabel, the son of Shealtiel, and Joshua, the son
of Josedech the high-priest. The prophet's report is believed; and the arm of the Lord was revealed. Zerubbabel, the son of Shealtiel, and Joshua, the son of Josedech
(O happy times when church and state are thus combined) with all the remnant of the people, obeyed the voice of the Lord their God, and the words of Haggai the
prophets."

The spirit of Zerubbabel, and of Joshua, and the spirits of all the remnant of the people were stirred up, and they immediately came, disregarding, as it were, their own
private buildings, "and did work in the house of the Lord of Hosts their God." For a while, they proceeded with vigor; the foundation of the house is laid, and the
superstructure raised to some considerable height: but whether this fit of hot zeal soon cooled, as is too common, or the people were discouraged by the false
representations of their enemies, which perhaps met with too favorable a reception as the court of Darius; it so happened, that the hearts of the magistrates and
ministers of the people waxed faint; and an awful chasm intervened, between the finishing and laying the foundation of this promising and glorious work.

Upon this, another prophet, even Zechariah, (who with Haggai had been joint sufferer in the captivity) is sent to lift up the hands that hang down, to strengthen the
feeble knees, and by the foregoing instructive vision, to reanimate Joshua and the people in general, and the heart of Zerubbabel, the son of Shealtiel, in particular,
maugre all discouragements, either from inveterate enemies, or from timid unstable friends, or all other obstacles whatsoever. If Haggai thunders, Zechariah's message is
as lightening. "This is the word of the Lord unto Zerubbabel, saying, Not by might, not by power, (not by barely human power or policy) but by my spirit, saith the
Lord of Hosts: Who art thou, O great mountain? (thou Sanballat and thy associates, who have been so long crying out, what mean these feeble Jews? However great,
formidable, and seemingly insurmountable) before Zerubbabel thou shalt (not only be lowered and rendered more accessible, but) become a plain;" thy very opposition
shall, in the end, promote the work, and help to expedite that very building, which thou intendest to put a stop to, and destroy.

And lest Zerubbabel, through unbelief and outward opposition, or for want of more bodily strength, should think this would be a work of time, and that he should not
live to see it completed in his days, "The word of the Lord came to Zechariah, saying, The hands of Zerubbabel have laid the foundation of this house; his hands also
shall finish it, and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it." Grace! Grace! Unto it: a double acclamation, to show, that out
of the abundance of their hearts, their mouth spake; and this with shoutings and crying from all quarters. Even their enemies should see the hand and providence of God
in the beginning, continuance, and ending of this seemingly improbable and impracticable work; so that they should be constrained to cry, "Grace unto it," and wish both
the work and the builders much prosperity: But as for its friends, they should be so transported with heart-felt joy in the reflection upon the signal providences which
had attended them through the whole process, that they would shout and cry, "Grace, grace unto it:" or, This is nothing but the Lord's doing; God prosper and bless this
work more and more, and make it a place where his free grace and glory may be abundantly displayed. Then by a beautiful and pungent sarcasm, turning to the
insulting enemies, he utters the spirited interrogation in my text, "Who hath despised the day of small things?" Who are you, that vauntingly said, what can these feeble
Jews do, pretending to lay the foundation of a house which they never will have money, or strength, or power to finish? Or, who are you, O timorous, short-sighted,
doubting, though well-meaning people, who, through unbelief, were discouraged at the small beginnings and feebleness of the attempt to build a second temple? And,
because you thought it could not come up to the magnificence of the first, therefore were discouraged from so much as beginning to build a second at all?

A close instructive question this; a question, implying, that whenever God intends to bring about any great thing, he generally begins with a day of small things.

As a proof of this, I will not lead you so far back, as to the beginning of time, when the Everlasting "I AM" spoke all things into existence, by his almighty fiat; and out of
a confused chaos, "without form and void," produced a world worthy of a God to create, and of his favorite creature man, his vicegerent and representative here
below, to inhabit, and enjoy in it both himself and his God. And yet, though the heavens declare his glory, and the firmament showeth his handy work, though there is o
speech nor language where their voice is not heard, and their line is gone out through all the earth: and by a dumb, yet persuasive language, proves the hand that made
them to be divine; yet there have been, and are now, such fools in the world, as to "say in their hearts, There is no God;" or so wise, as by their wisdom, not to know
God, or own his divine image to be stamped on that book, wherein these grand things are recorded, and that in such legible characters, that he who runs may read.

Neither will I divert your attention, honored fathers, to the histories of Greece and Rome, or any of the great kingdoms and renowned monarchies, which constitute so
great a part of ancient history; but whose beginnings were very small, (witness Romulus's ditch) their progress as remarkably great, and their declension and downfall,
when arrived at their appointed zenith, as sudden, unexpected, and marvelous. These make the chief subjects of the learning of our schools; though they make but a
mean figure in sacred history, and would not perhaps have been mentioned at all, had they not been, in some measure, connected with the history of God's people,
which is the grand subject of that much despised book, emphatically called, The Scriptures. Whoever hath a mind to inform himself of the one, may read Rollin's
Ancient History, and whoever would see the connection with the other, may consult the learned Prideaux's admirable and judicious connection. Books which, I hope,
will be strenuously recommended, and carefully studied, when this present infant institution gathers more strength, and grows up into a seat of learning. I can hardly
forbear mentioning the final beginnings of Great Britain, now so distinguished for liberty, opulence and renown; and the rise and rapid progress of the American
colonies, which promises to be one of the most opulent and powerful empires in the world. But my present views, and the honors done this infant institution this day,
and the words of my text, as well as the feelings of my own heart, and I trust, of the hearts of all that hear me, lead me to confine your meditations to the history of
God's own peculiar people, which for the simplicity and sublimity of its language, the veracity of its author, and the importance and wonders of the facts therein
recorded, if weighed in a proper balance, hath not its equal under the sun. And yet, though God himself hath become an author among us, we will not condescend to
give his book one thorough reading. Be astonished, O heavens, at this!

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given to idolatry, to be sojourners and pilgrims in a strange land; who would have thought, that from a man, who for a long season was written childless, a man whose
first possession in this strange land, was by purchasing a burying place for his wife, and in whose grave one might have imagined he would have buried all future
expectations; who would have thought, that from this very man and woman, according to the course of nature, both as good as dead, should descend a numerous
God's own peculiar people, which for the simplicity and sublimity of its language, the veracity of its author, and the importance and wonders of the facts therein
recorded, if weighed in a proper balance, hath not its equal under the sun. And yet, though God himself hath become an author among us, we will not condescend to
give his book one thorough reading. Be astonished, O heavens, at this!

Who would have thought that from once, even from Abraham, and from so small a beginning, as the emigration of a single private family, called out of a land wholly
given to idolatry, to be sojourners and pilgrims in a strange land; who would have thought, that from a man, who for a long season was written childless, a man whose
first possession in this strange land, was by purchasing a burying place for his wife, and in whose grave one might have imagined he would have buried all future
expectations; who would have thought, that from this very man and woman, according to the course of nature, both as good as dead, should descend a numerous
offspring like unto the stars of heaven for multitude, and as the sand which is upon the sea shore innumerable? Nay, who would have imagined, that against all
probability, and in all human appearance impossible, a kingdom should arise? Behold a poor captive stave, even Joseph, who was cruelly separated from his brethren,
became second in Pharaoh's kingdom: he was sent before to work out a great deliverance, and to introduce a family which should take root, deep root downwards and
bear fruit upwards, and fill the land. How could it enter into the heart of man to conceive, that when oppressed by a king, who knew not Joseph, though they were the
best, most loyal, industrious subjects this king had, when an edict was issued forth as impolitic as cruel, (since the safety and glory of all kingdoms chiefly consist in the
number of its inhabitants) that an outcast, helpless infant should be taken, and bred up in all the learning of the Egyptians, and in that very court from which, and by that
very tyrant from whom the edict came, and that the deliverer should be nurtured to be king in Jeshurun?

But time as well as strength would fail me, was I to give you a detail of all the important particulars respecting God's peculiar people; as their miraculous support in the
wilderness, the events which took place while they were under a divine theocracy, and during their settlement in Canaan to the time of their return from Babylon, and
from thence to the destruction of their second temple, &c. by the Romans. Indeed, considering to whom I am speaking, persons conversant in the sacred and profane
history, I have mentioned these things only to stir up your minds by way of remembrance.

But if we descend from the Jewish, to the Christian era, we shall find, that its commencement was, in the eyes of the world, a "day of small things" indeed. Our blessed
Lord compares the beginning of its progress in the world, to a grain of mustard-seed, which though the smallest of all seeds when sown, soon becomes a great tree,
and so spread, that the "birds of the air," or a multitude of every nation, language and tongue, came and lodged in its branches: and its inward progress in the believers
heart, Christ likens to a little leaven which a woman hid in three measures of meal. How both the Jewish and Christian dispensations have been, and even to this day are
despised, by the wise disputers of this world, on this very account, is manifest to all who read the lively oracles with a becoming attention. What ridicule, obloquy, and
inveterate opposition Christianity meets with, in this our day, not only from the open deist, but from formal professors, is too evident to every truly pious soul.

And what opposition the kingdom of grace meets with in the heart, is well known by all those who are experimentally acquainted with their hearts: they know, to their
sorrow, what the great apostle of the Gentiles means, by "the Spirit striving against the flesh, and the flesh against the Spirit."

But the sacred Oracles, and the histories of all ages acquaint us, that God brings about the greatest thing, not only by small and unlikely means, but by ways and means
directly opposite to the carnal reasonings of unthinking men: he chooses things that be not, to bring to nought those which are. How did Christianity spread and flourish,
by one, who was despised and rejected of men, a man of sorrows, and acquainted with grief, and who expired on a cross? He was despised and rejected, not merely
by the vulgar and illiterate, but the Rabbis and Masters of Israel, the Scribes and Pharisees, who by the Jewish churchmen were held too in so high a reputation for their
outward sanctity, that it became a common proverb, "if only two went to heaven, the one would be a Scribe, and the other a Pharisee." Yet there were they who
endeavored to silence the voice of all his miracles and heavenly doctrine with, "Is not this the Carpenter's son?" Nay, "He is mad, why hear you him? he hath a devil,
and casteth out devils by Beelzebub the prince of the devils." And their despite not only followed him to, but after death, and when in the grave. "We remember (said
they) that this deceiver said, after three days I will rise again; command therefore that the sepulcher be made sure;" but, maugre all your impotent precautions, in sealing
the stone, and setting a watch, he burst the bars of death asunder, and, according to his repeated predictions, proved himself to be the Son of God with power, by
rising the third day from the dead. And afterwards, in pretense of great multitudes, was he received up into glory; as a proof thereof, he sent down the Holy Ghost, (on
the mission of whom he pawned all his credit with his disciples) in such an instantaneous, amazing manner, as one would imagine, should have forced and compelled all
who saw it to own, that this was indeed the finger of God.

And yet how was this grand transaction treated? With the utmost contempt: when instantaneously the apostles commenced orators and linguists, and with a divine
profusion spoke of the wonderful things of God; "these men (said some) are full of new wine." And yet by these men, mean fishermen, illiterate men, idiots, in the
opinion of the Scribes and Pharisees, and notwithstanding all the opposition of earth and hell, and that too only by the foolishness of preaching, did this grain of
mustard-seed grow up, till thousands, ten thousands of thousands, a multitude which no man can number, out of every nation, language and people, came and lodged
under the branches of it.

Neither shall it rest here; whatever dark parenthesis may intervene, we are assured, that being still watered by the same divine hand, it shall take deeper and deeper
root downward, and bear more and more fruit upward, till the whole earth be filled with the knowledge of the Lord, as the waters cover the sea. Who shall live when
God doth this? Hasten O Lord that blessed time! O let this thy kingdom come! Come, not only by the external preaching of the gospel in the world, but by its
renovating, heart-renewing, soul-transforming power, to awakened sinners! For want of this, alas! alas! though we understood all mysteries, could speak with the
tongues of men and angels, we should be only like sounding brass, or so many tinkling cymbals.

And yet, what a "day of small things" is the first implantation of the seed of divine life in the soul of man? Well might our Lord, who alone is the author and finisher of our
faith, compare it to a little leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. Low similes, mean comparisons these, in the
eyes of those, who having eyes, see not; who having ears, hear not; whose heart, being waxed gross, cannot, will not understand! To such, it is despicable, mysterious,
and unintelligible in its description; and, if possible, infinitely more so, when made effectual by the power of God, to the salvation of any individual soul. For the wisdom
of God will always be foolishness to natural men. As it was formerly, so it is now; they who are born after the flesh, will persecute those that are born after the spirit: the
disciple must be as his master: they that will live godly in him; they that live most godly in him, must, shall suffer persecution. This is so interwoven in the very nature and
existence of the gospel, that our Lord makes it one part of the beatitudes, in that blessed sermon which he preached, when, to use the words of my old familiar friend
the seraphic Hervey, a mount was his pulpit, and the heavens his sounding board. A part, which, like others of the same nature, I believe, will be little relished by such
who are always clamoring against those few highly favored souls, who dare stand up and preach the doctrine of JUSTIFICATION BY FAITH ALONE in the imputed
righteousness of Jesus Christ, and are reproached with not preaching, like their master, Morality, as they term it, in his glorious sermon on the mount; for did we more
preach, and more live it, we should soon find all manner of evil would be spoken against us for Christ's sake.

But shall this hinder the progress, the growth, and consummation? And shall the Christian therefore be dismayed and discouraged? God forbid! On the contrary, the
weakest believer may, and ought, to rejoice and be exceeding glad. And why? For a very good reason; because, he that hath begun the good work, hath engaged also
to finish it; though Christ found him as black as hell, he shall present him, and every individual purchased with his blood, without spot or wrinkle, or any such-thing,
before the Divine Presence. O glorious prospect! How will the saints triumph, and the sons of God then shout for joy? If they shouted when God said, "Let there by
light, and there was light;" and if there is joy in heaven over one sinner only that repenteth, how will the heavenly arches echo and rebound with praise, when all the
redeemed of the Lord shall appear together, and the Son of God shall say, "of all these that thou hast given to me, have I lost nothing." On the contrary, what weeping,
wailing, and gnashing of teeth will there be, not only amongst the devil and his angels, but amongst the fearful and unbelieving, when they see that all the hellish
temptations and devices, instead of destroying, were over-ruled to the furtherance of the gospel in general, and to the increase and growth of grace in every individual
believer in particular. And how will despisers then behold and wonder and perish, when they shall be obliged to say, "we fools counted their lives madness, and their
end  to be without
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But whither am I going? Pardon me, my dear hearers, if you think this to be a digression from my main point. It is true, whilst I am musing, the fire begins to kindle: I am
flying, but not so high, I trust, as to lose sight of my main subject. And yet, after meditating and talking of the rise and progress of the gospel of the kingdom, I shall find
redeemed of the Lord shall appear together, and the Son of God shall say, "of all these that thou hast given to me, have I lost nothing." On the contrary, what weeping,
wailing, and gnashing of teeth will there be, not only amongst the devil and his angels, but amongst the fearful and unbelieving, when they see that all the hellish
temptations and devices, instead of destroying, were over-ruled to the furtherance of the gospel in general, and to the increase and growth of grace in every individual
believer in particular. And how will despisers then behold and wonder and perish, when they shall be obliged to say, "we fools counted their lives madness, and their
end to be without honor; but how are they numbered among the children of God, and how happy is their lot among the saints!"

But whither am I going? Pardon me, my dear hearers, if you think this to be a digression from my main point. It is true, whilst I am musing, the fire begins to kindle: I am
flying, but not so high, I trust, as to lose sight of my main subject. And yet, after meditating and talking of the rise and progress of the gospel of the kingdom, I shall find
it somewhat difficult to descend so low, as to entertain you with the small beginnings of this infant colony, and of the Orphan-house, in which I am now preaching. But I
should judge myself inexcusable on this occasion, if I did not detain you a little longer, in taking a transient view of the traces of divine Providence, in the rise and
progress of the colony in general, and the institution of this Orphan-house in particular. Children yet unborn, I trust, will have occasion to bless God for both.

The very design of this settlement, as charity inclines us to hope all things, was, that it might be an Asylum, and a place of business, for as many as were in distress; for
foreigners, as well as natives; for Jews and Gentiles. On February 1, a day, the memory of which, I think, should still be perpetuated, the first embarkation was made
with forty-five English families; men, who had once lived well in their native country, and who, with many persecuted Saltzburghers, headed by a good old soldier of
Jesus lately deceased, the Rev. Mr. Boltzius, came to find a refuge here. They came, they saw, they labored, and endeavored to settle; but by an essential, though well-
meant defect, in the very beginning of the settlement, too well known by some now present, and too long, and too much felt to bear repeating, prohibiting the
importation and use of Negroes, &c. their numbers gradually diminished, and matters were brought to so low an ebb, that the whole colony became a proverb of
reproach.

About this time, in the year 1737, being previously stirred up thereto by a strong impulse, which I could by no means resist, I came here, after the example of my
worthy and reverend friends, Messieurs John and Charles Wesley, and Mr. Ingham, who, with the most disinterested views, had come hither to serve the colony, by
endeavoring to convert the Indians. I came rejoicing to serve the colony also, and to become your willing servant for Christ's sake. My friend and father, good Bishop
Bensen, encouraged me, though my brethren and kinsmen after the flesh, as well as religious friends, opposed it. I came, and I saw (you will not be offended with me to
speak the truth) the nakedness of the land. Gladly did I distribute about the four hundred pounds sterling, which I had collected in England, among my poor
parishioners. The necessity and propriety of erecting an Orphan-house, was mentioned and recommended before my first embarkation. But thinking it a matter of too
great importance to be set about unwarily, I deferred the farther prosecution for this laudable design till my return to England in the year 1738, for to have priests
orders.

Miserable was the condition of many grown persons, as well as children, whom I left behind. Their cause I endeavored to plead, immediately upon my arrival; but being
denied the churches, in which I had the year before collected many hundreds for the London charity-schools, I endeavored to plead their cause in the fields. The people
threw in their mites most willingly; once or twice, I think, twenty-two pounds were collected in copper; the alms were accompanied with many prayers, and which, as I
told them, laid, I am persuaded, a blessed foundation to the future charitable superstructure. In a short time, though plucked as it were out of the fire, the collections and
charitable contributions amounted to more than a one thousand pounds sterling.

With that I reimbarked, taking Philadelphia in my way, and upon my second arrival, found the spot fixed upon; but, alas! who can describe the low estate to which it
was reduced! The whole country almost was left desolate, and the metropolis Savannah, was but like a cottage in a vineyard, or as a lodge in a garden of cucumbers.
Many orphans, whose parents had been taken from them by the distresses that naturally attend new settlements, were dispersed here and there in a very forlorn
helpless condition; my bowels yearned towards them, and, animated by the example of the great professor Franck, previous to bringing them here, I hired a house,
furnished an infirmary, employed all that were capable of employment, and in a few weeks walked to the house of God with a large family of above sixty orphans, and
others in as bad a condition.

On March 25, 1740, in full assurance of faith, I laid the foundation of this house; and in the year following, brought in my orphan family, who, with the workmen, now
made up the number of one hundred and fifty: by the money which was expended on these, the remaining few were kept in the colony, and were enabled to pay the
debts they owed; so that in a representation made to the House of Commons, by some, who for very good reasons wanted the constitution of the colony altered; they
declared, that the very existence of the colony was in a great measure, if not totally, owing to the building and supporting of the Orphan House.

Finding the care of such a family, incompatible with the care due to a parish, upon giving previous warning to the then trustees, I gave up the living of Savannah, which
without fee or reward I had voluntarily taken upon me: I then ranged through the northern colonies, and afterwards once more returned home. What calumny, what
loads of reproach, I for many years was called to undergo, in thus turning beggars for a family, few here present need to be informed; a family, utterly unconnected by
any ties of nature; a family, not only to be maintained with food, but clothed and educated also, and that too in the dearest part of his Majesty's dominions, on a pine
barren, and in a colony where the use of Negroes was totally denied; this appeared so very improbable, that all beholders looked daily for its decline and annihilation.

But, blessed be God, the building advanced and flourished, and the wished-for period is now come, after having supported the family for thirty-two years, by a change
of constitution and the smiles of government, with liberal donations from the northern, and especially the adjacent provinces, the same hands that laid the foundation, are
now called to finish it, by making an addition of a seat of learning, the whole products and profits of which, are to go towards the increase of the fund, as at the
beginning, for destitute orphans, or such youths as may be called of God to the sacred ministry of his Gospel. I need not call on any here, to cry, "Grace, grace, unto it."
For on the utmost scrutiny of the intention of those employed, and considering the various exercises they have been called to undergo, and the opposition the building
hath every where met with, we may justly say, "not by might, nor by power, but by thy Spirit, O Lord," hath this work been carried on thus far; it is his doing, let it be
marvelous in our eyes. With humble gratitude, therefore, would we now set up our Ebenezer, and say, "Hitherto thou, Lord, hast helped us;" and wherefore should we
doubt, but that he, who hath thus far helped, will continue to help, when the weary heads of the first founders and present helpers, are laid in the silent grave.

I am very well aware, what an invidious task it must be to a person in my circumstances, thus to speak on an affair in which he hath been so much concerned. Some
may perhaps think, I am become a fool in thus glorying. But as I am now, blessed be God, in the decline of life, and as, in all probability, I shall never be present to
celebrate another anniversary, I thought it best to be a little more explicit, that if I have spoken any thing but truth, I may be confronted; and if not, that future ages, and
future successors, may see with what a purity of intention, and what various interpositions of Providence, the work was begun, and hath been carried on to its present
height.

It was the reading of a like account, written by the late Professor Franck, that encouraged me: who knows but hereafter, the reading something of a similar nature, may
encourage others to begin and carry on a like work elsewhere? I have said its present height, for I would humbly hope, that this is, comparatively speaking, only a "day
of small things," only the dawn of brighter scenes. Private genius's and individuals, as well as collective bodies, have, like the human body, the nonage, puerile, juvenile
estate, before they arrive at their zenith, and their lives as gradually they decline. But yet I would hope, that both the province and Bethesda, are but in their puerile or
juvenile state. And long, long may they increase, and make large strides, till they arrive at a glorious zenith! I mean not merely in trade, merchandise, and opulence,
(though I would be far from secluding them from the province, and would be thankful for the advances it hath already made) but a zenith of glorious gospel blessings,
without which, all outward emoluments are less than nothing, or as the small dust of the balance: "For what shall it profit a man, if he shall gain the whole world and lost
his own soul."

Who  can imagine,
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was not to be frequented with worshippers that worshipped the Father in spirit and truth. The most gaudy fabrics, stately temples, new moon Sabbaths, and solemn
assemblies, are only solemn mockeries God cannot away with. This God hath shown by the destruction of both the first and second temples. What is become of the
seven churches of Asia? How are all their golden candlesticks overthrown? "God is a Spirit, and they who worship him must worship him in spirit and truth." And no
(though I would be far from secluding them from the province, and would be thankful for the advances it hath already made) but a zenith of glorious gospel blessings,
without which, all outward emoluments are less than nothing, or as the small dust of the balance: "For what shall it profit a man, if he shall gain the whole world and lost
his own soul."

Who can imagine, that the prophet Zechariah would be sent to strengthen the hands of Zerubbabel, in building and laying the foundation of the temple, if that temple
was not to be frequented with worshippers that worshipped the Father in spirit and truth. The most gaudy fabrics, stately temples, new moon Sabbaths, and solemn
assemblies, are only solemn mockeries God cannot away with. This God hath shown by the destruction of both the first and second temples. What is become of the
seven churches of Asia? How are all their golden candlesticks overthrown? "God is a Spirit, and they who worship him must worship him in spirit and truth." And no
longer do I expect that this house will flourish, than when the power of religion is encouraged and promoted, and the persons educated here, prosecute their studies, not
only to be great scholars, but good saints.

Blessed be God! I can say with Professor Franck, that it is in a great measure owing to the disinterested spirit of my first fellow-helpers, as well as those who are now
employed, that the building hath reached to its present height. This I am bound to speak, not only in honor to those who are now with God, but those at present before
me. Nor dare I conclude, without offering to

Your Excellency, our pepper corn of acknowledgment for the countenance you have always shown Bethesda's institution, and the honor you did us last year, inlaying
the first brick of yonder wings: in thus doing, you have honored Bethesda's God. May he long delight to honor you here on earth! And after a life spent to his glory, and
your country's good, may he honor you to all eternity, in placing you as Christ's right-hand in the kingdom above!

Next to your Excellency, my dear Mr. President, I must beg your acceptance both of thanks and congratulation on the annual return of this festival. For you was not
only my dear familiar friend, and first fellow-traveler in this infant province; but you was directed by Providence to this spot, laid the second brick of this house,
watched, prayed, and wrought for the family's good: A witness of innumerable trials, partner of my joys and griefs; you will have now the pleasure of seeing the
Orphan-house a fruitful bough, its branches running over the wall. For this, no doubt, God hath smiled upon and blessed you, in a manner we could not expect, much
less design; and may he continue to bless you with all spiritual blessings in heavenly places in Christ Jesus. Look to the rock from whence you have been hewn, and
may your children never be ashamed, that their father left his native country, and married a real Christian, born again under this roof. May Bethesda's Good grant this
may be the happy portion of your children, and children's children!

Gentlemen of his Majesty's council,

Mr. Speaker, and you members of the General Assembly, many thanks are owing to you, for your late address to his Excellency in favor of Bethesda. Your joint
recommendation of it, when I was last here, which, though in some measure through the bigotry of some, for the present is rendered abortive, by their wanting to have it
confined to a party, yet I trust the event will prove that every thing shall be over-ruled to the furtherance of the work. Here I repeat, what I have often declared, that as
far as lies in my power before and after my decease, Bethesda shall be always on a broad bottom. All denominations have freely given; all denominations, all the
continent, God being my helper, shall receive benefit from it. May Bethesda's God bless you all! In your private as well as public capacity; and as you are honored to
be the representatives of a now flourishing increasing people: may you be directed in all your ways! May truth, justice, religion, and piety be established amongst you
through all generations!

LASTLY, My reverend brethren, and you inhabitants of the colony, accept unfeigned thanks for the honor done me, in letting us see you at Bethesda this day. You,
Sir, for the sermon preached here last year. Tell it in Germany, tell my great, good friend, Professor Franck, that Bethesda's God, is a God whose mercy endureth for
ever. O let us have your earnest prayers! Encourage your people not to "despise the day of small things." What hath God wrought? From its infancy, this colony hath
been blessed with many faithful gospel ministers: O that this may be a nursery to many more! This hath been the case of the New England College for almost a century,
and why not the Orphan-house Academy at Georgia?

Men, brethren, fathers, as many of you, whether inhabitants or strangers, who have honored this day with your presence, give us the additional blessings of your
prayers. And O that Bethesda's God may make this day, though but a day of small things, productive of great things to the souls of all amongst whom I have been now
preaching the kingdom of God. A great and good day will it be indeed, if Jesus Christ, our great Zerubbabel, should, by the power of the eternal Spirit, bless any thing
that hath now been said, to cause every mountain of difficulty, that lies in the way of your conversion, to become a plain. And what art thou, O great mountain, whether
the lust of the flesh, the lust of the eye, or the pride of life, sin, or self-righteousness? Before our Bethesda's God, thou shalt become a plain.

Brethren, my heart is enlarged towards you: it is written, blessed be God that it is written, "In the name of Jesus every knee shall bow, whether things in heaven, or
things in earth, or things under the earth." O that we may be made a willing people in the day of his power! Look, look unto him, all ye that are placed in these ends of
the earth. This house hath often been an house of God, a gate of heaven, to some of your fathers. May it be a house of God, a gate of heaven, to the children also!
Come unto him, all ye that are weary and heavy laden, he will give you rest; rest from the guilt, rest from the power, rest from the punishment of sin; rest from the fear
of divine judgments here, rest with himself eternally hereafter. Fear not, though the beginnings are but small, Christ will not despise the day of small things. A bruised
reed will he not break, and the smoking flax will he not quench, until he bring forth judgment unto victory. His hands that laid the foundation, also shall finish it: yet a little
while and the top-stone shall be brought forth with shouting, and men and angels join in crying "Grace! Grace! Unto it." That all present may be in this happy number,
may God of his infinite mercy grant, through Jesus our Lord.

Sermon 58
The Method of Grace.

Jeremiah 6:14, " They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace, when there is no peace.

As God can send a nation or people no greater blessing than to give them faithful, sincere, and upright ministers, so the greatest curse that God can possibly send upon
a people in this world, is to give them over to blind, unregenerate, carnal, lukewarm, and unskilled guides. And yet, in all ages, we find that there have been many
wolves in sheep's clothing, many that daubed with untempered mortar, that prophesied smoother things than God did allow. As it was formerly, so it is now; there are
many that corrupt the Word of God and deal deceitfully with it. It was so in a special manner in the prophet Jeremiah's time; and he, faithful to his Lord, faithful to that
God who employed him, did not fail from time to time to open his mouth against them, and to bear a noble testimony to the honor of that God in whose name he from
time to time spake. If you will read this prophecy, you will find that none spake more against such ministers than Jeremiah, and here especially in the chapter out of
which the text is taken, he speaks very severely against them - he charges them with several crimes; particularly, he charges them with covetousness: 'For,' says he in
the 13th verse, 'from the least of them even to the greatest of them, every one is given to covetousness; and from the prophet even unto the priest, every one dealeth
false.' And then, in the words of the text, in a more special manner, he exemplifies how they had dealt falsely, how they had behaved treacherously to poor souls: says
he, 'They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace, when there is no peace.' The prophet, in the name of God, had been
denouncing war against the people, he had been telling them that their house should be left desolate, and that the Lord would certainly visit the land with war.
'Therefore,' says he, in the 11th verse, 'I am full of the fury of the Lord; I am weary with holding in; I will pour it out upon the children abroad, and upon the assembly of
young men together; for even the husband with the wife shall be taken, the aged with him that is full of days. And their houses shall be turned unto others, with their
fields and wives together; for I will stretch out my hand upon the inhabitants of the land, saith the Lord.' The prophet gives a thundering message, that they might be
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they were hurt or a little terrified, they were for daubing over the wound, telling them that Jeremiah was but an enthusiastic preacher, that there could be no such thing as
war among them, and saying to people, Peace, peace, be still, when the prophet told them there was no peace. The words, then, refer primarily unto outward things,
denouncing war against the people, he had been telling them that their house should be left desolate, and that the Lord would certainly visit the land with war.
'Therefore,' says he, in the 11th verse, 'I am full of the fury of the Lord; I am weary with holding in; I will pour it out upon the children abroad, and upon the assembly of
young men together; for even the husband with the wife shall be taken, the aged with him that is full of days. And their houses shall be turned unto others, with their
fields and wives together; for I will stretch out my hand upon the inhabitants of the land, saith the Lord.' The prophet gives a thundering message, that they might be
terrified and have some convictions and inclinations to repent; but it seems that the false prophets, the false priests, went about stifling people's convictions, and when
they were hurt or a little terrified, they were for daubing over the wound, telling them that Jeremiah was but an enthusiastic preacher, that there could be no such thing as
war among them, and saying to people, Peace, peace, be still, when the prophet told them there was no peace. The words, then, refer primarily unto outward things,
but I verily believe have also a further reference to the soul, and are to be referred to those false teachers, who, when people were under conviction of sin, when people
were beginning to look towards heaven, were for stifling their convictions and telling them they were good enough before. And, indeed, people generally love to have it
so; our hearts are exceedingly deceitful, and desperately wicked; none but the eternal God knows how treacherous they are. How many of us cry, Peace, peace, to our
souls, when there is no peace! How many are there who are now settled upon their lees, that now think they are Christians, that now flatter themselves that they have
an interest in Jesus Christ; whereas if we come to examine their experiences, we shall find that their peace is but a peace of the devil's making - it is not a peace of
God's giving - it is not a peace that passeth human understanding. It is matter, therefore, of great importance, my dear hearers, to know whether we may speak peace
to our hearts. We are all desirous of peace; peace is an unspeakable blessing; how can we live without peace? And, therefore, people from time to time must be taught
how far they must go, and what must be wrought in them, before they can speak peace to their hearts. This is what I design at present, that I may deliver my soul, that I
may be free from the blood of those to whom I preach - that I may not fail to declare the whole counsel of God. I shall, from the words of the text, endeavor to show
you what you must undergo, and what must be wrought in you before you can speak peace to your hearts.

But before I come directly to this, give me leave to premise a caution or two. And the first is, that I take it for granted you believe religion to be an inward thing; you
believe it to be a work in the heart, a work wrought in the soul by the power of the Spirit of God. If you do not believe this, you do not believe your Bibles. If you do
not believe this, though you have got your Bibles in your hand, you hate the Lord Jesus Christ in your heart; for religion is everywhere represented in Scripture as the
work of God in the heart. 'The kingdom of God is within us,' says our Lord; and, 'He is not a Christian who is one outwardly; but he is a Christian who is one inwardly.'
If any of you place religion in outward things, I shall not perhaps please you this morning; you will understand me no more when I speak of the work of God upon a
poor sinner's heart, than if I were talking in an unknown tongue. I would further premise a caution, that I would by no means confine God to one way of acting. I would
by no means say, that all persons, before they come to have a settled peace in their hearts, are obliged to undergo the same degrees of conviction. No; God has various
ways of bringing his children home; his sacred Spirit bloweth when, and where, and how it listeth. But, however, I will venture to affirm this, that before ever you can
speak peace to your heart, whether by shorter or longer continuance of your convictions, whether in a more pungent or in a more gentle way, you must undergo what I
shall hereafter lay down in the following discourse.

First, then, before you can speak peace to your hearts, you must be made to see, made to feel, made to weep over, made to bewail, your actual transgressions against
the law of God. According to the covenant of works, 'The soul that sinneth it shall die;' cursed is that man, be he what he may, that continueth not in all things that are
written in the book of the law to do them. We are not only to do some things, but we are to do all things, and we are to continue so to do; so that the least deviation
from the moral law, according to the covenant of works, whether in thought, word, or deed, deserves eternal death at the hand of God. And if one evil thought, if one
evil word, if one evil action, deserves eternal damnation, how many hells, my friends, do every one of us deserve, whose whole lives have been one continued rebellion
against God! Before ever, therefore, you can speak peace to your hearts, you must be brought to see, brought to believe, what a dreadful thing it is to depart from the
living God. And now, my dear friends, examine your hearts, for I hope you came hither with a design to have your souls made better. Give me leave to ask you, in the
presence of God, whether you know the time, and if you do not know exactly the time, do you know there was a time, when God wrote bitter things against you, when
the arrows of the Almighty were within you? Was ever the remembrance of your sins grievous to you? Was the burden of your sins intolerable to your thoughts? Did
you ever see that God's wrath might justly fall upon you, on account of your actual transgressions against God? Were you ever in all your life sorry for your sins? Could
you ever say, My sins are gone over my head as a burden too heavy for me to bear? Did you ever experience any such thing as this? Did ever any such thing as this
pass between God and your soul? If not, for Jesus Christ's sake, do not call yourselves Christians; you may speak peace to your hearts, but there is no peace. May the
Lord awaken you, may the Lord convert you, may the Lord give you peace, if it be his will, before you go home!

But further: you may be convinced of your actual sins, so as to be made to tremble, and yet you may be strangers to Jesus Christ, you may have no true work of grace
upon your hearts. Before ever, therefore, you can speak peace to your hearts, conviction must go deeper; you must not only be convinced of your actual transgressions
against the law of God, but likewise of the foundation of all your transgressions. And what is that? I mean original sin, that original corruption each of us brings into the
world with us, which renders us liable to God's wrath and damnation. There are many poor souls that think themselves fine reasoners, yet they pretend to say there is
no such thing as original sin; they will charge God with injustice in imputing Adam's sin to us; although we have got the mark of the beast and of the devil upon us, yet
they tell us we are not born in sin. Let them look abroad into the world and see the disorders in it, and think, if they can, if this is the paradise in which God did put man.
No! everything in the world is out of order. I have often thought, when I was abroad, that if there were no other argument to prove original sin, the rising of wolves and
tigers against man, nay, the barking of a dog against us, is a proof of original sin. Tigers and lions durst not rise against us, if it were not for Adam's first sin; for when the
creatures rise up against us, it is as much as to say, You have sinned against God, and we take up our Master's quarrel. If we look inwardly, we shall see enough of
lusts, and man's temper contrary to the temper of God. There is pride, malice, and revenge, in all our hearts; and this temper cannot come from God; it comes from our
first parent, Adam, who, after he fell from God, fell out of God into the devil. However, therefore, some people may deny this, yet when conviction comes, all carnal
reasonings are battered down immediately and the poor soul begins to feel and see the fountain from which all the polluted streams do flow. When the sinner is first
awakened, he begins to wonder - How came I to be so wicked? The Spirit of God then strikes in, and shows that he has no good thing in him by nature; then he sees
that he is altogether gone out of the way, that he is altogether become abominable, and the poor creature is made to live down at the foot of the throne of God, and to
acknowledge that God would be just to damn him, just to cut him off, though he never had committed one actual sin in his life. Did you ever feel and experience this,
any of you - to justify God in your damnation - to own that you are by nature children of wrath, and that God may justly cut you off, though you never actually had
offended him in all your life? If you were ever truly convicted, if your hearts were ever truly cut, if self were truly taken out of you, you would be made to see and feel
this. And if you have never felt the weight of original sin, do not call yourselves Christians. I am verily persuaded original sin is the greatest burden of a true convert; this
ever grieves the regenerate soul, the sanctified soul. The indwelling of sin in the heart is the burden of a converted person; it is the burden of a true Christian. He
continually cries out, "O! who will deliver me from this body of death,' this indwelling corruption in my heart? This is that which disturbs a poor soul most. And,
therefore, if you never felt this inward corruption, if you never saw that God might justly curse you for it, indeed, my dear friends, you may speak peace to your hearts,
but I fear, nay, I know, there is no true peace.

Further: before you can speak peace to your hearts, you must not only be troubled for the sins of your life, the sin of your nature, but likewise for the sins of your best
duties and performances. When a poor soul is somewhat awakened by the terrors of the Lord, then the poor creature, being born under the covenant of works, flies
directly to a covenant of works again. And as Adam and Eve hid themselves among the trees of the garden, and sewed fig leaves together to cover their nakedness, so
the poor sinner, when awakened, flies to his duties and to his performances, to hide himself from God, and goes to patch up a righteousness of his own. Says he, I will
be mighty good now - I will reform - I will do all I can; and then certainly Jesus Christ will have mercy on me. But before you can speak peace to your heart, you must
be brought to see that God may damn you for the best prayer you ever put up; you must be brought to see that all your duties - all your righteousness - as the prophet
elegantly expresses it - put them all together, are so far from recommending you to God, are so far from being any motive and inducement to God to have mercy on
your poor soul, that he will see them to be filthy rags, a menstruous cloth - that God hates them, and cannot away with them, if you bring them to him in order to
recommend you to his favor. My dear friends, what is there in our performances to recommend us unto God? Our persons are in an unjustified state by nature, we
deserve to be damned ten thousand times over; and what must our performances be? We can do no good thing by nature: 'They that are in the flesh cannot please
God.' You may do many things materially good, but you cannot do a thing formally and rightly good; because nature cannot act above itself. It is impossible that a man
who   is unconverted
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part, indwelling sin continues in us, there is a mixture of corruption in every one of our duties; so that after we are converted, were Jesus Christ only to accept us
according to our works, our works would damn us, for we cannot pt up a prayer but it is far from that perfection which the moral law requireth. I do not know what
you may think, but I can say that I cannot pray but I sin - I cannot preach to you or any others but I sin - I can do nothing without sin; and, as one expresseth it, my
your poor soul, that he will see them to be filthy rags, a menstruous cloth - that God hates them, and cannot away with them, if you bring them to him in order to
recommend you to his favor. My dear friends, what is there in our performances to recommend us unto God? Our persons are in an unjustified state by nature, we
deserve to be damned ten thousand times over; and what must our performances be? We can do no good thing by nature: 'They that are in the flesh cannot please
God.' You may do many things materially good, but you cannot do a thing formally and rightly good; because nature cannot act above itself. It is impossible that a man
who is unconverted can act for the glory of God; he cannot do anything in faith, and 'whatsoever is not of faith is sin.' After we are renewed, yet we are renewed but in
part, indwelling sin continues in us, there is a mixture of corruption in every one of our duties; so that after we are converted, were Jesus Christ only to accept us
according to our works, our works would damn us, for we cannot pt up a prayer but it is far from that perfection which the moral law requireth. I do not know what
you may think, but I can say that I cannot pray but I sin - I cannot preach to you or any others but I sin - I can do nothing without sin; and, as one expresseth it, my
repentance wants to be repented of, and my tears to be washed in the precious blood of my dear Redeemer. Our best duties are as so many splendid sins. Before you
can speak peace in your heart, you must not only be made sick of your original and actual sin, but you must be made sick of your righteousness, of all your duties and
performances. There must be a deep conviction before you can be brought out of your self-righteousness; it is the last idol taken out of our heart. The pride of our heart
will not let us submit to the righteousness of Jesus Christ. But if you never felt that you had o righteousness of your own, if you never felt the deficiency of your own
righteousness, you cannot come to Jesus Christ. There are a great many now who may say, Well, we believe all this; but there is a great difference betwixt talking and
feeling. Did you ever feel the want of a dear Redeemer? Did you ever feel the want of Jesus Christ, upon the account of the deficiency of your own righteousness? And
can you now say from your heart, Lord, thou mayst justly damn me for the best duties that ever I did perform? If you are not thus brought out of self, you may speak
peace to yourselves, but yet there is no peace.

But then, before you can speak peace to your souls, there is one particular sin you must be greatly troubled for, and yet I fear there are few of you think what it is; it is
the reigning, the damning sin of the Christian world, and yet the Christian world seldom or never think of it. And pray what is that? It is what most of you think you are
not guilty of - and that is, the sin of unbelief. Before you can speak peace to your heart, you must be troubled for the unbelief of you heart. But, can it be supposed that
any of you are unbelievers here in this church-yard, that are born in Scotland, in a reformed country, that go to church every Sabbath? Can any of you that receive the
sacrament once a year - O that it were administered oftener! -- can it be supposed that you who had tokens for the sacrament, that you who keep up family prayer,
that any of you do not believe in the Lord Jesus Christ? I appeal to your own hearts, if you would not think me uncharitable, if I doubted whether any of you believed in
Christ; and yet, I fear upon examination, we should find that most of you have not so much faith in the Lord Jesus Christ as the devil himself. I am persuaded the devil
believes more of the Bible than most of us do. He believes the divinity of Jesus Christ; that is more than many who call themselves Christians do; nay, he believes and
trembles, and that is more than thousands amongst us do. My friends, we mistake a historical faith for a true faith, wrought in the heart by the Spirit of God. You fancy
you believe, because you believe there is such a book as we call the Bible - because you go to church; all this you may do, and have no true faith in Christ. Merely to
believe there was such a person as Christ, merely to believe there is a book called the Bible, will do you no good, more than to believe there was such a man a Caesar
or Alexander the Great. The Bible is a sacred depository. What thanks have we to give to God for these lively oracles! But yet we may have these, and not believe in
the Lord Jesus Christ. My dear friends, there must be a principle wrought in the heart by the Spirit of the living God. Did I ask you how long it is since you believed in
Jesus Christ, I suppose most of you would tell me, you believed in Jesus Christ as long as ever you remember - you never did misbelieve. Then, you could not give me
a better proof that you never yet believed in Jesus Christ, unless you were sanctified early, as from the womb; for, they that otherwise believer in Christ know there was
a time when they did not believe in Jesus Christ. You say you love God with all your heart, soul, and strength. If I were to ask you how long it is since you loved God,
you would say, As long as you can remember; you never hated God, you know no time when there was enmity in your heart against God. Then, unless you were
sanctified very early, you never loved God in your life. My dear friends, I am more particular in this, because it is a most deceitful delusion, whereby so many people
are carried away, that they believe already. Therefore, it is remarked of Mr. Marshall, giving account of his experiences, that he had been working for life, and he had
ranged all his sins under the ten commandments, and then coming to a minister, asked him the reason why he could not get peace. The minister looked at his catalogue,
Away, says he, I do not find one word of the sin of unbelief in all your catalogue. It is the peculiar work of the Spirit of God to convince us of our unbelief - that we
have got no faith. Says Jesus Christ, 'I will send the Comforter; and when he is come, he will reprove the world' of the sin of unbelief; 'of sin,' says Christ, 'because they
believe not on me.' Now, my dear friends, did God ever show you that you had no faith? Were you ever made to bewail a hard heart of unbelief? Was it ever the
language of your heart, Lord, give me faith; Lord, enable me to lay hold on thee; Lord, enable me to call thee MY Lord and MY God? Did Jesus Christ ever convince
you in this manner? Did he ever convince you of your inability to close with Christ, and make you to cry out to God to give you faith? If not, do not speak peace to
your heart. May the Lord awaken you, and give you true, solid peace before you go hence and be no more!

Once more then: before you can speak peace to your heart, you must not only be convinced of your actual and original sin, the sins of your own righteousness, the sin
of unbelief, but you must be enabled to lay hold upon the perfect righteousness, the all-sufficient righteousness, of the Lord Jesus Christ; you must lay hold by faith on
the righteousness of Jesus Christ, and then you shall have peace. 'Come,' says Jesus, 'unto me, all ye that are weary and heavy laden, and I will give you rest.' This
speaks encouragement to all that are weary and heavy laden; but the promise of rest is made to them only upon their coming and believing, and taking him to be their
God and their all. Before we can ever have peace with God, we must be justified by faith through our Lord Jesus Christ, we must be enabled to apply Christ to our
hearts, we must have Christ brought home to our souls, so as his righteousness may be made our righteousness, so as his merits may be imputed to our souls. My dear
friends, were you ever married to Jesus Christ? Did Jesus Christ ever give himself to you? Did you ever close with Christ by a lively faith, so as to feel Christ in your
hearts, so as to hear him speaking peace to your souls? Did peace ever flow in upon your hearts like a river? Did you ever feel that peace that Christ spoke to his
disciples? I pray God he may come and speak peace to you. These things you must experience. I am not talking of the invisible realities of another world, of inward
religion, of the work of God upon a poor sinner's heart. I am not talking of a matte of great importance, my dear hearers; you are all concerned in it, your souls are
concerned in it, your eternal salvation is concerned in it. You may be all at peace, but perhaps the devil has lulled you asleep into a carnal lethargy and security, and will
endeavor to keep you there, till he get you to hell, and there you will be awakened; but it will be dreadful to be awakened and find yourselves so fearfully mistaken,
when the great gulf is fixed, when you will be calling to all eternity for a drop of water to cool your tongue, and shall not obtain it.

Give me leave, then, to address myself to several sorts of persons; and O may God, of his infinite mercy, bless the application! There are some of you perhaps can say,
Through grace we can go along with you. Blessed be God, we have been convinced of our actual sins, we have been convinced of original sin, we have been
convinced of self-righteousness, we have felt the bitterness of unbelief, and through grace we have closed with Jesus Christ; we can speak peace to our hearts, because
God hath spoken peace to us. Can you say so? Then I will salute you, as the angels did the women the first day of the week, All hail! Fear not ye, my dear brethren,
you are happy souls; you may lie down and be at peace indeed, for God hath given you peace; you may be content under all the dispensations of providence, for
nothing can happen to you now, but what shall be the effect of God's love to your soul; you need not fear what sightings may be without, seeing there is peace within.
Have you closed with Christ? Is God your friend? Is Christ your friend? Then, look up with comfort; all is yours, and you are Christ's, and Christ is God's. Everything
shall work together for your good; the very hairs of your head are numbered; he that toucheth you, toucheth the apple of God's eye. But then, my dear friends, beware
of resting on your first conversion. You that are young believers in Christ, you should be looking out for fresh discoveries of the Lord Jesus Christ every moment; you
must not build upon your past experiences, you must not build upon a work within you, but always come out of yourselves to the righteousness of Jesus Christ without
you; you must be always coming as poor sinners to draw water out of the wells of salvation; you must be forgetting the things that are behind, and be continually
pressing forward to the things that are before. My dear friends, you must keep u a tender, close walk with the Lord Jesus Christ. There are many of us who lose our
peace by our untender walk; something or other gets in betwixt Christ and us, and we fall into darkness; something or other steals our hearts from God, and this grieves
the Holy Ghost, and the Holy Ghost leaves us to ourselves. Let me, therefore, exhort you that have got peace with God, to take care that you do not lose this peace. It
is true, if you are once in Christ, you cannot finally fall from God: 'There is no condemnation to them that are in Christ Jesus;' but if you cannot fall finally, you may fall
foully, and may go with broken bones all your days. Take care of backslidings; for Jesus Christ's sake, do not grieve the Holy Ghost - you may never recover your
comfort while you live. O take care of going a gadding and wandering from God, after you have closed with Jesus Christ. My dear friends, I have paid dear for
backsliding. Our hearts are so cursedly wicked, that if you take not care, if you do not keep up a constant watch, your wicked hearts will deceive you, and draw you
aside. It will be sad to be under the scourge of a correcting Father; witness the visitation of Job, David, and other saints in Scripture. Let me, therefore, exhort you that
have  got peace
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difference betwixt them and other people, that I scarce know which is the true Christian. Christians are afraid to speak of God - they run down with the stream; if they
come into worldly company, they will talk of the world as if they were in their element; this you would not do when you had the first discoveries of Christ's love; you
could talk then of Christ's love for ever, when the candle of the Lord shined upon your soul. That time has been when you had something to say for your dear Lord; but
foully, and may go with broken bones all your days. Take care of backslidings; for Jesus Christ's sake, do not grieve the Holy Ghost - you may never recover your
comfort while you live. O take care of going a gadding and wandering from God, after you have closed with Jesus Christ. My dear friends, I have paid dear for
backsliding. Our hearts are so cursedly wicked, that if you take not care, if you do not keep up a constant watch, your wicked hearts will deceive you, and draw you
aside. It will be sad to be under the scourge of a correcting Father; witness the visitation of Job, David, and other saints in Scripture. Let me, therefore, exhort you that
have got peace to keep a close walk with Christ. I am grieved with the loose walk of those that are Christians, that have had discoveries of Jesus Christ; there is so little
difference betwixt them and other people, that I scarce know which is the true Christian. Christians are afraid to speak of God - they run down with the stream; if they
come into worldly company, they will talk of the world as if they were in their element; this you would not do when you had the first discoveries of Christ's love; you
could talk then of Christ's love for ever, when the candle of the Lord shined upon your soul. That time has been when you had something to say for your dear Lord; but
now you can go into company and hear others speaking about the world bold enough, and you are afraid of being laughed at if you speak for Jesus Christ. A great
many people have grown conformists now in the worst sense of the word; they will cry out against the ceremonies of the church, as they may justly do; but then you are
mighty fond of ceremonies in your behavior; you will conform to the world, which is a great deal worse. Many will stay till the devil bring up new fashions. Take care,
then, not to be conformed to the world. What have Christians to do with the world? Christians should be singularly good, bold for their Lord, that all who are with you
may take notice that you have been with Jesus. I would exhort you to come to a settlement in Jesus Christ, so as to have a continual abiding of God in your heart. We
go a-building on our faith of adherence, and lost our comfort; but we should be growing up to a faith of assurance, to know that we are God's, and so walk in the
comfort of the Holy Ghost and be edified. Jesus Christ is now much wounded in the house of his friends. Excuse me in being particular; for, my friends, it grieves me
more that Jesus Christ should be wounded by his friends than by his enemies. We cannot expect anything else from Deists; but for such as have felt his power, to fall
away, for them not to walk agreeably to the vocation wherewith they are called - by these means we bring our Lord's religion into contempt, to be a byword among the
heathen. For Christ's sake, if you know Christ keep close by him; if God have spoken peace, O keep that peace by looking up to Jesus Christ every moment. Such as
have got peace with God, if you are under trials, fear not, all things shall work for your good; if you are under temptations, fear not, if he has spoken peace to your
hearts, all these things shall be for your good.

But what shall I say to you that have got o peace with God? -- and these are, perhaps, the most of this congregation: it makes me weep to think of it. Most of you, if
you examine your hearts, must confess that God never yet spoke peace to you; you are children of the devil, if Christ is not in you, if God has not spoken peace to your
heart. Poor soul! What a cursed condition are you in. I would not be in your case for ten thousand, thousand worlds. Why? You are just hanging over hell. What peace
can you have when God is your enemy, when the wrath of God is abiding upon your poor soul? Awake, then, you that are sleeping in a false peace, awake, ye carnal
professors, ye hypocrites that go to church, receive the sacrament, read your Bibles, and never felt the power of God upon your hearts; you that are formal professors,
you that are baptized heathens; awake, awake, and do not rest on a false bottom. Blame me not for addressing myself to you; indeed, it is out of love to your souls. I
see you are lingering in your Sodom, and wanting to stay there; but I come to you as the angel did to Lot, to take you by the hand. Come away, my dear brethren - fly,
fly, fly for your lives to Jesus Christ, fly to a bleeding God, fly to a throne of grace; and beg of God to break your hearts, beg of God to convince you of your actual
sins, beg of God to convince you of your original sin, beg of God to convince you of your self-righteousness - beg of God to give you faith, and to enable you to close
with Jesus Christ. O you that are secure, I must be a son of thunder to you, and O that God may awaken you, though it be with thunder; it is out of love, indeed, that I
speak to you. I know by sad experience what it is to be lulled asleep with a false peace; long was I lulled asleep, long did I think myself a Christian, when I knew
nothing of the Lord Jesus Christ. I went perhaps farther than many of you do; I used to fast twice a-week, I used to pray sometimes none times a-day, I used to
receive the sacrament constantly every Lord's-day; and yet I knew nothing of Jesus Christ in my heart, I knew not that I must be a new creature - I knew nothing of
inward religion in my soul. And perhaps, many of you may be deceived as I, poor creature, was; and, therefore, it is out of love to you indeed, that I speak to you. O if
you do not take care, a form of religion will destroy your soul; you will rest in it, and will not come to Jesus Christ at all; whereas, these things are only the means, and
not the end of religion; Christ is the end of the law for righteousness to all that believe. O, then, awake, you that are settled on your lees; awake you Church professors;
awake you that have got a name to live, that are rich and think you want nothing, not considering that you are poor, and blind, and naked; I counsel you to come and
buy of Jesus Christ gold, white raiment, and eye-salve. But I hope there are some that are a little wounded; I hope God does not intend to let me preach in vain; I hope
God will reach some of your precious souls, and awaken some of you out of your carnal security; I hope there are some who are willing to come to Christ, and
beginning to think that they have been building upon a false foundation. Perhaps the devil may strike in, and bid you despair of mercy; but fear not, what I have been
speaking to you is only out of love to you - is only to awaken you, and let you see your danger. If any of you are willing to be reconciled to God, God the Father, Son,
and Holy Ghost, is willing to be reconciled to you. O then, though you have no peace as yet, come away to Jesus Christ; he is our peace, he is our peace-maker - he
has made peace betwixt God and offending man. Would you have peace with God? Away, then, to God through Jesus Christ, who has purchased peace; the Lord
Jesus has shed his heart's blood for this. He died for this; he rose again for this; he ascended into the highest heaven, and is now interceding at the right hand of God.
Perhaps you think there will be no peace for you. Why so? Because you are sinners? Because you have crucified Christ - you have put him to open shame - you have
trampled under foot the blood of the Son of God? What of all this? Yet there is peace for you. Pray, what did Jesus Christ say of his disciples, when he came to them
the first day of the week? The first word he said was, 'Peace be unto you;' he showed them his hands and his side, and said, 'Peace be unto you.' It is as much as if he
had said, Fear not, my disciples; see my hands and my feet how they have been pierced for your sake; therefore fear not. How did Chris speak to his disciples? 'Go tell
my brethren, and tell broken-hearted Peter in particular, that Christ is risen, that he is ascended unto his Father and your Father, to his God and your God.' And after
Christ rose from the dead, he came preaching peace, with an olive branch of peace, like Noah's dove; 'My peace I leave with you.' Who were they? They were
enemies of Christ as well as we, they were deniers of Christ once as well as we. Perhaps some of you have backslidden and lost your peace, and you think you
deserve no peace; and no more you do. But, then, God will heal your backslidings, he will love you freely. As for you that are wounded, if you are made willing to
come to Christ, come away. Perhaps some of you want to dress yourselves in your duties, that are but rotten rags. No, you had better come naked as you are, for you
must throw aside your rags, and come in your blood. Some of you may say, We would come, but we have got a hard heart. But you will never get it made soft till ye
come to Christ; he will take away the heart of stone, and give you an heart of flesh; he will speak peace to your souls; though ye have betrayed him, yet he will be your
peace. Shall I prevail upon any of you this morning to come to Jesus Christ? There is a great multitude of souls here; how shortly must you all die, and go to judgment!
Even before night, or to-morrow's night, some of you may be laid out for this kirk-yard. And how will you do if you be not at peace with God - if the Lord Jesus Christ
has not spoken peace to your heart? If God speak not peace to you here, you will be damned for ever. I must not flatter you, my dear friends; I will deal sincerely with
your souls. Some of you may think I carry things too far. But, indeed, when you come to judgment, you will find what I say is true, either to your eternal damnation or
comfort. May God influence your hearts to come to him! I am not willing to go away without persuading you. I cannot be persuaded but God may make use of me as a
means of persuading some of you to come to the Lord Jesus Christ. O did you but feel the peace which they have that love the Lord Jesus Christ! 'Great peace have
they,' say the psalmist, 'that love they law; nothing shall offend them.' But there is no peace to the wicked. I know what it is to live a life of sin; I was obliged to sin in
order to stifle conviction. And I am sure this is the way many of you take; If you get into company, you drive off conviction. But you had better go to the bottom at
once; it must be done - your wound must be searched, or you must be damned. If it were a matter of indifference, I would not speak one word about it. But you will be
damned without Christ. He is the way, he is the truth, and the life. I cannot think you should go to hell without Christ. How can you dwell with everlasting burnings?
How can you abide the thought of living with the devil for ever? Is it not better to have some soul-trouble here, than to be sent to hell by Jesus Christ hereafter? What is
hell, but to be absent from Christ? If there were no other hell, that would be hell enough. It will be hell to be tormented with the devil for ever. Get acquaintance with
God, then, and be at peace. I beseech you, as a poor worthless ambassador of Jesus Christ, that you would be reconciled to God. My business this morning, the first
day of the week, is to tell you that Christ is willing to be reconciled to you. Will any of you be reconciled to Jesus Christ? Then, he will forgive you all your sins, he will
blot out all your transgressions. But if you will go on and rebel against Christ, and stab him daily - if you will go on and abuse Jesus Christ, the wrath of God you must
expect will fall upon you. God will not be mocked; that which a man soweth, that shall he also reap. And if you will not be at peace with God, God will not be at peace
with you. Who can stand before God when he is angry? It is a dreadful thing to fall into the hands of an angry God. When the people came to apprehend Christ, they
fell to the ground when Jesus said, 'I am he.' And if they could not bear the sight of Christ when clothed with the rags of mortality, how will they hear the sight of him
when he is on his Father's throne? Methinks I see the poor wretches dragged out of their graves by the devil; methinks I see them trembling, crying out to the hills and
rocks to cover them. But the devil will say, Come, I will take you away; and then they shall stand trembling before the judgment-seat of Christ. They shall appear
before him to see him once, and hear him pronounce that irrevocable sentence, 'Depart from me, ye cursed.' Methinks I hear the poor creatures saying, Lord, if we
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random, but agreeably to the Scriptures of truth. If you do not, then show yourselves men, and this morning go away with full resolution, in the strength of God, to
cleave to Christ. And may you have no rest in your souls till you rest in Jesus Christ! I could still go on, for it is sweet to talk of Christ. Do you not long for the time
when you shall have new bodies - when they shall be immortal, and made like Christ's glorious body? And then they will talk of Jesus Christ for evermore. But it is
fell to the ground when Jesus said, 'I am he.' And if they could not bear the sight of Christ when clothed with the rags of mortality, how will they hear the sight of him
when he is on his Father's throne? Methinks I see the poor wretches dragged out of their graves by the devil; methinks I see them trembling, crying out to the hills and
rocks to cover them. But the devil will say, Come, I will take you away; and then they shall stand trembling before the judgment-seat of Christ. They shall appear
before him to see him once, and hear him pronounce that irrevocable sentence, 'Depart from me, ye cursed.' Methinks I hear the poor creatures saying, Lord, if we
must be damned, let some angel pronounce the sentence. No, the God of love, Jesus Christ, will pronounce it. Will ye not believe this? Do not think I am talking at
random, but agreeably to the Scriptures of truth. If you do not, then show yourselves men, and this morning go away with full resolution, in the strength of God, to
cleave to Christ. And may you have no rest in your souls till you rest in Jesus Christ! I could still go on, for it is sweet to talk of Christ. Do you not long for the time
when you shall have new bodies - when they shall be immortal, and made like Christ's glorious body? And then they will talk of Jesus Christ for evermore. But it is
time, perhaps, for you to go and prepare for your respective worship, and I would not hinder any of you. My design is, to bring poor sinners to Jesus Christ. O that
God may bring some of you to himself! May the Lord Jesus now dismiss you with his blessing, and may the dear Redeemer convince you that are unawakened, and
turn the wicked from the evil of their way! And may the love of God, that passeth all understanding, fill your hearts. Grant this, O Father, for Christ's sake; to whom,
with thee and the blessed Spirit, be all honor and glory, now and for evermore. Amen.

Sermon 59
The Good Shepherd

[A Farewell Sermon (The last sermon which Whitefield preached in London, on Wednesday, August 30th, 1769, before his final departure to America.)]

John 10:27-28, " My sheep hear my voice, and I know them, and they follow me. And I give unto them eternal life, and they shall never perish, neither shall any pluck
them out of my hand."

It is a common, and I believe, generally speaking, my dear hearers, a true saying, that bad manners beget good laws. Whether this will hold good in every particular, in
respect to the affairs of this world, I am persuaded the observation is very pertinent in respect to the things of another: I mean bad manners, bad treatment, bad words,
have been overruled by the sovereign grace of God, to produce, and to be the cause of, the best sermons that were ever delivered from the mouth of the God-man,
Christ Jesus.

One would have imagined, that as he came clothed with divine efficience, as he came with divine credentials, as he speak as never man spake, no one should have been
able to have resisted the wisdom with which he spake; one would imagine, they should have been so struck with the demonstration of the Spirit, that with one consent
they should all own that he was 'that prophet that was to be raised up like unto Moses.' But you seldom find our Lord preaching a sermon, but something or other that
he said was cavilled at; nay, their enmity frequently broke through all good manners. They often, therefore, interrupted him whilst he was preaching, which shows the
enmity of their hearts long before God permitted it to be in their power to shed his innocent blood. If we look no further than this chapter, where he presents himself as
a good shepherd, one that laid down his life for his sheep; we see the best return he had, was to be looked upon as possessed or distracted; for we are told, that there
was a division therefore again among the Jews for these sayings, and many of them said, 'He hath a devil, and is mad; why hear ye him?' If the master of the house was
served so, pray what are the servants to expect? Others, a little more sober-minded, said, 'These are not the words of him that hath a devil;' the devil never used to
preach or act in this way; 'Can a devil open the eyes of the blind?' So he had some friends among these rabble. This did not discourage our Lord; he goes on in his
work; and we shall never, never go on with the work of God, till, like our Master, we are willing to go through good and through evil report; and let the devil see we
are not so complaisant as to stop one moment for his barking at us as we go along.

We are told, that our Lord was at Jerusalem at the feast of the dedication, and it was winter; the feast of dedication held, I think, seven or eight days, for the
commemoration of the restoration of the temple and altar, after its profanation by Antiochus. Now this was certainly a mere human institution, and had no divine image,
had no divine superscription upon it; and yet I do not find that our blessed Lord and Master preached against it; I do not find that he spent his time about this; his heart
was too big with superior things; and I believe when we, like him, are filled with the Holy Ghost, we shall not entertain our audiences with disputes about rites and
ceremonies, but shall treat upon the essentials of the gospel, and then rites and ceremonies will appear with more indifference. Our Lord does not say, that he would not
go up to the feast, for, on the contrary, he did go there, not so much as to keep the feast, as to have an opportunity to spread the gospel-net; and that should be our
method, not to follow disputing; and it is the glory of the Methodists, that we have been now forty years, and, I thank God, there has not been one single pamphlet
written by any of our preachers, about the non-essentials of religion.

Our Lord always made the best of every opportunity; and we are told, 'he walked in the temple in Solomon's porch.' One would have thought the scribes and
Pharisees would have put him in one of their stalls, and have complimented him with desiring him to preach: no, they let him walk in Solomon's porch. Some think he
walked by himself, no body choosing to keep company with him. Methinks I see him walking and looking at the temple, and foreseeing within himself how soon it
would be destroyed; he walked pensive, to see the dreadful calamities that would come upon the land, for not knowing the day of its visitation; and it was to let the
world see he was not afraid to appear in public: he walked, as much as to say, Have any of you any thing to say to me? and he put himself in their way, that if they had
any things to ask him, he was ready to resolve them; and to show them, that though they had treated him so ill, yet he was ready to preach salvation to them.

In the 24th verse we are told, 'Then came the Jews round about him, and said unto him, How long dost thou make us doubt?' They came round about him when they
saw him walking in Solomon's porch; now, say they, we will have him, now we will attack him. And now was fulfilled that passage in the Psalms, 'they compassed me
about like bees,' to sting me, or rather like wasps. Now, say they, we will get him in the middle of us, and see what sort of a man he is; we will see whether we cannot
conquer him; they came to him, and they say, 'How long dost thou make us to doubt?' Now this seems a plausible question, 'How long dost thou make us to doubt?'
Pray how long, sir, do you intend to keep us in suspense? Some think the words will bear this interpretation; Pray, sir, how long do you intend thus to steal away our
hearts? They would represent him to be a designing man, like Absalom, to get the people on his side, and then set up himself for the Messiah; thus carnal minds always
interpret good men's actions. But the meaning seems to be this, they were doubting concerning Christ; doubting Christians may think it is God's fault that they doubt,
but, God knows, it is all their own. 'How long dost thou make us to doubt?' I wish you would speak a little plainer, sir, and not let us have any more of your parables.
Pray let us know who you are, let us have it from your own mouth; 'if thou be the Christ, tell us plainly;' and I do not doubt, but they put on a very sanctified face, and
looked very demure; 'if thou be the Christ, tell us plainly,' intending to catch him: if he do not say he is the Christ, we will say he is ashamed of his own cause; if he tells
us plainly that he is the Christ, then we will impeach him to the governor, we will go and tell the governor that this man says he is the Messiah; now we know of no
Messiah, but what is to jostle Caesar out of his throne. - The devil always wants to make it believed that God's people, who are the most loyal people in the world, are
rebels to the government under which they live; 'If thou be the Christ, tell us plainly.' Our Lord does not let them wait long for an answer; honesty can soon speak: 'I
told you, and ye believed not; the works that I do in my Father's name, they bear witness of me.' Had our Lord said, I am the Messiah, they would have taken him up;
he knew that, and therefore he joined 'the wisdom of the serpent' with 'the innocence of the dove;' says he, I appeal to my works and doctrine, and if you will not infer
from them that I am the Messiah, I have no further argument. 'But,' he adds, 'ye believe not, because ye are not of my sheep.' He complains twice; for their unbelief was
the greatest grief of heart to Christ: then he goes on in the words of our text, 'My sheep hear my voice, and I know them, and they follow me. And I give unto them
eternal life, and they shall never perish, neither shall any pluck them out of my hand.' My sheep hear my voice; you think to puzzle me, you think to chagrin me with this
kind of conduct, but you are mistaken; you do not believe on me, because you are not of my sheep. The great Mr. Stoddard of New England, (and no place under
heaven produces greater divines than New England), preached once from these words, 'But ye believe not, because ye are not of my sheep;' a very strange text to
preach upon, to convince a congregation! Yet God so blessed it, that two of three hundred souls were awakened by that sermon: God grant such success to attend the
labors of all his faithful ministers.

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                                                It is very remarkable, there are but two sorts of people mentioned in scripture: it does not say that the       33and
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Independents, nor the Methodists and Presbyterians; no, Jesus Christ divides the whole world into but two classes, sheep and goats: the Lord give us to see this
morning to which of these classes we belong.
heaven produces greater divines than New England), preached once from these words, 'But ye believe not, because ye are not of my sheep;' a very strange text to
preach upon, to convince a congregation! Yet God so blessed it, that two of three hundred souls were awakened by that sermon: God grant such success to attend the
labors of all his faithful ministers.

'My sheep hear my voice, and they follow me.' It is very remarkable, there are but two sorts of people mentioned in scripture: it does not say that the Baptists and
Independents, nor the Methodists and Presbyterians; no, Jesus Christ divides the whole world into but two classes, sheep and goats: the Lord give us to see this
morning to which of these classes we belong.

But it is observable, believers are always compared to something that is good and profitable, and unbelievers are always described by something that is bad, and good
for little or nothing.

If you ask me why Christ's people are called sheep, as God shall enable me, I will give you a short, and I hope it will be to you an answer of peace. Sheep, you know,
generally love to be together; we say a flock of sheep, we do not say a herd of sheep; sheep are little creatures, and Christ's people may be called sheep, because they
are little in the eyes of the world, and they are yet less in their own eyes. O, some people think, if the great men were on our side, if we had king, lords, and commons
on our side, I mean if they were all true believers, O if we had all the kings upon the earth on our side! Suppose you had: alas! alas! do you think the church would go
on the better? Why, if it were fashionable to be a Methodist at court, if it were fashionable to be a Methodist abroad, they would go with a Bible or a hymn-book,
instead of a novel; but religion never thrives under too much sun-shine. 'Not many mighty, not many noble, are called, but God hath chosen the foolish things of the
world to confound the wise, and God hath chosen the weak things of the world to confound the things which are mighty.' Dr. Watts says, Here and there I see a king,
and here and there a great man, in heaven, but their number is but small.

Sheep are looked upon to be the most harmless, quiet creatures that God hath made: O may God, of his infinite mercy, give us to know that we are his sheep, by our
having this blessed temper infused into our hearts by the Holy Ghost. 'Learn of me,' saith our blessed Lord; what to do? To work miracles? No; 'Learn of me, for I am
meek and lowly in heart.' A very good man, now living, said once, if there be any particular temper I desire more than another, it is the grace of MEEKNESS, quietly
to bear bad treatment, to forget and to forgive: and at the same time that I am sensible I am injured, not to be overcome of evil, but to have grace given me to
overcome evil with good. To the honor of Moses, it is declared, that he was the meekest man upon earth. Meekness is necessary for people in power; a man that is
passionate is dangerous. Every governor should have a warm temper, but a man of an unrelenting, unforgiving temper, is no more fit for government than Phaethon to
drive the chariot of the sun; he only sets the world on fire.

You all know, that sheep of all creatures in the world are the most apt to stray and be lost; Christ's people may justly, in that respect, be compared to sheep; therefore,
in the introduction to our morning service, we say, 'We have erred and strayed from thy ways like lost sheep.' Turn out a horse, or a dog, and they will find their way
home, but a sheep wanders about; he bleats here and there, as much as to day, Dear stranger, show me my way home again; thus Christ's sheep are too apt to wander
from the fold; having their eye off the great Shepherd, they go into this field and that field, over this hedge and that, and often return home with the loss of their wool.

But at the same time sheep are the most useful creatures in the world; they manure the land, and thereby prepare it for the seed; they clothe our bodies with wool, and
there is not the least part of a sheep but is useful to man: O my brethren, God grant that you and I may, in this respect, answer the character of sheep. The world says,
because we preach faith we deny good works; this is the usual objection against the doctrine of imputed righteousness, but it is a slander, an impudent slander. It was a
maxim in the first reformers' time, that though the ARMINIANS preached up good works, you must go to the CALVINISTS FOR THEM. Christ's sheep study to be
useful, and to clothe all they can; we should labor with our hands, that we may have to give to all those that need.

Believers consider Christ's property in them; he says, 'my sheep:' O blessed be God for that little, dear, great word MY. We are his eternal election: "the sheep which
thou hast given me," says Christ. They were given by God the Father to Christ Jesus, in the covenant made between the Father and the Son from all eternity. They that
are not led to see this, I wish them better heads; though, I believe, numbers that are against it have got better hearts: the Lord help us to bear with one another where
there is an honest heart.

He calls them 'My sheep;' they are his by purchase. O sinner, sinner, you are come this morning to hear a poor creature take 'his last farewell:' but I want you to forget
the creature that is preaching, I want to lead you further than the Tabernacle: Where do you want to lead us? Why, to mount Calvary, there to see at what an expense
of blood Christ purchased those whom he calls his own; he redeemed them with his own blood, so that they are not only his by eternal election, but also by actual
redemption in time; and they were given to him by the Father, upon condition that he should redeem them by his heart's blood. It was a hard bargain, but Christ was
willing to strike the bargain, that you and I might not be damned for ever.

They are his, because they are enabled in a day of God's power voluntarily to give themselves up unto him; Christ says of these sheep, especially, 'that they hear his
voice, and that they follow him.' Will you be so good as to mind that! Here is an allusion to a shepherd; now in some places in scripture, the shepherd is represented as
going after his sheep; 2 Sam 7:8, Ps 78:71. That is our way in England; but in the Eastern nations, the shepherds generally went before; they held up their crook, and
they had a particular call that the sheep understood. Now, says Christ, 'My sheep hear my voice.' 'This is my beloved Son,' saith God, 'hear ye him.' And again, 'The
dead shall hear the voice of the Son of God, and live:' now the question is, what do we understand by hearing Christ's voice?

First, we hare Moses' voice, we hear the voice of the law; there is no going to Mount Zion but by the way of mount Sinai; that is the right straight road. I know some
say, they do not know when they were converted; those are, I believe, very few: generally, nay, I may say almost always, God deals otherwise. Some are, indeed,
called sooner by the Lord than others, but before they are made to see the glory of God, they must hear the voice of the law; so you must hear the voice of the law
before ever you will be savingly called unto God. You never throw off your cloak in a storm, but you hug it the closer; so the law makes a man hug close his
corruptions, (Rom 7:7, 8, 9) but when the gospel of the Son of God shines into your souls, then they throw off the corruptions which they have hugged so closely; they
hear his voice saying, Son, daughter, be of good cheer, thy sins, which are many, are all forgiven thee. 'They hear his voice;' that bespeaks the habitual temper of their
minds: the wicked hear the voice of the devil, the lusts of the flesh, the lusts of the eye, and the pride of life; and Christ's sheep themselves attended to it before
conversion; but when called afterwards by God, they hear the voice of a Redeemer's blood speaking peace unto them, they hear the voice of his word and of his Spirit.

The consequence of hearing his voice, and the proof that we do hear his voice, will be - to follow him. Jesus said unto his disciples, 'If any man will come after me, let
him deny himself, and take up his cross and follow me.' And it is said of the saints in glory, that 'they followed the Lamb whithersoever he went.' Wherever the
shepherd turns his crook, and the sheep hear his voice, they follow him; they often tread upon one another, and hurt one another, they are in such haste in their way to
heaven. Following Christ means following him through life, following him in every word and gesture, following him out of one clime into another. 'Bid me come to thee
upon the water,' said Peter: and if we are commanded to go over the water for Christ, God, of his infinite mercy, follow us! We must first be sure that the great
Shepherd points his crook for us: but this is the character of a true servant of Christ, that he endeavors to follow Christ in thought, word, and work.

Now, my brethren, before we go further, as this is the last opportunity I shall have of speaking to you for some months, if we live; some of you, I suppose, do not
choose, in general, to rise so soon as you have this morning; now I hope the world did not get into your hearts before you left your beds; now you are here, do let me
entreat you to inquire whether you belong to Christ's sheep, or no. Man, woman, sinner, put thy hand to thy heart, and answer me. Didst thou ever hear Christ's voice
so as to follow him, to give up thyself without reserve to him? I verily do believe from my inmost soul, (and that is my comfort, now I am about to take my leave of
you,) that I am preaching to a vast body, a multitude of dear, precious souls, who, if it were proper for you to speak, would say, Thanks be unto God, that we can
follow  Jesus(c)
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your hearts, I wish you joy; welcome, welcome, dear soul, to Christ. O blessed be God for his rich grace, his distinguishing, sovereign, electing love, by which he as
distinguished you and me. And if he has been pleased to let you hear his voice, though the ministration of a poor miserable sinner, a poor, but happy pilgrim, may the
Lord Jesus Christ have all the glory.
choose, in general, to rise so soon as you have this morning; now I hope the world did not get into your hearts before you left your beds; now you are here, do let me
entreat you to inquire whether you belong to Christ's sheep, or no. Man, woman, sinner, put thy hand to thy heart, and answer me. Didst thou ever hear Christ's voice
so as to follow him, to give up thyself without reserve to him? I verily do believe from my inmost soul, (and that is my comfort, now I am about to take my leave of
you,) that I am preaching to a vast body, a multitude of dear, precious souls, who, if it were proper for you to speak, would say, Thanks be unto God, that we can
follow Jesus in the character of sheep, though we are ashamed to think how often we wander from him, and what little fruit we bring unto him; if that is the language of
your hearts, I wish you joy; welcome, welcome, dear soul, to Christ. O blessed be God for his rich grace, his distinguishing, sovereign, electing love, by which he as
distinguished you and me. And if he has been pleased to let you hear his voice, though the ministration of a poor miserable sinner, a poor, but happy pilgrim, may the
Lord Jesus Christ have all the glory.

If you belong to Jesus Christ, he is speaking of you; for, says he, 'I know my sheep.' 'I know them;' what does that mean? Why, he knows their number, he knows their
names, he knows every one for whom he died; and if there were to be one missing for whom Christ died, God the Father would send him down again from heaven to
fetch him. 'Of all,' saith he, 'that thou hast given me, have I lost none.' Christ knows his sheep; he not only knows their number, but the words speak the peculiar
knowledge and notice he takes of them; he takes as much care of each of them, as if there were but that one single sheep in the world. To the hypocrite he saith,
'Verily, I know you not;' but he knows his saints, he is acquainted with all their sorrows, their trials, and temptations. He bottles up all their tears, he knows their
domestic trials, he knows their inward corruptions, he knows all their wanderings, and he takes care to fetch them back again. I remember, I heard good Dr. Marryat,
who was a good market-language preacher, once say at Pinner's hall, (I hope that pulpit will be always filled with such preachers), 'God has got a great dog to fetch his
sheep back,' says he. Do not you know, that when the sheep wander, the shepherd sends his dog after them, to fetch them back again? So when Christ's sheep
wander, he lets the devil go after them, and suffers him to bark at them, who, instead of driving them farther off, is made a means to bring them back again to Christ's
fold.

There is a precious word I would have you take notice of, 'I know them,' that may comfort you under all your trials. We sometimes think that Christ does not hear our
prayers, that he does not know us; we are ready to suspect that he has forgotten to be gracious; but what a mercy it is that he does know us. We accuse one another,
we turn devils to one another, are accusers of the brethren; and what will support two of God's people when judged by one another but this, Lord, thou knowest my
integrity, thou knowest how matters are with me?

But, my brethren, here is something better, here is good news for you; what is that? Say you: why, 'I give unto them eternal life, and they shall never perish, neither shall
any pluck them out of my hand.' O that the words may come to your hearts with as much warmth and power as they did to mine thirty-five years ago. I never prayed
against any corruption I had in my life, so much as I did against going into holy orders so soon as my friends were for having me go: and bishop Benson was pleased to
honor me with peculiar friendship, so as to offer me preferment, or do any thing for me. My friends wanted me to mount the church betimes, they wanted me to knock
my head against the pulpit too young; but how some young men stand up here and there and preach, I do not know how it may be to them; but God knows how deep
a concern entering into the ministry and preaching, was to me; I have prayed a thousand times, till the sweat has dropped from my face like rain, that God, of his infinite
mercy, would not let me enter the church before he called me to, and thrust me forth in, his work. I remember once in Gloucester (I know the room, I look up at the
window when I am there and walk along the street; I know the window, the bedside, and the floor, upon which I have lain prostrate) I said, Lord, I cannot go, I shall
be puffed up with pride, and fall into the condemnation of the devil; Lord, do not let me go yet; I pleaded to be at Oxford two or three years more; I intended to make
an hundred and fifty sermons, and thought I would set up with a good stock in trade but I remember praying, wrestling, and striving with God; I said, I am undone, I am
unfit to preach in thy great name, send me not, pray, Lord, send me not yet. I wrote to all my friends in town and country, to pray against the bishop's solicitations, but
they insisted I should go into orders before I was twenty-two. After all the solicitations, these words came into my mind, 'My sheep hear my voice, and none shall pluck
them out of my hand.' O may the words be blessed to you, my dear friends, that I am parting with, as they were to me when they came warm upon my heart; then, and
not till then, I said, Lord, I will go, send me when thou wilt. I remember when I was in a place called Dover-Island, near Georgia, we put in with bad winds; I had an
hundred and fifty in family to maintain, and not a single farthing to do it with, in the dearest part of the king's dominions; I remember, I told a minister of Christ, now in
heaven, 'I had these words once, sir, "Nothing shall pluck you out of my hand." 'O', says he, 'take comfort from them, you may be sure God will be as good as his
word, if he never tells you so again.' And our Lord knew his poor sheep would be always doubting they should never reach heaven, therefore says he, 'I give to them
eternal life, and they shall never perish.'

Here are in our text three blessed declarations, or promises:

First. I KNOW THEM.

Second. THEY SHALL NEVER PERISH; though they often think they shall perish by the hand of their lusts and corruptions; they think they shall perish by the
deceitfulness of their hearts; but Christ says, 'They shall never perish.' I have brought them out of the world to myself, and do you think I will let them go to hell after
that? 'I give to them eternal life;' pray mind that; not, I will, but I do. Some talk of being justified at the day of judgment; that is nonsense; if we are not justified here, we
shall not be justified there. He gives them eternal life, that is, the earnest, the pledge, and assurance of it. The indwelling of the Spirit of God here, is the earnest of glory
hereafter.

Third. NEITHER SHALL ANY PLUCK THEM OUT OF MY HAND. He holds them in his hand, that is, he holds them by his power; none shall pluck them thence.
There is always something plucking at Christ's sheep; the devil, the lust of the flesh, the lust of the eye, and the pride of life, all try to pluck them out of Christ's hand. O
my brethren, they need not pluck us, yet we help all three to pluck ourselves out of the hand of Jesus; but 'none shall pluck them out of my hand,' says Christ. 'I give to
them eternal life. I am going to heaven to prepare a place for them, and there they shall be.' O my brethren, if it were not for keeping you too long, and too much
exhausting my own spirits, I could call upon you to leap for you; there is not a more blessed text to support the final perseverance of the saints; and I am astonished any
poor souls, and good people I hope too, can fight against the doctrine of the perseverance of the saints: What if a person say they should persevere in wickedness? Ah!
That is an abuse of the doctrine; what, because some people spoil good food, are we never to eat it? But, my brethren, upon this text I can leave my cares, and all my
friends, and all Christ's sheep, to the protection of Christ Jesus' never-failing love.

I thought this morning, when I came here, riding from the other end of the town, it was to me like coming to be executed publicly; and when the carriage turned just at
the end of the walk, and I saw you running here, O, thinks I, it is like a person now coming just to the place where he is to be executed. When I went up to put on my
gown, I thought it was just like dressing myself to be made a public spectacle to shed my blood for Christ. I take all heaven and earth to witness, and God and the holy
angels to witness, that though I had preferment enough offered me, that though the bishop took me in his arms, and offered me two parishes before I was two-and-
twenty, and always took me to his table; though I had preferment enough offered me when I was ordained, thou, O God, knowest, that when the bishop put his hand
upon my head, I looked for no other preferment than publicly to suffer for the Lamb of God: in this spirit I came out, in this spirit I came up to this metropolis. I was
thinking, when I read of Jacob's going over the brook with a staff, that I could not say I had so much as a staff, but I came up without a friend, I went to Oxford
without a friend, I had not a servant, I had not a single person to introduce me; but God, by his Holy Spirit, was pleased to raise me up to preach for his great name's
sake: through his divine Spirit I continue to this day, and feel my affections are as string as ever towards the work and the people of the living God. The congregations
at both ends of the town are dear to me: God has honored me to build this and the other place; and, blessed be his name, when he called me to Georgia at first, and I
left all London affairs to God's care, when I had most of the churches in London open to me, and had twelve or fourteen constables to keep the doors, that people
might not crowd too much; I had offers of hundreds then to settle in London, yet I gave it all up to turn pilgrim for God, to go into a foreign clime; and I hope with that
same single intention I am going now ï¿½ Now I must come to the hardest part I have to act; I was afraid when I came out from home, that I could not bear the shock,
but I hope the Lord Jesus Christ will help me to bear it, and help you to give me up to the blessed God, let him do with me what he will. This is the thirteenth time of my
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clear as light in my call and God fills me with a peace that is unutterable, which a stranger intermeddles not with: into his hands I commend my spirit; and I beg that this
may be the language of your hearts: Lord, keep him, let nothing pluck him out of thy hands. I expect many a trial while I am on board, Satan always meets me there; but
that God who has kept me, I believe will keep me. I thank God, I have the honor of leaving every thing quite well and easy at both ends of the town; and, my dear
left all London affairs to God's care, when I had most of the churches in London open to me, and had twelve or fourteen constables to keep the doors, that people
might not crowd too much; I had offers of hundreds then to settle in London, yet I gave it all up to turn pilgrim for God, to go into a foreign clime; and I hope with that
same single intention I am going now ï¿½ Now I must come to the hardest part I have to act; I was afraid when I came out from home, that I could not bear the shock,
but I hope the Lord Jesus Christ will help me to bear it, and help you to give me up to the blessed God, let him do with me what he will. This is the thirteenth time of my
crossing the mighty waters; it is a little difficult at this time of life; and though my spirits are improved in some degree, yet weakness is the best of my strength: but I am
clear as light in my call and God fills me with a peace that is unutterable, which a stranger intermeddles not with: into his hands I commend my spirit; and I beg that this
may be the language of your hearts: Lord, keep him, let nothing pluck him out of thy hands. I expect many a trial while I am on board, Satan always meets me there; but
that God who has kept me, I believe will keep me. I thank God, I have the honor of leaving every thing quite well and easy at both ends of the town; and, my dear
hearers, my prayers to God shall be, that nothing may pluck you out of Christ's hands. Witness against me, if I ever set up a party for myself. Did ever any minister, or
could any minister in the world say, that I ever spoke against any one going to any dear minister? I thank God, that he has enabled me to be always strengthening the
hands of all, though some have afterwards been ashamed to own me. I declare to you, that I believe God will be with me, and will strengthen me; and I believe it is in
answer to your prayers that God is pleased to revive my spirits: may the Lord help you to pray on. If I am drowned in the waves, I will say, while I am drowning, Lord,
take care of my London, take care of my English friends, let nothing pluck them out of thy hands.

And as Christ has given us eternal life, O my brethren, some of you, I doubt not, will be gone to him before my return; but, my dear brethren, my dear hearers, never
mind that; we shall part, but it will be to meet again for ever. I dare not meet you now, I cannot bear your coming to me, to part from me; it cuts me to the heart, and
quite overcomes me, but by and by all parting will be over, and all tears shall be wiped away from our eyes. God grant that none that weep now at my parting, may
weep at our meeting at the day of judgment; and if you never were among Christ's sheep before, may Christ Jesus bring you now. O come, come, see what it is to have
eternal life; do not refuse it; haste, sinner, haste away: may the great, the good Shepherd, draw your souls. Oh! If you never heard his voice before, God grant you may
hear it now; that I may have this comfort when I am gone, that I had the last time of my leaving you, that some souls are awakened at the parting sermon. O that it may
be a farewell sermon to you; that it may be a means of your taking a farewell of the world, the lust of the flesh, the lust of the eye, and the pride of life. O come! Come!
Come! To the Lord Jesus Christ; to him I leave you.

And you, dear sheep, that are already in his hands, O may God keep you from wandering; God keep you near Christ's feet; I do not care what shepherds keep you, so
as you are kept near the great Shepherd and Bishop of souls. The Lord God keep you, lift up the light of his countenance upon you, and give you peace. Amen.

Concerning the Regulation of Elections

Alexander Hamilton

THE natural order of the subject leads us to consider, in this place, that provision of the Constitution which authorizes the national legislature to regulate, in the last
resort, the election of its own members. It is in these words: "The times, places, and manner of holding elections for senators and representatives shall be prescribed in
each State by the legislature thereof; but the Congress may, at any time, by law, make or alter such regulations, except as to the places of choosing senators."ï¿½ This
provision has not only been declaimed against by those who condemn the Constitution in the gross; but it has been censured by those who have objected with less
latitude and greater moderation; and, in one instance, it has been thought exceptionable by a gentleman who had declared himself the advocate of every other part of
the system.

I am greatly mistaken, notwithstanding, if there be any article in the whole plan more completely defensible than this. Its propriety rests upon the evidence of this plain
proposition, that every government ought to contain in itself the means of its own preservation. Every just reasoner will, at first sight, approve an adherence to this rule,
in the work of the convention; and will disapprove every deviation from it which may not appear to have been dictated by the necessity of incorporating into the work
some particular ingredient with which a rigid conformity to the rule was incompatible. Even in this case, though he may acquiesce in the necessity, yet he will not cease
to regard a departure from so fundamental a principle as a portion of imperfection in the system which may prove the seed of future weakness, and perhaps anarchy.

It will not be alleged that an election law could have been framed and inserted in the Constitution which would have been applicable to every probable change in the
situation of the country; and it will therefore not be denied that a discretionary power over elections ought to exist somewhere. It will, I presume, be as readily
conceded that there were only three ways in which this power could have been reasonably modified and disposed: that it must either have been lodged wholly in the
national legislature, or wholly in the State legislatures, or primarily in the latter and ultimately in the former. The last mode has, with reason, been preferred by the
convention. They have submitted the regulation of elections for the federal government, in the first instance, to the local administrations; which, in ordinary cases, and
when no improper views prevail, may be both more convenient and more satisfactory; but they have reserved to the national authority a right to interpose, whenever
extraordinary circumstances might render that interposition necessary to its safety.

Nothing can be more evident than that an exclusive power of regulating elections for the national government, in the hands of the State legislatures, would leave the
existence of the Union entirely at their mercy. They could at any moment annihilate it by neglecting to provide for the choice of persons to administer its affairs. It is to
little purpose to say that a neglect or omission of this kind would not be likely to take place. The constitutional possibility of the thing, without an equivalent for the risk,
is an unanswerable objection. Nor has any satisfactory reason been yet assigned for incurring that risk. The extravagant surmises of a distempered jealousy can never
be dignified with that character. If we are in a humor to presume abuses of power, it is as fair to presume them on the part of the State governments as on the part of
the general government. And as it is more consonant to the rules of a just theory to trust the Union with the care of its own existence than to transfer that care to any
other hands, if abuses of power are to be hazarded on the one side or on the other, it is more rational to hazard them where the power would naturally be placed than
where it would unnaturally be placed.

Suppose an article had been introduced into the Constitution empowering the United States to regulate the elections for the particular States, would any man have
hesitated to condemn it, both as an unwarrantable transposition of power and as a premeditated engine for the destruction of the State governments? The violation of
principle, in this case, would have required no comment; and, to an unbiased observer, it will not be less apparent in the project of subjecting the existence of the
national government, in a similar respect, to the pleasure of the State governments. An impartial view of the matter cannot fail to result in a conviction that each, as far as
possible, ought to depend on itself for its own preservation.

As an objection to this position, it may be remarked that the constitution of the national Senate would involve, in its full extent, the danger which it is suggested might
flow from an exclusive power in the State legislatures to regulate the federal elections. It may be alleged that by declining the appointment of senators they might at any
time give a fatal blow to the Union; and from this it may be inferred that as its existence would be thus rendered dependent upon them in so essential a point, there can
be no objection to intrusting them with it in the particular case under consideration. The interest of each State, it may be added, to maintain its representation in the
national councils, would be a complete security against an abuse of the trust.

This argument, though specious, will not, upon examination, be found solid. It is certainly true that the State legislatures, by forbearing the appointment of senators, may
destroy the national government. But it will not follow that, because they have the power to do this in one instance, they ought to have it in every other. There are cases
in which the pernicious tendency of such a power may be far more decisive, without any motive equally cogent with that which must have regulated the conduct of the
convention in respect to the construction of the Senate to recommend their admission into the system. So far as that construction may expose the Union to the
possibility of injury from the State legislatures, it is an evil; but it is an evil which could not have been avoided without excluding the States, in their political capacities,
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principle, and would certainly have deprived the State governments of that absolute safeguard which they will enjoy under this provision. But however wise it may have
been to have submitted in this instance to an inconvenience, for the attainment of a necessary advantage or a greater good, no inference can be drawn from thence to
destroy the national government. But it will not follow that, because they have the power to do this in one instance, they ought to have it in every other. There are cases
in which the pernicious tendency of such a power may be far more decisive, without any motive equally cogent with that which must have regulated the conduct of the
convention in respect to the construction of the Senate to recommend their admission into the system. So far as that construction may expose the Union to the
possibility of injury from the State legislatures, it is an evil; but it is an evil which could not have been avoided without excluding the States, in their political capacities,
wholly from a place in the organization of the national government. If this had been done it would doubtless have been interpreted into an entire dereliction of the federal
principle, and would certainly have deprived the State governments of that absolute safeguard which they will enjoy under this provision. But however wise it may have
been to have submitted in this instance to an inconvenience, for the attainment of a necessary advantage or a greater good, no inference can be drawn from thence to
favor an accumulation of the evil, where no necessity urges, nor any greater good invites.

It may easily be discerned also that the national government would run a much greater risk from a power in the State legislatures over the elections of its House of
Representatives than from their power of appointing the members of its Senate. The senators are to be chosen for the period of six years; there is to be a rotation, by
which the seats of a third part of them are to be vacated and replenished every two years; and no State is to be entitled to more than two senators; a quorum of the
body is to consist of sixteen members. The joint result of these circumstances would be that a temporary combination of a few States to intermit the appointment of
senators could neither annul the existence nor impair the activity of the body; and it is not from a general or permanent combination of the States that we can have
anything to fear. The first might proceed from sinister designs in the leading members of a few of the State legislatures; the last would suppose a fixed and rooted
disaffection in the great body of the people which will either never exist at all, or will, in all probability, proceed from an experience of the inaptitude of the general
government to the advancement of their happiness-in which event no good citizen could desire its continuance.

But with regard to the federal House of Representatives, there is intended to be a general election of members once in two years. If the State legislatures were to be
invested with an exclusive power of regulating these elections, every period of making them would be a delicate crisis in the national situation, which might issue in a
dissolution of the Union, if the leaders of a few of the most important States should have entered into a previous conspiracy to prevent an election.

I shall not deny that there is a degree of weight in the observation that the interests of each State, to be represented in the federal councils, will be a security against the
abuse of a power over its elections in the hands of the State legislatures. But the security will not be considered as complete by those who attend to the force of an
obvious distinction between the interest of the people in the public felicity and the interest of their local rulers in the power and consequence of their offices. The people
of America may be warmly attached to the government of the Union, at times when the particular rulers of particular States, stimulated by the natural rivalship of power,
and by the hopes of personal aggrandizement, and supported by a strong faction in each of those States, may be in a very opposite temper. This diversity of sentiment
between a majority of the people and the individuals who have the greatest credit in their councils is exemplified in some of the States at the present moment, on the
present question. The scheme of separate confederacies, which will always multiply the chances of ambition, will be a never-failing bait to all such influential characters
in the State administrations as are capable of preferring their own emolument and advancement to the public weal. With so effectual a weapon in their hands as the
exclusive power of regulating elections for the national government, a combination of a few such men, in a few of the most considerable States, where the temptation
will always be the strongest, might accomplish the destruction of the Union by seizing the opportunity of some casual dissatisfaction among the people (and which
perhaps they may themselves have excited) to discontinue the choice of members for the federal House of Representatives. It ought never to be forgotten that a firm
union of this country, under an efficient government, will probably be an increasing object of jealousy to more than one nation of Europe; and that enterprises to subvert
it will sometimes originate in the intrigues of foreign powers and will seldom fail to be patronized and abetted by some of them. Its preservation, therefore, ought in no
case that can be avoided to be committed to the guardianship of any but those whose situation will uniformly beget an immediate interest in the faithful and vigilant
performance of the trust.

Publius

Number 60

The Same Subject Continued

Alexander Hamilton

WE HAVE seen that an uncontrollable power over the elections to the federal government could not, without hazard, be committed to the State legislatures. Let us
now see what would be the danger on the other side; that is, from confiding the ultimate right of regulating its own elections to the Union itself. It is not pretended that
this right would ever be used for the exclusion of any State from its share in the representation. The interest of all would, in this respect at least, be the security of all.
But it is alleged that it might be employed in such a manner as to promote the election of some favorite class of men in exclusion of others by confining the places of
election to particular districts and rendering it impracticable to the citizens at large to partake in the choice. Of all chimerical suppositions, this seems to be the most
chimerical. On the one hand, no rational calculation of probabilities would lead us to imagine that the disposition which a conduct so violent and extraordinary would
imply could ever find its way into the national councils; and on the other it may be concluded with certainty that if so improper a spirit should ever gain admittance into
them, it would display itself in a form altogether different and far more decisive.

The improbability of the attempt may be satisfactorily inferred from this single reflection, that it could never be made without causing an immediate revolt of the great
body of the people, headed and directed by the State governments. It is not difficult to conceive that this characteristic right of freedom may, in certain turbulent and
factious seasons, be violated, in respect to a particular class of citizens, by a victorious majority; but that so fundamental a privilege, in a country so situated and
enlightened, should be invaded to the prejudice of the great mass of the people by the deliberate policy of the government without occasioning a popular revolution, is
altogether inconceivable and incredible.

In addition to this general reflection, there are considerations of a more precise nature which forbid all apprehension on the subject. The dissimilarity in the ingredients
which will compose the national government, and still more in the manner in which they will be brought into action in its various branches, must form a powerful obstacle
to a concert of views in any partial scheme of elections. There is sufficient diversity in the state of property, in the genius, manners, and habits of the people of the
different parts of the Union to occasion a material diversity of disposition in their representatives towards the different ranks and conditions in society. And though an
intimate intercourse under the same government will promote a gradual assimilation of temper and sentiments, yet there are causes, as well physical as moral, which
may, in a greater or less degree, permanently nourish different propensities and inclinations in this particular. But the circumstance which will be likely to have the
greatest influence in the matter will be the dissimilar modes of constituting the several component parts of the government. The House of Representatives being to be
elected immediately by the people, the Senate by the State legislatures, the President by electors chosen for that purpose by the people, there would be little probability
of a common interest to cement these different branches in a predilection for any particular class of electors.

As to the Senate, it is impossible that any regulation of "time and manner," which is all that is proposed to be submitted to the national government in respect to that
body, can affect the spirit which will direct the choice of its members. The collective sense of the State legislatures can never be influenced by extraneous circumstances
of that sort; a consideration which alone ought to satisfy us that the discrimination apprehended would never be attempted. For what inducement could the Senate have
to concur in a preference in which itself would not be included? Or to what purpose would it be established, in reference to one branch of the legislature, if it could not
be extended to the other? The composition of the one would in this case counteract that of the other. And we can never suppose that it would embrace the
appointments to the Senate unless we can at the same time suppose the voluntary co-operation of the State legislatures. If we make the latter supposition, it then
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But what is to be the object of this capricious partiality in the national councils? Is it to be exercised in a discrimination between the different departments of industry, or
of that sort; a consideration which alone ought to satisfy us that the discrimination apprehended would never be attempted. For what inducement could the Senate have
to concur in a preference in which itself would not be included? Or to what purpose would it be established, in reference to one branch of the legislature, if it could not
be extended to the other? The composition of the one would in this case counteract that of the other. And we can never suppose that it would embrace the
appointments to the Senate unless we can at the same time suppose the voluntary co-operation of the State legislatures. If we make the latter supposition, it then
becomes immaterial where the power in question is placed-whether in their hands or in those of the Union.

But what is to be the object of this capricious partiality in the national councils? Is it to be exercised in a discrimination between the different departments of industry, or
between the different kinds of property, or between the different degrees of property? Will it lean in favor of the landed interest, or the moneyed interest, or the
mercantile interest, or the manufacturing interest? Or, to speak in the fashionable language of the adversaries to the Constitution, will it court the elevation of the
"wealthy and the well-born," to the exclusion and debasement of all the rest of the society?

If this partiality is to be exerted in favor of those who are concerned in any particular description of industry or property, I presume it will readily be admitted that the
competition for it will lie between landed men and merchants. And I scruple not to affirm that it is infinitely less likely that either of them should gain an ascendant in the
national councils, than that the one or the other of them should predominate in all the local councils. The inference will be that a conduct tending to give an undue
preference to either is much less to be dreaded from the former than from the latter.

The several States are in various degrees addicted to agriculture and commerce. In most, if not all of them, agriculture is predominant. In a few of them, however,
commerce nearly divides its empire, and in most of them has a considerable share of influence. In proportion as either prevails, it will be conveyed into the national
representation; and for the very reason that this will be an emanation from a greater variety of interests and in much more various proportions than are to be found in
any single State, it will be much less apt to espouse either of them with a decided partiality than the representation of any single State.

In a country consisting chiefly of the cultivators of land, where the rules of an equal representation obtain, the landed interest must, upon the whole, preponderate in the
government. As long as this interest prevails in most of the State legislatures, so long it must maintain a correspondent superiority in the national Senate, which will
generally be a faithful copy of the majorities of those assemblies. It cannot therefore be presumed that a sacrifice of the landed to the mercantile class will ever be a
favorite object of this branch of the federal legislature. In applying thus particularly to the Senate a general observation suggested by the situation of the country, I am
governed by the consideration that the credulous votaries of State power cannot, upon their own principles, suspect that the State legislatures would be warped from
their duty by any external influence. But in reality the same situation must have the same effect, in the primitive composition at least of the federal House of
Representatives: an improper bias towards the mercantile class is as little to be expected from this quarter as from the other.

In order, perhaps, to give countenance to the objection, at any rate, it may be asked, is there not danger of an opposite bias in the national government, which may
dispose it to endeavor to secure a monopoly of the federal administration to the landed class? As there is little likelihood that the supposition of such a bias will have any
terrors for those who would be immediately injured by it, a labored answer to this question will be dispensed with. It will be sufficient to remark, first, that for the
reasons elsewhere assigned it is less likely that any decided partiality should prevail in the councils of the Union than in those of any of its members. Secondly, that there
would be no temptation to violate the Constitution in favor of the landed class, because that class would, in the natural course of things, enjoy as great a preponderancy
as itself could desire. And thirdly, that men accustomed to investigate the sources of public prosperity upon a large scale must be too well convinced of the utility of
commerce to be inclined to inflict upon it so deep a wound as would be occasioned by the entire exclusion of those who would best understand its interest from a share
in the management of them. The importance of commerce, in the view of revenue alone, must effectually guard it against the enmity of a body which would be
continually importuned in its favor by the urgent calls of public necessity.

I rather consult brevity in discussing the probability of a preference founded upon a discrimination between the different kinds of industry and property, because, as far
as I understand the meaning of the objectors, they contemplate a discrimination of another kind. They appear to have in view, as the objects of the preference with
which they endeavor to alarm us, those whom they designate by the description of the "wealthy and the well-born." These, it seems, are to be exalted to an odious pre-
eminence over the rest of their fellow-citizens. At one time, however, their elevation is to be a necessary consequence of the smallness of the representative body; at
another time it is to be effected by depriving the people at large of the opportunity of exercising their right of suffrage in the choice of that body.

But upon what principle is the discrimination of the places of election to be made, in order to answer the purpose of the mediated preference? Are the wealthy and the
well-born, as they are called, confined to particular spots in the several States? Have they, by some miraculous instinct or foresight, set apart in each of them a common
place of residence? Are they only to be met with in the towns or cities? Or are they, on the contrary, scattered over the face of the country as avarice or chance may
have happened to cast their own lot or that of their predecessors? If the latter is the case (as every intelligent man knows it to beï¿½) is it not evident that the policy of
confining the places of elections to particular districts would be as subversive of its own aim as it would be exceptionable on every other account? The truth is that there
is no method of securing to the rich the preference apprehended but by prescribing qualifications of property either for those who may elect or be elected. But this
forms no part of the power to be conferred upon the national government. Its authority would be expressly restricted to the regulation of the times, the places, and the
manner of elections. The qualifications of the persons who may choose or be chosen, as has been remarked upon other occasions, are defined and fixed in the
Constitution, and are unalterable by the legislature.

Let it, however, be admitted, for argument's sake, that the expedient suggested might be successful; and let it at the same time be equally taken for granted that all the
scruples which a sense of duty or an apprehension of the danger of the experiment might inspire were overcome in the breasts of the national rulers, still I imagine it will
hardly be pretended that they could ever hope to carry such an enterprise into execution without the aid of a military force sufficient to subdue the resistance of the great
body of the people. The improbability of the existence of a force equal to that object has been discussed and demonstrated in different parts of these papers; but that
the futility of the objection under consideration may appear in the strongest light, it shall be conceded for a moment that such a force might exist and the national
government shall be supposed to be in the actual possession of it. What will be the conclusion? With a disposition to invade the essential rights of the community and
with the means of gratifying that disposition, is it presumable that the persons who were actuated by it would amuse themselves in the ridiculous task of fabricating
election laws for securing a preference to a favorite class of men? Would they not be likely to prefer a conduct better adapted to their own immediate aggrandizement?
Would they not rather boldly resolve to perpetuate themselves in office by one decisive act of usurpation, than to trust to precarious expedients which, in spite of all the
precautions that might accompany them, might terminate in the dismission, disgrace, and ruin of their authors? Would they not fear that citizens, not less tenacious than
conscious of their rights, would flock from the remotest extremes of their respective States to the places of election, to overthrow their tyrants and to substitute men
who would be disposed to avenge the violated majesty of the people?

Publius

Number 61

The Same Subject Continued and Concluded

Alexander Hamilton

THE more candid opposers of the provisions respecting elections contained in the plan of the convention, when pressed in argument, will sometimes concede the
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where the electors resided. This, say they, was a necessary precaution against an abuse of the power. A declaration of this nature would certainly have been harmless;
so far as it would have had the effect of quieting apprehensions it might not have been undesirable. But it would, in fact, have afforded little or no additional security
Alexander Hamilton

THE more candid opposers of the provisions respecting elections contained in the plan of the convention, when pressed in argument, will sometimes concede the
propriety of that provision; with this qualification, however, that it ought to have been accompanied with a declaration that all elections should be had in the counties
where the electors resided. This, say they, was a necessary precaution against an abuse of the power. A declaration of this nature would certainly have been harmless;
so far as it would have had the effect of quieting apprehensions it might not have been undesirable. But it would, in fact, have afforded little or no additional security
against the danger apprehended; and the want of it will never be considered by an impartial and judicious examiner as a serious, still less as an insuperable, objection to
the plan. The different views taken of the subject in the two preceding papers must be sufficient to satisfy all dispassionate and discerning men, that if the public liberty
should ever be the victim of the ambition of the national rulers, the power under examination, at least, will be guiltless of the sacrifice.

If those who are inclined to consult their jealousy only would exercise it in a careful inspection of the several State constitutions, they would find little less room for
disquietude and alarm from the latitude which most of them allow in respect to elections than from the latitude which is proposed to be allowed to the national
government in the same respect. A review of their situation, in this particular, would tend greatly to remove any ill impressions which may remain in regard to this matter.
But as that view would lead into long and tedious details, I shall content myself with the single example of the State in which I write. The constitution of New York
makes no other provision for locality of elections than that the members of the Assembly shall be elected in the counties; those of the Senate, in the great districts into
which the State is or may be divided: these at present are four in number and comprehend each from two to six counties. It may readily be perceived that it would not
be more difficult to the legislature of New York to defeat the suffrages of the citizens of New York by confining elections to particular places than for the legislature of
the United States to defeat the suffrages of the citizens of the Union by the like expedient. Suppose, for instance, the city of Albany was to be appointed the sole place
of election for the county and district of which it is a part, would not the inhabitants of that city speedily become the only electors of the members both of the Senate
and Assembly for that county and district? Can we imagine that the electors who reside in the remote subdivisions of the counties of Albany, Saratoga, Cambridge,
etc., or in any part of the county of Montgomery, would take the trouble to come to the city of Albany to give their votes for members of the Assembly or Senate
sooner than they would repair to the city of New York to participate in the choice of the members of the federal House of Representatives? The alarming indifference
discoverable in the exercise of so invaluable a privilege under the existing laws, which afford every facility to it, furnishes a ready answer to this question. And,
abstracted from any experience on the subject, we can be at no loss to determine that when the place of election is at an inconvenient distance from the elector, the
effect upon his conduct will be the same whether that distance be twenty miles or twenty thousand miles. Hence it must appear that objections to the particular
modification of the federal power of regulating elections will, in substance, apply with equal force to the modification of the like power in the constitution of this State;
and for this reason it will be impossible to acquit the one and to condemn the other. A similar comparison would lead to the same conclusion in respect to the
constitutions of most of the other States.

If it should be said that defects in the State constitutions furnish no apology for those which are to be found in the plan proposed, I answer that as the former have never
been thought chargeable with inattention to the security of liberty, where the imputations thrown on the latter can be shown to be applicable to them also, the
presumption is that they are rather the cavilling refinements of a predetermined opposition than the well-founded inferences of a candid research after truth. To those
who are disposed to consider, as innocent omissions in the State constitutions, what they regard as unpardonable blemishes in the plan of the convention, nothing can
be said; or at most, they can only be asked to assign some substantial reason why the representatives of the people in a single State should be more impregnable to the
lust of power, or other sinister motives, than the representatives of the people of the United States? If they cannot do this, they ought at least to prove to us that it is
easier to subvert the liberties of three millions of people, with the advantage of local governments to head their opposition, than of two hundred thousand people who
are destitute of that advantage. And in relation to the point immediately under consideration, they ought to convince us that it is less probable that a predominant faction
in a single State should, in order to maintain its superiority, incline to a preference of a particular class of electors, than that a similar spirit should take possession of the
representatives of thirteen States, spread over a vast region, and in several respects distinguishable from each other by a diversity of local circumstances, prejudices,
and interests.

Hitherto my observations have only aimed at a vindication of the provision in question on the ground of theoretic propriety, on that of the danger of placing the power
elsewhere, and on that of the safety of placing it in the manner proposed. But there remains to be mentioned a positive advantage which will result from this disposition
and which could not as well have been obtained from any other: I allude to the circumstance of uniformity in the time of elections for the federal House of
Representatives. It is more than possible that this uniformity may be found by experience to be of great importance to the public welfare, both as a security against the
perpetuation of the same spirit in the body, and as a cure for the diseases of faction. If each State may choose its own time of election it is possible there may be at least
as many different periods as there are months in the year. The times of election in the several States, as they are now established for local purposes, vary between
extremes as wide as March and November. The consequence of this diversity would be that there could never happen a total dissolution or renovation of the body at
one time. If an improper spirit of any kind should happen to prevail in it, that spirit would be apt to infuse itself into the new members, as they come forward in
succession. The mass would be likely to remain nearly the same, assimilating constantly to itself its gradual accretions. There is a contagion in example which few men
have sufficient force of mind to resist. I am inclined to think that treble the duration in office, with the condition of a total dissolution of the body at the same time, might
be less formidable to liberty than one third of that duration subject to gradual and successive alterations.

Uniformity in the time of elections seems not less requisite for executing the idea of a regular rotation in the Senate, and for conveniently assembling the legislature at a
stated period in each year.

It may be asked, Why, then, could not a time have been fixed in the Constitution? As the most zealous adversaries of the plan of the convention in this State are, in
general, not less zealous admirers of the constitution of the State, the question may be retorted, and it may be asked, Why was not a time for the like purpose fixed in
the constitution of this State? No better answer can be given than that it was a matter which might safely be intrusted to legislative discretion; and that if a time had been
appointed, it might, upon experiment, have been found less convenient than some other time. The same answer may be given to the question put on the other side. And
it may be added that the supposed danger of a gradual change being merely speculative, it would have been hardly advisable upon that speculation to establish, as a
fundamental point, what would deprive several States of the convenience of having the elections for their own governments and for the national government at the same
epoch.

Publius

Number 62

Concerning the Constitution of the Senate With Regard to the Qualifications of the
Members the Manner of Appointing Them the Equality of Representation the Number of the Senators and the
Duration of Their Appointments

James Madison

HAVING examined the constitution of the House of Representatives, and answered such of the objections against it as seemed to merit notice, I enter next on the
examination of the Senate. The heads into which this member of the government may be considered are: I. The qualifications of senators; II. The appointment of them
by the State(c)
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vested in the Senate.

I. The qualifications proposed for senators, as distinguished from those of representatives, consist in a more advanced age and a longer period of citizenship. A senator
James Madison

HAVING examined the constitution of the House of Representatives, and answered such of the objections against it as seemed to merit notice, I enter next on the
examination of the Senate. The heads into which this member of the government may be considered are: I. The qualifications of senators; II. The appointment of them
by the State legislatures; III. The equality of representation in the Senate; IV. The number of senators, and the term for which they are to be elected; V. The powers
vested in the Senate.

I. The qualifications proposed for senators, as distinguished from those of representatives, consist in a more advanced age and a longer period of citizenship. A senator
must be thirty years of age at least; as a representative must be twenty-five. And the former must have been a citizen nine years; as seven years are required for the
latter. The propriety of these distinctions is explained by the nature of the senatorial trust, which, requiring greater extent of information and stability of character,
requires at the same time that the senator should have reached a period of life most likely to supply these advantages; and which, participating immediately in
transactions with foreign nations, ought to be exercised by none who are not thoroughly weaned from the prepossessions and habits incident to foreign birth and
education. The term of nine years appears to be a prudent mediocrity between a total exclusion of adopted citizens, whose merits and talents may claim a share in the
public confidence, and an indiscriminate and hasty admission of them, which might create a channel for foreign influence on the national councils.

II. It is equally unnecessary to dilate on the appointment of senators by the State legislatures. Among the various modes which might have been devised for constituting
this branch of the government, that which has been proposed by the convention is probably the most congenial with the public opinion. It is recommended by the
double advantage of favoring a select appointment, and of giving to the State governments such an agency in the formation of the federal government as must secure the
authority of the former, and may form a convenient link between the two systems.

III. The equality of representation in the Senate is another point which, being evidently the result of compromise between the opposite pretensions of the large and the
small States, does not call for much discussion. If indeed it be right that among a people thoroughly incorporated into one nation every district ought to have a
proportional share in the government and that among independent and sovereign States, bound together by a simple league, the parties, however unequal in size, ought
to have an equal share in the common councils, it does not appear to be without some reason that in a compound republic, partaking both of the national and federal
character, the government ought to be founded on a mixture of the principles of proportional and equal representation. But it is superfluous to try, by the standard of
theory, a part of the Constitution which is allowed on all hands to be the result, not of theory, but "of a spirit of amity, and that mutual deference and concession which
the peculiarity of our political situation rendered indispensable." A common government, with powers equal to its objects, is called for by the voice, and still more loudly
by the political situation, of America. A government founded on principles more consonant to the wishes of the larger States is not likely to be obtained from the smaller
States. The only option, then, for the former lies between the proposed government and a government still more objectionable. Under this alternative, the advice of
prudence must be to embrace the lesser evil; and instead of indulging a fruitless anticipation of the possible mischiefs which may ensue, to contemplate rather the
advantageous consequences which may qualify the sacrifice.

In this spirit it may be remarked that the equal vote allowed to each State is at once a constitutional recognition of the portion of sovereignty remaining in the individual
States and an instrument for preserving that residuary sovereignty. So far the equality ought to be no less acceptable to the large than to the small States; since they are
not less solicitous to guard, by every possible expedient, against an improper consolidation of the States into one simple republic.

Another advantage accruing from this ingredient in the constitution of the Senate is the additional impediment it must prove against improper acts of legislation. No law
or resolution can now be passed without the concurrence, first, of a majority of the people, and then of a majority of the States. It must be acknowledged that this
complicated check on legislation may in some instances be injurious as well as beneficial; and that the peculiar defense which it involves in favor of the smaller States
would be more rational if any interests common to them and distinct from those of the other States would otherwise be exposed to peculiar danger. But as the larger
States will always be able, by their power over the supplies, to defeat unreasonable exertions of this prerogative of the lesser States, and as the facility and excess of
lawmaking seem to be the diseases to which our governments are most liable, it is not impossible that this part of the Constitution may be more convenient in practice
than it appears to many in contemplation.

IV. The number of senators and the duration of their appointment come next to be considered. In order to form an accurate judgment on both these points it will be
proper to inquire into the purposes which are to be answered by a senate; and in order to ascertain these it will be necessary to review the inconveniences which a
republic must suffer from the want of such an institution.

First. It is a misfortune incident to republican government, though in a less degree than to other governments, that those who administer it may forget their obligations to
their constituents and prove unfaithful to their important trust. In this point of view a senate, as a second branch of the legislative assembly distinct from and dividing the
power with a first, must be in all cases a salutary check on the government. It doubles the security to the people by requiring the concurrence of two distinct bodies in
schemes of usurpation or perfidy, where the ambition or corruption of one would otherwise be sufficient. This is a precaution founded on such clear principles, and now
so well understood in the United States, that it would be more than superfluous to enlarge on it. I will barely remark that as the improbability of sinister combinations
will be in proportion to the dissimilarity in the genius of the two bodies, it must be politic to distinguish them from each other by every circumstance which will consist
with a due harmony in all proper measures, and with the genuine principles of republican government.

Second. The necessity of a senate is not less indicated by the propensity of all single and numerous assemblies to yield to the impulse of sudden and violent passions,
and to be seduced by factious leaders into intemperate and pernicious resolutions. Examples on this subject might be cited without number; and from proceedings
within the United States, as well as from the history of other nations. But a position that will not be contradicted need not be proved. All that need be remarked is that a
body which is to correct this infirmity ought itself to be free from it, and consequently ought to be less numerous. It ought, moreover, to possess great firmness, and
consequently ought to hold its authority by a tenure of considerable duration.

Third. Another defect to be supplied by a senate lies in a want of due acquaintance with the objects and principles of legislation. It is not possible that an assembly of
men called for the most part from pursuits of a private nature, continued in appointment for a short time and led by no permanent motive to devote the intervals of
public occupation to a study of the laws, the affairs, and the comprehensive interests of their country, should, if left wholly to themselves, escape a variety of important
errors in the exercise of their legislative trust. It may be affirmed, on the best grounds, that no small share of the present embarrassments of America is to be charged on
the blunders of our governments; and that these have proceeded from the heads rather than the hearts of most of the authors of them. What indeed are all the repealing,
explaining, and amending laws, which fill and disgrace our voluminous codes, but so many monuments of deficient wisdom; so many impeachments exhibited by each
succeeding against each preceding session; so many admonitions to the people of the value of those aids which may be expected from a well-constituted senate?

A good government implies two things: first, fidelity to the object of government, which is the happiness of the people; secondly, a knowledge of the means by which
that object can be best attained. Some governments are deficient in both these qualities; most governments are deficient in the first. I scruple not to assert that in
American governments too little attention has been paid to the last. The federal Constitution avoids this error; and what merits particular notice, it provides for the last in
a mode which increases the security for the first.

Fourth. The mutability in the public councils arising from a rapid succession of new members, however qualified they may be, points out, in the strongest manner, the
necessity of some stable institution in the government. Every new election in the States is found to change one half of the representatives. From this change of men must
proceed  a change
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prudence and every prospect of success. The remark is verified in private life, and becomes more just, as well as more important, in national transactions.

To trace the mischievous effects of a mutable government would fill a volume. I will hint a few only, each of which will be perceived to be a source of innumerable
a mode which increases the security for the first.

Fourth. The mutability in the public councils arising from a rapid succession of new members, however qualified they may be, points out, in the strongest manner, the
necessity of some stable institution in the government. Every new election in the States is found to change one half of the representatives. From this change of men must
proceed a change of opinions; and from a change of opinions, a change of measures. But a continual change even of good measures is inconsistent with every rule of
prudence and every prospect of success. The remark is verified in private life, and becomes more just, as well as more important, in national transactions.

To trace the mischievous effects of a mutable government would fill a volume. I will hint a few only, each of which will be perceived to be a source of innumerable
others.

In the first place, it forfeits the respect and confidence of other nations, and all the advantages connected with national character. An individual who is observed to be
inconstant to his plans, or perhaps to carry on his affairs without any plan at all, is marked at once by all prudent people as a speedy victim to his own unsteadiness and
folly. His more friendly neighbors may pity him, but all will decline to connect their fortunes with his; and not a few will seize the opportunity of making their fortunes out
of his. One nation is to another what one individual is to another; with this melancholy distinction, perhaps, that the former, with fewer of the benevolent emotions than
the latter, are under fewer restraints also from taking undue advantage of the indiscretions of each other. Every nation, consequently, whose affairs betray a want of
wisdom and stability, may calculate on every loss which can be sustained from the more systematic policy of its wiser neighbors. But the best instruction on this subject
is unhappily conveyed to America by the example of her own situation. She finds that she is held in no respect by her friends; that she is the derision of her enemies; and
that she is a prey to every nation which has an interest in speculating on her fluctuating councils and embarrassed affairs.

The internal effects of a mutable policy are still more calamitous. It poisons the blessings of liberty itself. It will be of little avail to the people that the laws are made by
men of their own choice if the laws be so voluminous that they cannot be read, or so incoherent that they cannot be understood; if they be repealed or revised before
they are promulgated, or undergo such incessant changes that no man, who knows what the law is today, can guess what it will be tomorrow. Law is defined to be a
rule of action; but how can that be a rule, which is little known, and less fixed?

Another effect of public instability is the unreasonable advantage it gives to the sagacious, the enterprising, and the moneyed few over the industrious and uninformed
mass of the people. Every new regulation concerning commerce or revenue, or in any manner affecting the value of the different species of property, presents a new
harvest to those who watch the change, and can trace its consequences; a harvest, reared not by themselves, but by the toils and cares of the great body of their fellow-
citizens. This is a state of things in which it may be said with some truth that laws are made for the few, not for the many.

In another point of view, great injury results from an unstable government. The want of confidence in the public councils damps every useful undertaking, the success
and profit of which may depend on a continuance of existing arrangements. What prudent merchant will hazard his fortunes in any branch of commerce when he knows
not but that his plans may be rendered unlawful before they can be executed? What farmer or manufacturer will lay himself out for the encouragement given to any
particular cultivation or establishment, when he can have no assurance that his preparatory labors and advances will not render him a victim to an inconstant
government? In a word, no great improvement or laudable enterprise can go forward which requires the auspices of a steady system of national policy.

But the most deplorable effect of all is that diminution of attachment and reverence which steals into the hearts of the people towards a political system which betrays so
many marks of infirmity, and disappoints so many of their flattering hopes. No government, any more than an individual, will long be respected without being truly
respectable; nor be truly respectable without possessing a certain portion of order and stability.

Publius

Number 63

A Further View of the Constitution of the Senate in Regard to the Duration of Appointment
of Its Members

James Madison

A fifth desideratum, illustrating the utility of a senate, is the want of a due sense of national character. Without a select and stable member of the government, the esteem
of foreign powers will not only be forfeited by an unenlightened and variable policy, proceeding from the causes already mentioned, but the national councils will not
possess that sensibility to the opinion of the world which is perhaps not less necessary in order to merit than it is to obtain its respect and confidence.

An attention to the judgment of other nations is important to every government for two reasons; the one is that independently of the merits of any particular plan or
measure, it is desirable, on various accounts, that it should appear to other nations as the offspring of a wise and honorable policy; the second is that in doubtful cases,
particularly where the national councils may be warped by some strong passion or momentary interest, the presumed or known opinion of the impartial world may be
the best guide that can be followed. What has not America lost by her want of character with foreign nations; and how many errors and follies would she not have
avoided, if the justice and propriety of her measures had, in every instance, been previously tried by the light in which they would probably appear to the unbiased part
of mankind?

Yet however requisite a sense of national character may be, it is evident that it can never be sufficiently possessed by a numerous and changeable body. It can only be
found in a number so small that a sensible degree of the praise and blame of public measures may be the portion of each individual; or in an assembly so durably
invested with public trust that the pride and consequence of its members may be sensibly incorporated with the reputation and prosperity of the community. The half-
yearly representatives of Rhode Island would probably have been little affected in their deliberations on the iniquitous measures of that State by arguments drawn from
the light in which such measures would be viewed by foreign nations, or even by the sister States; whilst it can scarcely be doubted that if the concurrence of a select
and stable body had been necessary, a regard to national character alone would have prevented the calamities under which that misguided people is now laboring.

I add, as a sixth defect, the want, in some important cases, of a due responsibility in the government to the people, arising from that frequency of elections which in
other cases produces this responsibility. This remark will, perhaps, appear not only new, but paradoxical. It must nevertheless be acknowledged, when explained, to be
as undeniable as it is important.

Responsibility, in order to be reasonable, must be limited to objects within the power of the responsible party, and in order to be effectual, must relate to operations of
that power, of which a ready and proper judgment can be formed by the constituents. The objects of government may be divided into two general classes: the one
depending on measures which have singly an immediate and sensible operation; the other depending on a succession of well-chosen and well-connected measures,
which have a gradual and perhaps unobserved operation. The importance of the latter description to the collective and permanent welfare of every country needs no
explanation. And yet it is evident that an assembly elected for so short a term as to be unable to provide more than one or two links in a chain of measures, on which
the general welfare may essentially depend, ought not to be answerable for the final result any more than a steward or tenant, engaged for one year, could be justly
made to answer for places or improvements which could not be accomplished in less than half a dozen years. Nor is it possible for the people to estimate the share of
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preserve a personal responsibility in the members of a numerous body, for such acts of the body as have an immediate, detached, and palpable operation on its
constituents.
which have a gradual and perhaps unobserved operation. The importance of the latter description to the collective and permanent welfare of every country needs no
explanation. And yet it is evident that an assembly elected for so short a term as to be unable to provide more than one or two links in a chain of measures, on which
the general welfare may essentially depend, ought not to be answerable for the final result any more than a steward or tenant, engaged for one year, could be justly
made to answer for places or improvements which could not be accomplished in less than half a dozen years. Nor is it possible for the people to estimate the share of
influence which their annual assemblies may respectively have on events resulting from the mixed transactions of several years. It is sufficiently difficult, at any rate, to
preserve a personal responsibility in the members of a numerous body, for such acts of the body as have an immediate, detached, and palpable operation on its
constituents.

The proper remedy for this defect must be an additional body in the legislative department, which, having sufficient permanency to provide for such objects as require a
continued attention, and a train of measures, may be justly and effectually answerable for the attainment of those objects.

Thus far I have considered the circumstances which point out the necessity of a well-constructed Senate only as they relate to the representatives of the people. To a
people as little blinded by prejudice or corrupted by flattery as those whom I address, I shall not scruple to add that such an institution may be sometimes necessary as
a defense to the people against their own temporary errors and delusions. As the cool and deliberate sense of the community ought, in all governments, and actually
will, in all free governments, ultimately prevail over the views of its rulers; so there are particular moments in public affairs when the people, stimulated by some irregular
passion, or some illicit advantage, or misled by the artful misrepresentations of interested men, may call for measures which they themselves will afterwards be the most
ready to lament and condemn. In these critical moments, how salutary will be the interference of some temperate and respectable body of citizens, in order to check the
misguided career and to suspend the blow meditated by the people against themselves, until reason, justice, and truth can regain their authority over the public mind?
What bitter anguish would not the people of Athens have often escaped if their government had contained so provident a safeguard against the tyranny of their own
passions? Popular liberty might then have escaped the indelible reproach of decreeing to the same citizens the hemlock on one day and statues on the next.

It may be suggested that a people spread over an extensive region cannot, like the crowded inhabitants of a small district, be subject to the infection of violent passions
or to the danger of combining in pursuit of unjust measures. I am far from denying that this is a distinction of peculiar importance. I have, on the contrary, endeavored in
a former paper to show that it is one of the principal recommendations of a confederated republic. At the same time, this advantage ought not to be considered as
superseding the use of auxiliary precautions. It may even be remarked that the same extended situation which will exempt the people of America from some of the
dangers incident to lesser republics will expose them to the inconveniency of remaining for a longer time under the influence of those misrepresentations which the
combined industry of interested men may succeed in distributing among them.

It adds no small weight to all these considerations to recollect that history informs us of no long-lived republic which had not a senate. Sparta, Rome, and Carthage are,
in fact, the only states to whom that character can be applied. In each of the two first there was a senate for life. The constitution of the senate in the last is less known.
Circumstantial evidence makes it probable that it was not different in this particular from the two others. It is at least certain that it had some quality or other which
rendered it an anchor against popular fluctuations; and that a smaller council, drawn out of the senate, was appointed not only for life, but filled up vacancies itself.
These examples, though as unfit for the imitation as they are repugnant to the genius of America, are, notwithstanding, when compared with the fugitive and turbulent
existence of other ancient republics, very instructive proofs of the necessity of some institution that will blend stability with liberty. I am not unaware of the circumstances
which distinguish the American from other popular governments, as well ancient as modern; and which render extreme circumspection necessary, in reasoning from one
case to the other. But after allowing due weight to this consideration it may still be maintained that there are many points of similitude which render these examples not
unworthy of our attention. Many of the defects, as we have seen, which can only be supplied by a senatorial institution, are common to a numerous assembly frequently
elected by the people, and to the people themselves. There are others peculiar to the former which require the control of such an institution. The people can never
wilfully betray their own interests; but they may possibly be betrayed by the representatives of the people; and the danger will be evidently greater where the whole
legislative trust is lodged in the hands of one body of men than where the concurrence of separate and dissimilar bodies is required in every public act.

The difference most relied on between the American and other republics consists in the principle of representation, which is the pivot on which the former move, and
which is supposed to have been unknown to the latter, or at least to the ancient part of them. The use which has been made of this difference, in reasonings contained in
former papers, will have shown that I am disposed neither to deny its existence nor to undervalue its importance. I feel the less restraint, therefore, in observing that the
position concerning the ignorance of the ancient governments on the subject of representation is by no means precisely true in the latitude commonly given to it. Without
entering into a disquisition which here would be misplaced, I will refer to a few known facts in support of what I advance.

In the most pure democracies of Greece, many of the executive functions were performed, not by the people themselves, but by officers elected by the people, and
representing the people in their executive capacity.

Prior to the reform of Solon, Athens was governed by nine Archons, annually elected by the people at large. The degree of power delegated to them seems to be left in
great obscurity. Subsequent to that period we find an assembly, first of four, and afterwards of six hundred members, annually elected by the people; and partially
representing them in their legislative capacity, since they were not only associated with the people in the function of making laws, but had the exclusive right of
originating legislative propositions to the people. The senate of Carthage, also, whatever might be its power or the duration of its appointment, appears to have been
elective by the suffrages of the people. Similar instances might be traced in most, if not all, the popular governments of antiquity.

Lastly, in Sparta we meet with the Ephori, and in Rome with the Tribunes; two bodies, small indeed in number, but annually elected by the whole body of the people,
and considered as the representatives of the people, almost in their plenipotentiary capacity. The Cosmi of Crete were also annually elected by the people, and have
been considered by some authors as an institution analogous to those of Sparta and Rome, with this difference only, that in the election of that representative body the
right of suffrage was communicated to a part only of the people.

From these facts, to which many others might be added, it is clear that the principle of representation was neither unknown to the ancients nor wholly overlooked in
their political constitutions. The true distinction between these and the American governments lies in the total exclusion of the people in their collective capacity, from
any share in the latter, and not in the total exclusion of the representatives of the people from the administration of the former. The distinction, however, thus qualified,
must be admitted to leave a most advantageous superiority in favor of the United States. But to insure to this advantage its full effect, we must be careful not to separate
it from the other advantage, of an extensive territory. For it cannot be believed that any form of representative government could have succeeded within the narrow
limits occupied by the democracies of Greece.

In answer to all these arguments, suggested by reason, illustrated by examples, and enforced by our own experience, the jealous adversary of the Constitution will
probably content himself with repeating that a senate appointed not immediately by the people, and for the term of six years, must gradually acquire a dangerous pre-
eminence in the government and finally transform it into a tyrannical aristocracy.

To this general answer the general reply ought to be sufficient, that liberty may be endangered by the abuses of liberty as well as by the abuses of power; that there are
numerous instances of the former as well as of the latter; and that the former, rather than the latter, is apparently most to be apprehended by the United States. But a
more particular reply may be given.

Before such a revolution can be effected, the Senate, it is to be observed, must in the first place corrupt itself; must next corrupt the State legislatures, must then corrupt
the House of(c)Representatives,
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tyranny. Without corrupting the State legislatures it cannot prosecute the attempt because the periodical change of members would otherwise regenerate the whole
body. Without exerting the means of corruption with equal success on the House of Representatives, the opposition of that co-equal branch of the government would
inevitably defeat the attempt; and without corrupting the people themselves, a succession of new representatives would speedily restore all things to their pristine order.
more particular reply may be given.

Before such a revolution can be effected, the Senate, it is to be observed, must in the first place corrupt itself; must next corrupt the State legislatures, must then corrupt
the House of Representatives, and must finally corrupt the people at large. It is evident that the Senate must be first corrupted before it can attempt an establishment of
tyranny. Without corrupting the State legislatures it cannot prosecute the attempt because the periodical change of members would otherwise regenerate the whole
body. Without exerting the means of corruption with equal success on the House of Representatives, the opposition of that co-equal branch of the government would
inevitably defeat the attempt; and without corrupting the people themselves, a succession of new representatives would speedily restore all things to their pristine order.
Is there any man who can seriously persuade himself that the proposed Senate can, by any possible means within the compass of human address, arrive at the object of
a lawless ambition through all these obstructions?

If reason condemns the suspicion, the same sentence is pronounced by experience. The constitution of Maryland furnishes the most apposite example. The Senate of
that State is elected, as the federal Senate will be, indirectly by the people, and for a term less by one year only than the federal Senate. It is distinguished, also, by the
remarkable prerogative of filling up its own vacancies within the term of its appointment, and at the same time is not under the control of any such rotation as is provided
for the federal Senate. There are some other lesser distinctions which would expose the former to colorable objections that do not lie against the latter. If the federal
Senate, therefore, really contained the danger which has been so loudly proclaimed, some symptoms at least of a like danger ought by this time to have been betrayed
by the Senate of Maryland, but no such symptoms have appeared. On the contrary, the jealousies at first entertained by men of the same description with those who
view with terror the correspondent part of the federal Constitution have been gradually extinguished by the progress of the experiment; and the Maryland constitution is
daily deriving, from the salutary operation of this part of it, a reputation in which it will probably not be rivaled by that of any State in the Union.

But if anything could silence the jealousies on this subject, it ought to be the British example. The Senate there, instead of being elected for a term of six years, and of
being unconfined to particular families or fortunes, is an hereditary assembly of opulent nobles. The House of Representatives, instead of being elected for two years,
and by the whole body of the people, is elected for seven years, and, in very great proportion, by a very small proportion of the people. Here, unquestionably, ought to
be seen in full display the aristocratic usurpations and tyranny which are at some future period to be exemplified in the United States. Unfortunately, however, for the
anti-federal argument, the British history informs us that this hereditary assembly has not been able to defend itself against the continual encroachments of the House of
Representatives, and that it no sooner lost the support of the monarch than it was actually crushed by the weight of the popular branch.

As far as antiquity can instruct us on this subject, its examples support the reasoning which we have employed. In Sparta, the Ephori, the annual representatives of the
people, were found an overmatch for the senate for life, continually gained on its authority and finally drew all power into their own hands. The Tribunes of Rome who
were the representatives of the people prevailed, it is well known, in almost every contest with the senate for life, and in the end gained the most complete triumph over
it. The fact is the more remarkable as unanimity was required in every act of the Tribunes, even after their number was augmented to ten. It proves the irresistible force
possessed by that branch of a free government, which has the people on its side. To these examples might be added that of Carthage, whose senate, according to the
testimony of Polybius, instead of drawing all power into its vortex had, at the commencement of the second Punic War, lost almost the whole of its original portion.

Besides the conclusive evidence resulting from this assemblage of facts that the federal Senate will never be able to transform itself, by gradual usurpations, into an
independent and aristocratic body, we are warranted in believing that if such a revolution should ever happen from causes which the foresight of man cannot guard
against, the House of Representatives, with the people on their side, will at all times be able to bring back the Constitution to its primitive form and principles. Against
the force of the immediate representatives of the people nothing will be able to maintain even the constitutional authority of the Senate, but such a display of enlightened
policy, and attachment to the public good, as will divide with that branch of the legislature the affections and support of the entire body of the people themselves.

Publius

Number 64

A Further View of the Constitution of the Senate in Regard to the Power of Making Treaties

John Jay

IT IS a just and not a new observation that enemies to particular persons, and opponents to particular measures, seldom confine their censures to such things only, in
either, as are worthy of blame. Unless, on this principle, it is difficult to explain the motives of their conduct, who condemn the proposed Constitution in the aggregate
and treat with severity some of the most unexceptionable articles in it.

The second section gives power to the President, "by and with the advice and consent of the Senate, to make treaties, PROVIDED TWO THIRDS OF THE
SENATORS PRESENT CONCUR."

The power of making treaties is an important one, especially as it relates to war, peace, and commerce; and it should not be delegated but in such a mode, and with
such precautions, as will afford the highest security that it will be exercised by men the best qualified for the purpose, and in the manner most conducive to the public
good. The convention appears to have been attentive to both these points; they have directed the President to be chosen by select bodies of electors to be deputed by
the people for that express purpose; and they have committed the appointment of senators to the State legislatures. This mode has, in such cases, vastly the advantage
of elections by the people in their collective capacity where the activity of party zeal, taking advantage of the supineness, the ignorance, and the hopes and fears of the
unwary and interested, often places men in office by the votes of a small proportion of the electors.

As the select assemblies for choosing the President, as well as the State legislatures who appoint the senators, will in general be composed of the most enlightened and
respectable citizens, there is reason to presume that their attention and their votes will be directed to those men only who have become the most distinguished by their
abilities and virtue, and in whom the people perceive just grounds for confidence. The Constitution manifests very particular attention to this object. By excluding men
under thirty-five from the first office, and those under thirty from the second, it confines the electors to men of whom the people have had time to form a judgment, and
with respect to whom they will not be liable to be deceived by those brilliant appearances of genius and patriotism which, like transient meteors, sometimes mislead as
well as dazzle. If the observation be well founded that wise kings will always be served by able ministers it is fair to argue that as an assembly of select electors possess,
in a greater degree than kings, the means of extensive and accurate information relative to men and characters, so will their appointments bear at least equal marks of
discretion and discernment. The inference which naturally results from these considerations is this, that the President and senators so chosen will always be of the
number of those who best understand our national interests, whether considered in relation to the several States or to foreign nations, who are best able to promote
those interests, and whose reputation for integrity inspires and merits confidence. With such men the power of making treaties may be safely lodged.

Although the absolute necessity of system, in the conduct of any business, is universally known and acknowledged, yet the high importance of it in national affairs has
not yet become sufficiently impressed on the public mind. They who wish to commit the power under consideration to a popular assembly composed of members
constantly coming and going in quick succession seem not to recollect that such a body must necessarily be inadequate to the attainment of those great objects which
require to be steadily contemplated in all their relations and circumstances, and which can only be approached and achieved by measures which not only talents, but
also exact information, and often much time, are necessary to concert and to execute. It was wise, therefore, in the convention, to provide not only that the power of
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making treaties should be committed to able and honest men, but also that they should continue in place a sufficient time to become perfectly acquainted   with43
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national concerns, and to form and introduce a system for the management of them. The duration prescribed is such as will give them an opportunity of greatly
extending their political informations, and of rendering their accumulating experience more and more beneficial to their country. Nor has the convention discovered less
not yet become sufficiently impressed on the public mind. They who wish to commit the power under consideration to a popular assembly composed of members
constantly coming and going in quick succession seem not to recollect that such a body must necessarily be inadequate to the attainment of those great objects which
require to be steadily contemplated in all their relations and circumstances, and which can only be approached and achieved by measures which not only talents, but
also exact information, and often much time, are necessary to concert and to execute. It was wise, therefore, in the convention, to provide not only that the power of
making treaties should be committed to able and honest men, but also that they should continue in place a sufficient time to become perfectly acquainted with our
national concerns, and to form and introduce a system for the management of them. The duration prescribed is such as will give them an opportunity of greatly
extending their political informations, and of rendering their accumulating experience more and more beneficial to their country. Nor has the convention discovered less
prudence in providing for the frequent elections of senators in such a way as to obviate the inconvenience of periodically transferring those great affairs entirely to new
men; for by leaving a considerable residue of the old ones in place, uniformity and order, as well as a constant succession of official information, will be preserved.

There are few who will not admit that the affairs of trade and navigation should be regulated by a system cautiously formed and steadily pursued; and that both our
treaties and our laws should correspond with and be made to promote it. It is of much consequence that this correspondence and conformity be carefully maintained;
and they who assent to the truth of this position will see and confess that it is well provided for by making the concurrence of the Senate necessary both to treaties and
to laws.

It seldom happens in the negotiation of treaties, of whatever nature, but that perfect secrecy and immediate dispatch are sometimes requisite. There are cases where the
most useful intelligence may be obtained, if the persons possessing it can be relieved from apprehensions of discovery. Those apprehensions will operate on those
persons whether they are actuated by mercenary or friendly motives; and there doubtless are many of both descriptions who would rely on the secrecy of the President,
but who would not confide in that of the Senate, and still less in that of a large popular assembly. The convention have done well, therefore, in so disposing of the
power of making treaties that although the President must, in forming them, act by the advice and consent of the Senate, yet he will be able to manage the business of
intelligence in such manner as prudence may suggest.

They who have turned their attention to the affairs of men must have perceived that there are tides in them; tides very irregular in their duration, strength, and direction,
and seldom found to run twice exactly in the same manner or measure. To discern and to profit by these tides in national affairs is the business of those who preside
over them; and they who have had much experience on this head inform us that there frequently are occasions when days, nay, even when hours, are precious. The loss
of a battle, the death of a prince, the removal of a minister, or other circumstances intervening to change the present posture and aspect of affairs may turn the most
favorable tide into a course opposite to our wishes. As in the field, so in the cabinet, there are moments to be seized as they pass, and they who preside in either should
be left in capacity to improve them. So often and so essentially have we heretofore suffered from the want of secrecy and dispatch that the Constitution would have
been inexcusably defective if no attention had been paid to those objects. Those matters which in negotiations usually require the most secrecy and the most dispatch
are those preparatory and auxiliary measures which are not otherwise important in a national view, than as they tend to facilitate the attainment of the objects of the
negotiation. For these the President will find no difficulty to provide; and should any circumstances occur which requires the advice and consent of the Senate, he may
at any time convene them. Thus we see that the Constitution provides that our negotiations for treaties shall have every advantage which can be derived from talents,
information, integrity, and deliberate investigations, on the one hand, and from secrecy and dispatch on the other.

But to this plan, as to most others that have ever appeared, objections are contrived and urged.

Some are displeased with it, not on account of any errors or defects in it, but because, as the treaties, when made, are to have the force of laws, they should be made
only by men invested with legislative authority. These gentlemen seem not to consider that the judgments of our courts, and the commissions constitutionally given by
our governor, are as valid and as binding on all persons whom they concern as the laws passed by our legislature. All constitutional acts of power, whether in the
executive or in the judicial department, have as much legal validity and obligation as if they proceeded from the legislature; and therefore, whatever name be given to the
power of making treaties, or however obligatory they may be when made, certain it is that the people may, with much propriety, commit the power to a distinct body
from the legislature, the executive, or the judicial. It surely does not follow that because they have given the power of making laws to the legislature, that therefore they
should likewise give them power to do every other act of sovereignty by which the citizens are to be bound and affected.

Others, though content that treaties should be made in the mode proposed, are averse to their being the supreme laws of the land. They insist, and profess to believe,
that treaties, like acts of assembly, should be repealable at pleasure. This idea seems to be new and peculiar to this country, but new errors, as well as new truths, often
appear. These gentlemen would do well to reflect that a treaty is only another name for a bargain, and that it would be impossible to find a nation who would make any
bargain with us, which should be binding on them absolutely, but on us only so long and so far as we may think proper to be bound by it. They who make laws may,
without doubt, amend or repeal them; and it will not be disputed that they who make treaties may alter or cancel them; but still let us not forget that treaties are made,
not by only one of the contracting parties, but by both, and consequently, that as the consent of both was essential to their formation at first, so must it ever afterwards
be to alter or cancel them. The proposed Constitution, therefore, has not in the least extended the obligation of treaties. They are just as binding and just as far beyond
the lawful reach of legislative acts now as they will be at any future period, or under any form of government.

However useful jealousy may be in republics, yet when like bile in the natural it abounds too much in the body politic, the eyes of both become very liable to be
deceived by the delusive appearances which that malady casts on surrounding objects. From this cause, probably, proceed the fears and apprehensions of some, that
the President and Senate may make treaties without an equal eye to the interests of all the States. Others suspect that the two thirds will oppress the remaining third,
and ask whether those gentlemen are made sufficiently responsible for their conduct; whether, if they act corruptly, they can be punished; and if they make
disadvantageous treaties, how are we to get rid of those treaties?

As all the States are equally represented in the Senate, and by men the most able and the most willing to promote the interests of their constituents, they will all have an
equal degree of influence in that body, especially while they continue to be careful in appointing proper persons, and to insist on their punctual attendance. In proportion
as the United States assume a national form and a national character, so will the good of the whole be more and more an object of attention, and the government must
be a weak one indeed if it should forget that the good of the whole can only be promoted by advancing the good of each of the parts or members which compose the
whole. It will not be in the power of the President and Senate to make any treaties by which they and their families and estates will not be equally bound and affected
with the rest of the community; and, having no private interests distinct from that of the nation, they will be under no temptations to neglect the latter.

As to corruption, the case is not supposable. He must either have been very unfortunate in his intercourse with the world, or possess a heart very susceptible of such
impressions, who can think it probable that the President and two thirds of the Senate will ever be capable of such unworthy conduct. The idea is too gross and too
invidious to be entertained. But in such a case, if it should ever happen, the treaty so obtained from us would, like all other fraudulent contracts, be null and void by the
laws of nations.

With respect to their responsibility, it is difficult to conceive how it could be increased. Every consideration that can influence the human mind, such as honor, oaths,
reputations, conscience, the love of country, and family affections and attachments, afford security for their fidelity. In short, as the Constitution has taken the utmost
care that they shall be men of talents, and integrity, we have reason to be persuaded that the treaties they make will be as advantageous as, all circumstances
considered, could be made; and so far as the fear of punishment and disgrace can operate, that motive to good behaviour is amply afforded by the article on the subject
of impeachments.

Publius
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Number 65
care that they shall be men of talents, and integrity, we have reason to be persuaded that the treaties they make will be as advantageous as, all circumstances
considered, could be made; and so far as the fear of punishment and disgrace can operate, that motive to good behaviour is amply afforded by the article on the subject
of impeachments.

Publius

Number 65

A Further View of the Constitution of the Senate in Relation to Its Capacity As a
Court for the Trial of Impeachments

Alexander Hamilton

THE remaining powers which the plan of the convention allots to the Senate, in a distinct capacity, are comprised in their participation with the executive in the
appointment to offices, and in their judicial character as a court for the trial of impeachments. As in the business of appointments the executive will be the principal
agent, the provisions relating to it will most properly be discussed in the examination of that department. We will, therefore, conclude this head with a view of the
judicial character of the Senate.

A well-constituted court for the trial of impeachments is an object not more to be desired than difficult to be obtained in a government wholly elective. The subjects of
its jurisdiction are those offenses which proceed from the misconduct of public men, or, in other words, from the abuse or violation of some public trust. They are of a
nature which may with peculiar propriety be denominated POLITICAL, as they relate chiefly to injuries done immediately to the society itself. The prosecution of them,
for this reason, will seldom fail to agitate the passions of the whole community, and to divide it into parties more or less friendly or inimical to the accused. In many
cases it will connect itself with the pre-existing factions, and will enlist all their animosities, partialities, influence, and interest on one side or on the other; and in such
cases there will always be the greatest danger that the decision will be regulated more by the comparative strength of parties than by the real demonstrations of
innocence or guilt.

The delicacy and magnitude of a trust which so deeply concerns the political reputation and existence of every man engaged in the administration of public affairs speak
for themselves. The difficulty of placing it rightly in a government resting entirely on the basis of periodical elections will as readily be perceived, when it is considered
that the most conspicuous characters in it will, from that circumstance, be too often the leaders or the tools of the most cunning or the most numerous faction, and on
this account can hardly be expected to possess the requisite neutrality towards those whose conduct may be the subject of scrutiny.

The convention, it appears, thought the Senate the most fit depositary of this important trust. Those who can best discern the intrinsic difficulty of the thing will be the
least hasty in condemning that opinion, and will be most inclined to allow due weight to the arguments which may be supposed to have produced it.

What, it may be asked, is the true spirit of the institution itself? Is it not designed as a method of NATIONAL INQUEST into the conduct of public men? If this be the
design of it, who can so properly be the inquisitors for the nation as the representives of the nation themselves? It is not disputed that the power of originating the
inquiry, or, in other words, of preferring the impeachment, ought to be lodged in the hands of one branch of the legislative body. Will not the reasons which indicate the
propriety of this arrangement strongly plead for an admission of the other branch of that body to a share of the inquiry? The model from which the idea of this institution
has been borrowed pointed out that course to the convention. In Great Britain it is the province of the House of Commons to prefer the impeachment, and of the House
of Lords to decide upon it. Several of the State constitutions have followed the example. As well the latter as the former seem to have regarded the practice of
impeachments as a bridle in the hands of the legislative body upon the executive servants of the government. Is not this the true light in which it ought to be regarded?

Where else than in the Senate could have been found a tribunal sufficiently dignified, or sufficiently independent? What other body would be likely to feel confidence
enough in its own situation to preserve, unawed and uninfluenced, the necessary impartiality between an individual accused and the representatives of the people, his
accusers?

Could the Supreme Court have been relied upon as answering this description? It is much to be doubted whether the members of that tribunal would at all times be
endowed with so eminent a portion of fortitude as would be called for in the execution of so difficult a task; and it is still more to be doubted whether they would
possess the degree of credit and authority which might, on certain occasions, be indispensable towards reconciling the people to a decision that should happen to clash
with an accusation brought by their immediate representatives. A deficiency in the first would be fatal to the accused; in the last, dangerous to the public tranquillity. The
hazard, in both these respects, could only be avoided, if at all, by rendering that tribunal more numerous than would consist with a reasonable attention to economy.
The necessity of a numerous court for the trial of impeachments is equally dictated by the nature of the proceeding. This can never be tied down by such strict rules,
either in the delineation of the offense by the prosecutors or in the construction of it by the judges, as in common cases serve to limit the discretion of courts in favor of
personal security. There will be no jury to stand between the judges who are to pronounce the sentence of the law and the party who is to receive or suffer it. The awful
discretion which a court of impeachments must necessarily have to doom to honor or to infamy the most confidential and the most distinguished characters of the
community forbids the commitment of the trust to a small number of persons.

These considerations seem alone sufficient to authorize a conclusion, that the Supreme Court would have been an improper substitute for the Senate, as a court of
impeachments. There remains a further consideration, which will not a little strengthen this conclusion. It is this: the punishment which may be the consequence of
conviction upon impeachment is not to terminate the chastisement of the offender. After having been sentenced to a perpetual ostracism from the esteem and confidence
and honors and emoluments of his country, he will still be liable to prosecution and punishment in the ordinary course of law. Would it be proper that the persons who
had disposed of his fame, and his most valuable rights as a citizen, in one trial, should, in another trial, for the same offense, be also the disposers of his life and his
fortune? Would there not be the greatest reason to apprehend that error, in the first sentence, would be the parent of error in the second sentence? That the strong bias
of one decision would be apt to overrule the influence of any new lights which might be brought to vary the complexion of another decision? Those who know anything
of human nature will not hesitate to answer these questions in the affirmative; and will be at no loss to perceive that by making the same persons judges in both cases,
those who might happen to be the objects of prosecution would, in a great measure, be deprived of the double security intended them by a double trial. The loss of life
and estate would often be virtually included in a sentence which, in its terms, imported nothing more than dismission from a present and disqualification for a future
office. It may be said that the intervention of a jury, in the second instance, would obviate the danger. But juries are frequently influenced by the opinions of judges.
They are sometimes induced to find special verdicts, which refer the main question to the decision of the court. Who would be willing to stake his life and his estate
upon the verdict of a jury acting under the auspices of judges who had predetermined his guilt?

Would it have been an improvement of the plan to have united the Supreme Court with the Senate in the formation of the court of impeachments? This union would
certainly have been attended with several advantages; but would they not have been overbalanced by the signal disadvantage, already stated, arising from the agency of
the same judges in the double prosecution to which the offender would be liable? To a certain extent, the benefits of that union will be obtained from making the chief
justice of the Supreme Court the president of the court of impeachments, as is proposed to be done in the plan of the convention; while the inconveniences of an entire
incorporation of the former into the latter will be substantially avoided. This was perhaps the prudent mean. I forbear to remark upon the additional pretext for clamor
against the judiciary, which so considerable an augmentation of its authority would have afforded.
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Would it have been desirable to have composed the court for the trial of impeachments of persons wholly distinct from the other departments of the government? There
are weighty arguments, as well against as in favor of such a plan. To some minds it will not appear a trivial objection that it would tend to increase the complexity of the
the same judges in the double prosecution to which the offender would be liable? To a certain extent, the benefits of that union will be obtained from making the chief
justice of the Supreme Court the president of the court of impeachments, as is proposed to be done in the plan of the convention; while the inconveniences of an entire
incorporation of the former into the latter will be substantially avoided. This was perhaps the prudent mean. I forbear to remark upon the additional pretext for clamor
against the judiciary, which so considerable an augmentation of its authority would have afforded.

Would it have been desirable to have composed the court for the trial of impeachments of persons wholly distinct from the other departments of the government? There
are weighty arguments, as well against as in favor of such a plan. To some minds it will not appear a trivial objection that it would tend to increase the complexity of the
political machine, and to add a new spring to the government, the utility of which would at best be questionable. But an objection which will not be thought by any
unworthy of attention is this: a court formed upon such a plan would either be attended with heavy expense, or might in practice be subject to a variety of casualties and
inconveniences. It must either consist of permanent officers, stationary at the seat of government and of course entitled to fixed and regular stipends, or of certain
officers of the State governments, to be called upon whenever an impeachment was actually depending. It will not be easy to imagine any third mode materially different
which could rationally be proposed. As the court, for reasons already given, ought to be numerous, the first scheme will be reprobated by every man who can compare
the extent of the public wants with the means of supplying them. The second will be espoused with caution by those who will seriously consider the difficulty of
collecting men dispersed over the whole Union; the injury to the innocent, from the procrastinated determination of the charges which might be brought against them; the
advantage to the guilty, from the opportunities which delay would afford to intrigue and corruption; and in some cases the detriment to the State, from the prolonged
inaction of men whose firm and faithful execution of their duty might have exposed them to the persecution of an intemperate or designing majority in the House of
Representatives. Though this latter supposition may seem harsh and might not be likely often to be verified, yet it ought not to be forgotten that the demon of faction
will, at certain seasons, extend his scepter over all numerous bodies of men.

But, though one or the other of the substitutes which have been examined or some other that might be devised should be thought preferable to the plan, in this respect
reported by the convention, it will not follow that the Constitution ought for this reason to be rejected. If mankind were to resolve to agree in no institution of
government, until every part of it had been adjusted to the most exact standard of perfection, society would soon become a general scene of anarchy, and the world a
desert. Where is the standard of perfection to be found? Who will undertake to unite the discordant opinions of a whole community in the same judgment of it; and to
prevail upon one conceited projector to renounce his infallible criterion for the fallible criterion of his more conceited neighbor? To answer the purpose of the
adversaries of the Constitution, they ought to prove, not merely that particular provisions in it are not the best which might have been imagined, but that the plan upon
the whole is bad and pernicious.

Publius

Number 66

The Same Subject Continued

Alexander Hamilton

A REVIEW of the principal objections that have appeared against the proposed court for the trial of impeachments will not improbably eradicate the remains of any
unfavorable impressions which may still exist in regard to this matter.

The first of these objections is that the provision in question confounds legislative and judiciary authorities in the same body in violation of that important and well-
established maxim which requires a separation between the different departments of power. The true meaning of this maxim has been discussed and ascertained in
another place, and has been shown to be entirely compatible with a partial intermixture of those departments for special purposes, preserving them, in the main, distinct
and unconnected. This partial intermixture is even, in some cases, not only proper but necessary to the mutual defense of the several members of the government against
each other. An absolute or qualified negative in the executive upon the acts of the legislative body is admitted, by the ablest adepts in political science, to be an
indispensable barrier against the encroachments of the latter upon the former. And it may, perhaps, with no less reason, be contended that the powers relating to
impeachments are, as before intimated, an essential check in the hands of that body upon the encroachments of the executive. The division of them between the two
branches of the legislature, assigning to one the right of accusing, to the other the right of judging, avoids the inconvenience of making the same persons both accusers
and judges; and guards against the danger of persecution, from the prevalency of a factious spirit in either of those branches. As the concurrence of two thirds of the
Senate will be requisite to a condemnation, the security to innocence, from this additional circumstance, will be as complete as itself can desire.

It is curious to observe with what vehemence this part of the plan is assailed, on the principle here taken notice of, by men who profess to admire without exception the
constitution of this State; while that constitution makes the Senate, together with the chancellor and judges of the Supreme Court, not only a court of impeachments, but
the highest judicatory in the State, in all causes, civil and criminal. The proportion, in point of numbers, of the chancellor and judges to the senators, is so inconsiderable
that the judiciary authority of New York in the last resort may with truth be said to reside in its Senate. If the plan of the convention be, in this respect, chargeable with
a departure from the celebrated maxim which has been so often mentioned, and seems to be so little understood, how much more culpable must be the constitution of
New York?ï¿½

A second objection to the Senate, as a court of impeachments, is that it contributes to an undue accumulation of power in that body, tending to give to the government
a countenance too aristocratic. The Senate, it is observed, is to have concurrent authority with the executive in the formation of treaties and in the appointment to
offices: if, say the objectors, to these prerogatives is added that of determining in all cases of impeachment, it will give a decided predominancy to senatorial influence.
To an objection so little precise in itself it is not easy to find a very precise answer. Where is the measure or criterion to which we can appeal for estimating what will
give the Senate too much, too little, or barely the proper degree of influence? Will it not be more safe, as well as more simple, to dismiss such vague and uncertain
calculations, to examine each power by itself, and to decide, on general principles, where it may be deposited with most advantage and least inconvenience?

If we take this course, it will lead to a more intelligible if not to a more certain result. The disposition of the power of making treaties which has obtained in the plan of
the convention will then, if I mistake not, appear to be fully justified by the consideration stated in a former number, and by others which will occur under the next head
of our inquiries. The expediency of the junction of the Senate with the executive, in the power of appointing to offices, will, I trust, be placed in a light not less
satisfactory in the disquisitions under the same head. And I flatter myself the observations in my last paper must have gone no inconsiderable way towards proving that
it was not easy, if practicable, to find a more fit receptacle for the power of determining impeachments than that which has been chosen. If this be truly the case, the
hypothetical danger of the too great weight of the Senate ought to be discarded from our reasonings.

But this hypothesis, such as it is, has already been refuted in the remarks applied to the duration in office prescribed for the senators. It was by them shown, as well on
the credit of historical examples as from the reason of the thing, that the most popular branch of every government partaking of the republican genius, by being generally
the favorite of the people, will be as generally a full match, if not an overmatch, for every other member of the government.

But independent of this most active and operative principle, to secure the equilibrium of the national House of Representatives, the plan of the convention has provided
in its favor several important counterpoises to the additional authorities to be conferred upon the Senate. The exclusive privilege of originating money bills will belong to
the House of Representatives. The same house will possess the sole right of instituting impeachments; is not this a complete counterbalance to that of determining them?
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doubted will sometimes, if not frequently, happen. The constant possibility of the thing must be a fruitful source of influence to that body. The more it is contemplated,
the more important will appear this ultimate though contingent power of deciding the competitions of the most illustrious citizens of the Union, for the first office in it. It
But independent of this most active and operative principle, to secure the equilibrium of the national House of Representatives, the plan of the convention has provided
in its favor several important counterpoises to the additional authorities to be conferred upon the Senate. The exclusive privilege of originating money bills will belong to
the House of Representatives. The same house will possess the sole right of instituting impeachments; is not this a complete counterbalance to that of determining them?
The same house will be umpire in all elections of the President which do not unite the suffrages of a majority of the whole number of electors; a case which it cannot be
doubted will sometimes, if not frequently, happen. The constant possibility of the thing must be a fruitful source of influence to that body. The more it is contemplated,
the more important will appear this ultimate though contingent power of deciding the competitions of the most illustrious citizens of the Union, for the first office in it. It
would not perhaps be rash to predict, that as a mean influence it will be found to outweigh all the peculiar attributes of the Senate.

A third objection to the Senate as a court of impeachments is drawn from the agency they are to have in the appointments to office. It is imagined that they would be
too indulgent judges of the conduct of men, in whose official creation they had participated. The principle of this objection would condemn a practice which is to be
seen in all the State governments, if not in all the governments with which we are acquainted: I mean that of rendering those who hold office during pleasure dependent
on the pleasure of those who appoint them. With equal plausibility might it be alleged in this case that the favoritism of the latter would always be an asylum for the
misbehavior of the former. But that practice, in contradiction to this principle, proceeds upon the presumption that the responsibility of those who appoint, for the fitness
and competency of the persons on whom they bestow their choice, and the interest they have in the respectable and prosperous administration of affairs, will inspire a
sufficient disposition to dismiss from a share in it all such who, by their conduct, may have proved themselves unworthy of the confidence reposed in them. Though facts
may not always correspond with this presumption, yet if it be, in the main, just, it must destroy the supposition that the Senate, who will merely sanction the choice of
the Executive, should feel a bias towards the objects of that choice strong enough to blind them to the evidences of guilt so extraordinary as to have induced the
representatives of the nation to become its accusers.

If any further argument were necessary to evince the improbability of such a bias, it might be found in the nature of the agency of the Senate in the business of
appointments. It will be the office of the President to nominate, and, with the advice and consent of the Senate, to appoint. There will, of course, be no exertion of
choice on the part of the Senate. They may defeat one choice of the Executive, and oblige him to make another; but they cannot themselves choose-they can only ratify
or reject the choice he may have made. They might even entertain a preference to some other person at the very moment they were assenting to the one proposed,
because there might be no positive ground of opposition to him; and they could not be sure, if they withheld their assent, that the subsequent nomination would fall upon
their own favorite, or upon any other person in their estimation more meritorious than the one rejected. Thus it could hardly happen that the majority of the Senate
would feel any other complacency towards the object of an appointment than such as the appearances of merit might inspire and the proofs of the want of it destroy.

A fourth objection to the Senate, in the capacity of a court of impeachments, is derived from its union with the executive in the power of making treaties. This, it has
been said, would constitute the senators their own judges in every case of a corrupt or perfidious execution of that trust. After having combined with the Executive in
betraying the interests of the nation in a ruinous treaty, what prospect, it is asked, would there be of their being made to suffer the punishment they would deserve when
they were themselves to decide upon the accusation brought against them for the treachery of which they had been guilty?

This objection has been circulated with more earnestness and with greater show of reason than any other which has appeared against this part of the plan; and yet I am
deceived if it does not rest upon an erroneous foundation.

The security essentially intended by the Constitution against corruption and treachery in the formation of treaties is to be sought for in the numbers and characters of
those who are to make them. The JOINT AGENCY of the Chief Magistrate of the Union, and of two thirds of the members of a body selected by the collective
wisdom of the legislatures of the several States, is designed to be the pledge for the fidelity of the national councils in this particular. The convention might with propriety
have meditated the punishment of the executive for a deviation from the instructions of the Senate, or a want of integrity in the conduct of the negotiations committed to
him; they might also have had in view the punishment of a few leading individuals in the Senate who should have prostituted their influence in that body as the mercenary
instruments of foreign corruption: but they could not, with more or with equal propriety, have contemplated the impeachment and punishment of two thirds of the
Senate, consenting to an improper treaty, than of a majority of that or of the other branch of the national legislature, consenting to a pernicious or unconstitutional law-a
principle which, I believe, has never been admitted into any government. How, in fact, could a majority in the House of Representatives impeach themselves? Not
better, it is evident, than two thirds of the Senate might try themselves. And yet what reason is there that a majority of the flouse of Representatives, sacrificing the
interests of the society by an unjust and tyrannical act of legislation, should escape with impunity, more than two thirds of the Senate sacrificing the same interests in an
injurious treaty with a foreign power? The truth is that in all such cases it is essential to the freedom and to the necessary independence of the deliberations of the body
that the members of it should be exempt from punishment for acts done in a collective capacity; and the security to the society must depend on the care which is taken
to confide the trust to proper hands, to make it their interest to execute it with fidelity, and to make it as difficult as possible for them to combine in any interest opposite
to that of the public good.

So far as might concern the misbehavior of the executive in perverting the instructions or contravening the views of the Senate, we need not be apprehensive of the want
of a disposition in that body to punish the abuse of their confidence or to vindicate their own authority. We may thus far count upon their pride, if not upon their virtue.
And so far even as might concern the corruption of leading members by whose arts and influence the majority may have been inveigled into measures odious to the
community, if the proofs of that corruption should be satisfactory, the usual propensity of human nature will warrant us in concluding that there would be commonly no
defect of inclination in the body to divert the public resentment from themselves by a ready sacrifice of the authors of their mismanagement and disgrace.

Publius

Number 67

Concerning the Constitution of the President: a Gross Attempt to Misrepresent This
Part of the Plan Detected

Alexander Hamilton

THE constitution of the executive department of the proposed government claims next our attention.

There is hardly any part of the system which could have been attended with greater difficulty in the arrangement of it than this; and there is, perhaps, none which has
been inveighed against with less candor or criticized with less judgment.

Here the writers against the Constitution seem to have taken pains to signalize their talent of misrepresentation. Calculating upon the aversion of the people to
monarchy, they have endeavored to enlist all their jealousies and apprehensions in opposition to the intended President of the United States; not merely as the embryo,
but as the full-grown progeny of that detested parent. To establish the pretended affinity, they have not scrupled to draw resources even from the regions of fiction. The
authorities of a magistrate, in few instances greater, in some instances less, than those of a governor of New York, have been magnified into more than royal
prerogatives. He has been decorated with attributes superior in dignity and splendor to those of a king of Great Britain. He has been shown to us with the diadem
sparkling on his brow and the imperial purple flowing in his train. He has been seated on a throne surrounded with minions and mistresses, giving audience to the envoys
 Copyright
of           (c) 2005-2009,
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                                                                                                                                                            the exaggerated
scene. We have been almost taught to tremble at the terrific visages of murdering janizaries, and to blush at the unveiled mysteries of a future seraglio.
but as the full-grown progeny of that detested parent. To establish the pretended affinity, they have not scrupled to draw resources even from the regions of fiction. The
authorities of a magistrate, in few instances greater, in some instances less, than those of a governor of New York, have been magnified into more than royal
prerogatives. He has been decorated with attributes superior in dignity and splendor to those of a king of Great Britain. He has been shown to us with the diadem
sparkling on his brow and the imperial purple flowing in his train. He has been seated on a throne surrounded with minions and mistresses, giving audience to the envoys
of foreign potentates in all the supercilious pomp of majesty. The images of Asiatic despotism and voluptuousness have scarcely been wanting to crown the exaggerated
scene. We have been almost taught to tremble at the terrific visages of murdering janizaries, and to blush at the unveiled mysteries of a future seraglio.

Attempts so extravagant as these to disfigure or, it might rather be said, to metamorphose the object, render it necessary to take an accurate view of its real nature and
form: in order as well to ascertain its true aspect and genuine appearance, as to unmask the disingenuity and expose the fallacy of the counterfeit resemblances which
have been so insidiously, as well as industriously, propagated.

In the execution of this task there is no man who would not find it an arduous effort either to behold with moderation or to treat with seriousness the devices, not less
weak than wicked, which have been contrived to pervert the public opinion in relation to the subject. They so far exceed the usual though unjustifiable licenses of party
artifice that even in a disposition the most candid and tolerant they must force the sentiments which favor an indulgent construction of the conduct of political adversaries
to give place to a voluntary and unreserved indignation. It is impossible not to bestow the imputation of deliberate imposture and deception upon the gross pretense of a
similitude between a king of Great Britain and a magistrate of the character marked out for that of the President of the United States. It is still more impossible to
withhold that imputation from the rash and barefaced expedients which have been employed to give success to the attempted imposition.

In one instance, which I cite as a sample of the general spirit, the temerity has proceeded so far as to ascribe to the President of the United States a power which by the
instrument reported is expressly allotted to the executives of the individual States. I mean the power of filling casual vacancies in the Senate.

This bold experiment upon the discernment of his countrymen has been hazarded by a writer who (whatever may be his real merit) has had no inconsiderable share in
the applauses of his party;ï¿½ and who, upon his false and unfounded suggestion, has built a series of observations equally false and unfounded. Let him now be
confronted with the evidence of the fact, and let him, if he be able, justify or extenuate the shameful outrage he has offered to the dictates of truth and to the rules of fair
dealing.ï¿½

The second clause of the second section of the second article empowers the President of the United States "to nominate, and by and with the advice and consent of the
Senate, to appoint ambassadors, other public ministers and consuls, judges of the Supreme Court, and all other officers of the United States whose appointments are
not in the Constitution otherwise provided for, and which shall be established by law." Immediately after this clause follows another in these words: "The President shall
have power to fill up all vacancies that may happen during the recess of the Senate, by granting commissions which shall expire at the end of their next session." It is
from this last provision that the pretended power of the President to fill vacancies in the Senate has been deduced. A slight attention to the connection of the clauses and
to the obvious meaning of the terms will satisfy us that the deduction is not even colorable.

The first of these two clauses, it is clear, only provides a mode for appointing such officers "whose appointments are not otherwise provided for in the Constitution, and
which shall be established by law"; of course it cannot extend to the appointment of senators, whose appointments are otherwise provided for in the Constitution,ï¿½
and who are established by the Constitution, and will not require a future establishment by law. This position will hardly be contested.

The last of these two clauses, it is equally clear, cannot be understood to comprehend the power of filling vacancies in the Senate, for the following reasons:-First. The
relation in which that clause stands to the other, which declares the general mode of appointing officers of the United States, denotes it to be nothing more than a
supplement to the other for the purpose of establishing an auxiliary method of appointment, in cases to which the general method was inadequate. The ordinary power
of appointment is confided to the President and Senate jointly, and can therefore only be exercised during the session of the Senate; but as it would have been improper
to oblige this body to be continually in session for the appointment of officers, and as vacancies might happen in their recess, which it might be necessary for the public
service to fill without delay, the succeeding clause is evidently intended to authorize the President, singly, to make temporary appointments "during the recess of the
Senate, by granting commissions which shall expire at the end of their next session." Second. If this clause is to be considered as supplementary to the one which
precedes, the vacancies of which it speaks must be construed to relate to the "officers" described in the preceding one; and this, we have seen, excludes from its
description the members of the Senate. Third. The time within which the power is to operate "during the recess of the Senate," and the duration of the appointments "to
the end of the next session" of that body, conspire to elucidate the sense of the provision which, if it had been intended to comprehend senators, would naturally have
referred the temporary power of filling vacancies to the recess of the State legislatures, who are to make the permanent appointments, and not to the recess of the
national Senate, who are to have no concern in those appointments; and would have extended the duration in office of the temporary senators to the next session of the
legislature of the State, in whose representation the vacancies had happened, instead of making it to expire at the end of the ensuing session of the national Senate. The
circumstances of the body authorized to make the permanent appointments would, of course, have governed the modification of a power which related to the
temporary appointments; and as the national Senate is the body whose situation is alone contemplated in the clause upon which the suggestion under examination has
been founded, the vacancies to which it alludes can only be deemed to respect those officers in whose appointment that body has a concurrent agency with the
President. But lastly, the first and second clauses of the third section of the first article not only obviate all possibility of doubt, but destroy the pretext of misconception.
The former provides that "the Senate of the United States shall be composed of two senators from each State, chosen by the legislature thereof for six years"; and the
latter directs that "if vacancies in that body should happen by resignation or otherwise, during the recess of the legislature of ANY STATE, the executive THEREOF
may make temporary appointments until the next meeting of the legislature, which shall then fill such vacancies." Here is an express power given, in clear and
unambiguous terms, to the State executives to fill casual vacancies in the Senate by temporary appointments; which not only invalidates the supposition that the clause
before considered could have been intended to confer that power upon the President of the United States, but proves that this supposition, destitute as it is even of the
merit of plausibility, must have originated in an intention to deceive the people, too palpable to be obscured by sophistry, too atrocious to be palliated by hypocrisy.

I have taken the pains to select this instance of misrepresentation and to place it in a clear and strong light, as an unequivocal proof of the unwarrantable arts which are
practiced to prevent a fair and impartial judgment of the real merits of the Constitution submitted to the consideration of the people. Nor have I scrupled, in so flagrant a
case, to allow myself a severity of animadversion little congenial with the general spirit of these papers. I hesitate not to submit it to the decision of any candid and
honest adversary of the proposed government whether language can furnish epithets of too much asperity for so shameless and so prostitute an attempt to impose on
the citizens of America.

Publius

Number 68

The View of the Constitution of the President Continued in Relation to the Mode of Appointment

Alexander Hamilton

THE mode of appointment of the Chief Magistrate of the United States is almost the only part of the system, of any consequence, which has escaped without severe
censure or which has received the slightest mark of approbation from its opponents. The most plausible of these, who has appeared in print, has even deigned to admit
 Copyright
that         (c) 2005-2009,
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                                   is pretty well Corp.
                                                  guarded.ï¿½ I venture somewhat further, and hesitate not to affirm that if the manner of it be not perfect,Page      48 / 371
                                                                                                                                                              it is at least
excellent. It unites in an eminent degree all the advantages the union of which was to be desired.ï¿½
Alexander Hamilton

THE mode of appointment of the Chief Magistrate of the United States is almost the only part of the system, of any consequence, which has escaped without severe
censure or which has received the slightest mark of approbation from its opponents. The most plausible of these, who has appeared in print, has even deigned to admit
that the election of the President is pretty well guarded.ï¿½ I venture somewhat further, and hesitate not to affirm that if the manner of it be not perfect, it is at least
excellent. It unites in an eminent degree all the advantages the union of which was to be desired.ï¿½

It was desirable that the sense of the people should operate in the choice of the person to whom so important a trust was to be confided. This end will be answered by
committing the right of making it, not to any pre-established body, but to men chosen by the people for the special purpose, and at the particular conjuncture.

It was equally desirable that the immediate election should be made by men most capable of analyzing the qualities adapted to the station and acting under
circumstances favorable to deliberation, and to a judicious combination of all the reasons and inducements which were proper to govern their choice. A small number of
persons, selected by their fellow-citizens from the general mass, will be most likely to possess the information and discernment requisite to so complicated an
investigation.

It was also peculiarly desirable to afford as little opportunity as possible to tumult and disorder. This evil was not least to be dreaded in the election of a magistrate who
was to have so important an agency in the administration of the government as the President of the United States. But the precautions which have been so happily
concerted in the system under consideration promise an effectual security against this mischief. The choice of several to form an intermediate body of electors will be
much less apt to convulse the community with any extraordinary or violent movements than the choice of one who was himself to be the final object of the public
wishes. And as the electors, chosen in each State, are to assemble and vote in the State in which they are chosen, this detached and divided situation will expose them
much less to heats and ferments, which might be communicated from them to the people, than if they were all to be convened at one time, in one place.

Nothing was more to be desired than that every practicable obstacle should be opposed to cabal, intrigue, and corruption. These most deadly adversaries of republican
government might naturally have been expected to make their approaches from more than one quarter, but chiefly from the desire in foreign powers to gain an improper
ascendant in our councils. How could they better gratify this than by raising a creature of their own to the chief magistracy of the Union? But the convention have
guarded against all danger of this sort with the most provident and judicious attention. They have not made the appointment of the President to depend on any pre-
existing bodies of men who might be tampered with beforehand to prostitute their votes; but they have referred it in the first instance to an immediate act of the people
of America, to be exerted in the choice of persons for the temporary and sole purpose of making the appointment. And they have excluded from eligibility to this trust
all those who from situation might be suspected of too great devotion to the President in office. No senator, representative, or other person holding a place of trust or
profit under the United States can be of the number of the electors. Thus without corrupting the body of the people, the immediate agents in the election will at least
enter upon the task free from any sinister bias. Their transient existence and their detached situation, already taken notice of, afford a satisfactory prospect of their
continuing so, to the conclusion of it. The business of corruption, when it is to embrace so considerable a number of men, requires time as well as means. Nor would it
be found easy suddenly to embark them, dispersed as they would be over thirteen States, in any combinations founded upon motives which, though they could not
properly be denominated corrupt, might yet be of a nature to mislead them from their duty.

Another and no less important desideratum was that the executive should be independent for his continuance in office on all but the people themselves. He might
otherwise be tempted to sacrifice his duty to his complaisance for those whose favor was necessary to the duration of his official consequence. This advantage will also
be secured, by making his re-election to depend on a special body of representatives, deputed by the society for the single purpose of making the important choice.

All these advantages will be happily combined in the plan devised by the convention; which is, that the people of each State shall choose a number of persons as
electors, equal to the number of senators and representatives of such State in the national government who shall assemble within the State, and vote for some fit person
as President. Their votes, thus given, are to be transmitted to the seat of the national government, and the person who may happen to have a majority of the whole
number of votes will be the President. But as a majority of the votes might not always happen to center on one man, and as it might be unsafe to permit less than a
majority to be conclusive, it is provided that, in such a contingency, the House of Representatives shall elect out of the candidates who shall have the five highest
number of votes the man who in their opinion may be best qualified for the office.

This process of election affords a moral certainty that the office of President will seldom fall to the lot of any man who is not in an eminent degree endowed with the
requisite qualifications. Talents for low intrigue, and the little arts of popularity, may alone suffice to elevate a man to the first honors in a single State; but it will require
other talents, and a different kind of merit, to establish him in the esteem and confidence of the whole Union, or of so considerable a portion of it as would be necessary
to make him a successful candidate for the distinguished office of President of the United States. It will not be too strong to say that there will be a constant probability
of seeing the station filled by characters pre-eminent for ability and virtue. And this will be thought no inconsiderable recommendation of the Constitution by those who
are able to estimate the share which the executive in every government must necessarily have in its good or ill administration. Though we cannot acquiesce in the
political heresy of the poet who says:

"For forms of government let fools contest-
That which is best administered is best,"-

yet we may safely pronounce that the true test of a good government is its aptitude and tendency to produce a good administration.ï¿½

The Vice-President is to be chosen in the same manner with the President; with this difference, that the Senate is to do, in respect to the former, what is to be done by
the House of Representatives, in respect to the latter.

The appointment of an extraordinary person, as Vice-President, has been objected to as superfluous, if not mischievous. It has been alleged that it would have been
preferable to have authorized the Senate to elect out of their own body an officer answering to that description. But two considerations seem to justify the ideas of the
convention in this respect. One is that to secure at all times the possibility of a definitive resolution of the body, it is necessary that the President should have only a
casting vote. And to take the senator of any State from his seat as senator, to place him in that of President of the Senate, would be to exchange, in regard to the State
from which he came, a constant for a contingent vote. The other consideration is that as the Vice-President may occasionally become a substitute for the President, in
the supreme executive magistracy, all the reasons which recommend the mode of election prescribed for the one apply with great if not with equal force to the manner
of appointing the other, It is remarkable that in this, as in most other instances, the objection which is made would lie against the constitution of this State. We have a
Lieutenant-Governor, chosen by the people at large, who presides in the Senate, and is the constitutional substitute for the Governor, in casualties similar to those which
would authorize the Vice-President to exercise the authorities and discharge the duties of the President.

Publius

Number 69

The Same View Continued With a Comparison Between the President and the King of Great
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                                        Governor of New York on the Other                                                                                     Page 49 / 371

Alexander Hamilton
Number 69

The Same View Continued With a Comparison Between the President and the King of Great
Britain on the One Hand and the Governor of New York on the Other

Alexander Hamilton

I PROCEED now to trace the real characters of the proposed executive, as they are marked out in the plan of the convention. This will serve to place in a strong fight
the unfairness of the representations which have been made in regard to it.

The first thing which strikes our attention is that the executive authority, with few exceptions, is to be vested in a single magistrate. This will scarcely, however, be
considered as a point upon which any comparison can be grounded; for if, in this particular, there be a resemblance to the king of Great Britain, there is not less a
resemblance to the Grand Seignior, to the khan of Tartary, to the Man of the Seven Mountains, or to the governor of New York.

That magistrate is to be elected for four years; and is to be re-eligible as often as the people of the United States shall think him worthy of their confidence. In these
circumstances there is a total dissimilitude between him and a king of Great Britain, who is an hereditary monarch, possessing the crown as a patrimony descendible to
his heirs forever; but there is a close analogy between him and a governor of New York, who is elected for three years, and is re-eligible without limitation or
intermission. If we consider how much less time would be requisite for establishing a dangerous influence in a single State than for establishing a like influence throughout
the United States, we must conclude that a duration of four years for the Chief Magistrate of the Union is a degree of permanency far less to be dreaded in that office,
than a duration of three years for a corresponding office in a single State.

The President of the United States would be liable to be impeached, tried, and, upon conviction of treason, bribery, or other high crimes or misdemeanors, removed
from office; and would afterwards be liable to prosecution and punishment in the ordinary course of law. The person of the king of Great Britain is sacred and
inviolable; there is no constitutional tribunal to which he is amenable; no punishment to which he can be subjected without involving the crisis of a national revolution. In
this delicate and important circumstance of personal responsibility, the President of Confederated America would stand upon no better ground than a governor of New
York, and upon worse ground than the governors of Virginia and Delaware.

The President of the United States is to have power to return a bill, which shall have passed the two branches of the legislature, for reconsideration; but the bill so
returned is not to become a law unless, upon that reconsideration, it be approved by two thirds of both houses. The king of Great Britain, on his part, has an absolute
negative upon the acts of the two houses of Parliament. The disuse of that power for a considerable time past does not affect the reality of its existence and is to be
ascribed wholly to the crown's having found the means of substituting influence to authority, or the art of gaining a majority in one or the other of the two houses, to the
necessity of exerting a prerogative which could seldom be exerted without hazarding some degree of national agitation. The qualified negative of the President differs
widely from this absolute negative of the British sovereign and tallies exactly with the revisionary authority of the council of revision of this State, of which the governor
is a constituent part. In this respect the power of the President would exceed that of the governor of New York, because the former would possess, singly, what the
latter shares with the chancellor and judges; but it would be precisely the same with that of the governor of Massachusetts, whose constitution, as to this article, seems
to have been the original from which the convention have copied.

The President is to be the "commander-in-chief of the army and navy of the United States, and of the militia of the several States, when called into the actual service of
the United States. He is to have power to grant reprieves and pardons for offenses against the United States, except in cases of impeachment: to recommend to the
consideration of Congress such measures as he shall judge necessary and expedient; to convene, on extraordinary occasions, both houses of the legislature, or either of
them, and, in case of disagreement between them with respect to the time of adjournment, to adjourn them to such time as he shall think proper; to take care that the
laws be faithfully executed; and to commission all officers of the United States." In most of these particulars, the power of the President will resemble equally that of the
king of Great Britain and of the governor of New York. The most material points of difference are these:-First. The President will have only the occasional command of
such part of the militia of the nation as by legislative provision may be called into the actual service of the Union. The king of Great Britain and the governor of New
York have at all times the entire command of all the militia within their several jurisdictions. In this article, therefore, the power of the President would be inferior to that
of either the monarch or the governor. Second. The President is to be the commander-in-chief of the army and navy of the United States. In this respect his authority
would be nominally the same with that of the king of Great Britain, but in substance much inferior to it. It would amount to nothing more than the supreme command and
direction of the military and naval forces, as first general and admiral of the Confederacy; while that of the British king extends to the declaring of war and to the raisiny
and regulating of fleets and armies-all which, by the Constitution under consideration, would appertain to the legislature.ï¿½ The governor of New York, on the other
hand, is by the constitution of the State vested only with the command of its militia and navy. But the constitutions of several of the States expressly declare their
governors to be commanders-in-chief, as well of the army as navy; and it may well be a question whether those of New Hampshire and Massachusetts, in particular,
do not, in this instance, confer larger powers upon their respective governors than could be claimed by a President of the United States. Third. The power of the
President, in respect to pardons, would extend to all cases, except those of impeachment. The governor of New York may pardon in all cases, even in those of
impeachment, except for treason and murder. Is not the power of the governor, in this article, on a calculation of political consequences, greater than that of the
President? All conspiracies and plots against the government which have not been matured into actual treason may be screened from punishment of every kind by the
interposition of the prerogative of pardoning. If a governor of New York, therefore, should be at the head of any such conspiracy, until the design had been ripened into
actual hostility he could insure his accomplices and adherents an entire impunity. A President of the Union, on the other hand, though he may even pardon treason,
when prosecuted in the ordinary course of law, could shelter no offender, in any degree, from the effects of impeachment and conviction. Would not the prospect of a
total indemnity for all the preliminary steps be a greater temptation to undertake and persevere in an enterprise against the public liberty, than the mere prospect of an
exemption from death and confiscation, if the final execution of the design, upon an actual appeal to arms, should miscarry? Would this last expectation have any
influence at all, when the probability was computed that the person who was to afford that exemption might himself be involved in the consequences of the measure,
and might be incapacitated by his agency in it from affording the desired impunity? The better to judge of this matter, it will be necessary to recollect that, by the
proposed Constitution, the offense of treason is limited "to levying war upon the United States, and adhering to their enemies, giving them aid and comfort"; and that by
the laws of New York it is confined within similar bounds. Fourth. The President can only adjourn the national legislature in the single case of disagreement about the
time of adjournment. The British monarch may prorogue or even dissolve the Parliament. The governor of New York may also prorogue the legislature of this State for
a limited time; a power which, in certain situations, may be employed to very important purposes.

The President is to have power, with the advice and consent of the Senate, to make treaties, provided two thirds of the senators present concur. The king of Great
Britain is the sole and absolute representative of the nation in all foreign transactions. He can of his own accord make treaties of peace, commerce, alliance, and of
every other description. It has been insinuated that his authority in this respect is not conclusive, and that his conventions with foreign powers are subject to the revision,
and stand in need of the ratification, of Parliament. But I believe this doctrine was never heard of until it was broached upon the present occasion. Every juristï¿½ of
that kingdom, and every other man acquainted with its Constitution knows, as an established fact, that the prerogative of making treaties exists in the crown in its utmost
plenitude; and that the compacts entered into by the royal authority have the most complete legal validity and perfection, independent of any other sanction. The
Parliament, it is true, is sometimes seen employing itself in altering the existing laws to conform them to the stipulations in a new treaty; and this may have possibly given
birth to the imagination that its co-operation was necessary to the obligatory efficacy of the treaty. But this parliamentary interposition proceeds from a different cause:
from the necessity of adjusting a most artificial and intricate system of revenue and commercial laws, to the changes made in them by the operation of the treaty; and of
adapting
 Copyright new(c)provisions
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between the intended power of the President and the actual power of the British sovereign. The one can perform alone what the other can only do with the concurrence
of a branch of the legislature. It must be admitted that in this instance the power of the federal executive would exceed that of any State executive. But this arises
naturally from the exclusive possession by the Union of that part of the sovereign power which relates to treaties. If the Confederacy were to be dissolved, it would
Parliament, it is true, is sometimes seen employing itself in altering the existing laws to conform them to the stipulations in a new treaty; and this may have possibly given
birth to the imagination that its co-operation was necessary to the obligatory efficacy of the treaty. But this parliamentary interposition proceeds from a different cause:
from the necessity of adjusting a most artificial and intricate system of revenue and commercial laws, to the changes made in them by the operation of the treaty; and of
adapting new provisions and precautions to the new state of things, to keep the machine from running into disorder. In this respect, therefore, there is no comparison
between the intended power of the President and the actual power of the British sovereign. The one can perform alone what the other can only do with the concurrence
of a branch of the legislature. It must be admitted that in this instance the power of the federal executive would exceed that of any State executive. But this arises
naturally from the exclusive possession by the Union of that part of the sovereign power which relates to treaties. If the Confederacy were to be dissolved, it would
become a question whether the executives of the several States were not solely invested with that delicate and important prerogative.

The President is also to be authorized to receive ambassadors and other public ministers. This, though it has been a rich theme of declamation, is more a matter of
dignity than of authority. It is a circumstance which will be without consequence in the administration of the government; and it was far more convenient that it should be
arranged in this manner than that there should be a necessity of convening the legislature, or one of its branches, upon every arrival of a foreign minister, though it were
merely to take the place of a departed predecessor.

The President is to nominate, and, with the advice and consent of the Senate, to appoint ambassadors and other public ministers, judges of the Supreme Court, and in
general all officers of the United States established by law, and whose appointments are not otherwise provided for by the Constitution. The king of Great Britain is
emphatically and truly styled the fountain of honor. He not only appoints to all offices, but can create offices. He can confer titles of nobility at pleasure, and has the
disposal of an immense number of church preferments. There is evidently a great inferiority in the power of the President, in this particular, to that of the British king; nor
is it equal to that of the governor of New York, if we are to interpret the meaning of the constitution of the State by the practice which has obtained under it. The power
of appointment is with us lodged in a council, composed of the governor and four members of the Senate, chosen by the Assembly. The governor claims, and has
frequently exercised, the right of nomination, and is entitled to a casting vote in the appointment. If he really has the right of nominating, his authority is in this respect
equal to that of the President, and exceeds it in the article of the casting vote. In the national government, if the Senate should be divided, no appointment could be
made; in the government of New York, if the council should be divided, the governor can turn the scale and confirm his own nomination.ï¿½ If we compare the
publicity which must necessarily attend the mode of appointment by the President and an entire branch of the national legislature, with the privacy in the mode of
appointment by the governor of New York, closeted in a secret apartment with at most four, and frequently with only two persons; and if we at the same time consider
how much more easy it must be to influence the small number of which a council of appointment consists than the considerable number of which the national Senate
would consist, we cannot hesitate to pronounce that the power of the chief magistrate of this State, in the disposition of offices, must, in practice, be greatly superior to
that of the Chief Magistrate of the Union.

Hence it appears that, except as to the concurrent authority of the President in the article of treaties, it would be difficult to determine whether that magistrate would, in
the aggregate, possess more or less power than the governor of New York. And it appears yet more unequivocally that there is no pretense for the parallel which has
been attempted between him and the king of Great Britain. But to render the contrast in this respect still more striking, it may be of use to throw the principal
circumstances of dissimilitude into a closer group.

The President of the United States would be an officer elected by the people for four years; the king of Great Britain is a perpetual and hereditary prince. The one
would be amenable to personal punishment and disgrace; the person of the other is sacred and inviolable. The one would have a qualified negative upon the acts of the
legislative body; the other has an absolute negative. The one would have a right to command the military and naval forces of the nation; the other, in addition to this
right, possesses that of declaring war, and of raisiny and regulating fleets and armies by his own authority. The one would have a concurrent power with a branch of the
legislature in the formation of treaties; the other is the sole possessor of the power of making treaties. The one would have a like concurrent authority in appointing to
offices; the other is the sole author of all appointments. The one can confer no privileges whatever; the other can make denizens of aliens, noblemen of commoners; can
erect corporations with all the rights incident to corporate bodies. The one can prescribe no rules concerning the commerce or currency of the nation; the other is in
several respects the arbiter of commerce, and in this capacity can establish markets and fairs, can regulate weights and measures, can lay embargoes for a limited time,
can coin money, can authorize or prohibit the circulation of foreign coin. The one has no particle of spiritual jurisdiction; the other is the supreme head and governor of
the national church! What answer shall we give to those who would persuade us that things so unlike resemble each other? The same that ought to be given to those
who tell us that a government, the whole power of which would be in the hands of the elective and periodical servants of the people, is an aristocracy, a monarchy, and
a despotism.

Publius

Number 70

The Same View Continued in Relation to the Unity of the Executive With An Examination
of the Project of An Executive Council

Alexander Hamilton

THERE is an idea, which is not without its advocates, that a vigorous executive is inconsistent with the genius of republican government. The enlightened well-wishers to
this species of government must at least hope that the supposition is destitute of foundation; since they can never admit its truth, without at the same time admitting the
condemnation of their own principles. Energy in the executive is a leading character in the definition of good government. It is essential to the protection of the
community against foreign attacks; it is not less essential to the steady administration of the laws; to the protection of property against those irregular and high-handed
combinations which sometimes interrupt the ordinary course of justice; to the security of liberty against the enterprises and assaults of ambition, of faction, and of
anarchy. Every man the least conversant in Roman history knows how often that republic was obliged to take refuge in the absolute power of a single man, under the
formidable title of dictator, as well against the intrigues of ambitious individuals who aspired to the tyranny, and the seditions of whole classes of the community whose
conduct threatened the existence of all government, as against the invasions of external enemies who menaced the conquest and destruction of Rome.

There can be no need, however, to multiply arguments or examples on this head. A feeble executive implies a feeble execution of the government. A feeble execution is
but another phrase for a bad execution; and a government ill executed, whatever it may be in theory, must be, in practice, a bad government.

Taking it for granted, therefore, that all men of sense will agree in the necessity of an energetic executive, it will only remain to inquire, what are the ingredients which
constitute this energy? How far can they be combined with those other ingredients which constitute safety in the republican sense? And how far does this combination
characterize the plan which has been reported by the convention?

The ingredients which constitute energy in the executive are unity; duration; an adequate provision for its support; and competent powers.

The ingredients which constitute safety in the republican sense are a due dependence on the people, and a due responsibility.

Those politicians and statesmen who have been the most celebrated for the soundness of their principles and for the justness of their views have declared in favor of a
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this as most applicable to power in a single hand; while they have, with equal propriety, considered the latter as best adapted to deliberation and wisdom, and best
calculated to conciliate the confidence of the people and to secure their privileges and interests.
The ingredients which constitute safety in the republican sense are a due dependence on the people, and a due responsibility.

Those politicians and statesmen who have been the most celebrated for the soundness of their principles and for the justness of their views have declared in favor of a
single executive and a numerous legislature. They have, with great propriety, considered energy as the most necessary qualification of the former, and have regarded
this as most applicable to power in a single hand; while they have, with equal propriety, considered the latter as best adapted to deliberation and wisdom, and best
calculated to conciliate the confidence of the people and to secure their privileges and interests.

That unity is conducive to energy will not be disputed. Decision, activity, secrecy, and dispatch will generally characterize the proceedings of one man in a much more
eminent degree than the proceedings of any greater number; and in proportion as the number is increased, these qualities will be diminished.

This unity may be destroyed in two ways: either by vesting the power in two or more magistrates of equal dignity and authority, or by vesting it ostensibly in one man,
subject in whole or in part to the control and co-operation of others, in the capacity of counselors to him. Of the first, the two consuls of Rome may serve as an
example; of the last, we shall find examples in the constitutions of several of the States. New York and New Jersey, if I recollect right, are the only States which have
intrusted the executive authority wholly to single men.ï¿½ Both these methods of destroying the unity of the executive have their partisans; but the votaries of an
executive council are the most numerous. They are both liable, if not to equal, to similar objections, and may in most lights be examined in conjunction.

The experience of other nations will afford little instruction on this head. As far, however, as it teaches anything, it teaches us not to be enamored of plurality in the
executive. We have seen that the Achaeans, on an experiment of two Praetors, were induced to abolish one. The Roman history records many instances of mischiefs to
the republic from the dissensions between the consuls, and between the military tribunes, who were at times substituted for the consuls. But it gives us no specimens of
any peculiar advantages derived to the state from the circumstance of the plurality of those magistrates. That the dissensions between them were not more frequent or
more fatal is matter of astonishment, until we advert to the singular position in which the republic was almost continually placed, and to the prudent policy pointed out by
the circumstances of the state, and pursued by the consuls, of making a division of the government between them. The patricians engaged in a perpetual struggle with
the plebeians for the preservation of their ancient authorities and dignities; the consuls, who were generally chosen out of the former body, were commonly united by the
personal interest they had in the defense of the privileges of their order. In addition to this motive of union, after the arms of the republic had considerably expanded the
bounds of its empire, it became an established custom with the consuls to divide the administration between themselves by lot-one of them remaining at Rome to govern
the city and its environs, the other taking command in the more distant provinces. This expedient must no doubt have had great influence in preventing those collisions
and rivalships which might otherwise have embroiled the peace of the republic.

But quitting the dim light of historical research, and attaching ourselves purely to the dictates of reason and good sense, we shall discover much greater cause to reject
than to approve the idea of plurality in the executive, under any modification whatever.

Whenever two or more persons are engaged in any common enterprise or pursuit, there is always danger of difference of opinion. If it be a public trust or office in
which they are clothed with equal dignity and authority, there is peculiar danger of personal emulation and even animosity. From either, and especially from all these
causes, the most bitter dissensions are apt to spring. Whenever these happen, they lessen the respectability, weaken the authority, and distract the plans and operations
of those whom they divide. If they should unfortunately assail the supreme executive magistracy of a country, consisting of a plurality of persons, they might impede or
frustrate the most important measures of the government in the most critical emergencies of the state. And what is still worse, they might split the community into the
most violent and irreconcilable factions, adhering differently to the different individuals who composed the magistracy.

Men often oppose a thing merely because they have had no agency in planning it, or because it may have been planned by those whom they dislike. But if they have
been consulted, and have happened to disapprove, opposition then becomes, in their estimation, an indispensable duty of self-love. They seem to think themselves
bound in honor, and by all the motives of personal infallibility, to defeat the success of what has been resolved upon contrary to their sentiments. Men of upright,
benevolent tempers have too many opportunities of remarking, with horror, to what desperate lengths this disposition is sometimes carried, and how often the great
interests of society are sacrificed to the vanity, to the conceit, and to the obstinacy of individuals, who have credit enough to make their passions and their caprices
interesting to mankind. Perhaps the question now before the public may, in its consequences, afford melancholy proofs of the effects of this despicable frailty, or rather
detestable vice, in the human character.

Upon the principles of a free government, inconveniences from the source just mentioned must necessarily be submitted to in the formation of the legislature; but it is
unnecessary, and therefore unwise, to introduce them into the constitution of the executive. It is here too that they may be most pernicious. In the legislature,
promptitude of decision is oftener an evil than a benefit. The differences of opinion, and the jarring of parties in that department of the government, though they may
sometimes obstruct salutary plans, yet often promote deliberation and circumspection, and serve to check excesses in the majority. When a resolution too is once
taken, the opposition must be at an end. That resolution is a law, and resistance to it punishable. But no favorable circumstances palliate or atone for the disadvantages
of dissension in the executive department. Here they are pure and unmixed. There is no point at which they cease to operate. They serve to embarrass and weaken the
execution of the plan or measure to which they relate, from the first step to the final conclusion of it. They constantly counteract those qualities in the executive which are
the most necessary ingredients in its composition-vigor and expedition, and this without any counterbalancing good. In the conduct of war, in which the energy of the
executive is the bulwark of the national security, everything would be to be apprehended from its plurality.

It must be confessed that these observations apply with principal weight to the first case supposed-that is, to a plurality of magistrates of equal dignity and authority, a
scheme, the advocates for which are not likely to form a numerous sect; but they apply, though not with equal yet with considerable weight, to the project of a council,
whose concurrence is made constitutionally necessary to the operations of the ostensible executive. An artful cabal in that council would be able to distract and to
enervate the whole system of administration. If no such cabal should exist, the mere diversity of views and opinions would alone be sufficient to tincture the exercise of
the executive authority with a spirit of habitual feebleness and dilatoriness.

But one of the weightiest objections to a plurality in the executive, and which lies as much against the last as the first plan is that it tends to conceal faults and destroy
responsibility. Responsibility is of two kinds-to censure and to punishment. The first is the more important of the two, especially in an elective office. Men in public trust
will much oftener act in such a manner as to render them unworthy of being any longer trusted, than in such a manner as to make them obnoxious to legal punishment.
But the multiplication of the executive adds to the difficulty of detection in either case. It often becomes impossible, amidst mutual accusations, to determine on whom
the blame or the punishment of a pernicious measure, or series of pernicious measures, ought really to fall. It is shifted from one to another with so much dexterity, and
under such plausible appearances, that the public opinion is left in suspense about the real author. The circumstances which may have led to any national miscarriage or
misfortune are sometimes so complicated that where there are a number of actors who may have had different degrees and kinds of agency, though we may clearly see
upon the whole that there has been mismanagement, yet it may be impracticable to pronounce to whose account the evil which may have been incurred is truly
chargeable.

"I was overruled by my council." "The council were so divided in their opinions that it was impossible to obtain any better resolution on the point." These and similar
pretexts are constantly at hand, whether true or false. And who is there that will either take the trouble or incur the odium of a strict scrutiny into the secret springs of
the transaction? Should there be found a citizen zealous enough to undertake the unpromising task, if there happened to be a collusion between the parties concerned,
how easy it is to clothe the circumstances with so much ambiguity as to render it uncertain what was the precise conduct of any of those parties.
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In the single instance in which the governor of this State is coupled with a council-that is, in the appointment to offices, we have seen the mischiefs of it in the view now
under consideration. Scandalous appointments to important offices have been made. Some cases, indeed, have been so flagrant that ALL PARTIES have agreed in the
impropriety of the thing. When inquiry has been made, the blame has been laid by the governor on the members of the council, who, on their part, have charged it upon
"I was overruled by my council." "The council were so divided in their opinions that it was impossible to obtain any better resolution on the point." These and similar
pretexts are constantly at hand, whether true or false. And who is there that will either take the trouble or incur the odium of a strict scrutiny into the secret springs of
the transaction? Should there be found a citizen zealous enough to undertake the unpromising task, if there happened to be a collusion between the parties concerned,
how easy it is to clothe the circumstances with so much ambiguity as to render it uncertain what was the precise conduct of any of those parties.

In the single instance in which the governor of this State is coupled with a council-that is, in the appointment to offices, we have seen the mischiefs of it in the view now
under consideration. Scandalous appointments to important offices have been made. Some cases, indeed, have been so flagrant that ALL PARTIES have agreed in the
impropriety of the thing. When inquiry has been made, the blame has been laid by the governor on the members of the council, who, on their part, have charged it upon
his nomination; while the people remain altogether at a loss to determine by whose influence their interests have been committed to hands so unqualified and so
manifestly improper. In tenderness to individuals, I forbear to descend to particulars.

It is evident from these considerations that the plurality of the executive tends to deprive the people of the two greatest securities they can have for the faithful exercise
of any delegated power, first, the restraints of public opinion, which lose their efficacy, as well on account of the division of the censure attendant on bad measures
among a number as on account of the uncertainty on whom it ought to fall; and, second, the opportunity of discovering with facility and clearness the misconduct of the
persons they trust, in order either to their removal from office or to their actual punishment in cases which admit of it.

In England, the king is a perpetual magistrate; and it is a maxim which has obtained for the sake of the public peace that he is unaccountable for his administration, and
his person sacred. Nothing, therefore, can be wiser in that kingdom than to annex to the king a constitutional council, who may be responsible to the nation for the
advice they give. Without this, there would be no responsibility whatever in the executive department-an idea inadmissible in a free government. But even there the king
is not bound by the resolutions of his council, though they are answerable for the advice they give. He is the absolute master of his own conduct in the exercise of his
office and may observe or disregard the counsel given to him at his sole discretion.

But in a republic where every magistrate ought to be personally responsible for his behavior in office, the reason which in the British Constitution dictates the propriety
of a council not only ceases to apply, but turns against the institution. In the monarchy of Great Britain, it furnishes a substitute for the prohibited responsibility of the
Chief Magistrate, which serves in some degree as a hostage to the national justice for his good behavior. In the American republic, it would serve to destroy, or would
greatly diminish, the intended and necessary responsibility of the Chief Magistrate himself.

The idea of a council to the executive, which has so generally obtained in the State constitutions, has been derived from that maxim of republican jealousy which
considers power as safer in the hands of a number of men than of a single man. If the maxim should be admitted to be applicable to the case, I should contend that the
advantage on that side would not counterbalance the numerous disadvantages on the opposite side. But I do not think the rule at all applicable to the executive power. I
clearly concur in opinion, in this particular, with a writerï¿½ whom the celebrated Juniusï¿½ pronounces to be "deep, solid, and ingenious," that "the executive power is
more easily confined when it is one";ï¿½ that it is far more safe there should be a single object for the jealousy and watchfulness of the people; and, in a word, that all
multiplication of the executive is rather dangerous than friendly to liberty.

A little consideration will satisfy us that the species of security sought for in the multiplication of the executive is unattainable. Numbers must be so great as to render
combination difficult, or they are rather a source of danger than of security. The united credit and influence of several individuals must be more formidable to liberty than
the credit and influence of either of them separately. When power, therefore, is placed in the hands of so small a number of men as to admit of their interests and views
being easily combined in a common enterprise, by an artful leader, it becomes more liable to abuse, and more dangerous when abused, than if it be lodged in the hands
of one man, who, from the very circumstance of his being alone, will be more narrowly watched and more readily suspected, and who cannot unite so great a mass of
influence as when he is associated with others. The decemvirs of Rome, whose name denotes their number,ï¿½ were more to be dreaded in their usurpation than any
ONE of them would have been. No person would think of proposing an executive much more numerous than that body; from six to a dozen have been suggested for
the number of the council. The extreme of these numbers is not too great for an easy combination; and from such a combination America would have more to fear than
from the ambition of any single individual. A council to a magistrate, who is himself responsible for what he does, are generally nothing better than a clog upon his good
intentions, are often the instruments and accomplices of his bad, and are almost always a cloak to his faults.

I forbear to dwell upon the subject of expense; though it be evident that if the council should be numerous enough to answer the principal end aimed at by the institution,
the salaries of the members, who must be drawn from their homes to reside at the seat of government, would form an item in the catalogue of public expenditures too
serious to be incurred for an object of equivocal utility.

I will only add that, prior to the appearance of the Constitution, I rarely met with an intelligent man from any of the States who did not admit, as the result of experience,
that the UNITY of the executive of this State was one of the best of the distinguishing features of our Constitution.

Publius

Number 71

The Same View Continued in Regard to the Duration of the Office

Alexander Hamilton

DURATION in office has been mentioned as the second requisite to the energy of the executive authority. This has relation to two objects: to the personal firmness of
the executive magistrate in the employment of his constitutional powers, and to the stability of the system of administration which may have been adopted under his
auspices. With regard to the first, it must be evident that the longer the duration in office, the greater will be the probability of obtaining so important an advantage. It is
a general principle of human nature that a man will be interested in whatever he possesses, in proportion to the firmness or precariousness of the tenure by which he
holds it; will be less attached to what he holds by a momentary or uncertain title, than to what he enjoys by a durable or certain title; and, of course, will be willing to
risk more for the sake of the one than for the sake of the other. This remark is not less applicable to a political privilege, or honor, or trust, than to any article of
ordinary property. The inference from it is that a man acting in the capacity of chief magistrate, under a consciousness that in a very short time he must lay down his
office, will be apt to feel himself too little interested in it to hazard any material censure or perplexity from the independent exertion of his powers, or from encountering
the ill humors, however transient, which may happen to prevail, either in a considerable part of the society itself, or even in a predominant faction in the legislative body.
If the case should only be that he might lay it down, unless continued by a new choice, and if he should be desirous of being continued, his wishes, conspiring with his
fears, would tend still more powerfully to corrupt his integrity, or debase his fortitude. In either case, feebleness and irresolution must be the characteristics of the
station.

There are some who would be inclined to regard the servile pliancy of the executive to a prevailing current, either in the community or in the legislature, as its best
recommendation. But such men entertain very crude notions, as well of the purposes for which government was instituted, as of the true means by which the public
happiness may be promoted. The republican principle demands that the deliberate sense of the community should govern the conduct of those to whom they intrust the
management of their affairs; but it does not require an unqualified complaisance to every sudden breeze of passion, or to every transient impulse which the people may
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often applies to their very errors. But their good sense would despise the adulator who should pretend that they always reason right about the means of promoting it.
They know from experience that they sometimes err; and the wonder is that they so seldom err as they do, beset as they continually are by the wiles of parasites and
There are some who would be inclined to regard the servile pliancy of the executive to a prevailing current, either in the community or in the legislature, as its best
recommendation. But such men entertain very crude notions, as well of the purposes for which government was instituted, as of the true means by which the public
happiness may be promoted. The republican principle demands that the deliberate sense of the community should govern the conduct of those to whom they intrust the
management of their affairs; but it does not require an unqualified complaisance to every sudden breeze of passion, or to every transient impulse which the people may
receive from the arts of men, who flatter their prejudices to betray their interests. It is a just observation that the people commonly intend the PUBLIC GOOD. This
often applies to their very errors. But their good sense would despise the adulator who should pretend that they always reason right about the means of promoting it.
They know from experience that they sometimes err; and the wonder is that they so seldom err as they do, beset as they continually are by the wiles of parasites and
sycophants, by the snares of the ambitious, the avaricious, the desperate, by the artifices of men who possess their confidence more than they deserve it, and of those
who seek to possess rather than to deserve it. When occasions present themselves in which the interests of the people are at variance with their inclinations, it is the
duty of the persons whom they have appointed to be the guardians of those interests to withstand the temporary delusion in order to give them time and opportunity for
more cool and sedate reflection. Instances might be cited in which a conduct of this kind has saved the people from very fatal consequences of their own mistakes, and
has procured lasting monuments of their gratitude to the men who had courage and magnanimity enough to serve them at the peril of their displeasure.

But however inclined we might be to insist upon an unbounded complaisance in the executive to the inclinations of the people, we can with no propriety contend for a
like complaisance to the humors of the legislature. The latter may sometimes stand in opposition to the former, and at other times the people may be entirely neutral. In
either supposition, it is certainly desirable that the executive should be in a situation to dare to act his own opinion with vigor and decision.

The same rule which teaches the propriety of a partition between the various branches of power teaches likewise that this partition ought to be so contrived as to render
the one independent of the other. To what purpose separate the executive or the judiciary from the legislative, if both the executive and the judiciary are so constituted
as to be at the absolute devotion of the legislative? Such a separation must be merely nominal, and incapable of producing the ends for which it was established. It is
one thing to be subordinate to the laws, and another to be dependent on the legislative body. The first comports with, the last violates, the fundamental principles of
good government; and, whatever may be the forms of the Constitution, unites all power in the same hands. The tendency of the legislative authority to absorb every
other has been fully displayed and illustrated by examples in some preceding numbers. In governments purely republican, this tendency is almost irresistible. The
representatives of the people, in a popular assembly, seem sometimes to fancy that they are the people themselves, and betray strong symptoms of impatience and
disgust at the least sign of opposition from any other quarter; as if the exercise of its rights, by either the executive or judiciary, were a breach of their privilege and an
outrage to their dignity. They often appear disposed to exert an imperious control over the other departments; and as they commonly have the people on their side, they
always act with such momentum as to make it very difficult for the other members of the government to maintain the balance of the Constitution.

It may perhaps be asked how the shortness of the duration in office can affect the independence of the executive on the legislature, unless the one were possessed of
the power of appointing or displacing the other. One answer to this inquiry may be drawn from the principle already remarked-that is, from the slender interest a man is
apt to take in a short-lived advantage, and the little inducement it affords him to expose himself, on account of it, to any considerable inconvenience or hazard. Another
answer, perhaps more obvious, though not more conclusive, will result from the consideration of the influence of the legislative body over the people, which might be
employed to prevent the re-election of a man who, by an upright resistance to any sinister project of that body, should have made himself obnoxious to its resentment.

It may be asked also whether a duration of four years would answer the end proposed; and if it would not, whether a less period, which would at least be
recommended by greater security against ambitious designs, would not, for that reason, be preferable to a longer period which was, at the same time, too short for the
purpose of inspiring the desired firmness and independence of the magistrate.

It cannot be affirmed that a duration of four years, or any other limited duration, would completely answer the end proposed; but it would contribute towards it in a
degree which would have a material influence upon the spirit and character of the government. Between the commencement and termination of such a period there
would always be a considerable interval in which the prospect of annihilation would be sufficiently remote not to have an improper effect upon the conduct of a man
endowed with a tolerable portion of fortitude; and in which he might reasonably promise himself that there would be time enough before it arrived to make the
community sensible of the propriety of the measures he might incline to pursue. Though it be probable that, as he approached the moment when the public were, by a
new election, to signify their sense of his conduct, his confidence, and with it his firmness, would decline; yet both the one and the other would derive support from the
opportunities which his previous continuance in the station had afforded him, of establishing himself in the esteem and good will of his constituents. He might, then,
hazard with safety, in proportion to the proofs he had given of his wisdom and integrity, and to the title he had acquired to the respect and attachment of his fellow-
citizens. As on the one hand, a duration of four years will contribute to the firmness of the executive in a sufficient degree to render it a very valuable ingredient in the
composition, so, on the other, it is not long enough to justify any alarm for the public liberty. If a British House of Commons, from the most feeble beginnings, from the
mere power of assenting or disagreeing to the imposition of a new tax, have, by rapid strides, reduced the prerogatives of the crown and the privileges of the nobility
within the limits they conceived to be compatible with the principles of a free government, while they raised themselves to the rank and consequence of a co-equal
branch of the legislature; if they have been able, in one instance, to abolish both the royalty and the aristocracy, and to overturn all the ancient establishments, as well in
the Church as State; if they have been able, on a recent occasion, to make the monarch tremble at the prospect of an innovationï¿½ attempted by them, what would be
to be feared from an elective magistrate of four years' duration with the confined authorities of a President of the United States? What, but that he might be unequal to
the task which the Constitution assigns him? I shall only add that if his duration be such as to leave a doubt of his firmness, that doubt is inconsistent with a jealousy of
his encroachments.

Publius

Number 72

The Same View Continued in Regard to the Re-Eligibility of the President

Alexander Hamilton

THE administration of government, in its largest sense, comprehends all the operations of the body politic, whether legislative, executive, or judiciary; but in its most
usual and perhaps in its most precise signification, it is limited to executive details, and falls peculiarly within the province of the executive department. The actual
conduct of foreign negotiations, the preparatory plans of finance, the application and disbursement of the public moneys in conformity to the general appropriations of
the legislature, the arrangement of the army and navy, the direction of the operations of war-these, and other matters of a like nature, constitute what seems to be most
properly understood by the administration of government. The persons, therefore, to whose immediate management these different matters are committed ought to be
considered as the assistants or deputies of the Chief Magistrate, and on this account they ought to derive their offices from his appointment, at least from his nomination,
and ought to be subject to his superintendence. This view of the subject will at once suggest to us the intimate connection between the duration of the executive
magistrate in office and the stability of the system of administration. To reverse and undo what has been done by a predecessor is very often considered by a successor
as the best proof he can give of his own capacity and desert; and in addition to this propensity, where the alteration has been the result of public choice, the person
substituted is warranted in supposing that the dismission of his predecessor has proceeded from a dislike to his measures; and that the less he resembles him, the more
he will recommend himself to the favor of his constituents. These considerations, and the influence of personal confidences and attachments, would be likely to induce
every new President to promote a change of men to fill the subordinate stations; and these causes together could not fail to occasion a disgraceful and ruinous mutability
in the administration of the government.
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With a positive duration of considerable extent, I connect the circumstances of re-eligibility. The first is necessary to give the officer himself the inclination and the
resolution to act his part well, and to the community time and leisure to observe the tendency of his measures, and thence to form an experimental estimate of their
substituted is warranted in supposing that the dismission of his predecessor has proceeded from a dislike to his measures; and that the less he resembles him, the more
he will recommend himself to the favor of his constituents. These considerations, and the influence of personal confidences and attachments, would be likely to induce
every new President to promote a change of men to fill the subordinate stations; and these causes together could not fail to occasion a disgraceful and ruinous mutability
in the administration of the government.

With a positive duration of considerable extent, I connect the circumstances of re-eligibility. The first is necessary to give the officer himself the inclination and the
resolution to act his part well, and to the community time and leisure to observe the tendency of his measures, and thence to form an experimental estimate of their
merits. The last is necessary to enable the people, when they see reason to approve of his conduct, to continue him in the station in order to prolong the utility of his
talents and virtues, and to secure to the government the advantage of permanency in a wise system of administration.

Nothing appears more plausible at first sight, nor more ill-founded upon close inspection, than a scheme which in relation to the present point has had some respectable
advocates-I mean that of continuing the Chief Magistrate in office for a certain time, and then excluding him from it, either for a limited period or forever after. This
exclusion, whether temporary or perpetual, would have nearly the same effects, and these effects would be for the most part rather pernicious than salutary.

One ill effect of the exclusion would be a diminution of the inducements to good behavior. There are few men who would not feel much less zeal in the discharge of a
duty when they were conscious that the advantage of the station with which it was connected must be relinquished at a determinate period, than when they were
permitted to entertain a hope of obtaining, by meriting, a continuance of them. This position will not be disputed so long as it is admitted that the desire of reward is one
of the strongest incentives of human conduct; or that the best security for the fidelity of mankind is to make their interest coincide with their duty. Even the love of fame,
the ruling passion of the noblest minds, which would prompt a man to plan and undertake extensive and arduous enterprises for the public benefit, requiring
considerable time to mature and perfect them, if he could flatter himself with the prospect of being allowed to finish what he had begun, would, on the contrary, deter
him from the undertaking, when he foresaw that he must quit the scene before he could accomplish the work, and must commit that, together with his own reputation, to
hands which might be unequal or unfriendly to the task. The most to be expected from the generality of men, in such a situation, is the negative merit of not doing harm,
instead of the positive merit of doing good.

Another ill effect of the exclusion would be the temptation to sordid views, to peculation, and, in some instances, to usurpation. An avaricious man who might happen to
fill the office, looking forward to a time when he must at all events yield up the advantages he enjoyed, would feel a propensity not easy to be resisted by such a man to
make the best use of his opportunities while they lasted, and might not scruple to have recourse to the most corrupt expedients to make the harvest as abundant as it
was transitory; though the same man, probably, with a different prospect before him, might content himself with the regular perquisites of his situation, and might even
be unwilling to risk the consequences of an abuse of his opportunities. His avarice might be a guard upon his avarice. Add to this that the same man might be vain or
ambitious, as well as avaricious. And if he could expect to prolong his honors by his good conduct, he might hesitate to sacrifice his appetite for them to his appetite for
gain. But with the prospect before him of approaching and inevitable annihilation, his avarice would be likely to get the victory over his caution, his vanity, or his
ambition.

An ambitious man, too, finding himself seated on the summit of his country's honors, looking forward to the time at which he must descend from the exalted eminence
forever, and reflecting that no exertion of merit on his part could save him from the unwelcome reverse, would be much more violently tempted to embrace a favorable
conjuncture for attempting the prolongation of his power, at every personal hazard, than if he had the probability of answering the same end by doing his duty.

Would it promote the peace of the community, or the stability of the government, to have half a dozen men who had had credit enough to raise themselves to the seat of
the supreme magistracy wandering among the people like discontented ghosts and sighing for a place which they were destined never more to possess?

A third ill effect of the exclusion would be the depriving the community of the advantage of the experience gained by the Chief Magistrate in the exercise of his office.
That experience is the parent of wisdom is an adage the truth of which is recognized by the wisest as well as the simplest of mankind. What more desirable or more
essential than this quality in the governors of nations? Where more desirable or more essential than in the first magistrate of a nation? Can it be wise to put this desirable
and essential quality under the ban of the Constitution, and to declare that the moment it is acquired, its possessor shall be compelled to abandon the station in which it
was acquired and to which it is adapted? This, nevertheless, is the precise import of all those regulations which exclude men from serving their country, by the choice of
their fellow-citizens, after they have by a course of service fitted themselves for doing it with a greater degree of utility.

A fourth ill effect of the exclusion would be the banishing men frostations in which, in certain emergencies of the State, their presence might be of the greatest moment to
the public interest or safety. There is no nation which has not, at one period or another, experienced an absolute necessity of the services of particular men in particular
situations, perhaps it would not be too strong to say, to the preservation of its political existence. How unwise, therefore, must be every such self-denying ordinance as
serves to prohibit a nation from making use of its own citizens in the matter best suited to its exigencies and circumstances! Without supposing the personal essentiality
of the man, it is evident that a change of the Chief Magistrate, at the breaking out of a war, or any similar crisis, for another, even of equal merit, would at all times be
detrimental to the community, inasmuch as it would substitute inexperience to experience, and would tend to unhinge and set afloat the already settled train of the
administration.

A fifth ill effect of the exclusion would be that it would operate as a constitutional interdiction of stability in the administration. By necessitating a change of men, in the
first office in the nation, it would necessitate a mutability of measures. It is not generally to be expected that men will vary and measures remain uniform. The contrary is
the usual course of things. And we need not be apprehensive there will be too much stability, while there is even the option of changing; nor need we desire to prohibit
the people from continuing their confidence where they think it may be safely placed, and where, by constancy on their part, they may obviate the fatal inconveniences
of fluctuating councils and a variable policy.

These are some of the disadvantages which would flow from the principle of exclusion. They apply most forcibly to the scheme of a perpetual exclusion; but when we
consider that even a partial one would always render the readmission of the person a remote and precarious object, the observations which have been made will apply
nearly as fully to one case as to the other.

What are the advantages promised to counterbalance these disadvantages? They are represented to be: 1st, greater independence in the magistrate; 2nd, greater
security to the people. Unless the exclusion be perpetual, there will be no pretence to infer the first advantage. But even in that case, may he have no object beyond his
present station to which he may sacrifice his independence? May he have no connections, no friends, for whom he may sacrifice it? May he not be less willing, by a firm
conduct, to make personal enemies, when he acts under the impression that a time is fast approaching, on the arrival of which he not only MAY, but MUST, be
exposed to their resentments, upon an equal, perhaps upon an inferior, footing? It is not an easy point to determine whether his independence would be most promoted
or impaired by such an arrangement.

As to the second supposed advantage, there is still greater reason to entertain doubts concerning it. If the exclusion were to be perpetual, a man of irregular ambition, of
whom alone there could be reason in any case to entertain apprehension, would, with infinite reluctance, yield to the necessity of taking his leave forever of a post in
which his passion for power and pre-eminence had acquired the force of habit. And if he had been fortunate or adroit enough to conciliate the good will of the people,
he might induce them to consider as a very odious and unjustifiable restraint upon themselves a provision which was calculated to debar them of the right of giving a
fresh proof of their attachment to a favorite. There may be conceived circumstances in which this disgust of the people, seconding the thwarted ambition of such a
favorite,
 Copyrightmight occasion greater
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community exercising a constitutional privilege.

There is an excess of refinement in the idea of disabling the people to continue in office men who had entitled themselves, in their opinion, to approbation and
whom alone there could be reason in any case to entertain apprehension, would, with infinite reluctance, yield to the necessity of taking his leave forever of a post in
which his passion for power and pre-eminence had acquired the force of habit. And if he had been fortunate or adroit enough to conciliate the good will of the people,
he might induce them to consider as a very odious and unjustifiable restraint upon themselves a provision which was calculated to debar them of the right of giving a
fresh proof of their attachment to a favorite. There may be conceived circumstances in which this disgust of the people, seconding the thwarted ambition of such a
favorite, might occasion greater danger to liberty than could ever reasonably be dreaded from the possibility of a perpetuation in office by the voluntary suffrages of the
community exercising a constitutional privilege.

There is an excess of refinement in the idea of disabling the people to continue in office men who had entitled themselves, in their opinion, to approbation and
confidence, the advantages of which are at best speculative and equivocal, and are overbalanced by disadvantages far more certain and decisive.

Publius

Number 73

The Same View Continued in Relation to the Provision Concerning Support and the Power
of the Negative

Alexander Hamilton

THE third ingredient towards constituting the vigor of the executive authority is an adequate provision for its support. It is evident that without proper attention to this
article, the separation of the executive from the legislative department would be merely nominal and nugatory. The legislature, with a discretionary power over the salary
and emoluments of the Chief Magistrate, could render him as obsequious to their will as they might think proper to make him. They might, in most cases, either reduce
him by famine, or tempt him by largesses, to surrender at discretion his judgment to their inclinations. These expressions, taken in all the latitude of the terms, would no
doubt convey more than is intended. There are men who could neither be distressed nor won into a sacrifice of their duty; but this stern virtue is the growth of few soils;
and in the main it will be found that a power over the man's support is a power over his will. If it were necessary to confirm so plain a truth by facts, examples would
not be wanting, even in this country, of the intimidation or seduction of the executive by the terrors or allurements of the pecuniary arrangements of the legislative body.

It is not easy, therefore, to commend too highly the judicious attention which has been paid to this subject in the proposed Constitution. It is there provided that "The
President of the United States shall, at stated times, receive for his services a compensation which shall neither be increased nor diminished during the period for which
he shall have been elected; and he shall not receive within that period any other emolument from the United States, or any of them." It is impossible to imagine any
provision which would have been more eligible than this. The legislature, on the appointment of a President, is once for all to declare what shall be the compensation for
his services during the time for which he shall have been elected. This done, they will have no power to alter it, either by increase or diminution, till a new period of
service by a new election commences. They can neither weaken his fortitude by operating on his necessities, nor corrupt his integrity by appealing to his avarice.
Neither the Union, nor any of its members, will be at liberty to give, nor will he be at liberty to receive, any other emolument than that which may have been determined
by the first act. He can, of course, have no pecuniary inducement to renounce or desert the independence intended for him by the Constitution.

The last of the requisites to energy which have been enumerated are competent powers. Let us proceed to consider those which are proposed to be vested in the
President of the United States.

The first thing that offers itself to our observation is the qualified negative of the President upon the acts or resolutions of the two houses of the legislature; or, in other
words, his power of returning all bills with objections to have the effect of preventing their becoming laws, unless they should afterwards be ratified by two thirds of
each of the component members of the legislative body.

The propensity of the legislative department to intrude upon the rights, and to absorb the powers, of the other departments has been already more than once suggested.
The insufficiency of a mere parchment delineation of the boundaries of each has also been remarked upon; and the necessity of furnishing each with constitutional arms
for its own defense has been inferred and proved. From these clear and indubitable principles results the propriety of a negative, either absolute or qualified, in the
executive upon the acts of the legislative branches. Without the one or the other, the former would be absolutely unable to defend himself against the depredations of
the latter. He might gradually be stripped of his authorities by successive resolutions or annihilated by a single vote. And in the one mode or the other, the legislative and
executive powers might speedily come to be blended in the same hands. If even no propensity had ever discovered itself in the legislative body to invade the rights of
the executive, the rules of just reasoning and theoretic propriety would of themselves teach us that the one ought not to be left to the mercy of the other but ought to
possess a constitutional and effectual power of self-defense.

But the power in question has a further use. It not only serves as a shield to the executive, but it furnishes an additional security against the enaction of improper laws. It
establishes a salutary check upon the legislative body, calculated to guard the community against the effects of faction, precipitancy, or of any impulse unfriendly to the
public good, which may happen to influence a majority of that body.

The propriety of a negative has, upon some occasions, been combated by an observation that it was not to be presumed a single man would possess more virtue and
wisdom than a number of men; and that unless this presumption should be entertained, it would be improper to give the executive magistrate any species of control over
the legislative body.

But this observation, when examined, will appear rather specious than solid. The propriety of the thing does not turn upon the supposition of superior wisdom or virtue
in the executive, but upon the supposition that the legislature will not be infallible; that the love of power may sometimes betray it into a disposition to encroach upon the
rights of other members of the government; that a spirit of faction may sometimes pervert its deliberations; that impressions of the moment may sometimes hurry it into
measures which itself, on maturer reflection, would condemn. The primary inducement to conferring the power in question upon the executive is to enable him to defend
himself; the secondary one is to increase the chances in favor of the community against the passing of bad laws, through haste, inadvertence, or design. The oftener the
measure is brought under examination, the greater the diversity in the situations of those who are to examine it, the less must be the danger of those errors which flow
from want of due deliberation, or of those missteps which proceed from the contagion of some common passion or interest. It is far less probable that culpable views of
any kind should infect all the parts of the government at the same moment and in relation to the same object than that they should by turns govern and mislead every one
of them.

It may perhaps be said that the power of preventing bad laws includes that of preventing good ones; and may be used to the one purpose as well as to the other. But
this objection will have little weight with those who can properly estimate the mischiefs of that inconstancy and mutability in the laws, which form the greatest blemish in
the character and genius of our governments. They will consider every institution calculated to restrain the excess of lawmaking, and to keep things in the same state in
which they happen to be at any given period as much more likely to do good than harm; because it is favorable to greater stability in the system of legislation. The injury
which may possibly be done by defeating a few good laws will be amply compensated by the advantage of preventing a number of bad ones.

Nor is this all. The superior weight and influence of the legislative body in a free government and the hazard to the executive in a trial of strength with that body afford a
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                                                                                                                                                          than of rashness in
the exercise of it. A king of Great Britain, with all his train of sovereign attributes, and with all the influence he draws from a thousand sources, would, at this day,
hesitate to put a negative upon the joint resolutions of the two houses of Parliament. He would not fail to exert the utmost resources of that influence to strangle a
which may possibly be done by defeating a few good laws will be amply compensated by the advantage of preventing a number of bad ones.

Nor is this all. The superior weight and influence of the legislative body in a free government and the hazard to the executive in a trial of strength with that body afford a
satisfactory security that the negative would generally be employed with great caution; and that there would oftener be room for a charge of timidity than of rashness in
the exercise of it. A king of Great Britain, with all his train of sovereign attributes, and with all the influence he draws from a thousand sources, would, at this day,
hesitate to put a negative upon the joint resolutions of the two houses of Parliament. He would not fail to exert the utmost resources of that influence to strangle a
measure disagreeable to him, in its progress to the throne, to avoid being reduced to the dilemma of permitting it to take effect, or of risking the displeasure of the nation
by an opposition to the sense of the legislative body. Nor is it probable that he would ultimately venture to exert his prerogative, but in a case of manifest propriety, or
extreme necessity. All well-informed men in that kingdom will accede to the justness of this remark. A very considerable period has elapsed since the negative of the
crown has been exercised.

If a magistrate so powerful and so well fortified as a British monarch would have scruples about the exercise of the power under consideration, how much greater
caution may be reasonably expected in a President of the United States, clothed for the short period of four years with the executive authority of a government wholly
and purely republican?

It is evident that there would be greater danger of his not using his power when necessary, than of his using it too often, or too much. An argument, indeed, against its
expediency, has been drawn from this very source. It has been represented, on this account, as a power odious in appearance, useless in practice. But it will not follow,
that because it might be rarely exercised, it would never be exercised. In the case for which it is chiefly designed, that of an immediate attack upon the constitutional
rights of an executive, or in a case in which the public good was evidently and palpably sacrificed, a man of tolerable firmness would avail himself of his constitutional
means of defense, and would listen to the admonitions of duty and responsibility. In the former supposition, his fortitude would be stimulated by his immediate interest in
the power of his office; in the latter, by the probability of the sanction of his constituents who, though they would naturally incline to the legislative body in a doubtful
case, would hardly suffer their partiality to delude them in a very plain case. I speak now with an eye to a magistrate possessing only a common share of firmness.
There are men who, under any circumstances, will have the courage to do their duty at every hazard.

But the convention have pursued a mean in this business, which will both facilitate the exercise of the power vested in this respect in the executive magistrate, and make
its efficacy to depend on the sense of a considerable part of the legislative body. Instead of an absolute negative, it is proposed to give the executive the qualified
negative already described. This is a power which would be much more readily exercised than the other. A man who might be afraid to defeat a law by his single
VETO might not scruple to return it for reconsideration, subject to being finally rejected only in the event of more than one third of each house concurring in the
sufficiency of his objections. He would be encouraged by the reflection that if his opposition should prevail, it would embark in it a very respectable proportion of the
legislative body whose influence would be united with his in supporting the propriety of his conduct in the public opinion. A direct and categorical negative has
something in the appearance of it more harsh, and more apt to irritate, than the mere suggestion of argumentative objections to be approved or disapproved by those to
whom they are addressed. In proportion as it would be less apt to offend, it would be more apt to be exercised; and for this Very reason it may in practice be found
more effectual. It is to be hoped that it will not often happen that improper views will govern so large a proportion as two thirds of both branches of the legislature at the
same time; and this, too, in defiance of the counterpoising weight of the executive. It is at any rate far less probable that this should be the case than that such views
should taint the resolutions and conduct of a bare majority. A power of this nature in the executive will often have a silent and unperceived, though forcible, operation.
When men, engaged in unjustifiable pursuits, are aware that obstructions may come from a quarter which they cannot control, they will often be restrained by the bare
apprehension of opposition from doing what they would with eagerness rush into if no such external impediments were to be feared.

This qualified negative, as has been elsewhere remarked, is in this State vested in a council, consisting of the governor, with the chancellor and judges of the Supreme
Court, or any two of them. It has been freely employed upon a variety of occasions, and frequently with success. And its utility has become so apparent, that persons
who, in compiling the Constitution, were violent opposers of it, have from experience become its declared admirers.ï¿½

I have in another place remarked that the convention, in the formation of this part of their plan, had departed from the model of the constitution of this State in favor of
that of Massachusetts. Two strong reasons may be imagined for this preference. One is that the judges, who are to be the interpreters of the law, might receive an
improper bias from having given a previous opinion in their revisionary capacities; the other is that by being often associated with the executive, they might be induced to
embark too far in the political views of that magistrate, and thus a dangerous combination might by degrees be cemented between the executive and judiciary
departments. It is impossible to keep the judges too distinct from every other avocation than that of expounding the laws. It is peculiarly dangerous to place them in a
situation to be either corrupted or influenced by the executive.

Publius

Number 74

The Same View Continued in Relation to the Command of the National Forces and the Power of Pardoning

Alexander Hamilton

THE President of the United States is to be "commander-in-chief of the army and navy of the United States, and of the militia of the several States, when called into the
actual service of the United States." The propriety of this provision is so evident in itself and it is at the same time so consonant to the precedents of the State
constitutions in general, that little need be said to explain or enforce it. Even those of them which have in other respects coupled the Chief Magistrate with a council
have for the most part concentrated the military authority in him alone. Of all the cares or concerns of government, the direction of war most peculiarly demands those
qualities which distinguish the exercise of power by a single hand. The direction of war implies the direction of the common strength; and the power of directing and
employing the common strength forms a usual and essential part in the definition of the executive authority.

"The President may require the opinion, in writing, of the principal officer in each of the executive departments, upon any subject relating to the duties of their respective
offices." This I consider as a mere redundancy in the plan, as the right for which it provides would result of itself from the office.

He is also to be authorized "to grant reprieves and pardons for offenses against the United States, except in cases of impeachment." Humanity and good policy conspire
to dictate that the benign prerogative of pardoning should be as little as possible fettered or embarrassed. The criminal code of every country partakes so much of
necessary severity that without an easy access to exceptions in favor of unfortunate guilt, justice would wear a countenance too sanguinary and cruel. As the sense of
responsibility is always strongest in proportion as it is undivided, it may be inferred that a single man would be most ready to attend to the force of those motives which
might plead for the mitigation of the rigor of the law, and least apt to yield to considerations which were calculated to shelter a fit object of its vengeance. The reflection
that the fate of a fellow-creature depended on his sole fat would naturally inspire scrupulousness and caution; the dread of being accused of weakness or connivance
would beget equal circumspection, though of a different kind. On the other hand, as men generally derive confidence from their numbers, they might often encourage
each other in an act of obduracy, and might be less sensible to the apprehension of suspicion or censure for an injudicious or affected clemency. On these accounts, one
man appears to be a more eligible dispenser of the mercy of the government than a body of men.
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The expediency of vesting the power of pardoning in the President has, if I mistake not, been only contested in relation to the crime of treason. This, it has been urged,
ought to have depended upon the assent of one, or both, of the branches of the legislative body. I shall not deny that there are strong reasons to be assigned for
requiring in this particular the concurrence of that body or of a part of it. As treason is a crime leveled at the immediate being of the society when the laws have once
that the fate of a fellow-creature depended on his sole fat would naturally inspire scrupulousness and caution; the dread of being accused of weakness or connivance
would beget equal circumspection, though of a different kind. On the other hand, as men generally derive confidence from their numbers, they might often encourage
each other in an act of obduracy, and might be less sensible to the apprehension of suspicion or censure for an injudicious or affected clemency. On these accounts, one
man appears to be a more eligible dispenser of the mercy of the government than a body of men.

The expediency of vesting the power of pardoning in the President has, if I mistake not, been only contested in relation to the crime of treason. This, it has been urged,
ought to have depended upon the assent of one, or both, of the branches of the legislative body. I shall not deny that there are strong reasons to be assigned for
requiring in this particular the concurrence of that body or of a part of it. As treason is a crime leveled at the immediate being of the society when the laws have once
ascertained the guilt of the offender, there seems a fitness in referring the expediency of an act of mercy towards him to the judgment of the legislature. And this ought
the rather to be the case, as the supposition of the connivance of the Chief Magistrate ought not to be entirely excluded. But there are also strong objections to such a
plan. It is not to be doubted that a single man of prudence and good sense is better fitted, in delicate conjunctures, to balance the motives which may plead for and
against the remission of the punishment than any numerous body whatever. It deserves particular attention that treason will often be connected with seditions which
embrace a large proportion of the community, as lately happened in Massachusetts. In every such case we might expect to see the representation of the people tainted
with the same spirit which had given birth to the offense. And when parties were pretty equally matched, the secret sympathy of the friends and favorers of the
condemned, availing itself of the good nature and weakness of others, might frequently bestow impunity where the terror of an example was necessary. On the other
hand, when the sedition had proceeded from causes which had inflamed the resentments of the major party, they might often be found obstinate and inexorable, when
policy demanded a conduct of forbearance and clemency. But the principal argument for reposing the power of pardoning in this case in the Chief Magistrate is this: in
seasons of insurrection or rebellion, there are often critical moments when a well-timed offer of pardon to the insurgents or rebels may restore the tranquillity of the
commonwealth; and which, if suffered to pass unimproved, it may never be possible afterwards to recall. The dilatory process of convening the legislature, or one of its
branches, for the purpose of obtaining its sanction to the measure, would frequently be the occasion of letting slip the golden opportunity. The loss of a week, a day, an
hour, may sometimes be fatal. If it should be observed that a discretionary power with a view to such contingencies might be occasionally conferred upon the President,
it may be answered in the first place that it is questionable, whether, in a limited Constitution, that power could be delegated by law; and in the second place, that it
would generally be impolitic beforehand to take any step which might hold out the prospect of impunity. A proceeding of this kind, out of the usual course, would be
likely to be construed into an argument of timidity or of weakness, and would have a tendency to embolden guilt.

Publius

Number 75

The Same View Continued in Relation to the Power of Making Treaties

Alexander Hamilton

THE President is to have power, "by and with the advice and consent of the Senate, to make treaties, provided two thirds of the Senators present concur." Though this
provision has been assailed, on different grounds, with no small degree of vehemence, I scruple not to declare my firm persuasion that it is one of the best digested and
most unexceptionable parts of the plan. One ground of objection is the trite topic of the intermixture of powers: some contending that the President ought alone to
possess the power of making treaties; and others, that it ought to have been exclusively deposited in the Senate. Another source of objection is derived from the small
number of persons by whom a treaty may be made. Of those who espouse this objection, a part are of opinion that the House of Representatives ought to have been
associated in the business, while another part seem to think that nothing more was necessary than to have substituted two thirds of all members of the Senate to two
thirds of the members present. As I flatter myself the observations made in a preceding number upon this part of the plan must have sufficed to place it, to a discerning
eye, in a very favorable light. I shall here content myself with offering only some supplementary remarks, principally with a view to the objections which have been just
stated.

With regard to the intermixture of powers, I shall rely upon the explanations already given in other places of the true sense of the rule upon which that objection is
founded; and shall take it for granted, as an inference from them, that the union of the executive with the Senate, in the article of treaties, is no infringement of that rule. I
venture to add that the particular nature of the power of making treaties indicates a peculiar propriety in that union. Though several writers on the subject of government
place that power in the class of executive authorities, yet this is evidently an arbitrary disposition; for if we attend carefully to its operation it will be found to partake
more of the legislative than of the executive character, though it does not seem strictly to fall within the definition of either of them. The essence of the legislative
authority is to enact laws, or, in other words, to prescribe rules for the regulation of the society; while the execution of the laws and the employment of the common
strength, either for this purpose or for the common defense, seem to comprise all the functions of the executive magistrate. The power of making treaties is, plainly,
neither the one nor the other. It relates neither to the execution of the subsisting laws nor to the enaction of new ones; and still less to an exertion of the common
strength. Its objects are CONTRACTS with foreign nations which have the force of law, but derive it from the obligations of good faith. They are not rules prescribed
by the sovereign to the subject, but agreements between sovereign and sovereign. The power in question seems therefore to form a distinct department, and to belong,
properly, neither to the legislative nor to the executive. The qualities elsewhere detailed as indispensable in the management of foreign negotiations point out the
executive as the most fit agent in those transactions; while the vast importance of the trust and the operation of treaties as laws plead strongly for the participation of the
whole or a portion of the legislative body in the office of making them.

However proper or safe it may be in governments where the executive magistrate is an hereditary monarch, to commit to him the entire power of making treaties, it
would be utterly unsafe and improper to intrust that power to an elective magistrate of four years' duration. It has been remarked, upon another occasion, and the
remark is unquestionably just, that an hereditary monarch, though often the oppressor of his people, has personally too much at stake in the government to be in any
material danger of being corrupted by foreign powers. But a man raised from the station of a private citizen to the rank of Chief Magistrate, possessed of but a
moderate or slender fortune, and looking forward to a period not very remote when he may probably be obliged to return to the station from which he was taken, might
sometimes be under temptations to sacrifice his duty to his interest, which it would require superlative virtue to withstand. An avaricious man might be tempted to betray
the interests of the state to the acquisition of wealth. An ambitious man might make his own aggrandizement, by the aid of a foreign power, the price of his treachery to
his constituents. The history of human conduct does not warrant that exalted opinion of human virtue which would make it wise in a nation to commit interests of so
delicate and momentous a kind, as those which concern its intercourse with the rest of the world, to the sole disposal of a magistrate created and circumstanced as
would be a President of the United States.

To have intrusted the power of making treaties to the Senate alone would have been to relinquish the benefits of the constitutional agency of the President in the conduct
of foreign negotiations. It is hue that the Senate would, in that case, have the option of employing him in this capacity, but they would also have the option of letting it
alone and pique or cabal might induce the latter rather than the former. Besides this, the ministerial servant of the Senate could not be expected to enjoy the confidence
and respect of foreign powers in the same degree with the constitutional representative of the nation, and, of course, would not be able to act with an equal degree of
weight or efficacy. While the Union would, from this cause, lose a considerable advantage in the management of its external concerns, the people would lose the
additional security which would result from the co-operation of the executive. Though it would be imprudent to confide in him solely so important a trust, yet it cannot
be doubted that his participation in it would materially add to the safety of the society. It must indeed be clear to a demonstration that the joint possession of the power
in question, by the President and Senate, would afford a greater prospect of security than the separate possession of it by either of them. And whoever has maturely
weighed the circumstances which must concur in the appointment of a President will be satisfied that the office will always bid fair to be filled by men of such characters
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The remarks made in a former number, which have been alluded to in another part of this paper, will apply with conclusive force against the admission of the House of
additional security which would result from the co-operation of the executive. Though it would be imprudent to confide in him solely so important a trust, yet it cannot
be doubted that his participation in it would materially add to the safety of the society. It must indeed be clear to a demonstration that the joint possession of the power
in question, by the President and Senate, would afford a greater prospect of security than the separate possession of it by either of them. And whoever has maturely
weighed the circumstances which must concur in the appointment of a President will be satisfied that the office will always bid fair to be filled by men of such characters
as to render their concurrence in the formation of treaties peculiarly desirable, as well on the score of wisdom as on that of integrity.

The remarks made in a former number, which have been alluded to in another part of this paper, will apply with conclusive force against the admission of the House of
Representatives to share in the formation of treaties. The fluctuating and, taking its future increase into the account, the multitudinous composition of that body, forbid us
to expect in it those qualities which are essential to the proper execution of such a trust. Accurate and comprehensive knowledge of foreign politics; a steady and
systematic adherence to the same views; a nice and uniform sensibility to national character; decision, secrecy, and dispatch, are incompatible with the genius of a body
so variable and so numerous. The very complication of the business, by introducing a necessity of the concurrence of so many different bodies, would of itself afford a
solid objection. The greater frequency of the calls upon the House of Representatives, and the greater length of time which it would often be necessary to keep them
together when convened to obtain their sanction in the progressive stages of a treaty would be a source of so great inconvenience and expense as alone ought to
condemn the project.

The only objection which remains to be canvassed is that which would substitute the proportion of two thirds of all the members composing the senatorial body to that
of two thirds of the members present. It has been shown, under the second head of our inquiries, that all provisions which require more than the majority of any body to
its resolutions have a direct tendency to embarrass the operations of the government and an indirect one to subject the sense of the majority to that of the minority. This
consideration seems sufficient to determine our opinion, that the convention have gone as far in the endeavor to secure the advantage of numbers in the formation of
treaties as could have been reconciled either with the activity of the public councils or with a reasonable regard to the major sense of the community. If two thirds of the
whole number of members had been required it would, in many cases, from the nonattendance of a part, amount in practice to a necessity of unanimity. And the history
of every political establishment in which this principle has prevailed is a history of impotence, perplexity, and disorder. Proofs of this position might be adduced from the
examples of the Roman Tribuneship, the Polish Diet, and the States-General of the Netherlands did not an example at home render foreign precedents unnecessary.

To require a fixed proportion of the whole body would not, in all probability, contribute to the advantages of a numerous agency, better than merely to require a
proportion of the attending members. The former, by increasing the difficulty of resolutions disagreeable to the minority, diminishes the motives to punctual attendance.
The latter, by making the capacity of the body to depend on a proportion which may be varied by the absence or presence of a single member, has the contrary effect.
And as, by promoting punctuality, it tends to keep the body complete, there is great likelihood that its resolutions would generally be dictated by as great a number in
this case as in the other; while there would be much fewer occasions of delay. It ought not to be forgotten that under the existing Confederation two members may, and
usually do, represent a State; whence it happens that Congress, who now are solely invested with all the powers of the Union, rarely consists of a greater number of
persons than would compose the intended Senate. If we add to this that as the members vote by States, and that where there is only a single member present from a
State his vote is lost, it will justify a supposition that the active voices in the Senate, where the members are to vote individually, would rarely fall short in number of the
active voices in the existing Congress. When, in addition to these considerations, we take into view the co-operation of the President, we shall not hesitate to infer that
the people of America would have greater security against an improper use of the power of making treaties, under the new Constitution, than they now enjoy under the
Confederation. And when we proceed still one step further and look forward to the probable augmentation of the Senate, by the erection of new States, we shall not
only perceive ample ground of confidence in the sufficiency of the numbers to whose agency that power will be intrusted, but we shall probably be led to conclude that
a body more numerous than the Senate would be likely to become, would be very little fit for the proper discharge of the trust.

Publius

Number 76

The Same View Continued in Relation to the Appointment of the Officers of the Government

Alexander Hamilton

THE President is "to nominate, and, by and with the advice and consent of the Senate, to appoint ambassadors, other public ministers and consuls, judges of the
Supreme Court, and all other officers of the United States whose appointments are not otherwise provided for in the Constitution. But the Congress may by law vest
the appointment of such inferior officers as they think proper in the President alone, or in the courts of law, or in the heads of departments. The President shall have
power to fill up all vacancies that may happen during the recess of the Senate by granting commissions which shall expire at the end of their next session."

It has been observed in a former paper "that the hue test of a good government is its aptitude and tendency to produce a good administration." If the justness of this
observation be admitted the mode of appointing the officers of the United States contained in the foregoing clauses must, when examined, be allowed to be entitled to
particular commendation. It is not easy to conceive a plan better calculated than this to produce a judicious choice of men for filling the offices of the Union; and it will
not need proof that on this point must essentially depend the character of its administration.

It will be agreed on all hands that the power of appointment, in ordinary cases, can be properly modified only in one of three ways. It ought either to be vested in a
single man, or in a select assembly of a moderate number, or in a single man with the concurrence of such an assembly. The exercise of it by the people at large will be
readily admitted to be impracticable; as waiving every other consideration, it would leave them little time to do anything else. When, therefore, mention is made in the
subsequent reasonings of an assembly or body of men, what is said must be understood to relate to a select body or assembly, of the description already given. The
people collectively, from their number and from their dispersed situation, cannot be regulated in their movements by that systematic spirit of cabal and intrigue which will
be urged as the chief objections to reposing the power in question in a body of men.

Those who have themselves reflected upon the subject, or who have attended to the observations made in other parts of these papers in relation to the appointment of
the President will, I presume, agree to the position that there would always be great probability of having the place supplied by a man of abilities, at least respectable.
Premising this, I proceed to lay it down as a rule that one man of discernment is better fitted to analyze and estimate the peculiar qualities adapted to particular offices
than a body of men of equal or perhaps even of superior discernment.

The sole and undivided responsibility of one man will naturally beget a livelier sense of duty and a more exact regard to reputation. He will, on this account, feel himself
under stronger obligations, and more interested to investigate with care the qualities requisite to the stations to be filled, and to prefer with impartiality the persons who
may have the fairest pretensions to them. He will have fewer personal attachments to gratify than a body of men who may each be supposed to have an equal number;
and will be so much the less liable to be misled by the sentiments of friendship and of affection. There is nothing so apt to agitate the passions of mankind as personal
considerations, whether they relate to ourselves or to others, who are to be the objects of our choice or preference. Hence, in every exercise of the power of
appointing to offices by an assembly of men we must expect to see a full display of all the private and party likings and dislikes, partialities and antipathies, attachments
and animosities, which are felt by those who compose the assembly. The choice which may at any time happen to be made under such circumstances will of course be
the result either of a victory gained by one party over the other, or of a compromise between the parties. In either case, the intrinsic merit of the candidate will be too
often out of sight. In the first, the qualifications best adapted to uniting the suffrages of the party will be more considered than those which fit the person for the station.
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                                                                                                                                                                       that." This
will be the usual condition of the bargain. And it will rarely happen that the advancement of the public service will be the primary object either of party victories or of
party negotiations.
appointing to offices by an assembly of men we must expect to see a full display of all the private and party likings and dislikes, partialities and antipathies, attachments
and animosities, which are felt by those who compose the assembly. The choice which may at any time happen to be made under such circumstances will of course be
the result either of a victory gained by one party over the other, or of a compromise between the parties. In either case, the intrinsic merit of the candidate will be too
often out of sight. In the first, the qualifications best adapted to uniting the suffrages of the party will be more considered than those which fit the person for the station.
In the last, the coalition will commonly turn upon some interested equivalent: "Give us the man we wish for this office, and you shall have the one you wish for that." This
will be the usual condition of the bargain. And it will rarely happen that the advancement of the public service will be the primary object either of party victories or of
party negotiations.

The truth of the principles here advanced seems to have been felt by the most intelligent of those who have found fault with the provision made, in this respect, by the
convention. They contend that the President ought solely to have been authorized to make the appointments under the federal government. But it is easy to show that
every advantage to be expected from such an arrangement would, in substance, be derived from the power of nomination which is proposed to be conferred upon him;
while several disadvantages which might attend the absolute power of appointment in the hands of that officer would be avoided. In the act of nomination, his judgment
alone would be exercised; and as it would be his sole duty to point out the man who, with the approbation of the Senate, should fill an office, his responsibility would be
as complete as if he were to make the final appointment. There can, in this view, be no difference between nominating and appointing. The same motives which would
influence a proper discharge of his duty in one case would exist in the other. And as no man could be appointed but on his previous nomination, every man who might
be appointed would be, in fact, his choice.

But his nomination may be overruled: this it certainly may, yet it can only be to make place for another nomination by himself. The person ultimately appointed must be
the object of his preference, though perhaps not in the first degree. It is also not very probable that his nomination would often be overruled. The Senate could not be
tempted by the preference they might feel to another to reject the one proposed; because they could not assure themselves that the person they might wish would be
brought forward by a second or by any subsequent nomination. They could not even be certain that a future nomination would present a candidate in any degree more
acceptable to them; and as their dissent might cast a kind of stigma upon the individual rejected and might have the appearance of a reflection upon the judgment of the
Chief Magistrate, it is not likely that their sanction would often be refused, where there were not special and strong reasons for the refusal.

To what purpose then require the co-operation of the Senate? I answer, that the necessity of their concurrence would have a powerful, though, in general, a silent
operation. It would be an excellent check upon a spirit of favoritism in the President, and would tend greatly to prevent the appointment of unfit characters from State
prejudice, from family connection, from personal attachment, or from a view to popularity. And, in addition to this, it would be an efficacious source of stability in the
administration.

It will readily be comprehended that a man who had himself the sole disposition of offices would be governed much more by his private inclinations and interests than
when he was bound to submit the propriety of his choice to the discussion and determination of a different and independent body, and that body an entire branch of the
legislature. The possibility of rejection would be a strong motive to care in proposing. The danger to his own reputation, and, in the case of an elective magistrate, to his
political existence, from betraying a spirit of favoritism or an unbecoming pursuit of popularity to the observation of a body whose opinion would have great weight in
forming that of the public could not fail to operate as a barrier to the one and to the other. He would be both ashamed and afraid to bring forward, for the most
distinguished or lucrative stations, candidates who had no other merit than that of coming from the same State to which he particularly belonged, or of being in some
way or other personally allied to him, or of possessing the necessary insignificance and pliancy to render them the obsequious instruments of his pleasure.

To this reasoning it has been objected that the President, by the influence of the power of nomination, may secure the complaisance of the Senate to his views. The
supposition of universal venality in human nature is little less an error in political reasoning than the supposition of universal rectitude. The institution of delegated power
implies that there is a portion of virtue and honor among mankind which may be a reasonable foundation of confidence. And experience justifies the theory. It has been
found to exist in the most corrupt periods of the most corrupt governments. The venality of the British House of Commons has been long a topic of accusation against
that body in the country to which they belong, as well as in this; and it cannot be doubted that the charge is, to a considerable extent, well founded. But it is as little to
be doubted that there is always a large proportion of the body which consists of independent and public-spirited men who have an influential weight in the councils of
the nation. Hence it is (the present reign not excepted) that the sense of that body is often seen to control the inclinations of the monarch, both with regard to men and
to measures. Though it might therefore be allowable to suppose that the executive might occasionally influence some individuals in the Senate, yet the supposition that he
could in general purchase the integrity of the whole body would be forced and improbable. A man disposed to view human nature as it is, without either flattering its
virtues or exaggerating its vices, will see sufficient ground of confidence in the probity of the Senate to rest satisfied, not only that it will be impracticable to the executive
to corrupt or seduce a majority of its members, but that the necessity of its co-operation in the business of appointments will be a considerable and salutary restraint
upon the conduct of that magistrate. Nor is the integrity of the Senate the only reliance. The Constitution has provided some important guards against the danger of
executive influence upon the legislative body. It declares that "No senator or representative shall, during the time for which he was elected, be appointed to any civil
office under the United States, which shall have been created, or the emoluments whereof shall have been increased, during such time; and no person holding any office
under the United States shall be a member of either house during his continuance in office."

Publius

Number 77

The View of the Constitution of the President Concluded
The View of the Constitution of the President Concluded-With a Further Consideration of the Power of
Appointment, and a Concise Examination of His Remaining Powers )

Alexander Hamilton

IT HAS been mentioned as one of the advantages to be expected from the co-operation of the Senate, in the business of appointments, that it would contribute to the
stability of the administration. The consent of that body would be necessary to displace as well as to appoint.ï¿½ A change of the Chief Magistrate, therefore, would
not occasion so violent or so general a revolution in the officers of the government as might be expected if he were the sole disposer of offices. Where a man in any
station had given satisfactory evidence of his fitness for it. A new President would be restrained from attempting a change in favor of a person more agreeable to him by
the apprehension that a discountenance of the Senate might frustrate the attempt, and bring some degree of discredit upon himself. Those who can best estimate the
value of a steady administration will be most disposed to prize a provision which connects the official existence of public men with the approbation or disapprobation of
that body which, from the greater permanency of its own composition, will in all probability be less subject to inconstancy than any other member of the government.

To this union of the Senate with the President, in the article of appointments, it has in some cases been suggested that it would serve to give the President an undue
influence over the Senate, and in others that it would have an opposite tendency-a strong proof that neither suggestion is true.

To state the first in its proper form is to refute it. It amounts to this:the President would have an improper influence over the Senate, because the Senate would have the
power of restraining him. This is an absurdity in terms. It cannot admit of a doubt that the entire power of appointment, would enable him much more effectually to
establish a dangerous empire over that body than a mere power of nomination subject to their control.
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Let us take a view of the converse of the proposition: "the Senate would influence the executive." As I have had occasion to remark in several other instances, the
indistinctness of the objection forbids a precise answer. In what manner is this influence to be exerted? In relation to what objects? The power of influencing a person,
To state the first in its proper form is to refute it. It amounts to this:the President would have an improper influence over the Senate, because the Senate would have the
power of restraining him. This is an absurdity in terms. It cannot admit of a doubt that the entire power of appointment, would enable him much more effectually to
establish a dangerous empire over that body than a mere power of nomination subject to their control.

Let us take a view of the converse of the proposition: "the Senate would influence the executive." As I have had occasion to remark in several other instances, the
indistinctness of the objection forbids a precise answer. In what manner is this influence to be exerted? In relation to what objects? The power of influencing a person,
in the sense in which it is here used, must imply a power of conferring a benefit upon him. How could the Senate confer a benefit upon the President by the manner of
employing their right of negative upon his nominations? If it be said they might sometimes gratify him by an acquiescence in a favorite choice, when public motives might
dictate a different conduct, I answer that the instances in which the President could be personally interested in the result would be too few to admit of his being
materially affected by the compliances of the Senate. Besides this, it is evident that the POWER which can originate the disposition of honors and emoluments is more
likely to attract than to be attracted by the POWER which can merely obstruct their course. If by influencing the President be meant restraining him, this is precisely
what must have been intended. And it has been shown that the restraint would be salutary, at the same time that it would not be such as to destroy a single advantage to
be looked for from the uncontrolled agency of that magistrate. The right of nomination would produce all the good, without the ill.

Upon a comparison of the plan for the appointment of the officers of the proposed government with that which is established by the constitution of this State, a decided
preference must be given to the former. In that plan the power of nomination is unequivocally vested in the executive. And as there would be a necessity for submitting
each nomination to the judgment of an entire branch of the legislature, the circumstances attending an appointment, from the mode of conducting it, would naturally
become matters of notoriety, and the public would be at no loss to determine what part had been performed by the different actors. The blame of a bad nomination
would fall upon the President singly and absolutely. The censure of rejecting a good one would lie entirely at the door of the Senate, aggravated by the consideration of
their having counteracted the good intentions of the executive. If an ill appointment should be made, the executive, for nominating, and the Senate, for approving, would
participate, though in different degrees, in the opprobrium and disgrace.

The reverse of all this characterizes the manner of appointment in this State. The council of appointment consists of from three to five persons, of whom the governor is
always one. This small body, shut up in a private apartment, impenetrable to the public eye, proceed to the execution of the trust committed to them. It is known that
the governor claims the right of nomination upon the strength of some ambiguous expressions in the Constitution; but it is not known to what extent, or in what manner
he exercises it; nor upon what occasions he is contradicted or opposed. The censure of a bad appointment, on account of the uncertainty of its author and for want of a
determinate object, has neither poignancy nor duration. And while an unbounded field for cabal and intrigue lies open, all idea of responsibility is lost. The most that the
public can know is that the governor claims the right of nomination; that two out of the inconsiderable number of four men can too often be managed without much
difficulty; that if some of the members of a particular council should happen to be of an uncomplying character, it is frequently not impossible to get rid of their
opposition by regulating the times of meeting in such a manner as to render their attendance inconvenient; and that from whatever cause it may proceed, a great number
of very improper appointments are from time to time made. Whether a governor of this State avails himself of the ascendant, he must necessarily have in this delicate
and important part of the administration to prefer to offices men who are best qualified for them; or whether he prostitutes that advantage to the advancement of
persons whose chief merit is their implicit devotion to his will and to the support of a despicable and dangerous system of personal influence are questions which,
unfortunately for the community, can only be the subjects of speculation and conjecture.

Every mere council of appointment, however constituted, will be a conclave in which cabal and intrigue will have their full scope. Their number, without an
unwarrantable increase of expense, cannot be large enough to preclude a facility of combination. And as each member will have his friends and connections to provide
for, the desire of mutual gratification will beget a scandalous bartering of votes and bargaining for places. The private attachments of one man might easily be satisfied,
but to satisfy the private attachments of a dozen, or of twenty men, would occasion a monopoly of all the principal employments of the government in a few families and
would lead more directly to an aristocracy or an oligarchy than any measure that could be contrived. If, to avoid an accumulation of offices, there was to be a frequent
change in the persons who were to compose the council, this would involve the mischiefs of a mutable administration in their full extent. Such a council would also be
more liable to executive influence than the Senate, because they would be fewer in number, and would act less immediately under the public inspection. Such a council,
in fine, as a substitute for the plan of the convention, would be productive of an increase of expense, a multiplication of the evils which spring from favoritism and
intrigue in the distribution of public honors, a decrease of stability in the administration of the government, and a diminution of the security against an undue influence of
the executive. And yet such a council has been warmly contended for as an essential amendment in the proposed Constitution.

I could not with propriety conclude my observations on the subject of appointments without taking notice of a scheme for which there have appeared some, though but
a few, advocates; I mean that of uniting the House of Representatives in the power of making them. I shall, however, do little more than mention it, as I cannot imagine
that it is likely to gain the countenance of any considerable part of the community. A body so fluctuating and at the same time so numerous can never be deemed proper
for the exercise of that power. Its unfitness will appear manifest to all when it is recollected that in half a century it may consist of three or four hundred persons. All the
advantages of the stability, both of the executive and of the Senate, would be defeated by this union, and infinite delays and embarrassments would be occasioned. The
example of most of the States in their local constitutions encourages us to reprobate the idea.

The only remaining powers of the executive are comprehended in giving information to Congress of the state of the Union; in recommending to their consideration such
measures as he shall judge expedient; in convening them, or either branch, upon extraordinary occasions; in adjourning them when they cannot themselves agree upon
the time of the adjournment; in receiving ambassadors and other public ministers; in faithfully executing the laws; and in commissioning all the officers of the United
States.

Except some cavils about the power of convening either house of the legislature, and that of receiving ambassadors, no objection has been made to this class of
authorities; nor could they possibly admit of any. It required, indeed, an insatiable avidity for censure to invent exceptions to the parts which have been excepted to. In
regard to the power of convening either house of the legislature I shall barely remark that in respect to the Senate, at least, we can readily discover a good reason for it.
As this body has a concurrent power with the executive in the article of treaties, it might often be necessary to call it together with a view to this object, when it would
be unnecessary and improper to convene the House of Representatives. As to the reception of ambassadors, what I have said in a former paper will furnish a sufficient
answer.

We have now completed a survey of the structure and powers of the executive department which, I have endeavored to show, combines, as far as republican
principles will admit, all the requisites to energy. The remaining inquiry is: Does it also combine the requisites to safety, in the republican sense-due dependence on the
people, a due responsibility? The answer to this question has been anticipated in the investigation of its other characteristics, and is satisfactorily deducible from these
circumstances; the election of the President once in four years by persons immediately chosen by the people for that purpose, and his being at all times liable to
impeachment, trial, dismission from office, incapacity to serve in any other, and to the forfeiture of life and estate by subsequent prosecution in the common course of
law. But these precautions, great as they are, are not the only ones which the plan of the convention has provided in favor of the public security. In the only instances in
which the abuse of the executive authority was materially to be feared, the Chief Magistrate of the United States would, by that plan, be subjected to the control of a
branch of the legislative body, What more can an enlightened and reasonable people desire?

Publius

Number 78 (c) 2005-2009, Infobase Media Corp.
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A View of the Constitution of the Judicial Department in Relation to the Tenure of Good Behaviour
branch of the legislative body, What more can an enlightened and reasonable people desire?

Publius

Number 78

A View of the Constitution of the Judicial Department in Relation to the Tenure of Good Behaviour

Alexander Hamilton

WE proceed now to an examination of the judiciary department of the proposed government.

In unfolding the defects of the existing Confederation, the utility and necessity of a federal judicature have been clearly pointed out. It is the less necessary to
recapitulate the considerations there urged as the propriety of the institution in the abstract is not disputed; the only questions which have been raised being relative to
the manner of constituting it, and to its extent. To these points, therefore, our observations shall be confined.

The manner of constituting it seems to embrace these several objects: 1st. The mode of appointing the judges. 2nd. The tenure by which they are to hold their places.
3rd. The partition of the judiciary authority between different courts and their relations to each other. First. As to the mode of appointing the judges: this is the same
with that of appointing the officers of the Union in general and has been so fully discussed in the two last numbers that nothing can be said here which would not be
useless repetition.

Second. As to the tenure by which the judges are to hold their places: this chiefly concerns their duration in office, the provisions for their support, the precautions for
their responsibility.

According to the plan of the convention, all judges who may be appointed by the United States are to hold their offices during good behavior; which is conformable to
the most approved of the State constitutions, and among the rest, to that of the State. Its propriety having been drawn into question by the adversaries of that plan is no
light symptom of the rage for objection which disorders their imaginations and judgments. The standard of good behavior for the continuance in office of the judicial
magistracy is certainly one of the most valuable of the modern improvements in the practice of government. In a monarchy it is an excellent barrier to the despotism of
the prince; in a republic it is a no less excellent barrier to the encroachments and oppressions of the representative body. And it is the best expedient which can be
devised in any government to secure a steady, upright, and impartial administration of the laws.

Whoever attentively considers the different departments of power must perceive that, in a government in which they are separated from each other, the judiciary, from
the nature of its functions, will always be the least dangerous to the political rights of the Constitution; because it will be least in a capacity to annoy or injure them. The
executive not only dispenses the honors but holds the sword of the community. The legislature not only commands the purse but prescribes the rules by which the duties
and rights of every citizen are to be regulated. The judiciary, on the contrary, has no influence over either the sword or the purse; no direction either of the strength or of
the wealth of the society, and can take no active resolution whatever. It may truly be said to have neither FORCE nor WILL but merely judgment; and must ultimately
depend upon the aid of the executive arm even for the efficacy of its judgments.

This simple view of the matter suggests several important consequences. It proves incontestably that the judiciary is beyond comparison the weakest of the three
departments of power;ï¿½ that it can never attack with success either of the other two; and that all possible care is requisite to enable it to defend itself against their
attacks. It equally proves that though individual oppression may now and then proceed from the courts of justice, the general liberty of the people can never be
endangered from that quarter; I mean so long as the judiciary remains truly distinct from both the legislature and the executive. For I agree that "there is no liberty if the
power of judging be not separated from the legislative and executive powers."ï¿½ And it proves, in the last place, that as liberty can have nothing to fear from the
judiciary alone, but would have everything to fear from its union with either of the other departments; that as all the effects of such a union must ensue from a
dependence of the former on the latter, notwithstanding a nominal and apparent separation; that as, from the natural feebleness of the judiciary, it is in continual
jeopardy of being overpowered, awed, or influenced by its co-ordinate branches; and that as nothing can contribute so much to its firmness and independence as
permanency in office, this quality may therefore be justly regarded as an indispensable ingredient in its constitution, and, in a great measure, as the citadel of the public
justice and the public security.

The complete independence of the courts of justice is peculiarly essential in a limited Constitution. By a limited Constitution, I understand one which contains certain
specified exceptions to the legislative authority; such, for instance, as that it shall pass no bills of attainder, no ex post facto laws, and the like. Limitations of this kind
can be preserved in practice no other way than through the medium of courts of justice, whose duty it must be to declare all acts contrary to the manifest tenor of the
Constitution void. Without this, all the reservations of particular rights or privileges would amount to nothing.

Some perplexity respecting the rights of the courts to pronounce legislative acts void, because contrary to the Constitution, has arisen from an imagination that the
doctrine would imply a superiority of the judiciary to the legislative power. It is urged that the authority which can declare the acts of another void must necessarily be
superior to the one whose acts may be declared void. As this doctrine is of great importance in all the American constitutions, a brief discussion of the grounds on
which it rests cannot be unacceptable.

There is no position which depends on clearer principles than that every act of a delegated authority, contrary to the tenor of the commission under which it is
exercised, is void. No legislative act, therefore, contrary to the Constitution, can be valid. To deny this would be to affirm that the deputy is greater than his principal;
that the servant is above his master; that the representatives of the people are superior to the people themselves; that men acting by virtue of powers may do not only
what their powers do not authorize, but what they forbid.

If it be said that the legislative body are themselves the constitutional judges of their own powers and that the construction they put upon them is conclusive upon the
other departments it may be answered that this cannot be the natural presumption where it is not to be collected from any particular provisions in the Constitution. It is
not otherwise to be supposed that the Constitution could intend to enable the representatives of the people to substitute their will to that of their constituents. It is far
more rational to suppose that the courts were designed to be an intermediate body between the people and the legislature in order, among other things, to keep the
latter within the limits assigned to their authority. The interpretation of the laws is the proper and peculiar province of the courts. A constitution is, in fact, and must be
regarded by the judges as, a fundamental law. It therefore belongs to them to ascertain its meaning as well as the meaning of any particular act proceeding from the
legislative body. If there should happen to be an irreconcilable variance between the two, that which has the superior obligation and validity ought, of course, to be
preferred; or, in other words, the Constitution ought to be preferred to the statute, the intention of the people to the intention of their agents.

Nor does this conclusion by any means suppose a superiority of the judicial to the legislative power. It only supposes that the power of the people is superior to both,
and that where the will of the legislature, declared in its statutes, stands in opposition to that of the people, declared in the Constitution, the judges ought to be governed
by the latter rather than the former. They ought to regulate their decisions by the fundamental laws rather than by those which are not fundamental.

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statutes existing at one time, clashing in whole or in part with each other and neither of them containing any repealing clause or expression. In such a case, it is the
province of the courts to liquidate and fix their meaning and operation. So far as they can, by fair construction, be reconciled to each other, reason and law conspire to
Nor does this conclusion by any means suppose a superiority of the judicial to the legislative power. It only supposes that the power of the people is superior to both,
and that where the will of the legislature, declared in its statutes, stands in opposition to that of the people, declared in the Constitution, the judges ought to be governed
by the latter rather than the former. They ought to regulate their decisions by the fundamental laws rather than by those which are not fundamental.

This exercise of judicial discretion in determining between two contradictory laws is exemplified in a familiar instance. It not uncommonly happens that there are two
statutes existing at one time, clashing in whole or in part with each other and neither of them containing any repealing clause or expression. In such a case, it is the
province of the courts to liquidate and fix their meaning and operation. So far as they can, by fair construction, be reconciled to each other, reason and law conspire to
dictate that this should be done; where this is impracticable, it becomes a matter of necessity to give effect to one in exclusion of the other. The rule which has obtained
in the courts for determining their relative validity is that the last in order of time shall be preferred to the first. But this is a mere rule of construction, not derived from
any positive law but from the nature and reason of the thing. It is a rule not enjoined upon the courts by legislative provision but adopted by themselves, as consonant to
truth and propriety, for the direction of their conduct as interpreters of the law. They thought it reasonable that between the interfering acts of an equal authority that
which was the last indication of its will should have the preference.

But in regard to the interfering acts of a superior and subordinate authority of an original and derivative power, the nature and reason of the thing indicate the converse
of that rule as proper to be followed. They teach us that the prior act of a superior ought to be preferred to the subsequent act of an inferior and subordinate authority;
and that accordingly, whenever a particular statute contravenes the Constitution, it will be the duty of the judicial tribunals to adhere to the latter and disregard the
former.

It can be of no weight to say that the courts, on the pretense of a repugnancy, may substitute their own pleasure to the constitutional intentions of the legislature. This
might as well happen in the case of two contradictory statutes; or it might as well happen in every adjudication upon any single statute. The courts must declare the
sense of the law; and if they should be disposed to exercise WILL instead of JUDGMENT, the consequence would equally be the substitution of their pleasure for that
of the legislative body. The observation, if it proved anything, would prove that there ought to be no judges distinct from that body.

If, then, the courts of justice are to be considered as the bulwarks of a limited Constitution against legislative encroachments, this consideration will afford a strong
argument for the permanent tenure of judicial offices, since nothing will contribute so much as this to that independent spirit in the judges which must be essential to the
faithful performance of so arduous a duty.

This independence of the judges is equally requisite to guard the Constitution and the rights of individuals from the effects of those ill humors which the arts of designing
men, or the influence of particular conjunctures, sometimes disseminate among the people themselves, and which, though they speedily give place to better information,
and more deliberate reflection, have a tendency, in the meantime, to occasion dangerous innovations in the government, and serious oppressions of the minor party in
the community. Though I trust the friends of the proposed Constitution will never concur with its enemiesï¿½ in questioning that fundamental principle of republican
government which admits the right of the people to alter or abolish the established Constitution whenever they find it inconsistent with their happiness; yet it is not to be
inferred from this principle that the representatives of the people, whenever a momentary inclination happens to lay hold of a majority of their constituents incompatible
with the provisions in the existing Constitution, would, on that account, be justifiable in a violation of those provisions; or that the courts would be under a greater
obligation to connive at infractions in this shape than when they had proceeded wholly from the cabals of the representative body. Until the people have, by some
solemn and authoritative act, annulled or changed the established form, it is binding upon themselves collectively, as well as individually; and no presumption, or even
knowledge, of their sentiment can warrant their representatives in a departure from it prior to such an act. But it is easy to see that it would require an uncommon
portion of fortitude in the judges to do their duty as faithful guardians of the Constitution, where legislative invasions of it had been instigated by the major voice of the
community.

But it is not with a view to infractions of the Constitution only that the independence of the judges may be an essential safeguard against the effects of occasional ill
humors in the society. These sometimes extend no farther than to the injury of the private rights of particular classes of citizens, by unjust and partial laws. Here also the
firmness of the judicial magistracy is of vast importance in mitigating the severity and confining the operation of such laws. It not only serves to moderate the immediate
mischiefs of those which may have been passed but it operates as a check upon the legislative body in passing them; who, perceiving that obstacles to the success of an
iniquitous intention are to be expected from the scruples of the courts, are in a manner compelled, by the very motives of the injustice they meditate, to qualify their
attempts. This is a circumstance calculated to have more influence upon the character of our governments than but few may be aware of. The benefits of the integrity
and moderation of the judiciary have already been felt in more States than one; and though they may have displeased those whose sinister expectations they may have
disappointed, they must have commanded the esteem and applause of all the virtuous and disinterested. Considerate men of every description ought to prize whatever
will tend to beget or fortify that temper in the courts; as no man can be sure that he may not be tomorrow the victim of a spirit of injustice, by which he may be a gainer
today. And every man must now feel that the inevitable tendency of such a spirit is to sap the foundations of public and private confidence and to introduce in its stead
universal distrust and distress.

That inflexible and uniform adherence to the rights of the Constitution, and of individuals, which we perceive to be indispensable in the courts of justice, can certainly not
be expected from judges who hold their offices by a temporary commission. Periodical appointments, however regulated, or by whomsoever made, would, in some
way or other, be fatal to their necessary independence. If the power of making them was committed either to the executive or legislature there would be danger of an
improper complaisance to the branch which possessed it; if to both, there would be an unwillingness to hazard the displeasure of either; if to the people, or to persons
chosen by them for the special purpose, there would be too great a disposition to consult popularity to justify a reliance that nothing would be consulted but the
Constitution and the laws.

There is yet a further and weighty reason for the permanency of the judicial offices which is deducible from the nature of the qualifications they require. It has been
frequently remarked with great propriety that a voluminous code of laws is one of the inconveniences necessarily connected with the advantages of a free government.
To avoid an arbitrary discretion in the courts, it is indispensable that they should be bound down by strict rules and precedents which serve to define and point out their
duty in every particular case that comes before them; and it will readily be conceived from the variety of controversies which grow out of the folly and wickedness of
mankind that the records of those precedents must unavoidably swell to a very considerable bulk and must demand long and laborious study to acquire a competent
knowledge of them. Hence it is that there can be but few men in the society who will have sufficient skill in the laws to qualify them for the stations of judges. And
making the proper deductions for the ordinary depravity of human nature, the number must be still smaller of those who unite the requisite integrity with the requisite
knowledge. These considerations apprise us that the government can have no great option between fit characters; and that a temporary duration in office which would
naturally discourage such characters from quitting a lucrative line of practice to accept a seat on the bench would have a tendency to throw the administration of justice
into hands less able and less well qualified to conduct it with utility and dignity. In the present circumstances of this country and in those in which it is likely to be for a
long time to come, the disadvantages on this score would be greater than they may at first sight appear; but it must be confessed that they are far inferior to those which
present themselves under the other aspects of the subject.

Upon the whole, there can be no room to doubt that the convention acted wisely in copying from the models of those constitutions which have established good
behavior as the tenure of their judicial offices, in the point of duration; and that so far from being blamable on this account, their plan would have been inexcusably
defective if it had wanted this important feature of good government. The experience of Great Britain affords an illustrious comment on the excellence of the institution.

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Number 79
defective if it had wanted this important feature of good government. The experience of Great Britain affords an illustrious comment on the excellence of the institution.

Publius

Number 79

A Further View of the Judicial Department in Relation to the Provisions for the Support
and Responsibility of the Judges

Alexander Hamilton

NEXT to permanency in office, nothing can contribute more to the independence of the judges than a fixed provision for their support. The remark made in relation to
the President is equally applicable here. In the general course of human nature, a power over a man's subsistence amounts to a power over his will. And we can never
hope to see realized in practice the complete separation of the judicial from the legislative power, in any system which leaves the former dependent for pecuniary
resources on the occasional grants of the latter. The enlightened friends to good government in every State have seen cause to lament the want of precise and explicit
precautions in the State constitutions on this head. Some of these indeed have declared that permanentï¿½ salaries should be established for the judges; but the
experiment has in some instances shown that such expressions are not sufficiently definite to preclude legislative evasions. Something still more positive and unequivocal
has been evinced to be requisite. The plan of the convention accordingly has provided that the judges of the United States "shall at stated times receive for their services
a compensation which shall not be diminished during their continuance in office."

This, all circumstances considered, is the most eligible provision that could have been devised. It will readily be understood that the fluctuations in the value of money
and in the state of society rendered a fixed rate of compensation in the Constitution inadmissible. What might be extravagant today might in haff a century become
penurious and inadequate. It was therefore necessary to leave it to the discretion of the legislature to vary its provisions in conformity to the variations in circumstances,
yet under such restrictions as to put it out of the power of that body to change the condition of the individual for the worse. A man may then be sure of the ground upon
which he stands, and can never be deterred from his duty by the apprehension of being placed in a less eligible situation. The clause which has been quoted combines
both advantages. The salaries of judicial offices may from time to time be altered, as occasion shall require, yet so as never to lessen the allowance with which any
particular judge comes into office, in respect to him. It will be observed that a difference has been made by the convention between the compensation of the President
and of the judges. That of the former can neither be increased nor diminished; that of the latter can only not be diminished. This probably arose from the difference in
the duration of the respective offices. As the President is to be elected for no more than four years, it can rarely happen that an adequate salary, fixed at the
commencement of that period, will not continue to be such to the end of it. But with regard to the judges who, if they behave properly, will be secured in their places for
life. It may well happen, especially in the early stages of the government, that a stipend which would be very sufficient at their first appointment would become too small
in the progress of their service.

This provision for the support of the judges bears every mark of prudence and efficacy; and it may be safely affirmed that, together with the permanent tenure of their
offices, it affords a better prospect of their independence than is discoverable in the constitutions of any of the States in regard to their own judges.

The precautions for their responsibility are comprised in the article respecting impeachments. They are liable to be impeached for malconduct by the House of
Representatives and tried by the Senate; and, if convicted, may be dismissed from office and disqualified from holding any other. This is the only provision on the point
which is consistent with the necessary independence of the judicial character, and is the only one which we find in our own Constitution in respect to our own judges.

The want of a provision for removing the judges on account of inability has been a subject of complaint. But all considerate men will be sensible that such a provision
would either not be practiced upon or would be more liable to abuse than calculated to answer any good purpose. The mensuration of the faculties of the mind has, I
believe, no place in the catalogue of known arts. An attempt to fix the boundary between the regions of ability and inability would much oftener give scope to personal
and party attachments and enmities than advance the interests of justice or the public good. The result, except in the case of insanity, must for the most part be arbitrary;
and insanity, without any formal or express provision, may be safely pronounced to be a virtual disqualification.

The constitution of New York, to avoid investigations that must forever be vague and dangerous, has taken a particular age as the criterion of inability. No man can be
a judge beyond sixty. I believe there are few at present who do not disapprove of this provision. There is no station in relation to which it is less proper than to that of a
judge. The deliberating and comparing faculties generally preserve their strength much beyond that period in men who survive it; and when, in addition to this
circumstance, we consider how few there are who outlive the season of intellectual vigor and how improbable it is that any considerable portion of the bench, whether
more or less numerous, should be in such a situation at the same time, we shall be ready to conclude that limitations of this sort have little to recommend them. In a
republic where fortunes are not affluent and pensions not expedient, the dismission of men from stations in which they have served their country long and usefully, on
which they depend for subsistence, and from which it will be too late to resort to any other occupation for a livelihood, ought to have some better apology to humanity
than is to be found in the imaginary danger of a superannuated bench.

Publius

Number 80

A Further View of the Judicial Department in Relation to the Extent of Its Powers

Alexander Hamilton

TO JUDGE with accuracy of the proper extent of the federal judicature it will be necessary to consider, in the first place, what are its proper objects.

It seems scarcely to admit of controversy that the judiciary authority of the Union ought to extend to these several descriptions of cases: 1st, to all those which arise out
of the laws of the United States, passed in pursuance of their just and constitutional powers of legislation; 2nd, to all those which concern the execution of the provisions
expressly contained in the articles of Union; 3rd, to all those in which the United States are a party; 4th, to all those which involve the PEACE of the
CONFEDERACY, whether they relate to the intercourse between the United States and foreign nations or to that between the States themselves; 5th, to all those
which originate on the high seas, and are of admiralty or maritime jurisdiction; and lastly, to all those in which the State tribunals cannot be supposed to be impartial and
unbiased.

The first point depends upon this obvious consideration, that there ought always to be a constitutional method of giving efficacy to constitutional provisions. What, for
instance, would avail restrictions on the authority of the State legislatures, without some constitutional mode of enforcing the observance of them? The States, by the
plan of the convention, are prohibited from doing a variety of things, some of which are incompatible with the interests of the Union and others with the principles of
good government. The imposition of duties on imported articles and the emission of paper money are specimens of each kind. No man of sense will believe that such
prohibitions would
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direct negative on the State laws, or an authority in the federal courts to overrule such as might be in manifest contravention of the articles of Union. There is no third
course that I can imagine. The latter appears to have been thought by the convention preferable to the former, and I presume will be most agreeable to the States.
The first point depends upon this obvious consideration, that there ought always to be a constitutional method of giving efficacy to constitutional provisions. What, for
instance, would avail restrictions on the authority of the State legislatures, without some constitutional mode of enforcing the observance of them? The States, by the
plan of the convention, are prohibited from doing a variety of things, some of which are incompatible with the interests of the Union and others with the principles of
good government. The imposition of duties on imported articles and the emission of paper money are specimens of each kind. No man of sense will believe that such
prohibitions would be scrupulously regarded without some effectual power in the government to restrain or correct the infractions of them. This power must either be a
direct negative on the State laws, or an authority in the federal courts to overrule such as might be in manifest contravention of the articles of Union. There is no third
course that I can imagine. The latter appears to have been thought by the convention preferable to the former, and I presume will be most agreeable to the States.

As to the second point, it is impossible, by any argument or comment, to make it clearer than it is in itself. If there are such things as political axioms, the propriety of the
judicial power of a government being coextensive with its legislative may be ranked among the number. The mere necessity of uniformity in the interpretation of the
national laws decides the question. Thirteen independent courts of final jurisdiction over the same causes, arising upon the same laws, is a hydra in government from
which nothing but contradiction and confusion can proceed.

Still less need be said in regard to the third point. Controversies between the nation and its members or citizens can only be properly referred to the national tribunals.
Any other plan would be contrary to reason, to precedent, and to decorum.

The fourth point rests on this plain proposition, that the peace of the WHOLE ought not to be left at the disposal of a PART. The Union will undoubtedly be
answerable to foreign powers for the conduct of its members. And the responsibility for an injury ought ever to be accompanied with the faculty of preventing it. As the
denial or perversion of justice by the sentences of courts, as well as in any other manner, is with reason classed among the just causes of war, it will follow that the
federal judiciary ought to have cognizance of all causes in which the citizens of other countries are concerned. This is not less essential to the preservation of the public
faith than to the security of the public tranquillity. A distinction may perhaps be imagined between cases arising upon treaties and the laws of nations and those which
may stand merely on the footing of the municipal law. The former kind may be supposed proper for the federal jurisdiction, the latter for that of the States, But it is at
least problematical whether an unjust sentence against a foreigner, where the subject of controversy was wholly relative to the lex loci, would not, if unredressed, be an
aggression upon his sovereign, as well as one which violated the stipulations in a treaty or the general law of nations. And a still greater objection to the distinction
would result from the immense difficulty, if not impossibility, of a practical discrimination between the cases of one complexion and those of the other. So great a
proportion of the cases in which foreigners are parties involve national questions that it is by far the most safe and most expedient to refer all those in which they are
concerned to the national tribunals.

The power of determining causes between two States, between one State and the citizens of another, and between the citizens of different States, is perhaps not less
essential to the peace of the Union than that which has been just examined. History gives us a horrid picture of the dissensions and private wars which distracted and
desolated Germany prior to the institution of the IMPERIAL CHAMBER by Maximilian towards the close of the fifteenth century, and informs us, at the same time, of
the vast influence of that institution in appeasing the disorders and establishing the tranquillity of the empire. This was a court invested with authority to decide finally all
differences among the members of the Germanic body.

A method of terminating territorial disputes between the States, under the authority of the federal head, was not unattended to, even in the imperfect system by which
they have been hitherto held together. But there are many other sources, besides interfering claims of boundary, from which bickerings and animosities may spring up
among the members of the Union. To some of these we have been witnesses in the course of our past experience. It will readily be conjectured that I allude to the
fraudulent laws which have been passed in too many of the States. And though the proposed Constitution establishes particular guards against the repetition of those
instances which have heretofore made their appearance, yet it is warrantable to apprehend that the spirit which produced them will assume new shapes that could not
be foreseen nor specifically provided against. Whatever practices may have a tendency to disturb the harmony between the States are proper objects of federal
superintendence and control.

It may be esteemed the basis of the Union that "the citizens of each State shall be entitled to all the privileges and immunities of citizens of the several States." And if it
be a just principle that every government ought to possess the means of executing its own provisions by its own authority it will follow that in order to the inviolable
maintenance of that equality of privileges and immunities to which the citizens of the Union will be entitled, the national judiciary ought to preside in all cases in which
one State or its citizens are opposed to another State or its citizens. To secure the full effect of so fundamental a provision against all evasion and subterfuge, it is
necessary that its construction should be committed to that tribunal which, having no local attachments, will be likely to be impartial between the different States and
their citizens and which, owing its official existence to the Union, will never be likely to feel any bias inauspicious to the principles on which it is founded.

The fifth point will demand little animadversion. The most bigoted idolizers of State authority have not thus far shown a disposition to deny the national judiciary the
cognizance of maritime causes. These so generally depend on the laws of nations and so commonly affect the rights of foreigners that they fall within the considerations
which are relative to the public peace. The most important part of them are, by the present Confederation, submitted to federal jurisdiction.

The reasonableness of the agency of the national courts in cases in which the State tribunals cannot be supposed to be impartial speaks for itself. No man ought
certainly to be a judge in his own cause, or in any cause in respect to which he has the least interest or bias. This principle has no inconsiderable weight in designating
the federal courts as the proper tribunals for the determination of controversies between different States and their citizens. And it ought to have the same operation in
regard to some cases between the citizens of the same State. Claims to land under grants of different States, founded upon adverse pretensions of boundary, are of this
description. The courts of neither of the granting States could be expected to be unbiased. The laws may have even prejudged the question and tied the courts down to
decisions in favor of the grants of the State to which they belonged. And even where this had not been done, it would be natural that the judges, as men, should feel a
strong predilection to the claims of their own government.

Having thus laid down and discussed the principles which ought to regulate the constitution of the federal judiciary we will proceed to test, by these principles, the
particular powers of which, according to the plan of the convention, it is to be composed. It is to comprehend "all cases in law and equity arising under the Constitution,
the laws of the United States, and treaties made or which shall be made, under their authority; to all cases affecting ambassadors, other public ministers, and consuls; to
all cases of admiralty and maritime jurisdiction; to controversies to which the United States shall be a party; to controversies between two or more States; between a
State and citizens of another State; between citizens of different States; between citizens of the same State claiming lands under grants of different States; and between
a State or the citizens thereof and foreign states, citizens and subjects." This constitutes the entire mass of the judicial authority of the Union. Let us now review it in
detail. It is, then, to extend:

First. To all cases in law and equity, arising under the Constitution and the laws of the United States, This corresponds to the two first classes of causes which have
been enumerated, as proper for the jurisdiction of the United States. It has been asked what is meant by "cases arising under the Constitution," in contradistinction from
those "arising under the laws of the United States"? The difference has been already explained. All the restrictions upon the authority of the State legislatures furnish
examples of it. They are not, for instance, to emit paper money; but the interdiction results from the Constitution and will have no connection with any law of the United
States. Should paper money, notwithstanding, be emitted, the controversies concerning it would be cases arising under the Constitution and not the laws of the United
States, in the ordinary signification of the terms. This may serve as a sample of the whole.

It has also been asked, what need of the word "equity"? What equitable causes can grow out of the Constitution and laws of the United States? There is hardly a
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equitable rather than of legal jurisdiction, as the distinction is known and established in several of the States. It is the peculiar province, for instance, of a court of equity
to relieve against what are called hard bargains: these are contracts in which, though there may have been no direct fraud or deceit sufficient to invalidate them in a court
of law, yet there may have been some undue and unconscionable advantage taken of the necessities or misfortunes of one of the parties which a court of equity would
States, in the ordinary signification of the terms. This may serve as a sample of the whole.

It has also been asked, what need of the word "equity"? What equitable causes can grow out of the Constitution and laws of the United States? There is hardly a
subject of litigation between individuals which may not involve those ingredients of fraud, accident, trust, or hardship, which would render the matter an object of
equitable rather than of legal jurisdiction, as the distinction is known and established in several of the States. It is the peculiar province, for instance, of a court of equity
to relieve against what are called hard bargains: these are contracts in which, though there may have been no direct fraud or deceit sufficient to invalidate them in a court
of law, yet there may have been some undue and unconscionable advantage taken of the necessities or misfortunes of one of the parties which a court of equity would
not tolerate. In such cases, where foreigners were concerned on either side, it would be impossible for the federal judicatories to do justice without an equitable as well
as legal jurisdiction. Agreements to convey lands claimed under the grants of different States may afford another example of the necessity of an equitable jurisdiction in
the federal courts. This reasoning may not be so palpable in those States where the formal and technical distinction between LAW and EQUITY is not maintained as in
this State, where it is exemplified by every day's practice.

The judiciary authority of the Union is to extend:

Second. To treaties made, or which shall be made, under the authority of the United States and to all cases affecting ambassadors, other public ministers, and consuls.
These belong to the fourth class of the enumerated cases, as they have an evident connection with the preservation of the national peace.

Third. To cases of admiralty and maritime jurisdiction. These form, altogether, the fifth of the enumerated classes of causes proper for the cognizance of the national
courts.

Fourth. To controversies to which the United States shall be a party. These constitute the third of those classes.

Fifth. To controversies between two or more States; between a State and citizens of another State; between citizens of different States. These belong to the fourth of
those classes, and partake, in some measure, of the nature of the last.

Sixth. To cases between the citizens of the same State, claiming lands under grants of different States. These fall within the last class, and are the only instances in which
the proposed Constitution directly contemplates the cognizance of disputes between the citizens of the same State.

Seventh. To cases between a State and the citizens thereof, and foreign States, citizens, or subjects. These have been already explained to belong to the fourth of the
enumerated classes and have been shown to be, in a peculiar manner, the proper subjects of the national judicature.

From this review of the particular powers of the federal judiciary, as marked out in the Constitution, it appears that they are all conformable to the principles which
ought to have governed the structure of that department and which were necessary to the perfection of the system. If some partial inconveniences should appear to be
connected with the incorporation of any of them into the plan it ought to be recollected that the national legislature will have ample authority to make such exceptions
and to prescribe such regulations as will be calculated to obviate or remove these inconveniences. The possibility of particular mischiefs can never be viewed, by a well-
informed mind, as a solid objection to a general principle which is calculated to avoid general mischiefs and to obtain general advantages.

Publius

Number 81

A Further View of the Judicial Department in Relation to the Distribution of Its Authority

Alexander Hamilton

LET us now return to the partition of the judiciary authority between different courts and their relations to each other.

"The judicial power of the United States is" (by the plan of the convention) "to be vested in one Supreme Court, and in such inferior courts as the Congress may, from
time to time, ordain and establish."ï¿½

That there ought to be one court of supreme and final jurisdiction is a proposition which has not been, and is not likely to be, contested. The reasons for it have been
assigned in another place and are too obvious to need repetition. The only question that seems to have been raised concerning it is whether it ought to be a distinct
body or a branch of the legislature. The same contradiction is observable in regard to this matter which has been remarked in several other cases. The very men who
object to the Senate as a court of impeachments, on the ground of an improper intermixture of powers, advocate, by implication at least, the propriety of vesting the
ultimate decision of all causes in the whole or in a part of the legislative body.

The arguments, or rather suggestions, upon which this charge is founded are to this effect: "The authority of the proposed Supreme Court of the United States, which is
to be a separate and independent body, will be superior to that of the legislature. The power of construing the laws according to the spirit of the constitution will enable
that court to mould them into whatever shape it may think proper; especially as its decisions will not be in any manner subject to the revision or correction of the
legislative body. This is as unprecedented as it is dangerous. In Britain the judicial power, in the last resort, resides in the House of Lords, which is a branch of the
legislature; and this part of the British government has been imitated in the State constitutions in general. The Parliament of Great Britain, and the legislatures of the
several States, can at any time rectify, by law, the exceptionable decisions of their respective courts. But the errors and usurpations of the Supreme Court of the United
States will be uncontrollable and remediless." This, upon examination, will be found to be made up altogether of false reasoning upon misconceived fact.

In the first place, there is not a syllable in the plan under consideration which directly empowers the national courts to construe the laws according to the spirit of the
Constitution, or which gives them any greater latitude in this respect than may be claimed by the courts of every State. I admit, however, that the Constitution ought to
be the standard of construction for the laws, and that wherever there is an evident opposition, the laws ought to give place to the Constitution. But this doctrine is not
deducible from any circumstance peculiar to the plan of convention, but from the general theory of a limited Constitution; and as far as it is true is equally applicable to
most if not all the State governments. There can be no objection, therefore, on this account to the federal judicature which will not lie against the local judicatures in
general, and which will not serve to condemn every constitution that attempts to set bounds to the legislative discretion.

But perhaps the force of the objection may be thought to consist in the particular organization of the proposed Supreme Court; in its being composed of a distinct body
of magistrates, instead of being one of the branches of the legislature, as in the government of Great Britain and in that of this State. To insist upon this point, the authors
of the objection must renounce the meaning they have labored to annex to the celebrated maxim requiring a separation of the departments of power. It shall,
nevertheless, be conceded to them, agreeably to the interpretation given to that maxim in the course of these papers, that it is not violated by vesting the ultimate power
of judging in a part of the legislative body. But though this be not an absolute violation of that excellent rule, yet it verges so nearly upon it as on this account alone to be
less eligible than the mode preferred by the convention. From a body which had had even a partial agency in passing bad laws we could rarely expect a disposition to
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temper and moderate them in the application. The same spirit which had operated in making them would be too apt to operate in interpreting them; still           less 66  / 371
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expected that men who had infringed the Constitution in the character of legislators would be disposed to repair the breach in the character of judges. Nor is this all.
Every reason which recommends the tenure of good behavior for judicial offices militates against placing the judiciary power, in the last resort, in a body composed of
of the objection must renounce the meaning they have labored to annex to the celebrated maxim requiring a separation of the departments of power. It shall,
nevertheless, be conceded to them, agreeably to the interpretation given to that maxim in the course of these papers, that it is not violated by vesting the ultimate power
of judging in a part of the legislative body. But though this be not an absolute violation of that excellent rule, yet it verges so nearly upon it as on this account alone to be
less eligible than the mode preferred by the convention. From a body which had had even a partial agency in passing bad laws we could rarely expect a disposition to
temper and moderate them in the application. The same spirit which had operated in making them would be too apt to operate in interpreting them; still less could it be
expected that men who had infringed the Constitution in the character of legislators would be disposed to repair the breach in the character of judges. Nor is this all.
Every reason which recommends the tenure of good behavior for judicial offices militates against placing the judiciary power, in the last resort, in a body composed of
men chosen for a limited period. There is an absurdity in referring the determination of causes, in the first instance, to judges of permanent standing; and in the last, to
those of a temporary and mutable constitution. And there is a still greater absurdity in subjecting the decisions of men, selected for their knowledge of the laws,
acquired by long and laborious study, to the revision and control of men who, for want of the same advantage, cannot but be deficient in that knowledge. The members
of the legislature will rarely be chosen with a view to those qualifications which fit men for the stations of judges; and as, on this account, there will be great reason to
apprehend all the ill consequences of defective information, so, on account of the natural propensity of such bodies to party divisions, there will be no less reason to fear
that the pestilential breath of faction may poison the fountains of justice. The habit of being continually marshaled on the opposite sides will be too apt to stifle the voice
both of law and of equity.

These considerations teach us to applaud the wisdom of those States who have committed the judicial power, in the last resort, not to a part of the legislature, but to
distinct and independent bodies of men. Contrary to the supposition of those who have represented the plan of the convention, in this respect, as novel and
unprecedented, it is but a copy of the constitutions of New Hampshire, Massachusetts, Pennsylvania, Delaware, Maryland, Virginia, North Carolina, and Georgia; and
the preference which has been given to these models is highly to be commended.

It is not true, in the second place, that the parliament of Great Britain, or the legislatures of the particular States, can rectify the exceptionable decisions of their
respective courts, in any other sense than might be done by a future legislature of the United States. The theory, neither of the British, nor the State constitutions,
authorizes the revisal of a judicial sentence by a legislative act. Nor is there anything in the proposed Constitution, more than in either of them, by which it is forbidden.
In the former, as well as in the latter, the impropriety of the thing, on the general principles of law and reason, is the sole obstacle. A legislature, without exceeding its
province, cannot reverse a determination once made in a particular case; though it may prescribe a new rule for future cases. This is the principle and it applies in all its
consequences, exactly in the same manner and extent, to the State governments, as to the national government now under consideration. Not the least difference can be
pointed out in any view of the subject.

It may in the last place be observed that the supposed danger of judiciary encroachments on the legislative authority which has been upon many occasions reiterated is
in reality a phantom. Particular misconstructions and contraventions of the will of the legislature may now and then happen; but they can never be so extensive as to
amount to an inconvenience, or in any sensible degree to affect the order of the political system. This may be inferred with certainty from the general nature of the
judicial power, from the objects to which it relates, from the manner in which it is exercised, from its comparative weakness, and from its total incapacity to support its
usurpations by force. And the inference is greatly fortified by the consideration of the important constitutional check which the power of instituting impeachments in one
part of the legislative body, and of determining upon them in the other, would give to that body upon the members of the judicial department. This is alone a complete
security. There never can be danger that the judges, by a series of deliberate usurpations of the authority of the legislature, would hazard the united resentment of the
body intrusted with it, while this body was possessed of the means of punishing their presumption by degrading them from their stations. While this ought to remove all
apprehensions on the subject it affords, at the same time, a cogent argument for constituting the Senate a court for the trial of impeachments.

Having now examined, and, I trust, removed the objections to the distinct and independent organization of the Supreme Court, I proceed to consider the propriety of
the power of constituting inferior courtsï¿½ and the relations which will subsist between these and the former.

The power of constituting inferior courts is evidently calculated to obviate the necessity of having recourse to the Supreme Court in every case of federal cognizance. It
is intended to enable the national government to institute or authorize, in each State or district of the United States, a tribunal competent to the determination of matters
of national jurisdiction within its limits.

But why, it is asked, might not the same purpose have been accomplished by the instrumentality of the State courts? This admits of different answers. Though the fitness
and competency of those courts should be allowed in the utmost latitude, yet the substance of the power in question may still be regarded as a necessary part of the
plan, if it were only to empower the national legislature to commit to them the cognizance of causes arising out of the national Constitution. To confer the power of
determining such causes upon the existing courts of the several States would perhaps be as much "to constitute tribunals," as to create new courts with the like power.
But ought not a more direct and explicit provision to have been made in favor of the State courts? There are, in my opinion, substantial reasons against such a provision:
the most discerning cannot see how far the prevalency of a local spirit may be found to disqualify the local tribunals for the jurisdiction of national causes; whilst every
man may discover that courts constituted like those of some of the States would be improper channels of the judicial authority of the Union. State judges, holding their
offices during pleasure, or from year to year, will be too little independent to be relied upon for an inflexible execution of the national laws. And if there was a necessity
for confiding the original cognizance of causes arising under those laws to them, there would be a correspondent necessity for leaving the door of appeal as wide as
possible. In proportion to the grounds of confidence in or distrust of the subordinate tribunals ought to be the facility or difficulty of appeals. And well satisfied as I am
of the propriety of the appellate jurisdiction in the several classes of causes to which it is extended, by the plan of the convention I should consider everything calculated
to give, in practice, an unrestrained course to appeals, as a source of public and private inconvenience.

I am not sure but that it will be found highly expedient and useful to divide the United States into four or five or half a dozen districts, and to institute a federal court in
each district in lieu of one in every State. The judges of these courts, with the aid of the State judges, may hold circuits for the trial of causes in the several parts of the
respective districts. Justice through them may be administered with ease and dispatch and appeals may be safely circumscribed within a narrow compass. This plan
appears to me at present the most eligible of any that could be adopted; and in order to it, it is necessary that the power of constituting inferior courts should exist in the
full extent in which it is to be found in the proposed Constitution.

These reasons seem sufficient to satisfy a candid mind, that the want of such a power would have been a great defect in the plan. Let us now examine in what manner
the judicial authority is to be distributed between the supreme and the inferior courts of the Union.

The Supreme Court is to be invested with original jurisdiction only "in cases affecting ambassadors, other public ministers, and consuls, and those in which A STATE
shall be a party." Public ministers of every class are the immediate representatives of their sovereigns. All questions in which they are concerned are so directly
connected with the public peace, that, as well for the preservation of this as out of respect to the sovereignties they represent, it is both expedient and proper that such
questions should be submitted in the first instance to the highest judicatory of the nation. Though consuls have not in strictness a diplomatic character, yet, as they are
the public agents of the nations to which they belong, the same observation is in a great measure applicable to them. In cases in which a State might happen to be a
party, it would ill suit its dignity to be turned over to an inferior tribunal.

Though it may rather be a digression from the immediate subject of this paper, I shall take occasion to mention here a supposition which has excited some alarm upon
very mistaken grounds. It has been suggested that an assignment of the public securities of one State to the citizens of another would enable them to prosecute that
State in the federal courts for the amount of those securities; a suggestion which the following considerations prove to be without foundation.
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It is inherent in the nature of sovereignty not to be amenable to the suit of an individual without its consent. This is the general sense and the general practice of mankind;
and the exemption, as one of the attributes of sovereignty, is now enjoyed by the government of every State in the Union. Unless, therefore, there is a surrender of this
immunity in the plan of the convention, it will remain with the States and the danger intimated must be merely ideal. The circumstances which are necessary to produce
Though it may rather be a digression from the immediate subject of this paper, I shall take occasion to mention here a supposition which has excited some alarm upon
very mistaken grounds. It has been suggested that an assignment of the public securities of one State to the citizens of another would enable them to prosecute that
State in the federal courts for the amount of those securities; a suggestion which the following considerations prove to be without foundation.

It is inherent in the nature of sovereignty not to be amenable to the suit of an individual without its consent. This is the general sense and the general practice of mankind;
and the exemption, as one of the attributes of sovereignty, is now enjoyed by the government of every State in the Union. Unless, therefore, there is a surrender of this
immunity in the plan of the convention, it will remain with the States and the danger intimated must be merely ideal. The circumstances which are necessary to produce
an alienation of State sovereignty were discussed in considering the article of taxation and need not be repeated here. A recurrence to the principles there established
will satisfy us that there is no color to pretend that the State governments would, by the adoption of that plan, be divested of the privilege of paying their own debts in
their own way, free from every constraint but that which flows from the obligations of good faith. The contracts between a nation and individuals are only binding on the
conscience of the sovereign, and have no pretensions to a compulsive force. They confer no right of action independent of the sovereign will. To what purpose would it
be to authorize suits against States for the debts they owe? How could recoveries be enforced? It is evident that it could not be done without waging war against the
contracting State; and to ascribe to the federal courts, by mere implication, and in destruction of a pre-existing right of the State governments, a power which would
involve such a consequence, would be altogether forced and unwarrantable.

Let us resume the train of our observations. We have seen that the original jurisdiction of the Supreme Court would be confined to two classes of cases, and those of a
nature rarely to occur. In all other cases of federal cognizance the original jurisdiction would appertain to the inferior tribunals; and the Supreme Court would have
nothing more than an appellate jurisdiction "with such exceptions and under such regulations as the Congress shall make."

The propriety of this appellate jurisdiction has been scarcely called in question in regard to matters of law; but the clamors have been loud against it as applied to
matters of fact. Some well-intentioned men in this State, deriving their notions from the language and forms which obtain in our courts, have been induced to consider it
as an implied supersedure of the trial by jury, in favor of the civil-law mode of trial, which prevails in our courts of admiralty, probate, and chancery. A technical sense
has been affixed to the term "appellate" which, in our law parlance, is commonly used in reference to appeals in the course of the civil law. But if I am not misinformed,
the same meaning would not be given to it in any part of New England. There, an appeal from one jury to another is familiar both in language and practice, and is even a
matter of course until there have been two verdicts on one side. The word "appellate" therefore will not be understood in the same sense in New England as in New
York, which shows the impropriety of a technical interpretation derived from the jurisprudence of any particular State. The expression, taken in the abstract, denotes
nothing more than the power of one tribunal to review the proceedings of another, either as to the law or fact, or both. The mode of doing it may depend on ancient
custom or legislative provision (in a new government it must depend on the latter), and may be with or without the aid of a jury, as may be judged advisable. If,
therefore, the re-examination of a fact once determined by a jury should in any case be admitted under the proposed Constitution, it may be so regulated as to be done
by a second jury, either by remanding the cause to the court below for a second trial of the fact, or by directing an issue immediately out of the Supreme Court.

But it does not follow that the re-examination of a fact once ascertained by a jury will be permitted in the Supreme Court. Why may not it be said, with the strictest
propriety, when a writ of error is brought from an inferior to a superior court of law in this State, that the latter has jurisdictionï¿½ of the fact as well as the law? It is
true it cannot institute a new inquiry concerning the fact but it takes cognizance of it as it appears upon the record and pronounces the law arising upon it. This is
jurisdiction of both fact and law; nor is it even possible to separate them. Though the common-law courts of this State ascertain disputed facts by a jury, yet they
unquestionably have jurisdiction of both fact and law; and accordingly when the former is agreed in the pleadings they have no recourse to a jury but proceed at once to
judgment. I contend therefore, on this ground, that the expressions, "appellate jurisdiction, both as to law and fact," do not necessarily imply a re-examination in the
Supreme Court of facts decided by juries in the inferior courts.

The following train of ideas may well be imagined to have influenced the convention in relation to this particular provision. The appellate jurisdiction of the Supreme
Court (it may have been argued) will extend to causes determinable in different modes, some in the course of the COMMON LAW, others in the course of the CIVIL
LAW. In the former, the revision of the law only will be, generally speaking, the proper province of the Supreme Court; in the latter, the re-examination of the fact is
agreeable to usage, and in some cases, of which prize causes are an example, might be essential to the preservation of the public peace. It is therefore necessary that
the appellate jurisdiction should, in certain cases, extend in the broadest sense to matters of fact. It will not answer to make an express exception of cases which shall
have been originally tried by a jury because in the courts of some of the States all causes are tried in this mode;ï¿½ and such an exception would preclude the revision
of matters of fact, as well where it might be proper as where it might be improper. To avoid all inconveniences, it will be safest to declare generally that the Supreme
Court shall possess appellate jurisdiction both as to law and fact and that this jurisdiction shall be subject to such exceptions and regulations as the national legislature
may prescribe. This will enable the government to modify it in such a manner as will best answer the ends of public justice and security.

This view of the matter, at any rate, puts it out of all doubt that the supposed abolition of the trial by jury, by the operation of this provision, is fallacious and untrue. The
legislature of the United States would certainly have full power to provide that in appeals to the Supreme Court there should be no re-examination of facts where they
had been tried in the original causes by juries. This would certainly be an authorized exception; but if, for the reason already intimated, it should be thought too
extensive, it might be qualified with a limitation to such causes only as are determinable at common law in that mode of trial.

The amount of the observations hitherto made on the authority of the judicial department is this: that it has been carefully restricted to those causes which are manifestly
proper for the cognizance of the national judicature; that in the partition of this authority a very small portion of original jurisdiction has been reserved to the Supreme
Court and the rest consigned to the subordinate tribunals; that the Supreme Court will possess an appellate jurisdiction, both as to law and fact, in all the cases referred
to them, but subject to any exceptions and regulations which may be thought advisable; that this appellate jurisdiction does, in no case, abolish the trial by jury; and that
an ordinary degree of prudence and integrity in the national councils will insure us solid advantages from the establishment of the proposed judiciary without exposing us
to any of the inconveniences which have been predicted from that source.

Publius

Number 82

A Further View of the Judicial Department in Reference to Some Miscellaneous Questions

Alexander Hamilton

THE erection of a new government, whatever care or wisdom may distinguish the work, cannot fail to originate questions of intricacy and nicety; and these may, in a
particular manner, be expected to flow from the establishment of a constitution founded upon the total or partial incorporation of a number of distinct sovereignties. 'Tis
time only that can mature and perfect so compound a system, can liquidate the meaning of all the parts, and can adjust them to each other in a harmonious and
consistent WHOLE.

Such questions, accordingly, have arisen upon the plan proposed by the convention, and particularly concerning the judiciary department. The principal of these respect
the situation of the State courts in regard to those causes which are to be submitted to federal jurisdiction. Is this to be exclusive, or are those courts to possess a
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which are certainly entitled to attention.
consistent WHOLE.

Such questions, accordingly, have arisen upon the plan proposed by the convention, and particularly concerning the judiciary department. The principal of these respect
the situation of the State courts in regard to those causes which are to be submitted to federal jurisdiction. Is this to be exclusive, or are those courts to possess a
concurrent jurisdiction? If the latter, in what relation will they stand to the national tribunals? These are inquiries which we meet with in the mouths of men of sense, and
which are certainly entitled to attention.

The principles established in a former paperï¿½ teach us that the States will retain all pre-existing authorities which may not be exclusively delegated to the federal head;
and that this exclusive delegation can only exist in one of three cases: where an exclusive authority is, in express terms, granted to the Union; or where a particular
authority is granted to the Union and the exercise of a like authority is prohibited to the States; or where an authority is granted to a Union with which a similar authority
in the States would be utterly incompatible. Though these principles may not apply with the same force to the judiciary as to the legislative power, yet I am inclined to
think that they are, in the main, just with respect to the former, as well as the latter. And under this impression, I shall lay it down as a rule that the State courts will
retain the jurisdiction they now have, unless it appears to be taken away in one of the enumerated modes.

The only thing in the proposed Constitution, which wears the appearance of confining the causes of federal cognizance to the federal courts, is contained in this
passage:-"THE JUDICIAL POWER of the United States shall be vested in one Supreme Court, and in such inferior courts as the Congress shall from time to time
ordain and establish." This might either be construed to signify that the supreme and subordinate courts of the Union should alone have the power of deciding those
causes to which their authority is to extend; or simply to denote that the organs of the national judiciary should be one Supreme Court, and as many subordinate courts
as Congress should think proper to appoint; or in other words, that the United States should exercise the judicial power with which they are to be invested, through one
supreme tribunal, and a certain number of inferior ones to be instituted by them. The first excludes, the last admits, the concurrent jurisdiction of the State tribunals; and
as the first would amount to an alienation of State power by implication, the last appears to me the most natural and the most defensible construction.

But this doctrine of concurrent jurisdiction is only clearly applicable to those descriptions of the causes of which the State courts have previous cognizance. It is not
equally evident in relation to cases which may grow out of, and be peculiar to, the Constitution to be established; for not to allow the State courts a right of jurisdiction
in such cases can hardly be considered as the abridgment of a pre-existing authority. I mean not therefore to contend that the United States, in the course of legislation
upon the objects intrusted in their direction, may not commit the decision of causes arising upon a particular regulation to the federal courts solely, if such a measure
should be deemed expedient; but I hold that the State courts will be divested of no part of their primitive jurisdiction further than may relate to an appeal; and I am even
of opinion that in every case in which they were not expressly excluded by the future acts of the national legislature, they will of course take cognizance of the causes to
which those acts may give birth. This I infer from the nature of judiciary power, and from the general genius of the system. The judiciary power of every government
looks beyond its own local or municipal laws, and in civil cases lays hold of all subjects of litigation between parties within its jurisdiction, though the causes of dispute
are relative to the laws of the most distant part of the globe. Those of Japan, not less than of New York, may furnish the objects of legal discussion to our courts. When
in addition to this we consider the State governments and the national governments, as they truly are, in the light of kindred systems, and as parts of ONE WHOLE, the
inference seems to be conclusive that the State courts would have a concurrent jurisdiction in all cases arising under the laws of the Union where it was not expressly
prohibited.

Here another question occurs: What relation would subsist between the national and State courts in these instances of concurrent jurisdiction? I answer that an appeal
would certainly lie from the latter to the Supreme Court of the United States. The Constitution in direct terms gives an appellate jurisdiction to the Supreme Court in all
the enumerated cases of federal cognizance in which it is not to have an original one, without a single expression to confine its operation to the inferior federal courts.
The objects of appeal, not the tribunals from which it is to be made, are alone contemplated. From this circumstance, and from the reason of the thing, it ought to be
construed to extend to the State tribunals. Either this must be the case or the local courts must be excluded from a concurrent jurisdiction in matters of national concern,
else the judiciary authority of the Union may be eluded at the pleasure of every plaintiff or prosecutor. Neither of these consequences ought, without evident necessity,
to be involved; the latter would be entirely inadmissible, as it would defeat some of the most important and avowed purposes of the proposed government and would
essentially embarrass its measures. Nor do I perceive any foundation for such a supposition. Agreeably to the remark already made, the national and State systems are
to be regarded as ONE WHOLE. The courts of the latter will of course be natural auxiliaries to the execution of the laws of the Union, and an appeal from them will as
naturally lie to that tribunal which is destined to unite and assimilate the principles of national justice and the rules of national decisions. The evident aim of the plan of the
convention is that all the causes of the specified classes shall, for weighty public reasons, receive their original or final determination in the courts of the Union. To
confine, therefore, the general expressions giving appellate jurisdiction to the Supreme Court to appeals from the subordinate federal courts, instead of allowing their
extension to the State courts would be to abridge the latitude of the terms, in subversion of the intent, contrary to every sound rule of interpretation.

But could an appeal be made to lie from the State courts to the subordinate federal judicatories? This is another of the questions which have been raised, and of greater
difficulty than the former. The following considerations countenance the affirmative. The plan of the convention, in the first place, authorizes the national legislature "to
constitute tribunals inferior to the Supreme Court."ï¿½ It declares, in the next place, that "the JUDICIAL POWER of the United States shall be vested in one Supreme
Court, and in such inferior courts as Congress shall . . . ordain and establish"; and it then proceeds to enumerate the cases to which this judicial power shall extend. It
afterwards divides the jurisdiction of the Supreme Court into original and appellated, but gives no definition of that of the subordinate courts. The only outlines
described for them are that they shall be "inferior to the Supreme Court," and that they shall not exceed the specified limits of the federal judiciary. Whether their
authority shall be original or appellated, or both, is not declared. All this seems to be left to the discretion of the legislature. And this being the case, I perceive at
present no impediment to the establishment of an appeal from the State courts to the subordinate nation tribunals; and many advantages attending the power of doing it
may be imagined. It would diminish the motives to the multiplication of federal courts and would admit of arrangements calculated to contract the appellated jurisdiction
of the Supreme Court. The State tribunals may then be left with a more entire charge of federal causes; and appeals, in most cases in which they may be deemed
proper, instead of being carried to the Supreme Court may be made to lie from the State courts to district courts of the Union.

Publius

Number 83

A Further View of the Judicial Department in Relation to the Trial By Jury

Alexander Hamilton

THE objection to the plan of the convention, which has met with most success in this State, and perhaps in several of the other States, is that relative to the want of a
constitutional provision for the trial by jury in civil cases. The disingenuous form in which this objection is usually stated has been repeatedly adverted to and exposed
but continues to be pursued in all the conversations and writings of the opponents of the plan. The mere silence of the Constitution in regard to civil causes is
represented as an abolition of the trial by jury, and the declamations to which it has afforded a pretext are artfully calculated to induce a persuasion that this pretended
abolition is complete and universal, extending not only to every species of civil but even to criminal causes. To argue with respect to the latter would, however, be as
vain and fruitless as to attempt the serious proof of the existence of matter, or to demonstrate any of those proportions which, by their own internal evidence, force
conviction when expressed in language adapted to convey their meaning.

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                                                   contemptible for refutation have been adopted to countenance the surmise that a thing which is onlyPage    69 / 371
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entirely abolished. Every man of discernment must at once perceive the wide difference between silence and abolition. But as the inventors of this fallacy have
attempted to support it by certain legal maxims of interpretation which they have perverted from their true meaning, it may not be wholly useless to explore the ground
abolition is complete and universal, extending not only to every species of civil but even to criminal causes. To argue with respect to the latter would, however, be as
vain and fruitless as to attempt the serious proof of the existence of matter, or to demonstrate any of those proportions which, by their own internal evidence, force
conviction when expressed in language adapted to convey their meaning.

With regard to civil causes, subtleties almost too contemptible for refutation have been adopted to countenance the surmise that a thing which is only not provided for is
entirely abolished. Every man of discernment must at once perceive the wide difference between silence and abolition. But as the inventors of this fallacy have
attempted to support it by certain legal maxims of interpretation which they have perverted from their true meaning, it may not be wholly useless to explore the ground
they have taken.

The maxims on which they rely are of this nature: "A specification of particulars is an exclusion of generals"; or "The expression of one thing is the exclusion of another."
Hence, say they, as the Constitution has established the trial by jury in criminal cases and is silent in respect to civil, this silence is an implied prohibition of trial by jury in
regard to the latter.

The rules of legal interpretation are rules of common sense, adopted by the courts in the construction of the laws. The true test, therefore, of a just application of them is
its conformity to the source from which they are derived. This being the case, let me ask if it is consistent with reason or common sense to suppose that a provision
obliging the legislative power to commit the trial of criminal causes to juries is a privation of its right to authorize or permit that mode of trial in other cases? Is it natural
to suppose that a command to do one thing is a prohibition to the doing of another, which there was a previous power to do, and which is not incompatible with the
thing commanded to be done? If such a supposition would be unnatural and unreasonable, it cannot be rational to maintain that an injunction of the trial by jury in certain
cases is an interdiction of it in others.

A power to constitute courts is a power to prescribe the mode of trial; and consequently, if nothing was said in the Constitution on the subject of juries, the legislature
would be at liberty either to adopt that institution or to let it alone. This discretion, in regard to criminal causes, is abridged by the express injunction of trial by jury in all
such cases; but it is, of course, left at large in relation to civil causes, there being a total silence on this head. The specification of an obligation to try all criminal causes in
a particular mode excludes indeed the obligation or necessity of employing the same mode in civil causes, but does not abridge the power of the legislature to exercise
that mode if it should be thought proper. The pretense, therefore, that the national legislature would not be at full liberty to submit all the civil causes of federal
cognizance to the determination of juries is a pretense destitute of all just foundation.

From these observations this conclusion results: that the trial by jury in civil cases would not be abolished; and that the use attempted to be made of the maxims which
have been quoted is contrary to reason and common sense, and therefore not admissible. Even if these maxims had a precise technical sense, corresponding with the
ideas of those who employ them upon the present occasion, which, however, is not the case, they would still be inapplicable to a constitution of government. In relation
to such a subject, the natural and obvious sense of its provisions, apart from any technical rules, is the true criterion of construction.

Having now seen that the maxims relied upon will not bear the use made of them, let us endeavor to ascertain their proper use and true meaning. This will be best done
by examples. The plan of the convention declares that the power of Congress, or, in other words, of the national legislature, shall extend to certain enumerated cases.
This specification of particulars evidently excludes all pretension to a general legislative authority, because an affirmative grant of special powers would be absurd as
well as useless if a general authority was intended.

In like manner the judicial authority of the federal judicatures is declared by the Constitution to comprehend certain cases particularly specified. The expression of those
cases marks the precise limits beyond which the federal courts cannot extend their jurisdiction, because the objects of their cognizance being enumerated, the
specification would be nugatory if it did not exclude all ideas of more extensive authority.

These examples might he sufficient to elucidate the maxims which have been mentioned, and to designate the manner in which they should be used. But that there may
be no possibility of misapprehension upon this subject, I shall add one case more, to demonstrate the proper use of these maxims, and the abuse which has been made
of them.

Let us suppose that by the laws of this State a married woman was incapable of conveying her estate, and that the legislature, considering this as an evil, should enact
that she might dispose of her property by deed executed in the presence of a magistrate. In such a case there can be no doubt but the specification would amount to an
exclusion of any other mode of conveyance, because the woman having no previous power to alienate her property, the specification determines the particular mode
which she is, for that purpose, to avail herself of. But let us further suppose that in a subsequent part of the same act it should be declared that no woman should
dispose of any estate of a determinate value without the consent of three of her nearest relations, signified by their signing the deed; could it be inferred from this
regulation that a married woman might not procure the approbation of her relations to a deed for conveying property of inferior value? The position is too absurd to
merit a refutation, and yet this is precisely the position which those must establish who contend that the trial by juries in civil cases is abolished, because it is expressly
provided for in cases of a criminal nature.

From these observations it must appear unquestionably true that trial by jury is in no case abolished by the proposed Constitution, and it is equally true that in those
controversies between individuals in which the great body of people are likely to be interested, that institution will remain precisely in the same situation in which it is
placed by the State constitutions, and will be in no degree altered or influenced by the adoption of the plan under consideration. The foundation of this assertion is that
the national judiciary will have no cognizance of them, and of course they will remain determinable as heretofore by the State courts only, and in the manner which the
State constitutions and laws prescribe. All land causes, except where claims under the grants of different States come into question, and all other controversies between
the citizens of the same State, unless where they depend upon positive violations of the articles of union by acts of the State legislatures, will belong exclusively to the
jurisdiction of the State tribunals. Add to this that admiralty causes, and almost all those which are of equity jurisdiction, are determinable under our own government
without the intervention of a jury, and the inference from the whole will be that this institution, as it exists with us at present, cannot possibly be affected to any great
extent by the proposed alteration in our system of government.

The friends and adversaries of the plan of the convention, if they agree in nothing else, concur at least in the value they set upon the trial by jury; or if there is any
difference between them it consists in this: the former regard it as a valuable safeguard to liberty; the latter represent it as the very palladium of free government. For my
own part, the more the operation of the institution has fallen under my observation, the more reason I have discovered for holding it in high estimation; and it would be
altogether superfluous to examine to what extent it deserves to be esteemed useful or essential in a representative republic, or how much more merit it may be entitled
to as a defense against the oppressions of an hereditary monarch, than as a barrier to the tyranny of popular magistrates in a popular government. Discussions of this
kind would be more curious than beneficial, as all are satisfied of the utility of the institution, and of its friendly aspect to liberty. But I must acknowledge that I cannot
readily discern the inseparable connection between the existence of liberty and the trial by jury in civil cases. Arbitrary impeachments, arbitrary methods of prosecuting
pretended offenses, and arbitrary punishments upon arbitrary convictions have ever appeared to me to be the great engines of judicial despotism; and these have all
relation to criminal proceedings. The trial by jury in criminal cases, aided by the habeas corpus act, seems therefore to be alone concerned in the question. And both of
these are provided for in the most ample manner in the plan of the convention.

It has been observed that trial by jury is a safeguard against an oppressive exercise of the power of taxation. This observation deserves to be canvassed.

ItCopyright
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by which they are to be apportioned. If it can have any influence, therefore, it must be upon the mode of collection and the conduct of the officers intrusted with the
execution of the revenue laws.
these are provided for in the most ample manner in the plan of the convention.

It has been observed that trial by jury is a safeguard against an oppressive exercise of the power of taxation. This observation deserves to be canvassed.

It is evident that it can have no influence upon the legislature in regard to the amount of taxes to be laid, to the objects upon which they are to be imposed, or to the rule
by which they are to be apportioned. If it can have any influence, therefore, it must be upon the mode of collection and the conduct of the officers intrusted with the
execution of the revenue laws.

As to the mode of collection in this State, under our own Constitution the trial by jury is in most cases out of use. The taxes are usually levied by the more summary
proceeding of distress and sale, as in cases of rent. And it is acknowledged on all hands that this is essential to the efficacy of the revenue laws. The dilatory course of a
trial at law to recover the taxes imposed on individuals would neither suit the exigencies of the public nor promote the convenience of the citizens. It would often
occasion an accumulation of costs, more burdensome than the original sum of the tax to be levied.

And as to the conduct of the officers of the revenue, the provision in favor of trial by jury in criminal cases will afford the security aimed at. Wilful abuses of a public
authority, to the oppression of the subject, and every species of official extortion, are offenses against the government, for which the persons who commit them may be
indicted and punished according to the circumstances of the case.

The excellence of the trial by jury in civil cases appears to depend on circumstances foreign to the preservation of liberty. The strongest argument in its favor is that it is
a security against corruption. As there is always more time and better opportunity to tamper with a standing body of magistrates than with a jury summoned for the
occasion, there is room to suppose that a corrupt influence would more easily find its way to the former than to the latter. The force of this consideration is, however,
diminished by others. The sheriff, who is the summoner of ordinary juries, and the clerks of courts, who have the nomination of special juries, are themselves standing
officers, and, acting individually, may be supposed more accessible to the touch of corruption than the judges, who are a collective body. It is not difficult to see that it
would be in the power of those officers to select jurors who would serve the purpose of the party as well as a corrupted bench. In the next place, it may fairly be
supposed that there would be less difficulty in gaining some of the jurors promiscuously taken from the public mass, than in gaining men who had been chosen by the
government for their probity and good character. But making every deduction for these considerations, the trial by jury must still be a valuable check upon corruption. It
greatly multiplies the impediments to its success. As matters now stand, it would be necessary to corrupt both court and jury; for where the jury have gone evidently
wrong, the court will generally grant a new trial, and it would be in most cases of little use to practice upon the jury unless the court could be likewise gained. Here then
is a double security; and it will readily be perceived that this complicated agency tends to preserve the purity of both institutions. By increasing the obstacles to success,
it discourages attempts to seduce the integrity of either. The temptations to prostitution which the judges might have to surmount must certainly be much fewer, while the
co-operation of a jury is necessary, than they might be if they had themselves the exclusive determination of all causes.

Notwithstanding, therefore, the doubts I have expressed as to the essentiality of trial by jury in civil cases to liberty, I admit that it is in most cases, under proper
regulations, an excellent method of determining questions of property; and that on this account alone it would be entitled to a constitutional provision in its favor if it
were possible to fix the limits within which it ought to be comprehended. There is, however, in all cases, great difficulty in this; and men not blinded by enthusiasm must
be sensible that in a federal government, which is a composition of societies whose ideas and institutions in relation to the matter materially vary from each other, that
difficulty must be not a little augmented. For my own part, at every new view I take of the subject I become more convinced of the reality of the obstacles which, we
are authoritatively informed, prevented the insertion of a provision on this head in the plan of the convention.

The great difference between the limits of the jury trial in different States is not generally understood; and as it must have considerable influence on the sentence we
ought to pass upon the omission complained of in regard to this point, an explanation of it is necessary. In this State, our judicial establishments resemble, more nearly
than in any other, those of Great Britain. We have courts of common law, courts of probates (analogous in certain matters to the spiritual courts in England), a court of
admiralty, and a court of chancery. In the courts of common law only, the trial by jury prevails, and this with some exceptions. In all the others a single judge presides,
and proceeds in general either according to the course of the canon or civil law, without the aid of a jury.ï¿½ In New Jersey, there is a court of chancery which
proceeds like ours, but neither courts of admiralty nor of probates, in the sense in which these last are established with us. In that State the courts of common law have
the cognizance of those causes which with us are determinable in the courts of the admiralty and of probates, and of course the jury trial is more extensive in New
Jersey than in New York. In Pennsylvania, this is perhaps still more the case, for there is no court of chancery in that State, and its common-law courts have equity
jurisdiction. It has a court of admiralty, but none of probates, at least on the plan of ours. Delaware has in these respects imitated Pennsylvania. Maryland approaches
more nearly to New York, as does also Virginia, except that the latter has a plurality of chancellors. North Carolina bears most affinity to Pennsylvania; South Carolina
to Virginia. I believe, however, that in some of those States which have distinct courts of admiralty, the causes depending in them are triable by juries. In Georgia there
are none but common-law courts, and an appeal of course lies from the verdict of one jury to another, which is called a special jury, and for which a particular mode of
appointment is marked out. In Connecticut, they have no distinct courts either of chancery or of admiralty, and their courts of probates have no jurisdiction of causes.
Their common-law courts have admiralty and, to a certain extent, equity jurisdiction. In cases of importance, their General Assembly is the only court of chancery. In
Connecticut, therefore, the trial by jury extends in practice further than in any other State yet mentioned. Rhode Island is, I believe, in this particular, pretty much in the
situation of Connecticut. Massachusetts and New Hampshire, in regard to the blending of law, equity, and admiralty jurisdictions, are in a similar predicament. In the
four Eastern States, the trial by jury not only stands upon a broader foundation than in the other States, but it is attended with a peculiarity unknown, in its full extent, to
any of them. There is an appeal of course from one jury to another, till there have been two verdicts out of three on one side.

From this sketch it appears that there is a material diversity, as well in the modification as in the extent of the institution of trial by jury in civil cases, in the several States;
and from this fact these obvious reflections flow: first, that no general rule could have been fixed upon by the convention which would have corresponded with the
circumstances of all the States; and secondly, that more or at least as much might have been hazarded by taking the system of any one State for a standard, as by
omitting a provision altogether and leaving the matter, as it has been left, to legislative regulation.

The propositions which have been made for supplying the omission have rather served to illustrate than to obviate the difficulty of the thing. The minority of Pennsylvania
have proposed this mode of expression for the purpose-"Trial by jury shall be as heretofore"-and this I maintain would be absolutely senseless and nugatory. The
United States, in their united or collective capacity, are the OBJECT to which all general provisions in the Constitution must necessarily be construed to refer. Now it is
evident that though trial by jury, with various limitations, is known in each State individually, yet in the United States, as such, it is at this time altogether unknown
because the present federal government has no judiciary power whatever; and consequently there is no proper antecedent or previous establishment to which the term
heretofore could relate, It would therefore be destitute of a precise meaning, and inoperative from its uncertainty.

As, on the one hand, the form of the provision would not fulfil the intent of its proposers, so, on the other, if I apprehend that intent rightly, it would be in itself
inexpedient. I presume it to be that causes in the federal courts should be tried by jury, if, in the State where the courts sat, that mode of trial would obtain in a similar
case in the State courts; that is to say, admiralty causes should be tried in Connecticut by a jury, in New York without one. The capricious operation of so dissimilar a
method of trial in the same cases, under the same government is of itself sufficient to indispose every well-regulated judgment towards it. Whether the cause should be
tried with or without a jury would depend, in a great number of cases, on the accidental situation of the court and parties.

But this is not, in my estimation, the greatest objection. I feel a deep and deliberate conviction that there are many cases in which the trial by jury is an ineligible one, I
think it so particularly in cases which concern the public peace with foreign nations-that is, in most cases where the question turns wholly on the laws of nations. Of this
nature,  among
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and they will sometimes be under the influence of impressions which will not suffer them to pay sufficient regard to those considerations of public policy which ought to
guide their inquiries. There would of course be always danger that the rights of other nations might be infringed by their decisions so as to afford occasions of reprisal
and war. Though the proper province of juries be to determine matters of fact, yet in most cases legal consequences are complicated with fact in such a manner as to
tried with or without a jury would depend, in a great number of cases, on the accidental situation of the court and parties.

But this is not, in my estimation, the greatest objection. I feel a deep and deliberate conviction that there are many cases in which the trial by jury is an ineligible one, I
think it so particularly in cases which concern the public peace with foreign nations-that is, in most cases where the question turns wholly on the laws of nations. Of this
nature, among others, are all prize causes. Juries cannot be supposed competent to investigations that require a thorough knowledge of the laws and usages of nations;
and they will sometimes be under the influence of impressions which will not suffer them to pay sufficient regard to those considerations of public policy which ought to
guide their inquiries. There would of course be always danger that the rights of other nations might be infringed by their decisions so as to afford occasions of reprisal
and war. Though the proper province of juries be to determine matters of fact, yet in most cases legal consequences are complicated with fact in such a manner as to
render separation impracticable.

It will add great weight to this remark, in relation to prize causes, to mention that the method of determining them has been thought worthy of particular regulation in
various treaties between different powers of Europe, and that, pursuant to such treaties, they are determinable in Great Britain, in the last resort, before the king himself,
in his privy council, where the fact, as well as the law, undergoes a re-examination. This alone demonstrates the impolicy of inserting a fundamental provision in the
Constitution which would make the State systems a standard for the national government in the article under consideration, and the danger of encumbering the
government with any constitutional provisions the propriety of which is not indisputable.

My convictions are equally strong that great advantages result from the separation of the equity from the law jurisdiction, and that the causes which belong to the former
would be improperly committed to juries. The great and primary use of a court of equity is to give relief in extraordinary cases, which are exceptionsï¿½ to general
rules. To unite the jurisdiction of such cases with the ordinary jurisdiction must have a tendency to unsettle the general rules, and to subject every case that arises to a
special determination; while a separation of the one from the other has the contrary effect of rendering one a sentinel over the other, and of keeping each within the
expedient limits. Besides this, the circumstances that constitute cases proper for courts of equity are in many instances so nice and intricate that they are incompatible
with the genius of trials by jury. They require often such long, deliberate, and critical investigation as would be impracticable to men called from their occupations, and
obliged to decide before they were permitted to return to them. The simplicity and expedition which form the distinguishing characters of this mode of trial require that
the matter to be decided should be reduced to some single and obvious point; while the litigations usual in chancery frequently comprehend a long train of minute and
independent particulars.

It is true that the separation of the equity from the legal jurisdiction is peculiar to the English system of jurisprudence, which is the model that has been followed in
several of the States. But it is equally true that the trial by jury has been unknown in every case in which they have been united. And the separation is essential to the
preservation of that institution in its pristine purity. The nature of a court of equity will readily permit the extension of its jurisdiction to matters of law; but it is not a little
to be suspected that the attempt to extend the jurisdiction of the courts of law to matters of equity will not only be unproductive of the advantages which may be
derived from courts of chancery, on the plan upon which they are established in this State, but will tend gradually to change the nature of the courts of law, and to
undermine the trial by jury, by introducing questions too complicated for a decision in that mode.

These appeared to be conclusive reasons against incorporating the systems of all the States in the formation of the national judiciary, according to what may be
conjectured to have been the attempt of the Pennsylvania minority. Let us now examine how far the proposition of Massachusetts is calculated to remedy the supposed
defect.

It is in this form: "In civil actions between citizens of different States, every issue of fact arising in actions at common law may be tried by a jury if the parties, or either of
them, request it."

This, at best, is a proposition confined to one description of causes; and the inference is fair, either that the Massachusetts convention considered that as the only class
of federal causes in which the trial by jury would be proper; or that if desirous of a more extensive provision, they found it impracticable to devise one which would
properly answer the end. If the first, the omission of a regulation respecting so partial an object can never be considered as a material imperfection in the system. If the
last, it affords a strong corroboration of the extreme difficulty of the thing.

But this is not all: if we advert to the observations already made respecting the courts that subsist in the several States of the Union, and the different powers exercised
by them, it will appear that there are no expressions more vague and indeterminate than those which have been employed to characterize that species of causes which it
is intended shall be entitled to a trial by jury. In this State, the boundaries between actions at common law and actions of equitable jurisdiction are ascertained in
conformity to the rules which prevail in England upon that subject. In many of the other States the boundaries are less precise. In some of them, every cause is to be
tried in a court of common law, and upon that foundation every action may be considered as an action at common law, to be determined by a jury, if the parties, or
either of them, choose it. Hence the same irregularity and confusion would be introduced by a compliance with this proposition that I have already noticed as resulting
from the regulation proposed by the Pennsylvania minority. In one State a cause would receive its determination from a jury, if the parties, or either of them, requested
it; but in another State a cause exactly similar to the other must be decided without the intervention of a jury, because the State judicatories varied as to common-law
jurisdiction.

It is obvious therefore, that the Massachusetts proposition upon this subject cannot operate as a general regulation until some uniform plan, with respect to the limits of
common-law and equitable jurisdictions, shall be adopted by the different States. To devise a plan of that kind is a task arduous in itself, and which it would require
much time and reflection to mature. It would be extremely difficult, if not impossible, to suggest any general regulation that would be acceptable to all the States in the
Union, or that would be perfectly quadrate with the several State institutions.

It may be asked, Why could not a reference have been made to the constitution of this State, taking that which is allowed by me to be a good one, as a standard for the
United States? I answer that it is not very probable the other States would entertain the same opinion of our institutions as we do ourselves. It is natural to suppose that
they are hitherto more attached to their own, and that each would struggle for the preference. If the plan of taking one State as a model for the whole had been thought
of in the convention, it is to be presumed that the adoption of it in that body would have been rendered difficult by the predilection of each representation in favor of its
own government; and it must be uncertain which of the States would have been taken as the model. It has been shown that many of them would be improper ones. And
I leave it to conjecture whether under all circumstances it is most likely that New York, or some other State, would have been preferred. But admit that a judicious
selection could have been effected in the convention, still there would have been great danger of jealousy and disgust in the other States at the partiality which had been
shown to the institutions of one. The enemies of the plan would have been furnished with a fine pretext for raising a host of local prejudices against it which perhaps
might have hazarded, in no inconsiderable degree, its final establishment.

To avoid the embarrassment of a definition of the cases which the trial by jury ought to embrace, it is sometimes suggested by men of enthusiastic tempers that a
provision might have been inserted for establishing it in all cases whatsoever. For this, I believe, no precedent is to be found in any member of the Union; and the
considerations which have been stated in discussing the proposition of the minority of Pennsylvania must satisfy every sober mind that the establishment of the trial by
jury in all cases would have been an unpardonable error in the plan.

In short, the more it is considered the more arduous will appear the task of fashioning a provision in such a form as not to express too little to answer the purpose, or
too much to be advisable; or which might not have opened other sources of opposition to the great and essential object of introducing a firm national government.
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I cannot but persuade myself, on the other hand, that the different lights in which the subject has been placed in the course of these observations will go far towards
removing in candid minds the apprehensions they may have entertained on the point. They have tended to show that the security of liberty is materially concerned only
in the trial by jury in criminal cases which is provided for in the most ample manner in the plan of the convention; that even in far the greatest proportion of civil cases,
jury in all cases would have been an unpardonable error in the plan.

In short, the more it is considered the more arduous will appear the task of fashioning a provision in such a form as not to express too little to answer the purpose, or
too much to be advisable; or which might not have opened other sources of opposition to the great and essential object of introducing a firm national government.

I cannot but persuade myself, on the other hand, that the different lights in which the subject has been placed in the course of these observations will go far towards
removing in candid minds the apprehensions they may have entertained on the point. They have tended to show that the security of liberty is materially concerned only
in the trial by jury in criminal cases which is provided for in the most ample manner in the plan of the convention; that even in far the greatest proportion of civil cases,
and those in which the great body of the community is interested, that mode of trial will remain in its full force as established in the State constitutions, untouched and
unaffected by the plan of the convention; that it is in no case abolishedï¿½ by that plan; and that there are great if not insurmountable difficulties in the way of making
any precise and proper provision for it in a Constitution for the United States.

The best judges of the matter will be the least anxious for a constitutional establishment of the trial by jury in civil cases, and will be the most ready to admit that the
changes which are continually happening in the affairs of society may render a different mode of determining questions of property preferable in many cases in which
that mode of trial now prevails. For my own part, I acknowledge myself to be convinced that even in this State it might be advantageously extended to some cases to
which it does not at present apply and might as advantageously be abridged in others. It is conceded by all reasonable men that it ought not to obtain in all cases. The
examples of innovations which contract its ancient limits as well in these States as in Great Britain afford a strong presumption that its former extent has been found
inconvenient, and give room to suppose that future experience may discover the propriety and utility of other exceptions. I suspect it to be impossible in the nature of
the thing to fix the salutary point at which the operation of the institution ought to stop, and this is with me a strong argument for leaving the matter to the discretion of
the legislature.

This is now clearly understood to be the case in Great Britain, and it is equally so in the State of Connecticut; and yet it may be safely affirmed that more numerous
encroachments have been made upon the trial by jury in this State since the Revolution, though provided for by a positive article of our Constitution, than has happened
in the same time either in Connecticut or Great Britain. It may be added that these encroachments have generally originated with the men who endeavor to persuade the
people they are the warmest defenders of popular liberty, but who have rarely suffered constitutional obstacles to arrest them in a favorite career. The truth is that the
general GENIUS of a government is all that can be substantially relied upon for permanent effects. Particular provisions, though not altogether useless, have far less
virtue and efficacy than are commonly ascribed to them; and the want of them will never be, with men of sound discernment, a decisive objection to any plan which
exhibits the leading characters of a good government.

It certainly sounds not a little harsh and Extraordinary to affirm that there is no security for liberty in a Constitution which expressly establishes the trial by jury in criminal
cases, because it does not do it in civil also; while it is a notorious fact that Connecticut, which has been always regarded as the most popular State in the Union, can
boast of no constitutional provision for either.

Publius

Number 84

Concerning Several Miscellaneous Objections

Alexander Hamilton

IN THE course of the foregoing review of the Constitution, I have taken notice of, and endeavoured to answer, most of the objections which have appeared against it.
There however remain a few which either did not fall naturally under any particular head or were forgotten in their proper places. These shall now be discussed; but as
the subject has been drawn into great length, I shall so far consult brevity as to comprise all my observations on these miscellaneous points in a single paper.

The most considerable of these remaining objections is that the plan of the convention contains no bill of rights. Among other answers given to this, it has been upon
different occasions remarked that the constitutions of several of the States are in a similar predicament. I add that New York is of this number. And yet the opposers of
the new system in this State, who profess an unlimited admiration for its constitution, are among the most intemperate partisans of a bill of rights. To justify their zeal in
this matter they allege two things:one is that, though the constitution of New York has no bill of rights prefixed to it, yet it contains, in the body of it, various provisions in
favor of particular privileges and rights which, in substance, amount to the same thing; the other is that the Constitution adopts, in their full extent, the common and
statute laws of Great Britain, by which many other rights not expressed in it are equally secured.

To the first I answer that the Constitution proposed by the convention contains, as well as the constitution of this State, a number of such provisions.

Independent of those which relate to the structure of the government, we find the following: Article 1, section 3, clause 7-"Judgment in cases of impeachment shall not
extend further than to removal from office and disqualification to hold and enjoy any office of honor, trust, or profit under the United States; but the party convicted
shall, nevertheless, be liable and subject to indictment, trial, judgment, and punishment according to law." Section 9, of the same article, clause 2-"The privilege of the
writ of habeas corpus shall not be suspended, unless when in cases of rebellion or invasion the public safety may require it." Clause 3-"No bill of attainder or ex post
facto law shall be passed." Clause 7-"No title of nobility shall be granted by the United States; and no person holding any office of profit or trust under them shall,
without the consent of the Congress, accept of any present emolument, office, or title of any kind whatever, from any king, prince, or foreign State." Article 3, section
2, clause 3-"The trial of all crimes, except in cases of impeachment, shall be by jury; and such trial shall be held in the State where the said crimes shall have been
committed; but when not committed within any State, the trial shall be at such place or places as the Congress may by law have directed." Section 3, of the same article
"Treason against the United States shall consist only in levying war against them, or in adhering to their enemies, giving them aid and comfort. No person shall be
convicted of treason, unless on the testimony of two witnesses to the same overt act, or on confession in open court." And clause 3, of the same section-"The Congress
shall have the power to declare the punishment of treason but no attainder of treason shall work corruption of blood, or forfeiture except during the life of the person
attainted."

It may well be a question whether these are not, upon the whole, of equal importance with any which are to be found in the constitution of this State. The establishment
of the writ of habeas corpus, the prohibition of ex post facto laws, and of TITLES OF NOBILITY, to which we have no corresponding provision in our Constitution,
are perhaps greater securities to liberty and republicanism than any it contains. The creation of crimes after the commission of the fact, or in other words, the subjecting
of men to punishment for things which, when they were done, were breaches of no law, and the practice of arbitrary imprisonments, have been, in all ages, the favorite
and most formidable instruments of tyranny. The observations of the judicious Blackstone,ï¿½ in reference to the latter, are well worthy of recital: "To bereave a man of
life [says he] or by violence to confiscate his estate, without accusation or trial, would be so gross and notorious an act of despotism as must at once convey the alarm
of tyranny throughout the whole nation; but confinement of the person, by secretly hurrying him to jail, where his sufferings are unknown or forgotten, is a less public, a
less striking, and therefore a more dangerous engine of arbitrary government."ï¿½ And as a remedy for this fatal Evil he is everywhere peculiarly emphatical in his
encomiums on the habeas corpus act, which in one place he calls "the BULWARK of the British Constitution."ï¿½

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                                                    of the prohibition of titles of nobility. This may truly be denominated the cornerstone of republican government; 371
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long as they are excluded there can never be serious danger that the government will be any other than that of the people.
of tyranny throughout the whole nation; but confinement of the person, by secretly hurrying him to jail, where his sufferings are unknown or forgotten, is a less public, a
less striking, and therefore a more dangerous engine of arbitrary government."ï¿½ And as a remedy for this fatal Evil he is everywhere peculiarly emphatical in his
encomiums on the habeas corpus act, which in one place he calls "the BULWARK of the British Constitution."ï¿½

Nothing need be said to illustrate the importance of the prohibition of titles of nobility. This may truly be denominated the cornerstone of republican government; for so
long as they are excluded there can never be serious danger that the government will be any other than that of the people.

To the second, that is, to the pretended establishment of the common and statute law by the Constitution, I answer that they are expressly made subject "to such
alterations and provisions as the legislature shall from time to time make concerning the same." They are therefore at any moment liable to repeal by the ordinary
legislative power, and of course have no constitutional sanction. The only use of the declaration was to recognize the ancient law and to remove doubts which might
have been occasioned by the Revolution. This consequently can be considered as no part of a declaration of rights, which under our constitutions must be intended as
limitations of the power of the government itself.

It has been several times truly remarked that bills of rights are, in their origin, stipulations between kings and their subjects, abridgments of prerogative in favour of
privilege, reservations of rights not surrendered to the prince. Such was MAGNA CARTA, obtained by the barons, sword in hand, from King John. Such were the
subsequent confirmations of that charter by subsequent princes. Such was the Petition of Right assented to by Charles the First in the beginning of his reign. Such, also,
was the Declaration of Right presented by the Lords and Commons to the Prince of Orange in 1688, and afterwards thrown into the form of an act of Parliament called
the Bill of Rights. It is evident, therefore, that, according to their primitive signification, they have no application to constitutions, professedly founded upon the power of
the people and executed by their immediate representatives and servants. Here, in strictness, the people surrender nothing; and as they retain everything they have no
need of particular reservations, "WE, THE PEOPLE of the United States, to secure the blessings of liberty to ourselves and our posterity, do ordain and establish this
Constitution for the United States of America." Here is a better recognition of popular rights than volumes of those aphorisms which make the principal figure in several
of our State bills of rights and which would sound much better in a treatise of ethics than in a constitution of government.

But a minute detail of particular rights is certainly far less applicable to a Constitution like that under consideration, which is merely intended to regulate the general
political interests of the nation, than to a constitution which has the regulation of every species of personal and private concerns. If, therefore, the loud clamors against
the plan of the convention, on this score, are well founded, no epithets of reprobation will be too strong for the constitution of this State. But the truth is that both of
them contain all which, in relation to their objects, is reasonably to be desired.

I go further and affirm that bills of rights, in the sense and to the extent in which they are contended for, are not only unnecessary in the proposed Constitution but would
even be dangerous. They would contain various exceptions to powers which are not granted; and, on this very account, would afford a colorable pretext to claim more
than were granted. For why declare that things shall not be done which there is no power to do? Why, for instance, should it be said that the liberty of the press shall
not be restrained, when no power is given by which restrictions may be imposed? I will not contend that such a provision would confer a regulating power; but it is
evident that it would furnish, to men disposed to usurp, a plausible pretense for claiming that power. They might urge with a semblance of reason that the Constitution
ought not to be charged with the absurdity of providing against the abuse of an authority which was not given, and that the provision against restraining the liberty of the
press afforded a clear implication that a power to prescribe proper regulations concerning it was intended to be vested in the national government. This may serve as a
specimen of the numerous handles which would be given to the doctrine of constructive powers, by the indulgence of an injudicious zeal for bills of rights.

On the subject of the liberty of the press, as much as has been said, I cannot forbear adding a remark or two: in the first place, I observe that there is not a syllable
concerning it in the constitution of this State; in the next, I contend that whatever has been said about it in that of any other State amounts to nothing. What signifies a
declaration that "the liberty of the press shall be inviolably preserved"? What is the liberty of the press? Who can give it any definition which would not leave the utmost
latitude for evasion? I hold it to be impracticable; and from this I infer that its security, whatever fine declarations may be inserted in any constitution respecting it, must
altogether depend on public opinion, and on the general spirit of the people and of the government.ï¿½ And here, after all, as is intimated upon another occasion, must
we seek for the only solid basis of all our rights.

There remains but one other view of this matter to conclude the point. The truth is, after all the declamations we have heard, that the Constitution is itself, in every
rational sense, and to every useful purpose, A BILL OF RIGHTS. The several bills of rights in Great Britain form its Constitution, and conversely the constitution of
each State is its bill of rights. And the proposed Constitution, if adopted, will be the bill of rights of the Union. Is it one object of a bill of rights to declare and specify
the political privileges of the citizens in the structure and administration of the government? This is done in the most ample and precise manner in the plan or the
convention; comprehending various precautions for the public security which are not to be found in any of the State constitutions. Is another object of a bill of rights to
define certain immunities and modes of proceeding, which are relative to personal and private concerns? This we have seen has also been attended to in a variety of
cases in the same plan. Adverting therefore to the substantial meaning of a bill of rights, it is absurd to allege that it is not to be found in the work of the convention. It
may be said that it does not go far enough though it will not be easy to make this appear; but it can with no propriety be contended that there is no such thing. It
certainly must be immaterial what mode is observed as to the order of declaring the rights of the citizens if they are to be found in any part of the instrument which
establishes the government. And hence it must be apparent that much of what has been said on this subject rests merely on verbal and nominal distinctions, entirely
foreign from the substance of the thing.

Another objection which has been made, and which, from the frequency of its repetition, it is to be presumed is relied on, is of this nature: "It is improper [say the
objectors] to confer such large powers as are proposed upon the national government, because the seat of that government must of necessity be too remote from many
of the States to admit of a proper knowledge on the part of the constituent of the conduct of the representative body." This argument, if it proves anything, proves that
there ought to be no general government whatever. For the powers which, it seems to be agreed on all hands, ought to be vested in the Union, cannot be safely
intrusted to a body which is not under every requisite control. But there are satisfactory reasons to show that the objection is in reality not well founded. There is in
most of the arguments which relate to distance a palpable illusion of the imagination. What are the sources of information by which the people in Montgomery County
must regulate their judgment of the conduct of their representatives in the State legislature? Of personal observation they can have no benefit. This is confined to the
citizens on the spot. They must therefore depend on the information of intelligent men, in whom they confide; and how must these men obtain their information?
Evidently from the complexion of public measures, from the public prints, from the correspondences with their representatives, and with other persons who reside at the
place of their deliberations. This does not apply to Montgomery County only, but to all the counties at any considerable distance from the seat of government.

It is equally evident that the same sources of information would be open to the people in relation to the conduct of their representatives in the general government and
the impediments to a prompt communication which distance may be supposed to create will be overbalanced by the effects of the vigilance of the State governments.
The executive and legislative bodies of each State will be so many sentinels over the persons employed in every department of the national administration; and as it will
be in their power to adopt and pursue a regular and effectual system of intelligence, they can never be at a loss to know the behavior of those who represent their
constituents in the national councils, and can readily communicate the same knowledge to the people. Their disposition to apprise the community of whatever may
prejudice its interests from another quarter may be relied upon, if it were only from the rivalship of power. And we may conclude with the fullest assurance that the
people, through that channel, will be better informed of the conduct of their national representatives than they can be by any means they now possess, of that of their
State representatives.

It ought also to be remembered that the citizens who inhabit the country at and near the seat of government will, in all questions that affect the general liberty and
prosperity,
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pernicious project. The public papers will be expeditious messengers of intelligence to the most remote inhabitants of the Union.

Among the many extraordinary objections which have appeared against the proposed Constitution, the most extraordinary and the least colorable one is derived from
State representatives.

It ought also to be remembered that the citizens who inhabit the country at and near the seat of government will, in all questions that affect the general liberty and
prosperity, have the same interest with those who are at a distance, and that they will stand ready to sound the alarm when necessary, and to point out the actors in any
pernicious project. The public papers will be expeditious messengers of intelligence to the most remote inhabitants of the Union.

Among the many extraordinary objections which have appeared against the proposed Constitution, the most extraordinary and the least colorable one is derived from
the want of some provision respecting the debts due to the United States. This has been represented as a tacit relinquishment of those debts, and as a wicked
contrivance to screen public defaulters. The newspapers have teemed with the most inflammatory railings on this head; and yet there is nothing clearer than that the
suggestion is entirely void of foundation, and is the offspring of extreme ignorance or extreme dishonesty. In addition to the remarks I have made upon the subject in
another place. I shall only observe that as it is a plain dictate of common sense, so it is also an established doctrine of political law, that "States neither lose any of their
rights, nor are discharged from any of their obligations, by a change in the form of their civil government."ï¿½

The last objection of any consequence, which I at present recollect, turns upon the article of expense. If it were even true that the adoption of the proposed government
would occasion a considerable increase of expense, it would be an objection that ought to have no weight against the plan.

The great bulk of the citizens of America are with reason convinced that Union is the basis of their political happiness. Men of sense of all parties now with few
exceptions agree that it cannot be preserved under the present system, nor without radical alterations; that new and extensive powers ought to be granted to the
national head, and that these require a different organization of the federal government-a single body being an unsafe depositary of such ample authorities. In conceding
all this, the question of expense must be given up; for it is impossible, with any degree of safety, to narrow the foundation upon which the system is to stand. The two
branches of the legislature are, in the first instance, to consist of only sixty-five persons, which is the same number of which Congress, under the existing Confederation,
may be composed. It is true that this number is intended to be increased; but this is to keep pace with the increase of the population and resources of the country. It is
evident that a less number would, even in the first instance, have been unsafe, and that a continuance of the present number would, in a more advanced stage of
population, be a very inadequate representation of the people.

Whence is the dreaded augmentation of expense to spring? One source pointed out is the multiplication of offices under the new government. Let us examine this a little.

It is evident that the principal departments of the administration under the present government are the same which will be required under the new. There are now a
Secretary at War, a Secretary for Foreign Affairs, a Secretary for Domestic Affairs, a Board of Treasury, consisting of three persons, a treasurer, assistants, clerks,
etc. These offices are indispensable under any system and will suffice under the new as well as under the old. As to ambassadors and other ministers and agents in
foreign countries, the proposed Constitution can make no other difference than to render their characters, where they reside, more respectable, and their services more
useful. As to persons to be employed in the collection of the revenues, it is unquestionably true that these will form a very considerable addition to the number of federal
officers; but it will not follow that this will occasion an increase of public expense. It will be in most cases nothing more than an exchange of State officers for national
officers. In the collection of all duties, for instance, the persons employed will be wholly of the latter description. The States individually will stand in no need of any for
this purpose. What difference can it make in point of expense to pay officers of the customs appointed by the State or those appointed by the United States? There is
no good reason to suppose that either the number or the salaries of the latter will be greater than those of the former.

Where then are we to seek for those additional articles of expense which are to swell the account to the enormous size that has been represented to us? The chief item
which occurs to me respects the support of the judges of the United States. I do not add the President, because there is now a president of Congress, whose expenses
may not be far, if anything, short of those which will be incurred on account of the President of the United States. The support of the judges will clearly be an extra
expense, but to what extent will depend on the particular plan which may be adopted in practice in regard to this matter. But it can upon no reasonable plan amount to
a sum which will be an object of material consequence.

Let us now see what there is to counterbalance any extra expense that may attend the establishment of the proposed government. The first thing that presents itself is
that a great part of the business which now keeps Congress sitting through the year will be transacted by the President. Even the management of foreign negotiations
will naturally devolve upon him, according to general principles concerted with the Senate, and subject to their final concurrence. Hence it is evident that a portion of the
year will suffice for the session of both the Senate and the House of Representatives; we may suppose about a fourth for the latter and a third, or perhaps a half, for the
former. The extra business of treaties and appointments may give this extra occupation to the Senate. From this circumstance we may infer that, until the House of
Representatives shall be increased greatly beyond its present number, there will be a considerable saving of expense from the difference between the constant session
of the present and the temporary session of the future Congress.

But there is another circumstance of great importance in the view of economy. The business of the United States has hitherto occupied the State legislatures, as well as
Congress. The latter has made requisitions which the former have had to provide for. Hence it has happened that the sessions of the State legislatures have been
protracted greatly beyond what was necessary for the execution of the mere local business of the States. More than half their time has been frequently employed in
matters which related to the United States. Now the members who compose the legislatures of the several States amount to two thousand and upwards, which number
has hitherto performed what under the new system will be done in the first instance by sixty-five persons, and probably at no future period by above a fourth or a fifth
of that number. The Congress under the proposed government will do all the business of the United States themselves, without the intervention of the State legislatures,
who thenceforth will have only to attend to the affairs of their particular States, and will not have to sit in any proportion as long as they have heretofore done. This
difference in the time of the sessions of the State legislatures will be all clear gain, and will alone form an article of saving, which may be regarded as an equivalent for
any additional objects of expense that may be occasioned by the adoption of the new system.

The result from these observations is that the sources of additional expense from the establishment of the proposed Constitution are much fewer than may have been
imagined; that they are counterbalanced by considerable objects of saving; and that while it is questionable on which side the scale will preponderate, it is certain that a
government less expensive would be incompetent to the purpose of the Union.

Publius

Number 85

Conclusion

Alexander Hamilton

ACCORDING to the formal division of the subject of these papers announced in my first number, there would appear still to remain for discussion two points: "the
analogy of the proposed government to your own State constitution," and "the additional security which its adoption will afford to republican government, to liberty, and
to property." But these heads have been so fully anticipated and exhausted in the progress of the work that it would now scarcely be possible to do anything more than
repeat, in a more dilated form, what has been heretofore said, which the advanced stage of the question and the time already spent upon it conspire to forbid.
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It is remarkable that the resemblance of the plan of the convention to the act which organizes the government of this State holds, not less with regard to many of the
supposed defects than to the real excellences of the former. Among the pretended defects are the re-eligibility of the executive, the want of a council, the omission of a
ACCORDING to the formal division of the subject of these papers announced in my first number, there would appear still to remain for discussion two points: "the
analogy of the proposed government to your own State constitution," and "the additional security which its adoption will afford to republican government, to liberty, and
to property." But these heads have been so fully anticipated and exhausted in the progress of the work that it would now scarcely be possible to do anything more than
repeat, in a more dilated form, what has been heretofore said, which the advanced stage of the question and the time already spent upon it conspire to forbid.

It is remarkable that the resemblance of the plan of the convention to the act which organizes the government of this State holds, not less with regard to many of the
supposed defects than to the real excellences of the former. Among the pretended defects are the re-eligibility of the executive, the want of a council, the omission of a
formal bill of rights, the omission of a provision respecting the liberty of the press. These and several others which have been noted in the course of our inquiries are as
much chargeable on the existing constitution of this State as on the one proposed for the Union; and a man must have slender pretensions to consistency who can rail at
the latter for imperfections which he finds no difficulty in excusing in the former. Nor indeed can there be a better proof of the insincerity and affectation of some of the
zealous adversaries of the plan of the convention among us who profess to be the devoted admirers of the government under which they live than the fury with which
they have attacked that plan, for matters in regard to which our own constitution is equally or perhaps more vulnerable.

The additional securities to republican government, to liberty, and to property, to be derived from the adoption of the plan under consideration, consist chiefly in the
restraints which the preservation of the Union will impose on local factions and insurrections, and on the ambition of powerful individuals in single States who might
acquire credit and influence enough from leaders and favorites to become the despots of the people; in the diminution of the opportunities to foreign intrigue, which the
dissolution of the confederacy would invite and facilitate; in the prevention of extensive military establishments, which could not fail to grow out of wars between the
States in a disunited situation; in the express guaranty of a republican form of government to each; in the absolute and universal exclusion of titles of nobility; and in the
precautions against the repetition of those practices on the part of the State governments which have undermined the foundations of property and credit, have planted
mutual distrust in the breasts of all classes of citizens, and have occasioned an almost universal prostration of morals.

Thus have I, fellow-citizens, executed the task I had assigned to myself; with what success your conduct must determine. I trust at least you will admit that I have not
failed in the assurance I gave you respecting the spirit with which my endeavors should be conducted. I have addressed myself purely to your judgments, and have
studiously avoided those asperities which are too apt to disgrace political disputants of all parties and which have been not a little provoked by the language and
conduct of the opponents of the Constitution. The charge of a conspiracy against the liberties of the people which has been indiscriminately brought against the
advocates of the plan has something in it too wanton and too malignant not to excite the indignation of every man who feels in his own bosom a refutation of the
calumny. The perpetual changes which have been rung upon the wealthy, the well-born, and the great have been such as to inspire the disgust of all sensible men. And
the unwarrantable concealments and misrepresentations which have been in various ways practiced to keep the truth from the public eye have been of a nature to
demand the reprobation of all honest men. It is not impossible that these circumstances may have occasionally betrayed me into intemperances of expression which I
did not intend; it is certain that I have frequently felt a struggle between sensibility and moderation; and if the former has in some instances prevailed, it must be my
excuse that it has been neither often nor much.

Let us now pause and ask ourselves whether, in the course of these papers, the proposed Constitution has not been satisfactorily vindicated from the aspersions thrown
upon it; and whether it has not been shown to be worthy of the public approbation and necessary to the public safety and prosperity. Every man is bound to answer
these questions to himself, according to the best of his conscience and understanding, and to act agreeably to the genuine and sober dictates of his judgment. This is a
duty from which nothing can give him a dispensation. 'Tis one that he is called upon, nay, constrained by all the obligations that form the bonds of society, to discharge
sincerely and honestly. No partial motive, no particular interest, no pride of opinion, no temporary passion or prejudice, will justify to himself, to his country, or to his
posterity, an improper election of the part he is to act. Let him beware of an obstinate adherence to party; let him reflect that the object upon which he is to decide is
not a particular interest of the community, but the very existence of the nation; and let him remember that a majority of America has already given its sanction to the plan
which he is to approve or reject.

I shall not dissemble that I feel an entire confidence in the arguments which recommend the proposed system to your adoption, and that I am unable to discern any real
force in those by which it has been opposed. I am persuaded that it is the best which our political situation, habits, and opinions will admit, and superior to any the
revolution has produced.

Concessions on the part of the friends of the plan that it has not a claim to absolute perfection have afforded matter of no small triumph to its enemies. "Why," say they,
"should we adopt an imperfect thing? Why not amend it and make it perfect before it is irrevocably established?" This may be plausible enough, but it is only plausible.
In the first place I remark that the extent of these concessions has been greatly exaggerated. They have been stated as amounting to an admission that the plan is
radically defective and that without material alterations the rights and the interests of the community cannot be safely confided to it. This, as far as I have understood the
meaning of those who make the concessions, is an entire perversion of their sense. No advocate of the measure can be found who will not declare as his sentiment that
the system, though it may not be perfect in every part, is, upon the whole, a good one; is the best that the present views and circumstances of the country will permit;
and is such a one as promises every species of security which a reasonable people can desire.

I answer in the next place that I should esteem it the extreme of imprudence to prolong the precarious state of our national affairs and to expose the Union to the
jeopardy of successive experiments in the chimerical pursuit of a perfect plan. I never expect to see a perfect work from imperfect man. The result of the deliberations
of all collective bodies must necessarily be a compound, as well of the errors and prejudices as of the good sense and wisdom of the individuals of whom they are
composed. The compacts which are to embrace thirteen distinct States in a common bond of amity and union must as necessarily be a compromise of as many
dissimilar interests and inclinations. How can perfection spring from such materials?

The reasons assigned in an excellent little pamphlet lately published in this cityï¿½ are unanswerable to show the utter improbability of assembling a new convention
under circumstances in any degree so favorable to a happy issue as those in which the late convention met, deliberated, and concluded. I will not repeat the arguments
there used, as I presume the production itself has had an extensive circulation. It is certainly well worth the perusal of every friend to his country.ï¿½ There is, however,
one point of light in which the subject of amendments still remains to be considered, and in which it has not yet been exhibited to public view. I cannot resolve to
conclude without first taking a survey of it in this aspect.

It appears to me susceptible of absolute demonstration that it will be far more easy to obtain subsequent than previous amendments to the Constitution. The moment an
alteration is made in the present plan it becomes, to the purpose of adoption, a new one, and must undergo a new decision of each State. To its complete establishment
throughout the Union it will therefore require the concurrence of thirteen States. If, on the contrary, the Constitution proposed should once be ratified by all the States
as it stands, alterations in it may at any time be effected by nine States. Here, then, the chances are as thirteen to nineï¿½ in favor of subsequent amendment, rather than
of the original adoption of an entire system.

This is not all. Every Constitution for the United States must inevitably consist of a great variety of particulars in which thirteen independent States are to be
accommodated in their interests or opinions of interest. We may of course expect to see, in any body of men charged with its original formation, very different
combinations of the parts upon different points. Many of those who form a majority on one question may become the minority on a second, and an association
dissimilar to either may constitute the majority on a third. Hence the necessity of moulding and arranging all the particulars which are to compose the whole in such a
manner as to satisfy all the parties to the compact; and hence, also, an immense multiplication of difficulties and casualties in obtaining the collective assent to a final act.
The degree of that multiplication must evidently be in a ratio to the number of particulars and the number of parties.
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But every amendment to the Constitution, if once established, would be a single proposition, and might be brought forward singly. There would then be no necessity for
management or compromise in relation to any other point-no giving nor taking. The will of the requisite number would at once bring the matter to a decisive issue. And
consequently, whenever nine, or rather ten States, were united in the desire of a particular amendment, that amendment must infallibly take place. There can, therefore,
combinations of the parts upon different points. Many of those who form a majority on one question may become the minority on a second, and an association
dissimilar to either may constitute the majority on a third. Hence the necessity of moulding and arranging all the particulars which are to compose the whole in such a
manner as to satisfy all the parties to the compact; and hence, also, an immense multiplication of difficulties and casualties in obtaining the collective assent to a final act.
The degree of that multiplication must evidently be in a ratio to the number of particulars and the number of parties.

But every amendment to the Constitution, if once established, would be a single proposition, and might be brought forward singly. There would then be no necessity for
management or compromise in relation to any other point-no giving nor taking. The will of the requisite number would at once bring the matter to a decisive issue. And
consequently, whenever nine, or rather ten States, were united in the desire of a particular amendment, that amendment must infallibly take place. There can, therefore,
be no comparison between the facility of effecting an amendment and that of establishing, in the first instance, a complete Constitution.

In opposition to the probability of subsequent amendments, it has been urged that the persons delegated to the administration of the national government will always be
disinclined to yield up any portion of the authority of which they were once possessed. For my own part, I acknowledge a thorough conviction that any amendments
which may, upon mature consideration, be thought useful, will be applicable to the organization of the government, not to the mass of its powers; and on this account
alone I think there is no weight in the observation just stated. I also think there is little weight in it on another account. The intrinsic difficulty of governing THIRTEEN
STATES at any rate, independent of calculations upon an ordinary degree of public spirit and integrity will, in my opinion, constantly impose on the national rulers the
necessity of a spirit of accommodation to the reasonable expectations of their constituents. But there is yet a further consideration, which proves beyond the possibility
of doubt that the observation is futile. It is this: that the national rulers, whenever nine States concur, will have no option upon the subject. By the fifth article of the plan,
the Congress will be obliged "on the application of the legislatures of two thirds of the States [which at present amount to nine], to call a convention for proposing
amendments which shall be valid, to all intents and purposes, as part of the Constitution, when ratified by the legislatures of three fourths of the states, or by conventions
in three fourths thereof." The words of this article are peremptory. The Congress "shall call a convention." Nothing in this particular is left to the discretion of that body.
And of consequence all the declamation about the disinclination to a change vanishes in air. Nor however difficult it may be supposed to unite two thirds or three fourths
of the State legislatures in amendments which may affect local Interests can there be any room to apprehend any such difficulty in a union on points which are merely
relative to the general liberty or security of the people. We may safely rely on the disposition of the State legislatures to erect barriers against the encroachments of the
national authority.

If the foregoing argument is a fallacy, certain it is that I am myself deceived by it for it is, in my conception, one of those rare instances in which a political truth can be
brought to the test of mathematical demonstration. Those who see the matter in the same light with me, however zealous they may be for amendments, must agree in the
propriety of a previous adoption as the most direct road to their own object.

The zeal for attempts to amend, prior to the establishment of the Constitution, must abate in every man who is ready to accede to the truth of the following observations
of a writer equally solid and ingenious: "To balance a large state or society [says he], whether monarchical or republican, on general laws, is a work of so great difficulty
that no human genius, however comprehensive, is able, by the mere dint of reason and reflection, to effect it. The judgments of many must unite in the work;
EXPERIENCE must guide their labor; TIME must bring it to perfection, and the FEELING of inconveniences must correct the mistakes which they inevitably fall into
in their first trials and experiments."ï¿½ These judicious reflections contain a lesson of moderation to all the sincere lovers of the Union, and ought to put them upon their
guard against hazarding anarchy, civil war, a perpetual alienation of the States from each other, and perhaps the military despotism of a victorious demagogue, in the
pursuit of what they are not likely to obtain, but from TIME and EXPERIENCE. It may be in me a defect of political fortitude but I acknowledge that I cannot entertain
an equal tranquillity with those who affect to treat the dangers of a longer continuance in our present situation as imaginary. A NATION without a NATIONAL
GOVERNMENT is, in my view, an awful spectacle. The establishment of a Constitution, in time of profound peace, by the voluntary consent of a whole people, is a
PRODIGY, to the completion of which I look forward with trembling anxiety. I can reconcile it to no rules of prudence to let go the hold we now have, in so arduous
an enterprise, upon seven out of the thirteen States, and after having passed over so considerable a part of the ground, to recommence the course. I dread the more the
consequences of new attempts because I know that POWERFUL INDIVIDUALS, in this and other States, are enemies to a general national government in every
possible shape.

Publius

January 18
CHRIST AND HIS CHILDREN

"When thou shalt make his soul an offering for sin, he shall see his seed" Isaiah 53:10

Our Lord Jesus has not died in vain. His death was sacrificial: He died as our substitute, because death was the penalty of our sins; and because His substitution was
accepted of God, He has saved those for whom He made His soul a sacrifice. By death He became like the corn of wheat which bringeth forth much fruit. There must
be a succession of children unto Jesus; He is "the Father of the everlasting age." He shall say, "Behold, I and the children whom thou hast given me."

A man is honored in his sons, and Jesus hath His quiver full of these arrows of the mighty. A man is represented in his children, and so is the Christ in Christians. In his
seed a man's life seems to be prolonged and extended; and so is the life of Jesus continued in believers.

Jesus lives, for He sees His seed. He fixes His eye on us, He delights in us, He recognizes us as the fruit of His soul travail. Let us be glad that our Lord does not fail to
enjoy the result of His dread sacrifice, and that He will never cease to feast His eyes upon the harvest of His death. Those eyes which once wept for us, are now
viewing us with pleasure. Yes, He looks upon those who are looking unto Him. Our eyes meet! What a joy is this!

January 19
MOUTH CONFESSION; HEART BELIEF

"If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved" Romans 10:9

There must be confession with the mouth. Have I made it? Have I openly avowed my faith in Jesus as the Saviour whom God has raised from the dead, and have I
done it in God's way? Let me honestly answer this question.

There must also be belief with the heart. Do I sincerely believe in the risen Lord Jesus? Do I trust in Him as my sole hope of salvation? Is this trust from my heart? Let
me answer as before God.

If I can truly claim that I have both confessed Christ and believed in him, then I am saved. The text does not say it may be so, but it is plain as a pikestaff, and clear as
the sun in the Heavens: "Thou shalt be saved." As a believer and a confessor, I may lay my hand on this promise, and plead it before the Lord God at this moment, and
throughout life, and in the hour of death, and at the day of judgment.

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  must be saved    from the guilt of sin, the power of sin, the punishment of sin, and ultimately from the very being of sin. God hath said it - "Thou shalt be saved." I believe
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January 20
the sun in the Heavens: "Thou shalt be saved." As a believer and a confessor, I may lay my hand on this promise, and plead it before the Lord God at this moment, and
throughout life, and in the hour of death, and at the day of judgment.

I must be saved from the guilt of sin, the power of sin, the punishment of sin, and ultimately from the very being of sin. God hath said it - "Thou shalt be saved." I believe
it. I shall be saved: I am saved. Glory be to God for ever and ever!

January 20
THE OVERCOMER

"To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God" Revelation 2:7

No man may turn his back in the day of battle, or refuse to go to the holy war. We must fight if we would reign, and we must carry on the warfare till we overcome
every enemy, or else this promise is not for us, since it is only for "him that overcometh." We are to overcome the false prophets who have come into the world, and all
the evils which accompany their teaching. We are to overcome our own faintness of heart, and tendency to decline from our first love. Read the whole of the Spirit's
word to the church at Ephesus.

If by grace we win the day, as we shall if we truly follow our conquering Leader, then we shall be admitted to the very center of the paradise of God, and shall be
permitted to pass by the cherub and his flaming sword, and come to that guarded tree, whereof if a man eat, he shall live for ever. We shall thus escape that endless
death which is the doom of sin, and gain that everlasting life which is the seal of innocence, the outgrowth of immortal principles of God-like holiness. Come, my heart,
pluck up courage! To flee the conflict will be to lose the joys of the new and better Eden; to fight unto victory is to walk with God in Paradise.

January 21
GOD'S ENEMIES SHALL BOW

"The Egyptians shall know that I am the Lord" Exodus 7:5

The ungodly world is hard to teach. Egypt does not know Jehovah, and therefore dares to set up its idols, and even ventures to ask - "Who is the Lord?" Yet the Lord
means to break proud hearts, whether they will or not. When His judgments thunder over their heads, darken their skies, destroy their harvests, and slay their sons,
they begin to discern somewhat of Jehovah's power. There will yet be such things done in the earth as shall bring skeptics to their knees. Let us not be dismayed
because of their blasphemies, for the Lord can take care of His own name, and He will do so in a very effectual manner.

The salvation of His own people was another potent means of making Egypt know that the God of Israel was Jehovah, the living and true God. No Israelite died by
any one of the ten plagues. None of the chosen seed were drowned in the Red Sea. Even so, the salvation of the elect, and the sure glorification of all true believers,
will make the most obstinate of God's enemies acknowledge that Jehovah He is the God.

Oh, that His convincing power would go forth by His Holy Spirit in the preaching of the gospel, till all nations shall bow at the name of Jesus, and call Him Lord!

January 22
CHRISTIAN LIBERALITY

"Blessed is he that considereth the poor: the Lord will deliver him in time of trouble" Psalm 41:1

To think about the poor and let them lie on our hearts is a Christian man's duty; for Jesus put them with us and near us when He said, "The poor ye have always with
you."

Many give their money to the poor in a hurry, without thought; and many more give nothing at all. This precious promise belongs to those who "consider" the poor, look
into their case, devise plans for their benefit, and considerately carry them out. We can do more by care than by cash, and most with the two together. To those who
consider the poor, the Lord promises His own consideration in times of distress. He will bring us out of trouble if we help others when they are in trouble. We shall
receive very singular providential help if the Lord sees that we try to provide for others. We shall have a time of trouble, however generous we may be; but if we are
charitable, we may put in a claim for peculiar deliverance, and the Lord will not deny His own word and bond. Miserly curmudgeons may help themselves, but
considerate and generous believers the Lord will help. As you have done unto others, so will the Lord do unto you. Empty your pockets.

January 23
A COMPLETED SACRIFICE

"And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him" Leviticus 1:4

If by that laying on of his hand the bullock became the offerer's sacrifice, how much more shall Jesus become ours by the laying on of the hand of faith?

"My faith doth lay her hand

On that dear head of Thine,

While like a penitent I stand,

And there confess my sin."

If a bullock could be accepted for him to make atonement for him, how much more shall the Lord Jesus be our full and all-sufficient propitiation? Some quarrel with the
great truth of substitution; but as for us, it is our hope, our joy, our boast, our all. Jesus is accepted for us to make atonement for us, and we are "accepted in the
Beloved."

Let the reader take care at once to lay his hand on the Lord's completed sacrifice, that by accepting it he may obtain the benefit of it. If he has done so once, let him do
it again. If he has never done so, let him put out his hand without a moment's delay. Jesus is yours now if you will have Him. Lean on Him; lean hard on Him; and He is
yours beyond all question; you are reconciled to God, your sins are blotted out, and you are the Lord's.

January 24
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CARE OF OUR FEET

"He will keep the feet of his saints" 1 Samuel 2:9
yours beyond all question; you are reconciled to God, your sins are blotted out, and you are the Lord's.

January 24
CARE OF OUR FEET

"He will keep the feet of his saints" 1 Samuel 2:9

The way is slippery, and our feet are feeble, but the Lord will keep our feet. If we give ourselves up by obedient faith to be His holy ones, He will Himself be our
guardian. Not only will He charge His angels to keep us, but He Himself will preserve our goings.

He will keep our feet from falling, so that we do not defile our garments, wound our souls, and cause the enemy to blaspheme.

He will keep our feet from wandering, so that we do not go into paths of error, or ways of folly, or courses of the world's custom.

He will keep our feet from swelling through weariness, or blistering because of the roughness and length of the way.

He will keep our feet from wounding: our shoes shall be iron and brass, so that even though we tread on the edge of the sword, or on deadly serpents, we shall not
bleed, or be poisoned.

He will also pluck our feet out of the net. We shall not be entangled by the deceit of our malicious and crafty foes.

With such a promise as this, let us run without weariness, and walk without fear. He who keeps our feet will do it effectually.

January 25
HE ACTS ON HONEST CONFESSION

"He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; he will deliver his soul from going into the pit, and his
life shall see the light" Job 33:27, 28

This is a word of truth, gathered from the experience of a man of God, and it is tantamount to a promise. What the Lord has done, and is doing, He will continue to do
while the world standeth. The Lord will receive into His bosom all who come to Him with a sincere confession of their sin; in fact, He is always on the look-out to
discover any that are in trouble because of their faults.

Can we not endorse the language here used? Have we not sinned, sinned personally so as to say, "I have sinned"? Sinned willfully, having perverted that which is right?
Sinned so as to discover that there is no profit in it, but an eternal loss? Let us, then, go to God with this honest acknowledgment. He asks no more. We can do no less.

Let us plead His promise in the name of Jesus. He will deliver us from the pit of hell which yawns for us; He will grant us life and light. Why should we despair? Why
should we even doubt? The Lord does not mock humble souls. He means what He says. The guilty can be forgiven. Those who deserve execution can receive free
pardon. Lord, we confess, and we pray thee to forgive!

January 26
GOD ROUTS FEAR

"Surely there is no enchantment against Jacob, neither is there any divination against Israel" Numbers 23:23

How this should cut up root and branch all silly, superstitious fears! Even if there were any truth in witchcraft and omens, they could not affect the people of the Lord.
Those whom God blesses, devils cannot curse.

Ungodly men, like Balaam, may cunningly plot the overthrow of the Lord's Israel; but with all their secrecy and policy they are doomed to fail. Their powder is damp,
the edge of their sword is blunted. They gather together; but as the Lord is not with them, they gather together in vain. We may sit still, and let them weave their nets,
for we shall not be taken in them. Though they call in the aid of Beelzebub, and employ all his serpentine craft, it will avail them nothing: the spells will not work, the
divination will deceive them. What a blessing this is! How it quiets the heart! God's Jacobs wrestle with God, but none shall wrestle with them and prevail. God's Israels
have power with God and prevail, but none shall have power to prevail against them. We need not fear the fiend himself, nor any of those secret enemies whose words
are full of deceit and whose plans are deep and unfathomable. They cannot hurt those who trust in the living God. We defy the devil and all his legions.

January 27
PRECIOUS REPENTANCE

"And there shall ye remember your ways, and all your doings, wherein ye have been defiled; and ye shall loathe yourselves in your own sight for all your evils that ye
have committed" Ezekiel 20:43

When we are accepted of the Lord, and are standing in the place of favor, and peace, and safety, then we are led to repent of all our failures and miscarriages toward
our gracious God. So precious is repentance, that we may call it a diamond of the first water, and this is sweetly promised to the people of God as one most sanctifying
result of salvation. He who accepts repentance, also gives repentance; and He gives it not out of "the bitter box," but from among those "wafers made with honey" on
which He feeds His people. A sense of blood-bought pardon and of undeserved mercy, is the best means of dissolving a heart of stone. Are we feeling hard? Let us
think of covenant love, and then we shall leave sin, lament sin, and loathe sin; yea, we shall loathe ourselves for sinning against such infinite love. Let us come to God
with this promise of penitence, and ask Him to help us to remember, and repent, and regret, and return. Oh, that we could enjoy the meltings of holy sorrow! What a
relief would a flood of tears be! Lord, smite the rock, or speak to the rock, and cause the waters to flow!

January 28
TEARS SHALL CEASE

"And God shall wipe away all tears from their eyes" Revelation 21:4

Yes, we shall come to this if we are believers. Sorrow shall cease, and tears shall be wiped away. This is the world of weeping, but it passes away. There shall be a
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Read the second verse, and note how it speaks of the bride and her marriage. The Lamb's wedding is a time for boundless pleasure, and tears would be out of place.
The third verse says that God Himself will dwell among men; and surely at His right hand there are pleasures for evermore, and tears can no longer flow.
"And God shall wipe away all tears from their eyes" Revelation 21:4

Yes, we shall come to this if we are believers. Sorrow shall cease, and tears shall be wiped away. This is the world of weeping, but it passes away. There shall be a
new Heaven, and a new earth, so says the first verse of this chapter; and therefore there will be nothing to weep over concerning the fall and its consequent miseries.
Read the second verse, and note how it speaks of the bride and her marriage. The Lamb's wedding is a time for boundless pleasure, and tears would be out of place.
The third verse says that God Himself will dwell among men; and surely at His right hand there are pleasures for evermore, and tears can no longer flow.

What will our state be when there will be no more sorrow, nor crying, neither shall there be any more pain? This will be more glorious than we can as yet imagine. O
eyes that are red with weeping, cease your scalding flow, for in a little while ye shall know no more tears! None can wipe tears away like the God of love, but He is
coming to do it. "Weeping may endure for a night, but joy cometh in the morning." Come, Lord, and tarry not; for now both men and women must weep!

January 29
OBEDIENCE BRINGS BLESSING

"Observe and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou doest that which is good
and right in the sight of the Lord thy God" Deuteronomy 12:28

Though salvation is not by the works of the law, yet the blessings which are promised to obedience are not denied to the faithful servants of God. The curses our Lord
took away, when He was made a curse for us, but no clause of blessing has been abrogated.

We are to note and listen to the revealed will of the Lord, giving our attention not to portions of it, but to "all these words." There must be no picking and choosing, but
an impartial respect to all that God has commanded. This is the road of blessedness for the father and for his children. The Lord's blessing is upon His chosen to the
third and fourth generation. If they walk uprightly before Him, He will make all men know that they are a seed which the Lord has blessed.

No blessing can come to us or ours through dishonesty or double dealing. The ways of worldly conformity and unholiness cannot bring good to us or ours. It will go
well with us when we go well before God. If integrity does not make us prosper, knavery will not. That which gives pleasure to God will bring pleasure to us.

January 30
A HEAVENLY ESCORT

"And, behold, I am with thee, and will keep thee in all places whither thou goest" Genesis 28:15

Do we need journeying mercies? Here are choice ones - God's presence and preservation. In all places we need both of these, and in all places we shall have them if
we go at the call of duty, and not merely according to our own fancy. Why should we look upon removal to another country as a sorrowful necessity when it is laid
upon us by the divine will? In all lands the believer is equally a pilgrim and a stranger; and yet in every region the Lord is His dwellingplace, even as He has been to His
saints in all generations. We may miss the protection of an earthly monarch, but when God says, "I will keep thee, we are in no real danger. This is a blessed passport
for a traveler, and a heavenly escort for an emigrant.

Jacob had never left his father's room before: he had been a mother's boy, and not an adventurer like his brother. Yet he went abroad, and God went with him. He had
little luggage, and no attendants; yet no prince ever journeyed with a nobler bodyguard. Even while he slept in the open field, angels watched over him, and the Lord
God spoke to him. If the Lord bids us go, let us say with our Lord Jesus, "Arise, let us go hence."

January 31
GOD ALWAYS HEARS

"My God will hear me" Micah 7:7

Friends may be unfaithful, but the Lord will not turn away from the gracious soul; on the contrary, He will hear all its desires. The prophet says, "Keep the doors of thy
mouth from her that lieth in thy bosom. A man's enemies are the men of his own house." This is a wretched state of affairs; but even in such a case the Best Friend
remains true, and we may tell Him all our grief.

Our wisdom is to look unto the Lord, and not to quarrel with men or women. If our loving appeals are disregarded by our own relatives, let us wait upon the God of
our salvation, for He will hear us. He will hear us all the more because of the unkindness and oppression of others, and we shall soon have reason to cry, Rejoice not
against me, O mine enemy!"

Because God is the living God, He can hear; because He is a loving God, He will hear; because He is our covenant God, He has bound Himself to hear us. If we can
each one speak of Him as "My God," we may with absolute certainty say, My God will hear me." Come, then, O bleeding heart, and let thy sorrows tell themselves out
to the Lord thy God! I will bow the knee in secret, and inwardly whisper, "My God will hear me."

THE MONTH OF FEBRUARY
February 1
NEVER DESPAIR

"But unto you that fear my name shall the Sun of righteousness arise with healing in his wings" Malachi 4:2

Fulfilled once in the first advent of our glorious Lord, and yet to have a fuller accomplishment in His second advent, this gracious word is also for daily use. Is it dark
with the reader? Does the night deepen into a denser blackness? Still let us not despair: the sun will yet rise. When the night is darkest, dawn is nearest.

The sun which will arise is of no common sort. It is THE sun - the Sun of Righteousness, whose every ray is holiness. He who comes to cheer us, comes in the way of
justice as well as of mercy, comes to violate no law even to save us. Jesus as much displays the holiness of God as His love. Our deliverance, when it comes, will be
safe because righteous.

Our one point of inquiry should be - "Do we fear the name of the Lord? Do we reverence the living God, and walk in His ways?" Then for us the night must be short;
and when the morning cometh, all the sickness and sorrow of our soul will be over for ever. Light, warmth, joy, and clearness of vision will come, and healing of every
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Has Jesus risen upon us? Let us sit in the sun. Has He hidden His face? Let us wait for His rising. He will shine forth as surely as the sun.
safe because righteous.

Our one point of inquiry should be - "Do we fear the name of the Lord? Do we reverence the living God, and walk in His ways?" Then for us the night must be short;
and when the morning cometh, all the sickness and sorrow of our soul will be over for ever. Light, warmth, joy, and clearness of vision will come, and healing of every
disease and distress will follow after.

Has Jesus risen upon us? Let us sit in the sun. Has He hidden His face? Let us wait for His rising. He will shine forth as surely as the sun.

February 2
GROW UP

"And ye shall go forth, and grow up as calves of the stall" Malachi 4:2

Yes, when the sun shines, the sick quit their chambers, and walk abroad to breathe the fresh air. When the sun brings spring and summer, the cattle quit their stalls, and
seek pasture on the higher Alps. Even thus, when we have conscious fellowship with our Lord, we leave the stall of despondency, and walk abroad in the fields of holy
confidence. We ascend to the mountains of joy, and feed on sweet pasturage which grows nearer Heaven than the provender of carnal men.

To "go forth" and to "grow up" is a double promise. O my soul, be thou eager to enjoy both blessings! Why shouldst thou be a prisoner? Arise, and walk at liberty.
Jesus saith that His sheep shall go in and out and find pasture; go forth, then, and feed in the rich meadows of boundless love.

Why remain a babe in grace? Grow up. Young calves grow fast, especially if they are stall-fed; and thou hast the choice care of thy Redeemer. Grow, then, in grace,
and in the knowledge of thy Lord and Saviour. Be neither straitened nor stunted. The Sun of Righteousness has risen upon thee. Answer to His beams, as the buds to
the natural sun. Open thine heart, expand and grow up into Him in all things.

February 3
HE FREELY GIVES

"He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all thing?"" Romans 8:32

If this is not a promise in form, it is in fact. Indeed, it is more than one promise, it is a conglomerate of promises. It is a mass of rubies, and emeralds, and diamonds,
with a nugget of gold for their setting. It is a question which can never be answered so as to cause us any anxiety of heart. What can the Lord deny us after giving us
Jesus? If we need all things in Heaven and earth, He will grant them to us: for if there had been a limit anywhere, He would have kept back His own Son.

What do I want today? I have only to ask for it. I may seek earnestly, but not as if I had to use pressure, and extort an unwilling gift from the Lord's hand; for He will
give freely. Of His own will, He gave us His own Son. Certainly no one would have proposed such a gift to Him. No one would have ventured to ask for it. It would
have been too presumptuous. He freely gave His Only-begotten; and, O my soul, canst thou not trust thy heavenly Father to give thee anything, to give thee everything?
Thy poor prayer would have no force with Omnipotence if force were needed; but His love, like a spring, rises of itself, and overflows for the supply of all thy needs.

February 4
HE WILL RETURN

"I will not leave you comfortless: I will come to you" John 14:18

He left us, and yet we are not left orphans. He is our comfort, and He is gone; but we are not comfortless. Our comfort is that He will come to us, and this is
consolation enough to sustain us through His prolonged absence. Jesus is already on His way: He says, "I come quickly": He rides post-haste toward us. He says, "I
will come": and none can prevent His coming, or put it back for a quarter of an hour. He specially says, "I will come to you"; and so He will. His coming is specially to
and for His own people. This is meant to be their present comfort while they mourn that the Bridegroom doth not yet appear.

When we lose the joyful sense of His presence we mourn; but we may not sorrow as if there were no hope. Our Lord in a little wrath has hid Himself from us for a
moment; but He will return in full favor. He leaves us in a sense, but only in a sense. When He withdraws, He leaves a pledge behind that He will return. O Lord, come
quickly! There is no life in this earthly existence if thou be gone. We sigh for the return of thy sweet smile. When wilt thou come unto us? We are sure thou wilt appear;
but be thou like a roe, or a young hart. Make no tarrying, O our God!

February 5
JUSTICE SATISFIED

"When I see the blood, I will pass over you" Exodus 12:13

My own sight of the precious blood is for my comfort; but it is the Lord's sight of it which secures my safety. Even when I am unable to behold it, the Lord looks at it,
and passes over me because of it. If I am not so much at ease as I ought to be, because my faith is dim, yet I am equally safe, because the Lord's eye is not dim, and
He sees the blood of the great Sacrifice with steady gaze. What a joy is this!

The Lord sees the deep inner meaning, the infinite fullness of all that is meant by the death of His dear Son. He sees it with restful memory of justice satisfied, and all His
matchless attributes glorified. He beheld creation in its progress, and said, "It is very good"; but what does He say of redemption in its completeness? What does He
say of the obedience even unto death of His Well-beloved Son? None can tell His delight in Jesus, His rest in the sweet savor which Jesus presented when He offered
Himself without spot unto God.

Now rest we in calm security. We have God's Sacrifice and God's Word to create in us a sense of perfect security. He will, He must, pass over us, because He spared
not our glorious Substitute. Justice joins hands with love to provide everlasting salvation for all the blood-besprinkled ones.

February 6
BLESSING IN THE CITY

"If thou shalt hearken unto the voice of the Lord thy God, blessed shalt thou be in the city" Deuteronomy 28:2, 3

The city is full of care, and he who has to go there from day to day finds it to be a place of great wear and tear. It is full of noise, and stir, and bustle, and sore travail:
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                                                                                                                                                                        find
pleasure in its duties, and strength equal to its demands.
"If thou shalt hearken unto the voice of the Lord thy God, blessed shalt thou be in the city" Deuteronomy 28:2, 3

The city is full of care, and he who has to go there from day to day finds it to be a place of great wear and tear. It is full of noise, and stir, and bustle, and sore travail:
many are its temptations, losses, and worries. But to go there with the divine blessing takes off the edge of its difficulty; to remain there with that blessing is to find
pleasure in its duties, and strength equal to its demands.

A blessing in the city may not make us great, but it will keep us good; it may not make us rich, but it will preserve us honest. Whether we are porters, or clerks, or
managers, or merchants, or magistrates, the city will afford us opportunities for usefulness. It is good fishing where there are shoals of fish, and it is hopeful to work for
our Lord amid the thronging crowds. We might prefer the quiet of a country life; but if called to town, we may certainly prefer it because there is room for our energies.

Today let us expect good things because of this promise, and let our care be to have an open ear to the voice of the Lord, and a ready hand to execute His bidding.
Obedience brings the blessing. "In keeping his commandments there is great reward."

February 7
RETURN FROM BACKSLIDING

"If thou return to the Almighty, thou shalt be built up Job 22:23

Eliphaz, in this utterance, spoke a great truth, which is the summary of many an inspired Scripture. Reader, has sin pulled you down? Have you become like a ruin? Has
the hand of the Lord gone out against you, so that in estate you are impoverished, and in Spirit you are broken down? Was it your own folly which brought upon you all
this dilapidation? Then the first thing to be done is to return to the Lord. With deep repentance and sincere faith find your way back from your backsliding. It is your
duty, for you have turned away from Him whom you professed to serve. It is your wisdom, for you cannot strive against Him and prosper. It is your immediate
necessity, for what He has done is nothing compared to what He may do in the way of chastisement, since He is Almighty to punish.

See what a promise invites you! You shall be "built up." None but the Almighty can set up the fallen pillars, and restore the tottering walls of your condition; but He can
and He will do it if you return to Him. Do not delay. Your crushed mind may quite fail you if you go on to rebel; but hearty confession will ease you, and humble faith
will console you. Do this, and all will be well.

February 8
JOYFUL SECURITY

"I will uphold thee with the right hand of my righteousness" Isaiah 41:10

Fear of falling is wholesome. To be venturesome is no sign of wisdom. Times come to us when we feel that we must go down unless we have a very special support.
Here we have it. God's right hand is a grand thing to lean upon. Mind, it is not only His hand, though it keepeth Heaven and earth in their places, but His right hand: His
power united with skill, His power where it is most dexterous. Nay, this is not all, it is written, "I will uphold thee with the right hand of my righteousness." That hand
which He uses to maintain His holiness, and to execute His royal sentences - this shall be stretched out to hold up His trusting ones. Fearful is our danger, but joyful is
our security. The man whom God upholds, devils cannot throw down.

Weak may be our feet, but almighty is God's right hand. Rough may be the road, but Omnipotence is our upholding. We may boldly go forward. We shall not fall. Let
us lean continually where all things lean. God will not withdraw His strength, for His righteousness is there as well: He will be faithful to His promise, and faithful to His
Son, and therefore faithful to us. How happy we ought to be! Are we not so?

February 9
THE DROSS PURGED

"And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them:
I will say, It is my people: and they shall say, The Lord is my God" Zechariah 13:9

Grace transmutes us into precious metal, and then the fire and the furnace follow as a necessary consequence. Do we start at this? Would we sooner be accounted
worthless, that we might enjoy repose, like the stones of the field? This would be to choose the viler part: like Esau, to take the pottage, and give up the covenant
portion. No, Lord; we will gladly be cast into the furnace rather than be cast out from thy presence!

The fire only refines, it does not destroy. We are to be brought through the fire, not left in it. The Lord values His people as silver, and therefore He is at pains to purge
away their dross. If we are wise, we shall rather welcome the refining process than decline it. Our prayer will be that our alloy may be taken from us rather than that we
should be withdrawn from the crucible.

O Lord, thou triest us indeed! We are ready to melt under the fierceness of the flame. Still, this is thy way, and thy way is the best. Sustain us under the trial and
complete the process of our purifying, and we will be thine for ever and ever.

February 10
A CONSTANT WITNESS

"For thou shalt be his witness unto all men of what thou hast seen and heard" Acts 22:15

Paul was chosen to see and hear the Lord speaking to him out of Heaven. This divine election was a high privilege for himself; but it was not intended to end with him, it
was meant to have an influence upon others; yea, upon all men. It is to Paul that Europe owes the gospel at this hour.

It is ours in our measure to be witnesses of that which the Lord has revealed to us, and it is at our peril that we hide the precious revelation. First, we must see and
hear, or we shall have nothing to tell; but when we have done so, we must be eager to bear our testimony. It must be personal: "Thou shalt be." It must be for Christ:
"Thou shalt be his witness." It must be constant and all absorbing; we are to be this above all other things, and to the exclusion of many other matters. Our witness must
not be to a select few who will cheerfully receive us; but to all men" - to all whom we can reach, young or old, rich or poor, good or bad. We must never be silent like
those who are possessed by a dumb spirit; for the text before us is a command, and a promise, and we must not miss it - "Thou shalt he his witness." "Ye are my
witnesses, saith the Lord."

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February 11
not be to a select few who will cheerfully receive us; but to all men" - to all whom we can reach, young or old, rich or poor, good or bad. We must never be silent like
those who are possessed by a dumb spirit; for the text before us is a command, and a promise, and we must not miss it - "Thou shalt he his witness." "Ye are my
witnesses, saith the Lord."

Lord, fulfill this word to me also!

February 11
ARE THE CHILDREN IN?

"I will pour my spirit upon thy seed, and my blessing upon thine offspring" Isaiah 44:3

Our dear children have not the Spirit of God by nature, as we plainly see. We see much in them which makes us fear as to their future, and this drives us to agonizing
prayer. When a son becomes specially perverse, we cry with Abraham, "Oh, that Ishmael might live before thee!" We would sooner see our daughters Hannahs than
empresses. This verse Should greatly encourage us. It follows upon the words, "Fear not, O Jacob, my servant," and it may well banish our fears.

The Lord will give His Spirit; will give it plentifully, pouring it out; will give it effectually, so that it shall be a real and eternal blessing. Under this divine outpouring our
children shall come forward, and "one shall say, I am the Lord's; and another shall call himself by the name of Jacob."

This is one of those promises concerning which the Lord will be inquired of. Should we not, at set times, in a distinct manner, pray for our offspring? We cannot give
them new hearts, but the Holy Spirit can; and He is easily to be entreated of. The great Father takes pleasure in the prayers of fathers and mothers. Have we any dear
ones outside of the ark? Let us not rest till they are shut in with us by the Lord's own hand.

February 12
GOD DELIGHTS TO GIVE

"And the Lord said unto Abraham, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward,
and eastward, and westward: for all the land which thou seest, to thee will I give it, and to thy seed for ever" Genesis 13:14, 15

A special blessing for a memorable occasion. Abram had settled a family dispute. He had said, "Let there be no strife, I pray thee, between thee and me, for we be
brethren"; and hence he received the blessing which belongs to peacemakers. The Lord and giver of peace delights to manifest His grace to those who seek peace and
pursue it. If we desire closer communion with God, we must keep closer to the ways of peace.

Abram had behaved very generously to his kinsman, giving him his choice of the land. If we deny ourselves for peace' sake, the Lord will more than make it up to us.
As far as the patriarch can see, he can claim, and we may do the like by faith. Abram had to wait for the actual possession, but the Lord entailed the land upon him and
his posterity. Boundless blessings belong to us by covenant gift. All things are ours. When we please the Lord, He makes us to look everywhere, and see all things our
own, whether things present, or things to come, all are ours, and we are Christ's, and Christ is God's.

February 13
BLESSED IN THE FIELD

"Blessed shalt thou be in the field" Deuteronomy 28:3

So was Isaac blessed when he walked therein at eventide to meditate. How often has the Lord met us when we have been alone! The hedges and the trees can bear
witness to our joy. We look for such blessedness again.

So was Boaz blessed when he reaped his harvest, and his workmen met him with benedictions. May the Lord prosper all who drive the plough! Every farmer may urge
this promise with God, if indeed he obeys the voice of the Lord God.

We go to the field to labor as father Adam did; and since the curse fell on the soil through the sin of Adam the first, it is a great comfort to find a blessing through Adam
the second.

We go to the field for exercise, and we are happy in the belief that the Lord will bless that exercise, and give us health, which we will use to His glory.

We go to the field to study nature, and there is nothing in a knowledge of the visible creation which may not be sanctified to the highest uses by the divine benediction.

We have at last to go to the field to bury our dead; yea, others will in their turn take us to God's acre in the field: but we are blessed, whether weeping at the tomb, or
sleeping in it.

February 14
MERCY TO THE UNDESERVING

"He that trusteth in the Lord, mercy shall compass him about" Psalm 32:10

O fair reward of trust! My Lord, grant it me to the full! The truster above all men feels himself to be a sinner; and lo, mercy is prepared for him: he knows himself to
have no deservings, but mercy comes in, and keeps house for him on a liberal scale. o Lord, give me this mercy, even as I trust in thee!

Observe, my soul, what a bodyguard thou hast! As a prince is compassed about with soldiery, so art thou compassed about with mercy. Before and behind, and on all
sides, ride these mounted guards of grace. We dwell in the center of the system of mercy, for we dwell in Christ Jesus.

O my soul, what an atmosphere dost thou breathe! As the air surrounds thee, even so does the mercy of thy Lord. To the wicked there are many sorrows, but to thee
there are so many mercies that thy sorrows are not worth mentioning. David says, "Be glad in the Lord, and rejoice, ye righteous; and shout for joy, all ye that are
upright in heart." In obedience to this precept my heart shall triumph in God, and I will tell out my gladness. As thou hast compassed me with mercy, I will also compass
thine altars, O my God, with songs of thanksgiving!

February 15
EVER   MINDFUL
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"The Lord hath been mindful of us: he will bless us" Psalm 115:12
thine altars, O my God, with songs of thanksgiving!

February 15
EVER MINDFUL

"The Lord hath been mindful of us: he will bless us" Psalm 115:12

I can set my seal to that first sentence. Cannot you? Yes, Jehovah has thought of us, provided for us, comforted us, delivered us, and guided us. In all the movements of
His providence He has been mindful of us, never overlooking our mean affairs. His mind has been full of us - that is the other form of the word "mindful." This has been
the case all along, and without a single break. At special times, however, we have more distinctly seen this mindfulness, and we would recall them at this hour with
overflowing gratitude. Yes, yes, "the Lord hath been mindful of us."

The next sentence is a logical inference from the former one. Since God is unchangeable, He will continue to be mindful of us in the future as He has been in the past;
and His mindfulness is tantamount to blessing us. But we have here, not only the conclusion of reason but the declaration of inspiration: we have it on the Holy Ghost's
authority - "HE WILL BLESS US." This means great things and unsearchable. The very indistinctness of the promise indicates its infinite reach. He will bless us after
His own divine manner, and that for ever and ever. Therefore, let us each say, "Bless the Lord, O my soul!"

February 16
YOU DEAL WITH GOD

"I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I am God, and not man" Hosea 11:9

The Lord thus makes known His sparing mercies. It may be that the reader is now under heavy displeasure, and everything threatens his speedy doom. Let the text
hold him up from despair. The Lord now invites you to consider your ways, and confess your sins. If He had been man, He would long ago have cut you off. If He
were now to act after the manner of men, it would be a word and a blow and then there would be an end of you: but it is not so, for "as high as the heavens are above
the earth, so high are his ways above your ways.

You rightly judge that He is angry, but He keepeth not His anger for ever: if you turn from sin to Jesus, God will turn from wrath. Because God is God, and not man,
there is still forgiveness for you, even though you may be steeped up to your throat in iniquity. You have a God to deal with, and not a hard man, nor even a merely just
man. No human being could have patience with you: you would have wearied out an angel, as you have wearied your sorrowing father; but God is longsuffering. Come
and try Him at once. Confess, believe, and turn from your evil way, and you shall be saved.

February 17
GOD CAN MAKE YOU STRONG

"Be ye strong therefore, and let not your hands be weak: for your work shall be rewarded" 1 Chronicles 15:7

God had done great things for King Asa and Judah, but yet they were a feeble folk. Their feet were very tottering in the ways of the Lord, and their hearts very
hesitating, so that they had to be warned that the Lord would be with them while they were with Him, but that if they forsook Him He would leave them. They were
also reminded of the sister kingdom, how ill it fared in its rebellion, and how the Lord was gracious to it when repentance was shown. The Lord's design was to confirm
them in His way, and make them strong in righteousness. So ought it to be with us. God deserves to be served with all the energy of which we are capable.

If the service of God is worth anything, it is worth everything. We shall find our best reward in the Lord's work if we do it with determined diligence. Our labor is not in
vain in the Lord, and we know it. Half-hearted work will bring no reward; but, when we throw our whole soul into the cause, we shall see prosperity. This text was
sent to the author of these notes in a day of terrible storm, and it suggested to him to put on all steam, with the assurance of reaching port in safety with a glorious
freight.

February 18
GOD WILL ANSWER

"He will fulfill the desire of them that fear him: he also will hear their cry, and will save them" Psalm 145:19

His own Spirit has wrought this desire in us, and therefore He will answer it. It is His own life within which prompts the cry, and therefore He will hear it. Those who
fear Him are men under the holiest influence, and, therefore, their desire is to glorify God, and enjoy Him for ever. Like Daniel, they are men of desires, and the Lord
will cause them to realize their aspirations.

Holy desires are grace in the blade, and the heavenly Husbandman will cultivate them till they come to the full corn in the ear. God-fearing men desire to be holy, to be
useful, to be a blessing to others, and so to honor their Lord. They desire supplies for their need, help under burdens, guidance in perplexity, deliverance in distress; and
sometimes this desire is so strong, and their case so pressing, that they cry out in agony, like little children in pain, and then the Lord works most comprehensively, and
does all that is needful, according to this Word - and will save them."

Yes, if we fear God, we have nothing else to fear; if we cry to the Lord, our salvation is certain.

Let the reader lay this text on his tongue, and keep it in his mouth all the day, and it will be to him as "a wafer made with honey."

February 19
BETTER FARTHER ON

"Though I have afflicted thee, I will afflict thee no more" Nahum 1:12

There is a limit to affliction. God sends it and God removes it. Do you sigh, and say "When will the end be?" Remember that our griefs will surely and finally end when
this poor earthly life is over. Let us quietly wait, and patiently endure the will of the Lord till He cometh.

Meanwhile, our Father in Heaven takes away the rod when His design in using it is fully served. When He has whipped away our folly, there will be no more strokes.
Or, if the affliction is sent for testing us, that our graces may glorify God, it will end when the Lord has made us bear witness to His praise. We would not wish the
affliction to depart till God has gotten out of us all the honor which we can possibly yield Him.
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There may today be "a great calm." Who knows how soon those raging billows will give place to a sea of glass, and the sea birds sit on the gentle waves? After long
tribulation the flail is hung up, and the wheat rests in the garner. We may, before many hours are past, be just as happy as now we are sorrowful. It is not hard for the
Meanwhile, our Father in Heaven takes away the rod when His design in using it is fully served. When He has whipped away our folly, there will be no more strokes.
Or, if the affliction is sent for testing us, that our graces may glorify God, it will end when the Lord has made us bear witness to His praise. We would not wish the
affliction to depart till God has gotten out of us all the honor which we can possibly yield Him.

There may today be "a great calm." Who knows how soon those raging billows will give place to a sea of glass, and the sea birds sit on the gentle waves? After long
tribulation the flail is hung up, and the wheat rests in the garner. We may, before many hours are past, be just as happy as now we are sorrowful. It is not hard for the
Lord to turn night into day. He that sends the clouds can as easily clear the skies. Let us be of good cheer. It is better on before. Let us sing Hallelujah by anticipation.

February 20
CONTINUAL GUIDANCE

"The Lord shall guide thee continually" Isaiah 58:11

What aileth thee? Hast thou lost thy way? Art thou entangled in a dark wood, and canst thou not find thy paths? Stand still, and see the salvation of God. He knows the
way, and He will direct thee in it if thou cry unto Him.

Every day brings its own perplexity. How sweet to feel that the guidance of the Lord is continual! If we choose our own way, or consult with flesh and blood, we cast
off the Lord's guidance; but if we abstain from self-will, then He will direct every step of our road, every hour of the day, and every day of the year, and every year of
our life. If we will but be guided, we shall be guided. If we will commit our way unto the Lord, He will direct our course so that we shall not lose ourselves.

But note to whom this promise is made. Read the previous verse: "If thou draw out thy soul to the hungry." We must feel for others, and give them, not a few dry crusts,
but such things as we ourselves would wish to receive. If we show a tender care for our fellow-creatures in the hour of their need, then will the Lord attend to our
necessities, and make Himself our continual Guide. Jesus is the Leader, not of misers, nor of those who oppress the poor, but of the kind and tender-hearted. Such
persons are pilgrims, who shall never miss their way.

February 21
BLESSING ON LITTLENESS

"He will bless them that fear the Lord, both small and great" Psalm 115:13

This is a word of cheer to those who are of humble station and mean estate. Our God has a very gracious consideration for those of small property, small talent, small
influence, small weight. God careth for the small things in creation, and even regards sparrows in their lighting upon the ground. Nothing is small to God, for He makes
use of insignificant agents for the accomplishment of His purposes. Let the least among men seek of God a blessing upon his littleness, and he shall find his contracted
sphere to be a happy one.

Among those who fear the Lord there are little and great. Some are babes, and others are giants. But these are all blessed. Little faith is blessed faith. Trembling hope is
blessed hope. Every grace of the Holy Spirit, even though it be only in the bud, bears a blessing within it. Moreover, the Lord Jesus bought both the small and the great
with the same precious blood, and He has engaged to preserve the lambs as well as the full-grown sheep. No mother overlooks her child because it is little; nay, the
smaller it is, the more tenderly does she nurse it. If there be any preference with the Lord, He does not arrange them as "great and small," but as "small and great.

February 22
PAST DELIVERANCE BEGETS FAITH

"David said moreover, The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine" 1
Samuel 17:37

This is not a promise if we consider only the words, but it is truly so as to its sense; for David spoke a word which the Lord endorsed by making it true. He argued
from past deliverances that he should receive help in a new danger. In Jesus all the promises are Yea and Amen to the glory of God by us, and so the Lord's former
dealings with His believing people will be repeated.

Come, then, let us recall the Lord's former lovingkindnesses. We could not have hoped to be delivered aforetime by our own strength; yet the Lord delivered us. Will
He not again save us? We are sure He will. As David ran to meet his foe, so will we. The Lord has been with us, He is with us, and He has said, "I will never leave
thee, nor forsake thee." Why do we tremble? Was the past a dream? Think of the dead bear and lion. Who is this Philistine? True, he is not quite the same, and is
neither bear nor lion; but then God is the same, and His honor is as much concerned in the one case as in the other. He did not save us from the beasts of the forest to
let a giant kill us. Let us be of good courage.

February 23
UNBROKEN FELLOWSHIP ESSENTIAL

"If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you" John 15:7

Of necessity we must be in Christ to live unto Him, and we must abide in Him to be able to claim the largesse of this promise from Him. To abide in Jesus is never to
quit Him for another love, or another object, but to remain in living, loving, conscious, willing union with Him. The branch is not only ever near the stem, but ever
receiving life and fruitfulness from it. All true believers abide in Christ in a sense; but there is a higher meaning, and this we must know before we can gain unlimited
power at the throne. "Ask what ye will" is for Enochs who walk with God, for Johns who lie in the Lord's bosom, for those whose union with Christ leads to constant
communion.

The heart must remain in love, the mind must be rooted in faith, the hope must be cemented to the Word, the whole man must be joined unto the Lord, or else it would
be dangerous to trust us with power in prayer. The carte blanche can only be given to one whose very life is, "Not I, but Christ liveth in me." O you who break your
fellowship, what power you lose! If you would be mighty in your pleadings, the Lord Himself must abide in you, and you in Him.

February 24
HEAR SO AS TO BE HEARD

"If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you" John 15:7
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Note well, that we must hear Jesus speak if we expect Him to hear us speak. If we have no ear for Christ, He will have no ear for us. In proportion as we hear we shall
be heard.
HEAR SO AS TO BE HEARD

"If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you" John 15:7

Note well, that we must hear Jesus speak if we expect Him to hear us speak. If we have no ear for Christ, He will have no ear for us. In proportion as we hear we shall
be heard.

Moreover, what is heard must remain, must live in us, and must abide in our character as a force and a power. We must receive the truths which Jesus taught, the
precepts which He issued, and the movements of His Spirit within u5; or we shall have no power at the mercy-seat.

Suppose our Lord's words to be received, and to abide in us, what a boundless field of privilege is opened up to us! We are to have our will in prayer, because we
have already surrendered our will to the Lord's command. Thus are Elijahs trained to handle the keys of Heaven, and lock or loose the clouds. One such man is worth
a thousand common Christians. Do we humbly desire to be intercessors for the church and the world, and like Luther to be able to have what we will of the Lord?
Then we must bow our ear to the voice of the Well-beloved, and treasure up His words, and carefully obey them. He had need to "hearken diligently" who would pray
effectually.

February 25
SET APART

"Ye shall be named the priests of the Lord" Isaiah 61:6

This literal promise to Israel belongs spiritually to the seed after the Spirit, namely, to all believers. If we live up to our privileges, we shall live unto God so clearly and
distinctly, that men shall see that we are set apart for holy service, and shall name us the priests of the Lord. We may work, or trade, as others do, and yet we may be
solely and wholly the ministering servants of God. Our one occupation shall be to present the perpetual sacrifice of prayer, and praise, and testimony, and self-
consecration, to the living God by Jesus Christ.

This being our one aim, we may leave distracting concerns to those who have no higher calling. "Let the dead bury their dead." It is written, "Strangers shall stand and
feed your flocks, and the sons of the alien shall be your plowmen and your vine-dressers." They may manage politics, puzzle out financial problems, discuss science,
and settle the last new quibbles of criticism; but we will give ourselves unto such service as becomes those who, like the Lord Jesus, are ordained to a perpetual
priesthood.

Accepting this honorable promise as involving a sacred duty, let us put on the vestments of holiness, and minister before the Lord all day long.

February 26
TRUTH ESTABLISHED

"The lip of truth shall be established for ever; but a lying tongue is but for a moment" Proverbs 12:19

Truth wears well. Time tests it, but it right well endures the trial. If, then, I have spoken the truth, and have for the present to suffer for it, I must be content to wait. If
also I believe the truth of God, and endeavor to declare it, I may meet with much opposition, but I need not fear, for ultimately the truth must prevail.

What a poor thing is the temporary triumph of falsehood! "A lying lip is but for a moment!" It is a mere gourd, which comes up in a night, and perishes in a night; and
the greater its development the more manifest its decay. On the other hand, how worthy of an immortal being is the avowal and defense of that truth which can never
change; the everlasting gospel, which is established in the immutable truth of an unchanging God! An old proverb saith, "He that speaks truth shames the devil."
Assuredly he that speaks the truth of God will put to shame all the devils in hell, and confound all the seed of the serpent which now hiss out their falsehoods.

O my heart, take care that thou be in all things on the side of truth, both in small things and great; but specially, on the side of Him by whom grace and truth have come
among men!

February 27
UNSTAGGERING TRUSTFULNESS

"He shall not be afraid of evil tidings: his heart is fixed, trusting in the Lord" Psalm 112:7

Suspense is dreadful. When we have no news from home, we are apt to grow anxious, and we cannot be persuaded that "no news is good news." Faith is the cure for
this condition of sadness: the Lord by His Spirit settles the mind in holy serenity, and all fear is gone as to the future as well as the present.

The fixedness of heart spoken of by the Psalmist is to be diligently sought after. It is not believing this or that promise of the Lord, but the general condition of
unstaggering trustfulness in our God, the confidence which we have in Him that He will neither do us ill Himself, nor suffer anyone else to harm us. This constant
confidence meets the unknown as well as the known of life. Let the morrow be what it may, our God is the God of tomorrow. Whatever events may have happened,
which to us are unknown, our Jehovah is God of the unknown as well as of the known. We are determined to trust the Lord, come what may. If the very worst should
happen, our God is still the greatest and best. Therefore will we not fear though the postman's knock should startle us, or a telegram wake us at midnight. The Lord
liveth, and what can His children fear?

February 28
REAL ESTATE IN HEAVEN

"Knowing in yourselves that ye have in heaven a better and an enduring substance" Hebrews 10:34

This is well. Our substance here is very insubstantial; there is no substance in it. But God has given us a promise of real estate in the glory-land, and that promise comes
to our hearts with such full assurance of its certainty, that we know in ourselves that we have an enduring substance there. Yes, "we have" it even now. They say, "A
bird in the hand is worth two in the bush"; but we have our bird in the bush and in the hand too. Heaven is even now our own. We have the title-deed of it, we have the
earnest of it, we have the first fruits of it. We have Heaven in price, in promise, and in principle: this we know not only by the hearing of the ear, but "in ourselves."

Should not the thought of the better substance on the other side of Jordan reconcile us to present losses? Our spending-money we may lose, but our treasure is safe.
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                                                                                                                                                            a better
substance, a better promise; and all this comes to us by a better covenant; wherefore, let us be in better spirits, and say unto the Lord, "Every day will I bless thee; and
praise thy name for ever and ever."
earnest of it, we have the first fruits of it. We have Heaven in price, in promise, and in principle: this we know not only by the hearing of the ear, but "in ourselves."

Should not the thought of the better substance on the other side of Jordan reconcile us to present losses? Our spending-money we may lose, but our treasure is safe.
We have lost the shadows, but the substance remains, for our Saviour lives, and the place which He has prepared for us abides. There is a better land, a better
substance, a better promise; and all this comes to us by a better covenant; wherefore, let us be in better spirits, and say unto the Lord, "Every day will I bless thee; and
praise thy name for ever and ever."

February 29
WHAT FOLLOWS US

"Surely goodness and mercy shall follow me all the days of my life" Psalm 23:6

A devout poet sings-

"Lord, when thou

Puttest in my time a day, as thou dost now,

Unknown in other years, grant, I entreat,

Such grace illume it, that whate'er its phase

It add to holiness, and lengthen praise!"

This day comes but once in four years, Oh, that we could win a fourfold blessing upon it! Up till now goodness and mercy, like two guards, have followed us from day
to day, bringing up the rear even as grace leads the van; and as this out-of-the-way day is one of the days of our life, the two guardian angels will be with us today also.
Goodness to supply our needs, and mercy to blot out our sins - these twain shall attend our every step this day, and every day till days shall be no more. Wherefore, let
us serve the Lord on this peculiar day with special consecration of heart, and sing His praises with more zest and sweetness than ever. Could we not today make an
unusual offering to the cause of God, or to the poor? By inventiveness of love let us make this twenty-ninth of February a day to be remembered forever.

THE MONTH OF MARCH
March 1
JOY FOR THE CAST-OUT

"Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name's sake, said, Let the Lord be glorified: but he shall
appear to your joy, and they shall be ashamed" Isaiah 66:5

Possibly this text may not apply to one in a thousand of the readers of this little book of promises; but the Lord cheers that one in such words as these. Let us pray for
all such as are cast out wrongfully from the society which they love. May the Lord appear to their joy!

The text applies to truly gracious men who tremble at the word of the Lord. These were hated of their brethren, and at length cast out because of their fidelity and their
holiness. This must have been very bitter to them; and all the more so because their casting out was done in the name of religion, and professedly with the view of
glorifying God. How much is done for the devil in the name of God! The use of the name of Jehovah to add venom to the bite of the old serpent is an instance of his
subtlety.

The appearing of the Lord for them is the hope of His persecuted people. He appears as the advocate and defender of His elect; and when He does so, it means a
clear deliverance for the God-fearing and shame for their oppressors. O Lord, fulfill this word to those whom men are deriding!

March 2
GIVING WITHOUT A WHISPER

"But when thou doest alms, let not thy left hand know what thy right hand doeth: that thine alms may be in secret: and thy Father which seeth in secret himself shall
reward thee openly" Matthew 6:3,4

No promise is made to those who give to the poor to be seen of men. They have their reward at once, and cannot expect to be paid twice.

Let us hide away our charity; - yes, hide it even from ourselves. Give so often and so much as a matter of course, that you no more take note that you have helped the
poor than that you have eaten your regular meals. Do your alms without even whispering to yourself, "How generous I am!" Do not thus attempt to reward yourself.
Leave the matter with God, who never fails to see, to record, and to reward. Blessed is the man who is busy in secret with his kindness: he finds a special joy in his
unknown benevolences. This is the bread, which eaten by stealth, is sweeter than the banquets of kings. How can I indulge myself today with this delightful luxury? Let
me have a real feast of tenderness and flow of soul.

Here and hereafter the Lord, Himself, will personally see to the rewarding of the secret giver of alms. This will be in His own way and time; and He will choose the very
best. How much this promise means it will need eternity to reveal.

March 3
NOT LEFT TO PERISH

"For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption" Psalm 16:10

This word has its proper fulfillment in the Lord Jesus; but it applies also, with a variation, to all who are in Him. Our soul shall not be left in the separate state, and our
body, though it see corruption, shall rise again. The general meaning, rather than the specific application, is that to which we would call our readers' thoughts at this
particular time.

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We           (c) 2005-2009,
    may descend                Infobase
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                                          we seem Corp.
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and consciousness; but we cannot remain there. Our inward death as to joy and hope may proceed very far; but it cannot run on to its full consequences, so as to reach
the utter corruption of black despair. We may go very low, but not lower than the Lord permits; we may stay in the lowest dungeon of doubt for a while, but we shall
not perish there. The star of hope is still in the sky when the night is blackest. The Lord will not forget us and hand us over to the enemy. Let us rest in hope. We have
This word has its proper fulfillment in the Lord Jesus; but it applies also, with a variation, to all who are in Him. Our soul shall not be left in the separate state, and our
body, though it see corruption, shall rise again. The general meaning, rather than the specific application, is that to which we would call our readers' thoughts at this
particular time.

We may descend in spirit very low till we seem to be plunged in the abyss of hell; but we shall not be left there. We may appear to be at death's door in heart, and soul,
and consciousness; but we cannot remain there. Our inward death as to joy and hope may proceed very far; but it cannot run on to its full consequences, so as to reach
the utter corruption of black despair. We may go very low, but not lower than the Lord permits; we may stay in the lowest dungeon of doubt for a while, but we shall
not perish there. The star of hope is still in the sky when the night is blackest. The Lord will not forget us and hand us over to the enemy. Let us rest in hope. We have
to deal with One whose mercy endureth for ever. Surely, out of death, and darkness, and despair we shall yet arise to life, light, and liberty.

March 4
HONOR GOD

"Them that honor me I will honor" 1 Samuel 2:30

Do I make the honor of God the great object of my life and the rule of my conduct? If so, He will honor me. I may for a while receive no honor from man, but God will
Himself put honor upon me in the most effectual manner. In the end it will be found the surest way to honor to be willing to be put to shame for conscience' sake.

Eli had not honored the Lord by ruling his household well, and his sons had not honored the Lord by behavior worthy of their sacred office, and therefore the Lord did
not honor them, but took the high-priesthood out of their family, and made young Samuel to be ruler in the land instead of any of their line. If I would have my family
ennobled, I must honor the Lord in all things. God may allow the wicked to win worldly honors; but the dignity which He Himself gives, even glory, honor, and
immortality, He reserves for those who by holy obedience take care to honor Him.

What can I do this day to honor the Lord? I will promote His glory by my spoken testimony, and by my practical obedience. I will also honor Him with my substance,
and by offering to Him some special service. Let me sit down and think how I can honor Him, since He will honor me.

March 5
HOME BLESSINGS

"He blesseth the habitation of the just" Proverbs 3:33

He fears the Lord, and therefore he comes under the divine protection even as to the roof which covers himself and his family. His home is an abode of love, a school
of holy training, and a place of heavenly light. In it there is a family altar where the name of the Lord is daily had in reverence. Therefore the Lord blesses his habitation.
It may be a humble cottage or a lordly mansion; but the Lord's blessing comes because of the character of the inhabitant, and not because of the size of the dwelling.

That house is most blest in which the master and mistress are God-fearing people; but a son or daughter or even a servant may bring a blessing on a whole household.
The Lord often preserves, prospers, and provides for a family for the sake of one or two in it, who are just persons in His esteem, because His grace has made them
so. Beloved, let us have Jesus for our constant guest even as the sisters of Bethany had, and then we shall be blessed indeed.

Let us look to it that in all things we are just - in our trade, in our judgment of others, in our treatment of neighbors, and in our own personal character. A just God
cannot bless unjust transactions.

March 6
GUARDIAN OF THE FATHERLESS

"In thee the fatherless findeth mercy" Hosea 14:3

This is an excellent reason for casting away all other confidences and relying upon the Lord alone. When a child is left without its natural protector, our God steps in
and becomes his guardian: so also when a man has lost every object of dependence, he may cast himself upon the living God and find in Him all that he needs. Orphans
are cast upon the fatherhood of God, and He provides for them. The writer of these pages knows what it is to hang on the bare arm of God, and he bears his willing
witness that no trust is so well warranted by facts, or so sure to be rewarded by results, as trust in the invisible but ever living God.

Some children who have fathers are not much the better off because of them, but the fatherless with God are rich. Better have God and no other friend than all the
patrons on the earth and no God. To be bereaved of the creature is painful, but so long as the Lord remains the fountain of mercy to us, we are not truly orphaned. Let
fatherless children plead the gracious word for this morning, and let all who have been bereaved of visible support do the same. Lord, let me find mercy in thee! The
more needy and helpless I am, the more confidently do I appeal to thy loving heart.

March 7
FROM FETTERS FREE

"The Lord looseth the prisoners" Psalm 146:7

He has done it. Remember Joseph, Israel in Egypt, Manasseh, Jeremiah, Peter, and many others. He can do it still. He breaks the bars of brass with a word, and snaps
the fetters of iron with a look. He is doing it. In a thousand places troubled ones are coming forth to light and enlargement. Jesus still proclaims the opening of the prison
to them that are bound. At this moment doors are flying back and fetters are dropping to the ground.

He will delight to set you free, dear friend, if at this time you are mourning because of sorrow, doubt, and fear. It will be a joy to Jesus to give you liberty. It will give
Him as great a pleasure to loose you as it will be a pleasure to you to be loosed. No, you have not to snap the iron band: the Lord Himself will do it. Only trust Him,
and He will be your Emancipator. Believe in Him in spite of the stone walls, or the manacles of iron. Satan cannot hold you, sin cannot enchain you, even despair
cannot bind you, if you will now believe in the Lord Jesus, and in the freeness of His grace, and the fullness of His power to save.

Defy the enemy, and let the word now before you be your song of deliverance: "Jehovah looseth the prisoners."

March 8
OUR SUBSTANCE BLESSED
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"Blessed shall be thy basket and thy store" Deuteronomy 28:5

Obedience brings a blessing on all the provisions which our industry earns for us. That which comes in and goes out at once, like fruit in the basket which is for
March 8
OUR SUBSTANCE BLESSED

"Blessed shall be thy basket and thy store" Deuteronomy 28:5

Obedience brings a blessing on all the provisions which our industry earns for us. That which comes in and goes out at once, like fruit in the basket which is for
immediate use, shall be blest; and that which is laid by with us for a longer season shall equally receive a blessing. Perhaps ours is a handbasket portion. We have a little
for breakfast, and a scanty bite for dinner in a basket when we go out to do our work in the morning. This is well, for the blessing of God is promised to the basket. If
we live from hand to mouth, getting each day's supply in the day, we are as well off as Israel; for when the Lord entertained His favored people He Only gave them a
day's manna at a time. What more did they need? What more do we need?

But if we have a store, how much we need the Lord to bless it! For there is the care of getting, the care of keeping, the care of managing, the care of using; and, unless
the Lord bless it, these cares will eat into our hearts, till our goods become our gods, and our cares prove cankers.

O Lord, bless our substance. Enable us to use it for thy glory. Help us to keep worldly things in their proper places, and never may our savings endanger the saving of
our souls.

March 9
PRAYER FOR PEACE

"And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it: for in the peace thereof shall ye have peace
Jeremiah 29:7

The principle involved in this text would suggest to all of us who are the Lord's strangers and foreigners that we should be desirous to promote the peace and prosperity
of the people among whom we dwell. Specially should our nation and our city be blest by our constant intercession. An earnest prayer for your country and other
countries is well becoming in the mouth of every believer.

Eagerly let us pray for the great boon of peace, both at home and abroad. If strife should cause bloodshed in our streets, or if foreign battle should slay our brave
soldiers, we should all bewail the calamity; let us therefore pray for peace, and diligently promote those principles by which the classes at home and the races abroad
may be bound together in bonds of amity.

We ourselves are promised quiet in connection with the peace of the nation, and this most desirable; for thus we can bring up our families in the fear of the Lord, and
also preach the gospel without let or hindrance. Today let us be much in prayer for our country, confessing national sins, and asking for national pardon and blessing,
for Jesus' sake.

March 10
WALK IN LIGHT

"I am come a light into the world, that whosoever believeth on me should not abide in darkness" John 12:46

This world is dark as midnight; Jesus has come that by faith we may have light, and may no longer sit in the gloom which covers all the rest of mankind.

Whosoever is a very wide term: it means you and me. If we trust in Jesus we shall no more sit in the dark shadow of death, but shall enter into the warm light of a day
which shall never end. Why do we not come out into the light at once?

A cloud may sometimes hover over us, but we shall not abide in darkness if we believe in Jesus. He has come to give us broad daylight. Shall He come in vain? If we
have faith we have the privilege of sunlight: let us enjoy it. From the night of natural depravity, of ignorance, of doubt, of despair, of sin, of dread, Jesus has come to set
us free; and all believers shall know that He no more comes in vain than the sun rises and fails to scatter his heat and light.

Shake off thy depression, dear brother. Abide not in the dark, but abide in the light. In Jesus is thy hope, thy joy, thy Heaven. Look to Him, to Him only, and thou shalt
rejoice as the birds rejoice at sunrise, and as the angels rejoice before the throne.

March 11
WHOSE BATTLE?

"And all this assembly shall know that the Lord saveth not with sword and spear: for the battle is the Lord's, and he will give you into our hands" 1 Samuel 17:47

Let this point be settled, that the battle is the Lord's, and we may be quite sure of the victory, and of the victory in such a way as will best of all display the power of
God. The Lord is too much forgotten by all men, yea, even by the assemblies of Israel; and when there is an opportunity to make men see that the Great First Cause
can achieve His purposes without the power of man, it is a priceless occasion which should be well employed. Even Israel looks too much to sword and spear. It is a
grand thing to have no sword in the hand of David, and yet for David to know that his God will overthrow a whole army of aliens.

If we are indeed contending for truth and righteousness, let us not tarry till we have talent, or wealth, or any other form of visible power at our disposal; but with such
stones as we find in the brook, and with our own usual sling, let us run to meet the enemy. If it were our own battle we might not be confident; but if we are standing up
for Jesus, and warring in His strength alone, who can withstand us? Without a trace of hesitancy let us face the Philistines; for the Lord of Hosts is with us, and who can
be against us?

March 12
GOING OUT WITH JOY

"And of Zebulun he said, Rejoice, Zebulun, in thy going out" Deuteronomy 33:18

The blessings of the tribes are ours; for we are the true Israel who worship God in the spirit, and have no confidence in the flesh. Zebulun is to rejoice because Jehovah
will bless his "going out"; we also see a promise for ourselves lying latent in this benediction. When we go out we will look out for occasions of joy.
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We   go out to travel, and the providence of God is our convoy. We go out to emigrate, and the Lord is with us both on land and sea. We go out as missionaries,
Jesus saith, "Lo, I am with you unto the end of the world." We go out day by day to our labor, and we may do so with pleasure, for God will be with us from morn till
eve.
The blessings of the tribes are ours; for we are the true Israel who worship God in the spirit, and have no confidence in the flesh. Zebulun is to rejoice because Jehovah
will bless his "going out"; we also see a promise for ourselves lying latent in this benediction. When we go out we will look out for occasions of joy.

We go out to travel, and the providence of God is our convoy. We go out to emigrate, and the Lord is with us both on land and sea. We go out as missionaries, and
Jesus saith, "Lo, I am with you unto the end of the world." We go out day by day to our labor, and we may do so with pleasure, for God will be with us from morn till
eve.

A fear sometimes creeps over us when starting, for we know not what we may meet with; but this blessing may serve us right well as a word of good cheer. As we
pack up for moving, let us put this verse into our traveling trunk; let us drop it into our hearts, and keep it there; yea, let us lay it on our tongue to make us sing. Let us
weigh anchor with a song, or jump into the carriage with a psalm. Let us belong to the rejoicing tribe, and in our every movement praise the Lord with joyful hearts.

March 13
DESPISE NOT THY YOUTH

"Then said I, Ah, Lord God! behold, I cannot speak; for I am a child. But the Lord said unto me, Say not, I am a child: for thou shalt go to all that I shall send thee, and
whatsoever I command thee thou shalt speak" Jeremiah 1:6, 7

Jeremiah was young and felt a natural shrinking when sent upon a great errand by the Lord; but He who sent him would not have him say, "I am a child." What he was
in himself must not be mentioned, but lost in the consideration that he was chosen to speak for God. He had not to think out and invent a message, nor to choose an
audience: he was to speak what God commanded, and speak where God sent him, and this he would be enabled to do in strength not his own.

Is it not so with some young preacher, or teacher who may read these lines? God knows how young you are, and how slender are your knowledge and experience; but
if He chooses to send you, it is not for you to shrink from the heavenly call. God will magnify Himself in your feebleness. If you were as old as Methuselah, how much
would your years help you? If you were as wise as Solomon, you might be equally as willful as he. Keep you to your message and it will be your wisdom; follow your
marching orders and they will be your discretion.

March 14
TENDER COMFORT

"As one whom his mother comforteth, so will I comfort you" Isaiah 66:13

A mother's comfort! Ah, this is tenderness itself. How she enters into her child's grief! How she presses him to her bosom, and tries to take all his sorrow into her own
heart! He can tell her all, and she will sympathize as nobody else can. Of all comforters the child loves best his mother, and even full-grown men have found it so.

Does Jehovah condescend to act the mother's part? This is goodness indeed. We readily perceive how He is a father; but will He be as a mother also? Does not this
invite us to holy familiarity, to unreserved confidence, to sacred rest? When God Himself becomes "the Comforter" no anguish can long abide. Let us tell out our
trouble, even though sobs and sighs should become our readiest utterance. He will not despise us for our tears; our mother did not. He will consider our weakness as
she did, and He will put away our faults, only in a surer, safer way than our mother could do. We will not try to bear our grief alone: that would be unkind to one so
gentle and so kind. Let us begin the day with our loving God, and wherefore should we not finish it in the same company, since mothers weary not of their children?

March 15
GOD IS A SANCTUARY

"Therefore say, Thus saith the Lord God; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to
them as a little sanctuary in the countries where they shall come" Ezekiel 11:16

Banished from the public means of grace, we are not removed from the grace of the means. The Lord who places His people where they feel as exiles will Himself be
with them, and be to them all that they could have had at home, in the place of their solemn assemblies. Take this to yourselves, O ye who are called to wander!

God is to His people a place of refuge. They find sanctuary with Him from every adversary. He is their place of worship too. He is with them as with Jacob when he
slept in the open field, and rising, said, "Surely God was in this place." To them also He will be a sanctuary of quiet, like the Holy of Holies, which was the noiseless
abode of the Eternal. They shall be quiet from fear of evil.

God Himself, in Christ Jesus, is the sanctuary of mercy. The ark of the covenant is the Lord Jesus, and Aaron's rod, the pot of manna, the tables of the law, all are in
Christ our sanctuary. In God we find the shrine of holiness and of communion. What more do we need? O Lord, fulfill this promise and be ever to us as a little
sanctuary!

March 16
TO OTHERS AND "ENSAMPLE"

"Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you" Philippians 4:9

It is well when a man can with advantage be so minutely copied as Paul might have been. Oh, for grace to imitate him this day and every day!

Should we, through divine grace, carry into practice the Pauline teaching, we may claim the promise which is now open before us; and what a promise it is! God, who
loves peace, makes peace, and breathes peace, will be with us. "Peace be with you is a sweet benediction; but for the God of peace to be with us is far more. Thus we
have the fountain as well as the streams, the sun as well as his beams. If the God of peace be with us, we shall enjoy the peace of God which passeth all understanding,
even though outward circumstances should threaten to disturb. If men quarrel, we shall be sure to be peacemakers, if the Maker of peace be with us.

It is in the way of truth that real peace is found. If we quit the faith or leave the path of righteousness under the notion of promoting peace, we shall be greatly mistaken.
First pure, then peaceable, is the order of wisdom and of fact. Let us keep to Paul's line, and we shall have the God of peace with us as He was with the apostle.

March 17
FEAR TO FEAR
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"Be not afraid of their faces: for I am with thee to deliver thee, saith the Lord" Jeremiah 1:8

Whenever fear comes in and makes us falter, we are in danger of falling into sin. Conceit is to be dreaded, but so is cowardice. "Dare to be a Daniel." Our great
March 17
FEAR TO FEAR

"Be not afraid of their faces: for I am with thee to deliver thee, saith the Lord" Jeremiah 1:8

Whenever fear comes in and makes us falter, we are in danger of falling into sin. Conceit is to be dreaded, but so is cowardice. "Dare to be a Daniel." Our great
Captain should be served by brave soldiers.

What a reason for bravery is here! God is with those who are with Him. God will never be away when the hour of struggle comes. Do they threaten you? Who are you
that you should be afraid of a man that shall die? Will you lose your situation? Your God whom you serve will find bread and water for His servants. Can you not trust
Him? Do they pour ridicule upon you? Will this break your bones or your heart? Bear it for Christ's sake, and even rejoice because of it.

God is with the true, the just, the holy, to deliver them; and He will deliver you. Remember how Daniel came out of the lions' den, and the three holy children out of the
furnace. Yours is not so desperate a case as theirs; but if it were, the Lord would bear you through, and make you more than a conqueror. Fear to fear. Be afraid to be
afraid. Your worst enemy is within your own bosom. Get to your knees and cry for help, and then rise up saying, "I will trust, and not be afraid."

March 18
CONTINUE UPRIGHT

"The prayer of the upright is his delight" Proverbs 15:8

This is as good as a promise, for it declares a present fact, which will be the same throughout all ages. God takes great pleasure in the prayers of upright men; He even
calls them His delight. Our first concern is to be upright. Neither bending this way nor that, continue upright: not crooked with policy, nor prostrate by yielding to evil,
be you upright in strict integrity and straightforwardness. If we begin to shuffle and shift, we shall be left to shift for ourselves. If we try crooked ways, we shall find that
we cannot pray, and if we pretend to do so, we shall find our prayers shut out of Heaven.

Are we acting in a straight line and thus following out the Lord's revealed will? Then let us pray much and pray in faith. If our prayer is God's delight, let us not stint Him
in that which gives Him pleasure. He does not consider the grammar of it, nor the metaphysics of it, nor the rhetoric of it; in all these men might despise it. He, as a
Father, takes pleasure in the lispings of His own babes, the stammerings of His new-born sons and daughters. Should we not delight in prayer since the Lord delights in
it? Let us make errands to the throne. The Lord finds us enough reasons for prayer, and we ought to thank Him that it is so.

March 19
BECOMING FIT FOR GLORY

"The Lord will give grace and glory" Psalm 84:11

Grace is what we need just now, and it is to be had freely. What can be freer than a gift? Today we shall receive sustaining, strengthening, sanctifying, satisfying grace.
He has given daily grace until now, and as for the future, that grace is still sufficient. If we have but little grace the fault must lie in ourselves; for the Lord is not
straitened, neither is He slow to bestow it in abundance. We may ask for as much as we will and never fear a refusal. He giveth liberally and upbraideth not.

The Lord may not give gold, but He will give grace: He may not give gain, but He will give grace. He will certainly send us trial, but He will give grace in proportion
thereto. We may be called to labor, and to suffer, but with the call there will come all the grace required.

What an AND is that in the text - "and glory!" We do not need glory yet, and we are not yet fit for it; but we shall have it in due order. After we have eaten the bread
of grace, we shall drink the wine of glory. We must go through the holy -which is grace, to the holiest of all - which is glory. These words "and glory" are enough to
make a man dance for joy. A little while - a little while, and then glory forever!

March 20
DIVINE PROVISION

"Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall he not much more clothe you, O ye of little faith." Matthew
6:30

Clothes are expensive, and poor believers may be led into anxiety as to where their next suit will come from. The soles are thin; how shall we get new shoes? See how
our thoughtful Lord has provided against this care. Our heavenly Father clothes the grass of the field with a splendor such as Solomon could not equal: will He not
clothe His own children? We are sure He will. There may be many a patch and a darn, but raiment we shall have.

A poor minister found his clothes nearly threadbare, and so far gone that they would hardly hold together; but as a servant of the Lord he expected his Master to find
him his livery. It so happened that the writer on a visit to a friend had the loan of the good man's pulpit, and it came into his mind to make a collection for him, and there
was his suit. Many other cases we have seen in which those who have served the Lord have found Him considerate of their wardrobe. He who made man so that when
he had sinned he needed garments, also in mercy supplied him with them; and those which the Lord gave to our first parents were far better than those they made for
themselves.

March 21
AVOID THAT SLIP

"Then shalt thou walk in thy way safely, and thy foot shall not stumble" Proverbs 3:23

That is to say, if we follow the ways of wisdom and holiness we shall be preserved in them. He who travels by daylight along the highway is under some protection.
There is a way for every man, namely, his own proper calling in life, and if we devoutly walk therein in the fear of God He will preserve US from evil. We may not
travel luxuriously, but we shall walk safely. We may not be able to run like young men, but we shall be able to walk like good men.

Our greatest danger lies in ourselves: our feeble foot is so sadly apt to stumble. Let us ask for more moral strength that our tendency to slip may be overcome. Some
stumble because they do not see the stone in the way: divine grace enables us to perceive sin, and so to avoid it. Let us plead this promise, and trust in Him who
upholds His chosen.
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Alas! our worst peril is our own carelessness, but against this the Lord Jesus has put us on our guard, saying, "Watch and pray.
Our greatest danger lies in ourselves: our feeble foot is so sadly apt to stumble. Let us ask for more moral strength that our tendency to slip may be overcome. Some
stumble because they do not see the stone in the way: divine grace enables us to perceive sin, and so to avoid it. Let us plead this promise, and trust in Him who
upholds His chosen.

Alas! our worst peril is our own carelessness, but against this the Lord Jesus has put us on our guard, saying, "Watch and pray.

Oh for grace to walk this day without a single stumble! It is not enough that we do not actually fall; our cry should be that we may not make the smallest slip with our
feet, but may at the last adore Him "who is able to keep us from stumbling."

March 22
GRACE FOR THE HUMBLE

"He giveth grace unto the humble" James 4:6

Humble hearts seek grace, and therefore they get it. Humble hearts yield to the sweet influences of grace, and so it is bestowed on them more and more largely.
Humble hearts lie in the valleys where streams of grace are flowing, and hence they drink of them. Humble hearts are grateful for grace and give the Lord the glory of it,
and hence it is consistent with His honor to give it to them.

Come, dear reader, take a lowly place. Be little in thine own esteem, that the Lord may make much of thee. Perhaps the sigh breaks out, "I fear I am not humble." It
may be that this is the language of true humility. Some are proud of being humble, and this is one of the very worst sorts of pride. We are needy, helpless, undeserving,
hell-deserving creatures, and if we are not humble we ought to be. Let us humble ourselves because of our sins against humility, and then the Lord will give us to taste
of His favor. It is grace which makes us humble, and grace which finds in this humility an opportunity for pouring in more grace. Let us go down that we may rise. Let
us be poor in spirit that God may make us rich. Let us be humble that we may not need to be humbled, but may be exalted by the grace of God.

March 23
A SURE GUIDE

"I will bring the blind by a way that they knew not" Isaiah 42:16

Think of the infinitely glorious Jehovah acting as a Guide to the blind! What boundless condescension does this imply! A blind man cannot find a way which he does not
know. Even when he knows the road, it is hard for him to traverse it; but a road which he has not known is quite out of the question for his unguided feet. Now, we are
by nature blind as to the way of salvation, and yet the Lord leads us into it, and brings us to Himself, and then opens our eyes. As to the future, we are all of us blind,
and cannot see an hour before us; but the Lord Jesus will lead us even to our journey's end. Blessed be His name!

We cannot guess in which way deliverance can possibly come to us, but the Lord knows, and He will lead us till we shall have escaped every danger. Happy are those
who place their hand in that of the great Guide, and leave their way and themselves entirely with Him. He will bring them all the way; and when He has brought them
home to glory and has opened their eyes to see the way by which He has led them, what a song of gratitude will they sing unto their great Benefactor! Lord, lead thy
poor blind child this day, for I know not my way!

March 24
ESTABLISHED AND KEPT

"But the Lord is faithful, who shall stablish you, and keep you from evil" 2 Thessalonians 3:3

Men are often as devoid of reason as of faith. There are with us still "unreasonable and wicked men." There is no use in arguing with them or trying to be at peace with
them: they are false at heart, and deceitful in speech. Well, what of this? Shall we worry ourselves with them? No; let us turn to the Lord, for He is faithful. No promise
from His Word will ever be broken. He is neither unreasonable in His demands upon us, nor unfaithful to our claims upon Him. We have a faithful God. Be this our joy.

He will stablish us so that wicked men shall not cause our downfall, and He will keep us so that none of the evils which now assail us shall really do us damage. What a
blessing for us that we need not contend with men, but are allowed to shelter ourselves in the Lord Jesus, who is in truest sympathy with us. There is one true heart, one
faithful mind, one never changing Love; there let us repose. The Lord will fulfill the purpose of His grace to us, His servants, and we need not allow a shadow of a fear
to fall upon our spirits. Not all that men or devils can do can hinder us of the divine protection and provision. This day let us pray the Lord to stablish and keep us.

March 25
REFRESHING SLEEP

"When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet" Proverbs 3:24

Is the reader likely to be confined for a while to the bed by sickness? let him go upstairs without distress with this promise upon his heart - "When thou liest down, thou
shalt not be afraid."

When we go to bed at night, let this word smooth our pillow. We cannot guard ourselves in sleep, but the Lord will keep us through the night. Those who lie down
under the protection of the Lord are as secure as kings and queens in their palaces, and a great deal more so. If with our lying down there is a laying down of all cares
and ambitions, we shall get refreshment out of our beds such as the anxious and covetous never find in theirs. Ill dreams shall be banished, or even if they come, we
shall wipe out the impression of them, knowing that they are only dreams.

If we sleep thus we shall do well. How sweetly Peter slept when even the angel's light did not wake him, and he needed a hard jog in the side to wake him up. And yet
he was sentenced to die on the morrow. Thus have martyrs slept before their burning. "So he giveth his beloved sleep."

To have sweet sleep we must have sweet lives, sweet tempers, sweet meditations, and sweet love.

March 26
THE CARE OF THE POOR

"The Lord will strengthen him upon the bed of languishing" Psalm 41:3
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Remember that this is a promise to the man who considers the poor. Are you one of these? Then take home the text.
THE CARE OF THE POOR

"The Lord will strengthen him upon the bed of languishing" Psalm 41:3

Remember that this is a promise to the man who considers the poor. Are you one of these? Then take home the text.

See how in the hour of sickness the God of the poor will bless the man who cares for the poor! The everlasting arms shall stay up his soul as friendly hands and downy
pillows stay up the body of the sick. How tender and sympathizing is this image; how near it brings our God to our infirmities and sicknesses! Whoever heard this of the
old heathen Jove, or of the gods of India, or China? This is language peculiar to the God of Israel; He it is who deigns to become nurse and attendant upon good men.
If He smites with one hand, He sustains with the other. Oh, it is blessed fainting when one falls upon the Lord's own bosom, and is borne thereon! Grace is the best of
restoratives; divine love is the safest stimulant for a languishing patient; it makes the soul strong as a giant, even when the bones are breaking through the skin. No
physician like the Lord, no tonic like His promise, no wine like His love.

If the reader has failed in his duty to the poor, let him see what he is losing, and at once become their friend and helper.

March 27
DRAWING NEAR TO GOD

"Draw nigh to God, and he will draw nigh to you James 4:8

The nearer we come to God, the more graciously will He reveal Himself to us. When the prodigal comes to his father, his father runs to meet him. When the wandering
dove returns to the ark, Noah puts out his hand to pull her in unto him. When the tender wife seeks her husband's society, he comes to her on wings of love. Come
then, dear friend, let us draw nigh to God who so graciously awaits us, yea, comes to meet us.

Did you ever notice that passage in Isaiah 58:9? There the Lord seems to put Himself at the disposal of His people, saying to them, "Here I am." As much as to say -
"What have you to say to me? What can I do for you? I am waiting to bless you. How can we hesitate to draw near? God is nigh to forgive, to bless, to comfort, to
help, to quicken, to deliver. Let it be the main point with us to get near to God. This done, all is done. If we draw near to others, they may before long grow weary of
us and leave us; but if we seek the Lord alone, no change will come over His mind, but He will continue to come nearer and yet nearer to us by fuller and more joyful
fellowship.

March 28
LEAD THE WAY

"The Lord shall make thee the head, and not the tail" Deuteronomy 28:13

If we obey the Lord, He will compel our adversaries to see that His blessing rests upon us. Though this be a promise of the law, yet it stands good to the people of
God; for Jesus has removed the curse, but He has established the blessing.

It is for saints to lead the way among men by holy influence: they are not to be the tail, to be dragged hither and thither by others. We must not yield to the spirit of the
age, but compel the age to do homage to Christ. If the Lord be with us, we shall not crave toleration for religion, but we shall seek to seat it on the throne of society.
Has not the Lord Jesus made His people priests? Surely they are to teach, and must not be learners from the philosophies of unbelievers. Are we not in Christ made
kings to reign upon the earth? How, then, can we be the servants of custom, the slaves of human opinion?

Have you, dear friend, taken up your true position for Jesus? Too many are silent because diffident, if not cowardly. Should we allow the name of the Lord Jesus to be
kept in the background? Should our religion drag along as a tail? Should it not rather lead the way and be the ruling force with ourselves and others?

March 29
DAUNTLESS FAITH

"I am with thee, and no man shall set on thee to hurt thee" Acts 18:10

So long as the Lord had work for Paul to do in Corinth, the fury of the mob was restrained. The Jews opposed themselves and blasphemed; but they could neither stop
the preaching of the gospel, nor the conversion of the hearers. God has power over the most violent minds. He makes the wrath of man to praise Him when it breaks
forth, but He still more displays His goodness when He restrains it; and He can restrain it. "By the greatness of thine arm they shall be as still as a stone, till thy people
pass over, O Lord."

Do not, therefore, feel any fear of man when you know that you are doing your duty. Go straight on, as Jesus would have done, and those who oppose shall be as a
bruised reed and as smoking flax. Many a time men have had cause to fear because they were themselves afraid; but a dauntless faith in God brushes fear aside like the
cobwebs in a giant's path. No man can harm us unless the Lord permits. He who makes the devil himself to flee at a word, can certainly control the devil's agents.
Maybe they are already more afraid of you than you are of them. Therefore, go forward, and where you looked to meet with foes you will find friends.

March 30
PRAYER THANKSGIVING PRAISE

"Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which
passeth all understanding, shall keep your hearts and minds through Christ Jesus" Philippians 4:6,7

No care, but all prayer. No anxiety, but much joyful communion with God. Carry your desires to the Lord of your life, the guardian of your soul. Go to Him with two
portions of prayer, and one of fragrant praise. Do not pray doubtfully, but thankfully. Consider that you have your petitions, and therefore thank God for His grace. He
is giving you grace, give Him thanks. Hide nothing. Allow no want to lie rankling in your bosom; "make known your requests." Run not to man. Go only to your God,
the Father of Jesus, who loves you in Him.

This shall bring you God's own peace. You shall not be able to understand the peace which you shall enjoy. It will enfold you in its infinite embrace. Heart and mind
through Christ Jesus shall be steeped in a sea of rest. Come life or death, poverty, pain, slander, you shall dwell in Jesus above every ruffling wind or darkening cloud.
Will you not obey this dear command?
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Yes, Lord, I do believe thee; but, I beseech thee, help mine unbelief.
This shall bring you God's own peace. You shall not be able to understand the peace which you shall enjoy. It will enfold you in its infinite embrace. Heart and mind
through Christ Jesus shall be steeped in a sea of rest. Come life or death, poverty, pain, slander, you shall dwell in Jesus above every ruffling wind or darkening cloud.
Will you not obey this dear command?

Yes, Lord, I do believe thee; but, I beseech thee, help mine unbelief.

March 31
PRESENCE OF MIND

"Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh. For the Lord shall be thy confidence, and shall keep thy foot from being taken"
Proverbs 3: 25,26

When God is abroad in judgments, He would not have His people alarmed. He has not come forth to harm, but to defend the righteous.

He would have them manifest courage. We who enjoy the presence of God ought to display presence of mind. Since the Lord Himself may suddenly come, we ought
not to be surprised at anything sudden. Serenity under the rush and roar of unexpected evils is a precious gift of divine love.

The Lord would have His chosen display discrimination, so that they may see that the desolation of the wicked is not a real calamity to the universe. Sin alone is evil; the
punishment which follows thereupon is as a preserving salt to keep society from putrefying. We should be far more shocked at the sin which deserves hell, than at the
hell which comes out of sin.

So, too, should the Lord's people exhibit great quietness of spirit. Satan and his serpent seed are full of all subtlety; but those who walk with God shall not be taken in
their deceitful snares. Go on, believer in Jesus, and let the Lord be thy confidence.

THE MONTH OF APRIL
April 1
THE KING'S HIGHWAY

"The wayfaring men, though fools, shall not err therein" Isaiah 35:8

The way of holiness is so straight and plain that the simplest minds cannot go astray if they constantly follow it. The worldly wise have many twists and turns, and yet
they make terrible blunders, and generally miss their end. Worldly policy is a poor short-sighted thing, and when men choose it as their road, it leads them over dark
mountains. Gracious minds know no better than to do as the Lord bids them; but this keeps them in the king's highway, and under royal protection.

Let the reader never for a moment attempt to help himself out of a difficulty by a falsehood, or by a questionable act; but let him keep in the middle of the high road of
truth and integrity, and he will be following the best possible course. In our lives we must never practice circular sailing, nor dream of shuffling. Be just and fear not.
Follow Jesus and heed no evil consequences. If the worst of ills could be avoided by wrong-doing, we should, in the very attempt, have fallen into an evil worse than
any other ill could be. God's way must be the best way. Follow it though men think you a fool, and you will be truly wise.

Lord, lead thy servants in a plain path because of their enemies.

April 2
TRUE HEART-ENERGY

"Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all" 1 Timothy 4:15

This is, practically, a promise that, by diligent meditation and the giving up of our whole mind to our work for the Lord, we shall make a progress which all can see. Not
by hasty reading, but by deep meditation, we profit by the Word of God. Not by doing a great deal of work in a slovenly manner, but by giving our best thought to
what we attempt, we shall get real profit. "In all labor there is profit," but not in fuss and hurry without true heart-energy.

If we divide ourselves between God and mammon, or Christ and self, we shall make no progress. We must give ourselves wholly to holy things, or else we shall be
poor traders in heavenly business, and at our stock-taking no profit will be shown.

Am I a minister? Let me be a minister wholly, and not spend my energies upon secondary concerns. What have I to do with party politics, or vain amusements? Am I a
Christian? Let me make my service of Jesus my occupation, my lifework, my one pursuit. We must be in-and-in with Jesus, and then out-and-out for Jesus, or else we
shall make neither progress nor profit, and neither the church nor the world will feel that forceful influence which the Lord would have us exercise.

April 3
SENSITIVE TO WARNING

"Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardest what I spake against this place, and against the inhabitants thereof,
that they should become a desolation and a curse, and hast rent thy clothes, and wept before me; I also have heard thee, saith the Lord" 2 King s 22:19

Many despise warning, and perish. Happy is he who trembles at the word of the Lord. Josiah did so, and he was spared the sight of the evil which the Lord determined
to send upon Judah because of her great sins. Have you this tenderness? Do you practice this self-humiliation? Then you also shall be spared in the evil day. God sets a
mark upon the men that sigh and cry because of the sin of the times. The destroying angel is commanded to keep his sword in its sheath till the elect of God are
sheltered: these are best known by their godly fear, and their trembling at the Word of the Lord. Are the times threatening? Do Popery and Infidelity advance with great
strides, and do you dread national chastisement upon this polluted nation? Well you may. Yet rest in this promise, "Thou shalt be gathered into thy grave in peace: and
thine eyes shall not see all the evil which I will bring upon this place." Better still, the Lord Himself may come, and then the days of our mourning shall be ended.

April 4
GOD'S HORNETS

"And I will (c)
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                 hornets before thee, which
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                                             Corp.drive out the Hivite, the Canaanite, and the Hittite, from before thee" Exodus 23:28                  Page 94 / 371
What the hornets were we need not consider. They were God's own army, which He sent before His people to sting their enemies, and render Israel's conquest easy.
Our God by His own chosen means will fight for His people, and gall their foes, before they come into the actual battle. Often He confounds the adversaries of truth by
April 4
GOD'S HORNETS

"And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee" Exodus 23:28

What the hornets were we need not consider. They were God's own army, which He sent before His people to sting their enemies, and render Israel's conquest easy.
Our God by His own chosen means will fight for His people, and gall their foes, before they come into the actual battle. Often He confounds the adversaries of truth by
methods in which reformers themselves have no hand. The air is full of mysterious influences which harass Israel's foes. We read in the Apocalypse that "the earth
helped the woman.

Let us never fear. The stars in their courses fight against the enemies of our souls. Oftentimes when we march to the conflict we find no host to contend with. "The Lord
shall fight for you, and ye shall hold your peace." God's hornets can do more than our weapons. We could never dream of the victory being won by such means as
Jehovah will use. We must obey our marching orders and go forth to the conquest of the nations for Jesus, and we shall find that the Lord has gone before us, and
prepared the way; so that in the end we shall joyfully confess, "His own right hand, and his holy arm, have gotten him the victory."

April 5
NOT FORGOTTEN

"Thou art my servant: O Israel, thou shalt not be for gotten of me" Isaiah 44:21

Our Jehovah cannot so forget His servants as to cease to love them. He chose them not for a time, but for ever. He knew what they would be when He called them
into the divine family. He blots out their sins like a cloud; and we may be sure that He will not turn them out of doors for iniquities which He has blotted out. It would be
blasphemy to imagine such a thing.

He will not forget them so as to cease to think of them. One forgetful moment on the part of our God would be our ruin. Therefore He says: "Thou shalt not be
forgotten of me." Men forget us: those whom we have benefited turn against us: we have no abiding place in the fickle hearts of men; but God will never forget one of
His true servants. He binds Himself to us not by what we do for Him, but by what He has done for us. We have been loved too long, and bought at too great a price to
be now forgotten. Jesus sees in us His soul's travail, and that He never can forget. The Father sees in us the spouse of His Son, and the Spirit sees in us His own
effectual work. The Lord thinketh upon us. This day we shall be succored and sustained. Oh, that the Lord may never be forgotten of us!

April 6
ONE KING ONE LORD

"And the Lord shall be king over all the earth: in that day shall there be one Lord, and his name one" Zechariah 14:9

Blessed prospect! This is no dream of an enthusiast, but the declaration of the infallible Word. Jehovah shall be known among all people, and His gracious sway shall
be acknowledged by every tribe of man. Today, it is far from being so. Where do any bow before the Great King? How much there is of rebellion! What lords many,
and gods many, there are on the earth! Even among professed Christians what diversities of ideas there are about Him and His gospel! One day there shall be one
King, one Jehovah, and one name for the living God. O Lord, hasten it! We daily cry, Thy kingdom come.

We will not discuss the question as to when this shall be, lest we lose the comfort of the certainty that it shall be. So surely as the Holy Ghost spake by His prophets, so
surely shall the whole earth be filled with the glory of the Lord. Jesus did not die in vain. The Spirit of God worketh not in vain. The Father's eternal purposes shall not
be frustrated. Here, where Satan triumphed, Jesus shall be crowned, and the Lord God Omnipotent shall reign. Let us go our way to our daily work and warfare made
strong in faith.

April 7
WITHOUT FEAR OF MAN

"And all people of the earth shall see that thou art called by the name of the Lord; and they shall be afraid of thee" Deuteronomy 28:10

Then we can have no reason to be afraid of them. This would show a mean spirit, and be a token of unbelief rather than of faith. God can make us so like Himself, that
men shall be forced to see that we rightly bear His name, and truly belong to the Holy Jehovah. Oh, that we may obtain this grace, which the Lord waits to bestow!

Be assured that ungodly men have a fear of true saints. They hate them, but they also fear them. Haman trembled because of Mordecai, even when he sought the good
man's destruction. In fact, their hate often arises out of a dread which they are too proud to confess. Let us pursue the path of truth and uprightness without the slightest
tremor. Fear is not for us, but for those who do ill and fight against the Lord of hosts. If indeed the name of the Eternal God is named upon us, we are secure; for, as of
old, a Roman had but to say Romanus sum, I am a Roman, and he could claim the protection of all the legions of the vast empire; so every one who is a man of God
has omnipotence as his guardian, and God will sooner empty Heaven of angels than leave a saint without defense. Be braver than lions for the right, for God is with you.

April 8
PRESERVED TO WORKS END

"The Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome" Acts 23:11

Are you a witness for the Lord, and are you just now in danger? Then remember that you are immortal till your work is done. If the Lord has more witness for you to
bear, you will live to bear it. Who is he that can break the vessel which the Lord intends again to use?

If there is no more work for you to do for your Master, it cannot distress you that He is about to take you home, and put you where you will be beyond the reach of
adversaries. Your witness-bearing for Jesus is your chief concern, and you cannot be stopped in it till it is finished: therefore be at peace. Cruel slander, wicked
misrepresentation, desertion of friends, betrayal by the most trusted one, and whatever else may come, cannot hinder the Lord's purpose concerning you. The Lord
stands by you in the night of your sorrow, and He says, "Thou must yet bear witness for me." Be calm, be filled with joy in the Lord.

If you do not need this promise just now, you may very soon. Treasure it up. Remember also to pray for missionaries, and all persecuted ones, that the Lord would
preserve them even to the completion of their life work.
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April 9
THE BIBLE'S SUPREME PLACE
If you do not need this promise just now, you may very soon. Treasure it up. Remember also to pray for missionaries, and all persecuted ones, that the Lord would
preserve them even to the completion of their life work.

April 9
THE BIBLE'S SUPREME PLACE

"Great peace have they which love thy law: and nothing shall offend them" Psalm 119:165

Yes, a true love for the great Book will bring us great peace from the great God, and be a great protection to us. Let us live constantly in the society of the law of the
Lord, and it will breed in our hearts a restfulness such as nothing else can. The Holy Spirit acts as a Comforter through the Word, and sheds abroad those benign
influences which calm the tempests of the soul.

Nothing is a stumblingblock to the man who has the Word of God dwelling in him richly. He takes up his daily cross and it becomes a delight. For the fiery trial he is
prepared, and counts it not strange, so as to be utterly cast down by it. He is neither stumbled by prosperity, as so many are, nor crushed by adversity, as others have
been; for he lives beyond the changing circumstances of external life. When his Lord puts before him some great mystery of the faith which makes others cry, "This is an
hard saying; who can hear it?" the believer accepts it without question; for his intellectual difficulties are overcome by his reverent awe of the law of the Lord, which is
to him the supreme authority to which he joyfully bows. Lord, work in us this love, this peace, this rest, this day.

April 10
LOOK AND LIVE

"And the Lord said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that everyone that is bitten, when he looketh upon it, shall
live" Numbers 21:8

This is a glorious gospel type. Jesus, numbered with the transgressors, hangs before us on the cross. A look to Him will heal us of the serpent-bite of sin; will heal us at
once- 'When he looketh upon it, he shall live." Let the reader who is mourning his sinfulness note the words - "Everyone that looketh upon it shall live." Every looker
will find this true. I have found it so. I looked to Jesus and lived at once. I know I did. Reader, if you look to Jesus you will live too. True, you are swelling with the
venom, and you see no hope. True, also there is no hope but this one. But this is no doubtful cure - "Everyone that is bitten, when he looketh upon it, shall live."

The brazen serpent was not lifted up as a curiosity to be gazed upon by the healthy; but its special purpose was for those who were "bitten." Jesus died as a real
Saviour for real sinners. Whether the bite has made you a drunkard, or a thief, or an unchaste or a profane person, a look at the Great Saviour will heal you of these
diseases, and make you live in holiness and communion with God. Look and live.

April 11
CLOSE FELLOWSHIP

"And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the
greatest of them, saith the Lord" Jeremiah 31:34

Truly, whatever else we do not know, we know the Lord. This day is this promise true in our experience, and it is not a little one. The least believer among us knows
God in Christ Jesus. Not as fully as we desire; but yet truly and really we know the Lord. We not only know doctrines about Him, but we know HIM. He is our Father
and our Friend. We are acquainted with Him personally. We can say, "My Lord, and my God." We are on terms of close fellowship with God, and many a happy
season do we spend in His holy company. We are no more strangers to our God, but the secret of the Lord is with us.

This is more than nature could have taught us. Flesh and blood has not revealed God to us. Christ Jesus has made known the Father to our hearts. If, then, the Lord
has made us know Himself, is not this the fountain of all saving knowledge? To know God is eternal life. So soon as we come to acquaintance with God we have the
evidence of being quickened into newness of life. O my soul, rejoice in this knowledge, and bless thy God all this day!

April 12
HE REMEMBERS NO MORE

"For I will forgive their iniquity, and I will remember their sin no more" Jeremiah 31:34

When we know the Lord, we receive the forgiveness of sins. We know Him as the God of Grace, passing by our transgressions. What a joyful discovery is this!

But how divinely is this promise worded: the Lord promises no more to remember our sins! Can God forget? He says He will, and He means what He says. He will
regard us as though we had never sinned. The great atonement so effectually removed all sin, that it is to the mind of God no more in existence. The believer is now in
Christ Jesus, as accepted as Adam in his innocence; yea, more so, for he wears a divine righteousness, and that of Adam was but human.

The Great Lord will not remember our sins so as to punish them, or so as to love us one atom the less because of them. As a debt when paid ceases to be a debt, even
so doth the Lord make a complete obliteration of the iniquity of His people.

When we are mourning over our transgressions and shortcomings, and this is our duty as long as we live, let us at the same time rejoice that they will never be
mentioned against us. This makes us hate sin. God's free pardon makes us anxious never again to grieve Him by disobedience.

April 13
THIS BODY FASHIONED ANEW

"Who shall change our vile body, that it may be fashioned like unto his glorious body" Philippians 3:21

Often when we are racked with pain, and unable to think or worship, we feel that this indeed is "the body of our humiliation," and when we are tempted by the passions
which rise from the flesh we do not think the word "vile" at all too vigorous a translation. Our bodies humble u5; and that is about the best thing they do for us. Oh, that
we were duly lowly, because our bodies ally us with animals, and even link us with the dust!

But our Saviour, the Lord Jesus, shall change all this. We shall be fashioned like His own body of glory. This will take place in all who believe in Jesus. By faith their
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souls have been transformed, and their bodies will undergo such a renewal as shall fit them for their regenerated spirits. How soon this grand transformation
we cannot tell; but the thought of it should help us to bear the trials of today, and all the woes of the flesh, In a little while we shall be as Jesus now is. No more aching
brows, no more swollen limbs, no more dim eyes, no more fainting hearts. The old man shall be no more a bundle of infirmities, nor the sick man a mass of agony. "Like
which rise from the flesh we do not think the word "vile" at all too vigorous a translation. Our bodies humble u5; and that is about the best thing they do for us. Oh, that
we were duly lowly, because our bodies ally us with animals, and even link us with the dust!

But our Saviour, the Lord Jesus, shall change all this. We shall be fashioned like His own body of glory. This will take place in all who believe in Jesus. By faith their
souls have been transformed, and their bodies will undergo such a renewal as shall fit them for their regenerated spirits. How soon this grand transformation will happen
we cannot tell; but the thought of it should help us to bear the trials of today, and all the woes of the flesh, In a little while we shall be as Jesus now is. No more aching
brows, no more swollen limbs, no more dim eyes, no more fainting hearts. The old man shall be no more a bundle of infirmities, nor the sick man a mass of agony. "Like
unto his glorious body." What an expression! Even our flesh shall rest in hope of such a resurrection!

April 14
MY CHOICE IS HIS CHOICE

"He shall choose our inheritance for us" Psalm 47:4

Our enemies would allot us a very dreary portion, but we are not left in their hands. The Lord will cause us to stand in our lot, and our place is appointed by His infinite
wisdom. A wiser mind than our own arranges our destiny. The ordaining of all things is with God, and we are glad to have it so; we choose that God should choose for
us. If we might have our own way we would wish to let all things go in God's way.

Being conscious of our own folly, we would not desire to rule our own destinies. We feel safer and more at ease when the Lord steers our vessel than we could
possibly be if we could direct it according to our own judgment. Joyfully we leave the painful present and the unknown future with our Father, our Saviour, our
Comforter.

O my soul, this day lay down thy wishes at Jesus feet! If thou hast of late been somewhat wayward and willful, eager to be and to do after thine own mind, now dismiss
thy foolish self, and place the reins in the Lord's hands. Say, "He shall choose." If others dispute the sovereignty of the Lord, and glory in the freewill of man, do thou
answer them, "He shall choose for me." It is my freest choice to let Him choose. As a free agent, I elect that He should have absolute sway.

April 15
DESIRES OF RlGHTEOUS GRANTED

"The desire of the righteous shall be granted" Proverbs 10:24

Because it is a righteous desire it is safe for God to grant it. It would be neither good for the man himself, nor for society at large, that such a promise should be made to
the unrighteous. Let us keep the Lord's commands, and He will rightfully have respect to our desires.

When righteous men are left to desire unrighteous desires, they will not be granted to them. But then these are not their real desires; they are their wanderings or
blunders; and it is well that they should be refused. Their gracious desires shall come before the Lord, and He will not say them nay.

Does the Lord deny us our requests for a time? Let the promise for today encourage us to ask again. Has He denied us altogether? We will thank Him still, for it
always was our desire that He should deny us if He judged a denial to be best.

As to some things, we ask very boldly. Our chief desires are for holiness, usefulness, likeness to Christ, preparedness for Heaven. These are the desires of grace rather
than of nature - the desires of the righteous man rather than of the mere man. God will not stint us in these things, but will do for us exceeding abundantly. "Delight
thyself also in the Lord, and he shall give thee the desires of thine heart." This day, my soul, ask largely!

April 16
ALL TURNED TO HOLINESS

"In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD" Zechariah 14:20

Happy day when all things shall be consecrated, and the horses' bells shall ring out holiness to the Lord! That day has come to me. Do I not make all things holy to
God? These garments, when I put them on or take them off, shall they not remind me of the righteousness of Christ Jesus, my Lord? Shall not my work be done as unto
the Lord? Oh, that today my clothes may be vestments, my meals sacraments, my house a temple, my table an altar, my speech incense, and myself a priest! Lord,
fulfill thy promise, and let nothing be to me common or unclean.

Let me in faith expect this. Believing it to be so, I shall be helped to make it so. As I myself am the property of Jesus, my Lord may take an inventory of all I have, for it
is altogether His own; and I resolve to prove it to be so by the use to which I put it this day. From morning till evening I would order all things by a happy and holy rule.
My bells shall ring -why should they not? Even my horses shall have bells - who has such a right to music as the saints have? But all my bells, my music, my mirth, shall
be turned to holiness, and shall ring out the name of "The Happy God."

April 17
ENEMIES AT PEACE

"When a man's ways please the Lord, he maketh even his enemies to be at peace with him" Proverbs 16:7

I must see that my ways please the Lord. Even then I shall have enemies; and, perhaps, all the more certainly because I endeavor to do that which is right. But what a
promise this is! The Lord will make the wrath of man to praise Him, and abate it so that it shall not distress me.

He can constrain an enemy to desist from harming me, even though he has a mind to do so. This He did with Laban, who pursued Jacob, but did not dare to touch him.
Or He can subdue the wrath of the enemy, and make him friendly, as He did with Esau, who met Jacob in a brotherly manner, though Jacob had dreaded that he would
smite him and his family with the sword. The Lord can also convert a furious adversary into a brother in Christ, and a fellow-worker, as He did with Saul of Tarsus.
Oh, that He would do this in every case where a persecuting spirit appears!

Happy is the man whose enemies are made to be to him what the lions were to Daniel in the den, quiet and companionable! When I meet death, who is called the last
enemy, I pray that I may be at peace. Only let my great care be to please the Lord in all things. Oh, for faith and holiness; for these are a pleasure unto the Most High!

April 18
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HE NEVER FAILS

"I will be with thee: I will not fail thee, nor forsake thee" Joshua 1:5
enemy, I pray that I may be at peace. Only let my great care be to please the Lord in all things. Oh, for faith and holiness; for these are a pleasure unto the Most High!

April 18
HE NEVER FAILS

"I will be with thee: I will not fail thee, nor forsake thee" Joshua 1:5

This word to Joshua is often quoted; it is the basis of that New Testament word, "He hath said, I will never leave thee, nor forsake thee."

Beloved, a life of warfare is before us, but the Lord of Hosts is with us. Are we called to lead a great but fickle people? This promise guarantees us all the wisdom and
prudence that we shall need. Have we to contend with cunning and powerful enemies? Here is strength and valor, prowess and victory. Have we a vast heritage to
win? By this sign we shall achieve our purpose; the Lord Himself is with us.

It would be woe to us indeed if Jehovah could fail us; but, as this can never be, the winds of disquietude are laid to sleep in the caverns of divine faithfulness. On no one
Occasion will the Lord desert us. Happen what may, He will be at our side. Friends drop from us, their help is but an April shower; but God is faithful, Jesus is the
same for ever, and the Holy Spirit abideth in us.

Come, my heart, be calm and hopeful today. Clouds may gather, but the Lord can blow them away. Since God will not fail me, my faith shall not fail; and, as He will
not forsake me, neither will I forsake Him. Oh for a restful faith!

April 19
AN EXPERT SEARCHER

"For thus saith the Lord God; Behold, I, even I, will both search my sheep, and seek them out" Exodus 34:11

This He does at the first when His elect are like wandering sheep that know not the Shepherd or the fold. How wonderfully doth the Lord find out His chosen! Jesus is
great as a seeking Shepherd as well as a saving Shepherd. Though many of those His Father gave Him have gone as near to hell-gate as they well can, yet the Lord by
searching and seeking discovers them, and draws nigh to them in grace. He has sought out us: let us have good hope for those who are laid upon our hearts in prayer,
for He will find them out also.

The Lord repeats this process when any of His flock stray from the pastures of truth and holiness. They may fall into gross error, sad sin, and grievous hardness; but yet
the Lord, who has become a surety for them to His Father, will not suffer one of them to go so far as to perish. He will by providence and grace pursue them into
foreign lands, into abodes of poverty, into dens of obscurity, into deeps of despair; He will not lose one of all that the Father has given Him. It is a point of honor with
Jesus to seek and to save all the flock, without a single exception. What a promise to plead, if at this hour I am compelled to cry, "I have gone astray like a lost sheep"!

April 20
BY FAITH NOT FEELING

"The just shall live by faith" Romans 1:17

I shall not die. I can, I do believe in the Lord my God, and this faith will keep me alive. I would be numbered among those who in their lives are just; but even if I were
perfect I would not try to live by my righteousness; I would cling to the work of the Lord Jesus, and still live by faith in Him and by nothing else. If I were able to give
my body to be burned for my Lord Jesus, yet I would not trust in my own courage and constancy, but still would live by faith.

"Were I a martyr at the stake

I'd plead my Saviour's name;

Intreat a pardon for His sake,

And urge no other claim."

To live by faith is a far surer and happier thing than to live by feelings or by works. The branch, by living in the vine, lives a better life than it would live by itself, even if it
were possible for it to live at all apart from the stem. To live by clinging to Jesus, by deriving all from Him, is a sweet and sacred thing. If even the most just must live in
this fashion, how much more must I who am a poor sinner! Lord, I believe. I must trust Thee wholly. What else can I do? Trusting Thee is my life. I feel it to be so. I
will abide by this even to the end.

April 21
GOD REPAYS

"He that hath pity upon the poor lendeth unto the Lord; and that which he hath given will he pay him again" Proverbs 19:17

We are to give to the poor out of pity. Not to be seen and applauded, much less to get influence over them; but out of pure sympathy and compassion we must give
them help.

We must not expect to get anything back from the poor, not even gratitude; but we should regard what we have done as a loan to the Lord. He undertakes the
obligation, and, if we look to Him in the matter, we must not look to the second party. What an honor the Lord bestows upon us when He condescends to borrow of
us! That merchant is greatly favored who has the Lord on his books. It would seem a pity to have such a name down for a paltry pittance; let us make it a heavy
amount. The next needy man that comes this way, let us help him.

As for repayment we can hardly think of it, and yet here is the Lord's note of hand. Blessed be His name, His promise to pay is better than gold and silver. Are we
running a little short through the depression of the times? We may venture humbly to present this bill at the Bank of Faith. Has any one of our readers been a bit of a
screw to the poor? Poor soul. May the Lord forgive him.

April 22
POWER      TO
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"The Lord openeth the eyes of the blind: the Lord raiseth them that are bowed down" Psalm 146:8
screw to the poor? Poor soul. May the Lord forgive him.

April 22
POWER TO RAISE

"The Lord openeth the eyes of the blind: the Lord raiseth them that are bowed down" Psalm 146:8

Am I bowed down? Then let me urge this word of grace before the Lord. It is His way, His custom, His promise, His delight, to raise up them that are bowed down. Is
it a sense of sin, and a consequent depression of spirit, which now distresses me? Then the work of Jesus is, in this case, made and provided to raise me up into rest. O
Lord, raise me, for thy mercy's sake!

Is it a sad bereavement, or a great fall in circumstances? Here again the Comforter has undertaken to console. What a mercy for us that one person of the Sacred
Trinity should become the Comforter! This work will be well done, since such a glorious One has made it His peculiar care.

Some are so bowed down that only Jesus can loose them from their infirmity, but He can, and He will, do it. He can raise us up to health, to hope, to happiness. He has
often done so under former trials, and He is the same Saviour, and will repeat His deeds of lovingkindness. We who are today bowed down and sorrowful, shall yet be
set on high, and those who now mock at us shall be greatly ashamed. What an honor to be raised up by the Lord! It is worth while to be bowed down that we may
experience His upraising power.

April 23
NO FEAR OF DEATH

"He that hath an ear, let him hear what the Spirit saith unto the churches; he that overcometh shall not be hurt of the second death" Revelation 2:11

The first death we must endure unless the Lord should suddenly come to His temple. For this let us abide in readiness, awaiting it without fear, since Jesus has
transformed death from a dreary cavern into a passage leading to glory.

The thing to be feared is not the first, but the second death; not the parting of the soul from the body, but the final separation of the entire man from God. This is death
indeed. This death kills all peace, joy, happiness, hope. When God is gone all is gone. Such a death is far worse than ceasing to be: it is existence without the life which
makes existence worth the having.

Now, if by God's grace we fight on to the end, and conquer in the glorious war, no second death can lay its chill finger upon us. We shall have no fear of death and hell,
for we shall receive a crown of life which fadeth not away. How this nerves us for the fight! Eternal life is worth a life's battle. To escape the hurt of the second death is
a thing worth struggling for throughout a lifetime.

Lord, give us faith, so that we may overcome, and then grant us grace to remain unharmed though sin and Satan dog our heels!

April 24
CONDITION OF BLESSING

"Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the
windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it," Malachi 3:10

Many read and plead this promise without noticing the condition upon which the blessing is promised. We cannot expect Heaven to be opened or blessing poured out
unless we pay our dues unto the Lord our God and to His cause. There would be no lack of funds for holy purposes if all professing Christians paid their fair share.

Many are poor because they rob God. Many churches, also, miss the visitations of the Spirit because they starve their ministers. If there is no temporal meat for God's
servants, we need not wonder if their ministry has but little food in it for our souls. When missions pine for means, and the work of the Lord is hindered by an empty
treasury, how can we look for a large amount of soul-prosperity?

Come, come! What have I given of late? Have I been mean to my God? Have I stinted my Saviour? This will never do. Let me give my Lord Jesus His tithe by helping
the poor, and aiding His work, and then I shall prove His power to bless me on a large scale.

April 25
WHAT TO LEAVE CHILDREN

"The just man walketh in his integrity: his children are blessed after him" Proverbs 20:7

Anxiety about our family is natural, but we shall be wise if we turn it into care about our own character. If we walk before the Lord in integrity, we shall do more to
bless our descendants than if we bequeathed them large estates. A father's holy life is a rich legacy for his sons.

The upright man leaves his heirs his example, and this in itself will be a mine of true wealth. How many men may trace their success in life to the example of their
parents!

He leaves them also his repute. Men think all the better of us as the sons of a man who could be trusted, the successors of a tradesman of excellent repute. Oh, that all
young men were anxious to keep up the family name!

Above all, he leaves his children his prayers and the blessing of a prayer-hearing God, and these make our offspring to be favored among the sons of men. God will
save them even after we are dead. Oh, that they might be saved at once!

Our integrity may be God's means of saving our sons and daughters. If they see the truth of our religion proved by our lives, it may be that they will believe in Jesus for
themselves. Lord, fulfill this word to my household!

April 26
GRACIOUS DEALING
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"And the Lord thy God shall bless thee in all that thou doest" Deuteronomy 15:18

An Israelitish master was to give his bondservant liberty in due time, and when he left his service he was to start him in life with a liberal portion. This was to be done
April 26
GRACIOUS DEALING

"And the Lord thy God shall bless thee in all that thou doest" Deuteronomy 15:18

An Israelitish master was to give his bondservant liberty in due time, and when he left his service he was to start him in life with a liberal portion. This was to be done
heartily and cheerfully, and then the Lord promised to bless the generous act. The spirit of this precept, and, indeed, the whole law of Christ, binds us to treat work-
people well. We ought to remember how the Lord has dealt with us, and that this renders it absolutely needful that we should deal graciously with others. It becomes
those to be generous who are the children of a gracious God. How can we expect our great Master to bless us in our business if we oppress those who serve us?

What a benediction is here set before the liberal mind! To be blessed in all that we do is to be blessed indeed. The Lord will send us this partly in prosperity, partly in
content of mind, and partly in a sense of His favor, which is the best of all blessings. He can make us feel that we are under His special care, and are surrounded by His
peculiar love. This makes this earthly life a joyous prelude to the life to come. God's blessing is more than a fortune. It maketh rich, and addeth no sorrow therewith.

April 27
GOD FINISHES HIS WORK

"The Lord will perfect that which concerneth me" Psalm 138:8

He who has begun will carry on the work which is being wrought within my soul. The Lord is concerned about everything that concerns me. All that is now good, but
not perfect, the Lord will watch over, and preserve, and carry out to completion. This is a great comfort. I could not perfect the work of grace myself. Of that I am
quite sure, for I fail every day, and have only held on so long as I have because the Lord has helped me. If the Lord were to leave me, all my past experience would go
for nothing, and I should perish from the way. But the Lord will continue to bless me. He will perfect my faith, my love, my character, my life-work. He will do this
because He has begun a work in me. He gave me the concern I feel, and, in a measure, He has fulfilled my gracious aspirations. He never leaves a work unfinished; this
would not be for His glory, nor would it be like Him. He knows how to accomplish His gracious design, and though my own evil nature and the world, and the devil, all
conspire to hinder Him, I do not doubt His promise. He will perfect that which concerneth me, and I will praise Him for ever. Lord, let thy gracious work make some
advance this day!

April 28
IT BECOMES MUTUAL

"I will dwell in them, and walk in them; and I will be their God, and they shall be my people" 2 Corinthians 6:16

Here is a mutual interest. Each belongs to each. God is the portion of His people, and the chosen people are the portion of their God. The saints find in God their chief
possession, and He reckons them to be His peculiar treasure. What a mine of comfort lies in this fact for each believer!

This happy condition of mutual interest leads to mutual consideration. God will always think of His own people, and they will always think of Him. This day my God will
perform all things for me; what can I do for Him? My thoughts ought to run toward Him, for He thinketh upon me. Let me make sure that it is so, and not be content
with merely admitting that so it ought to be.

This, again, leads to mutual fellowship. God dwells in us, and we dwell in Him; He walks with us and we walk with God. Happy communion this!

Oh, for grace to treat the Lord as my God: to trust Him and to serve Him, as His Godhead deserves! Oh, that I could love, worship, adore, and obey Jehovah in spirit
and in truth! this is my heart's desire. When I shall attain to it, I shall have found my Heaven. Lord, help me! Be my God in helping me to know thee as my God, for
Jesus' sake.

April 29
FORGET AND FORGIVE

"Say not thou, I will recompense evil; but wait on the Lord, and he shall save thee" Proverbs 20:22

Be not in haste. Let anger cool down. Say nothing and do nothing to avenge yourself. You will be sure to act unwisely if you take up the cudgels and fight your own
battles; and, certainly, you will not show the spirit of the Lord Jesus. It is nobler to forgive, and let the offense pass. To let an injury rankle in your bosom, and to
meditate revenge, is to keep old wounds open, and to make new ones. Better forget and forgive.

Peradventure, you say that you must do something or be a great loser; then do what this morning's promise advises: "Wait on the Lord, and he shall save thee." This
advice will not cost you money, but is worth far more. Be calm and quiet. Wait upon the Lord: tell Him your grievance: spread Rabshakeh's letter before the Lord, and
this of itself will be an ease to your burdened mind. Besides, there is the promise, "He shall save thee." God will find a way of deliverance for you. How He will do it
neither you nor I can guess, but do it He will. If the Lord save you, this will be a deal better than getting into petty quarrels, and covering yourself with filth by wrestling
with the unclean. Be no more angry. Leave your suit with the Judge of all.

April 30
THE OVERCOMER'S REWARD

"To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he
that receiveth it" Revelation 2:17

My heart, be thou stirred up to persevere in the holy war, for the reward of victory is great. Today we eat of heavenly food which falls about our camps; the food of the
wilderness, the food which comes from Heaven, the food which never fails the pilgrims to Canaan. But there is reserved for us in Christ Jesus a still higher degree of
spiritual life, and a food for it which, as yet is hidden from our experience. In the golden pot which was laid up in the ark there was a portion of manna hidden away,
which though kept for ages never grew stale. No one ever saw it; it was hid with the ark of the covenant, in the Holy of Holies. Even so, the highest life of the believer is
hid with Christ, in God. We shall come to it soon. Being made victorious through the grace of our Lord Jesus, we shall eat of the King's meat, and feed upon royal
dainties. We shall feed upon Jesus. He is our "hidden manna" as well as the manna of the wilderness. He is all in all to us in our highest, as well as in our lowest estate.
He helps us to fight, gives us the victory, and then is Himself our reward. Lord, help me to overcome.
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THE MONTH OF MAY
May 1
hid with Christ, in God. We shall come to it soon. Being made victorious through the grace of our Lord Jesus, we shall eat of the King's meat, and feed upon royal
dainties. We shall feed upon Jesus. He is our "hidden manna" as well as the manna of the wilderness. He is all in all to us in our highest, as well as in our lowest estate.
He helps us to fight, gives us the victory, and then is Himself our reward. Lord, help me to overcome.

THE MONTH OF MAY
May 1
FULL OF SONG

"The mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands" Isaiah 55:12

When sin is pardoned, our greatest sorrow is ended, and our truest pleasure begins. Such is the joy which the Lord bestows upon His reconciled ones, that it overflows
and fills all nature with delight. The material world has latent music in it, and a renewed heart knows how to bring it out and make it vocal. Creation is the organ, and a
gracious man finds out its keys, lays his hand thereon, and wakes the whole system of the universe to the harmony of praise. Mountains and hills, and other great
objects, are, as it were, the bass of the chorus; while the trees of the wood, and all things that have life, take up the air of the melodious song.

When God's Word is made to prosper among us, and souls are saved, then everything seems full of song. When we hear the confessions of young believers, and the
testimonies of well-instructed saints, we are made so happy that we must praise the Lord, and then it seems as if rocks and hills, and woods and fields, echoed our joy-
notes, and turned the world into an orchestra. Lord, on this happy Mayday, lead me out into thy tuneful world as rich in praise as a lark in full song.

May 2
SPIRITUAL SOWING

"He that soweth to the Spirit shall of the Spirit reap life everlasting" Galatians 6:8

Sowing looks like a losing business, for we put good corn into the ground never to see it any more. Sowing to the Spirit seems a very fanciful, dreamy business; for we
deny ourselves, and apparently get nothing for it. Yet if we sow to the Spirit by studying to live unto God, seeking to obey the will of God, and laying ourselves out to
promote His honor, we shall not sow in vain. Life shall be our reward, even everlasting life. This we enjoy here as we enter into the knowledge of God, communion
with God, and enjoyment of God. This life flows on like an ever-deepening, ever-widening river, till it bears us to the ocean of infinite felicity, where the life of God is
ours for ever and ever.

Let us not this day sow to our flesh, for the harvest will be corruption, since flesh always tends that way; but with holy self-conquest let us live for the highest, purest,
and most spiritual ends, seeking to honor our most holy Lord by obeying His most gracious Spirit. What a harvest will that be when we reap life everlasting! What
sheaves of endless bliss will be reaped! What a festival will that harvest be! Lord, make us such reapers, for thy Son's sake.

May 3
LISTEN FOR THE SIGNAL

"And let it be, when thou hearest the sound of a going in the tops of the mulberry trees, that then thou shalt bestir thyself: for then shall the Lord go out before thee, to
smite the host of the Philistines" 2 Samuel 5:24

There are signs of the Lord's moving which should move us. The Spirit of God blows where He listeth, and we hear the sound thereof. Then is the time for us to be
more than ever astir. We must seize the golden opportunity, and make the most we can of it. It is ours to fight the Philistines at all times; but when the Lord Himself
goes out before us, then we should be specially valiant in the war.

The breeze stirred the tops of the trees, and David and his men took this for the signal for an onslaught, and at their advance the Lord, Himself, smote the Philistines.
Oh, that this day the Lord may give us an opening to speak for Him with many of our friends! Let us be on the watch to avail ourselves of the hopeful opening when it
comes. Who knows but this may be a day of good tidings; a season of soul-winning. Let us keep our ear open to hear the rustle of the wind, and our minds ready to
obey the signal. Is not this promise, "then shall the Lord go out before thee," a sufficient encouragement to play the man? Since the Lord goes before us, we dare not
hold back.

May 4
VICTORY IN REVERSES

"Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me" Micah 7:8

This may express the feeling of a man or woman down-trodden and oppressed. Our enemy may put out our light for a season. There is sure hope for us in the Lord;
and if we are trusting in Him, and holding fast our integrity, our season of down-casting and darkness will soon be over. The insults of the foe are only for a moment.
The Lord will soon turn their laughter into lamentation, and our sighing into singing.

What if the great enemy of souls should for a while triumph over us, as he has triumphed over better men than we are, yet let us take heart, for we shall overcome him
before long. We shall rise from our fall, for our God has not fallen, and He will lift us up. We shall not abide in darkness, although for the moment we sit in it; for our
Lord is the fountain of light, and He will soon bring us a joyful day. Let us not despair, or even doubt. One turn of the wheel and the lowest will be at the top. Woe unto
those who laugh now, for they shall mourn and weep when their boasting is turned into everlasting contempt. But blessed are all holy mourners, for they shall be divinely
comforted.

May 5
WHY REMAIN CAPTIVE?

"The Lord thy God will turn thy captivity" Deuteronomy 30:3

God's own people may sell themselves into captivity by sin. A very bitter fruit is this, of an exceeding bitter root. What a bondage it is when the child of God is sold
under sin, held in chains by Satan, deprived of his liberty, robbed of his power in prayer, and his delight in the Lord! Let us watch that we come not into such bondage;
but if this has already happened to us, let us by no means despair.

But we cannot
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unto the Lord thy God." Where we first found salvation we shall find it again. At the foot of Christ's cross confessing sin we shall find pardon and deliverance.
Moreover, the Lord will have us obey His voice according to all that He has commanded us, and we must do this with all our heart, and all our soul, and then our
captivity shall end.
God's own people may sell themselves into captivity by sin. A very bitter fruit is this, of an exceeding bitter root. What a bondage it is when the child of God is sold
under sin, held in chains by Satan, deprived of his liberty, robbed of his power in prayer, and his delight in the Lord! Let us watch that we come not into such bondage;
but if this has already happened to us, let us by no means despair.

But we cannot be held in slavery for ever. The Lord Jesus has paid too high a price for our redemption to leave us in the enemy's hand. The way to freedom is, "Return
unto the Lord thy God." Where we first found salvation we shall find it again. At the foot of Christ's cross confessing sin we shall find pardon and deliverance.
Moreover, the Lord will have us obey His voice according to all that He has commanded us, and we must do this with all our heart, and all our soul, and then our
captivity shall end.

Often depression of spirit and great misery of soul are removed as soon as we quit our idols and bow ourselves in obedience before the living God. We need not be
captives. We may return to Zion's citizenship, and that speedily. Lord, turn our captivity!

May 6
CURE FOR ENVY

"Let not thine heart envy sinners: but be thou in the fear of the Lord all the day long. For surely there is an end; and thine expectation shall not be cut off" Proverbs
23:17, 18

When we see the wicked prosper we are apt to envy them. When we hear the noise of their mirth, and our own spirit is heavy, we half think that they have the best of
it. This is foolish and sinful. If we knew them better, and specially if we remembered their end, we should pity them.

The cure for envy lies in living under a constant sense of the divine presence, worshiping God and communing with Him all the day long, however long the day may
seem. True religion lifts the soul into a higher region, where the judgment becomes more clear, and the desires are more elevated. The more of Heaven there is in our
lives, the less of earth we shall covet. The fear of God casts out envy of men.

The death-blow of envy is a calm consideration of the future. The wealth and glory of the ungodly are a vain show. This pompous appearance flashes out for an hour,
and then is extinguished. What is the prosperous sinner the better for his prosperity when judgment overtakes him? As for the godly man, his end is peace and
blessedness, and none can rob him of his joy; wherefore, let him forego envy, and be filled with sweet content.

May 7
LET NO EVIL REMAIN

"And there shall cleave nought of the cursed thing to thine hand: that the Lord may turn from the fierceness of his anger, and show thee mercy, and have compassion
upon thee, and multiply thee, as he hath sworn unto thy fathers" Deuteronomy 13:17

Israel must conquer idolatrous cities, and destroy all the spoil, regarding all that had been polluted by idolatry as an accursed thing to be burned with fire. Now, sin of
all sorts must be treated by Christians in the same manner. We must not allow a single evil habit to remain. It is now war to the knife with sins of all sorts and sizes,
whether of the body, the mind, or the spirit. We do not look upon this giving up of evil as deserving mercy, but we regard it as a fruit of the grace of God, which we
would on no account miss.

When God causes us to have no mercy on our sins, then He has great mercy on us. When we are angry with evil, God is no more angry with us. When we multiply our
efforts against iniquity, the Lord multiplies our blessings. The way of peace, of growth, of safety, of joy in Christ Jesus, will be found by following out these words:
"There shall nought of the cursed thing cleave to thine hand." Lord, purify me this day. Compassion, prosperity, increase, and joy, will surely be given to those who put
away sin with solemn resolution.

May 8
HELP WANTED

"Go ye also into the vineyard; and whatsoever is right, that shall ye receive" Matthew 20:7

Yes, there is work in Christ's vineyard for old bodies. It is the eleventh hour, and yet He will let us work. What great grace is this! Surely every old man ought to jump
at this invitation! After men are advanced in years nobody wants them as servants; they go from shop to shop, and employers look at their grey hairs, and shake their
heads. But Jesus will engage old people, and give them good wages too! This is mercy indeed. Lord, help the aged to enlist in thy service without an hour's delay.

But will the Lord pay wages to worn-out old men? Do not doubt it. He says He will give you what is right if you will work in His field. He will surely give you grace
here and glory hereafter. He will grant present comfort and future rest; strength equal to your day, and a vision of glory when the night of death comes on. All these the
Lord Jesus will as freely give to the aged convert as to one who enters His service in his youth.

Let me tell this to some unsaved old man or old woman, and pray the Lord to bless it, for Jesus sake. Where can I find such persons? I will be on the look-out for
them, and kindly tell them the news.

May 9
TRUST MEANS JOY

"For our heart shall rejoice in him, because we have trusted in his holy name" Psalm 33:21

The root of faith produces the flower of heart-joy. We may not at the first rejoice, but it comes in due time. We trust the Lord when we are sad, and in due season He
so answers our confidence that our faith turns to fruition and we rejoice in the Lord. Doubt breeds distress, but trust means joy in the long run.

The assurance expressed by the Psalmist in this verse is really a promise held out in the hands of holy confidence. Oh for grace to appropriate it. If we do not rejoice at
this moment, yet we shall do so, as surely as David's God is our God.

Let us meditate upon the Lord's holy name, that we may trust Him the better and rejoice the more readily. He is in character holy, just, true, gracious, faithful and
unchanging. Is not such a God to be trusted? He is all-wise, almighty, and everywhere present; can we not cheerfully rely upon Him? Yes, we will do so at once, and
do so without reserve. Jehovah-Jireh will provide, Jehovah-Shalom will send peace, Jehovah-Tsidkenu will justify, Jehovah-Shammah will be for ever near, and in
Jehovah-Nissi we will conquer every foe. They that know thy name will trust thee; and they that trust thee will rejoice in thee, O Lord.
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May 10
FEAR ONLY GOD
Let us meditate upon the Lord's holy name, that we may trust Him the better and rejoice the more readily. He is in character holy, just, true, gracious, faithful and
unchanging. Is not such a God to be trusted? He is all-wise, almighty, and everywhere present; can we not cheerfully rely upon Him? Yes, we will do so at once, and
do so without reserve. Jehovah-Jireh will provide, Jehovah-Shalom will send peace, Jehovah-Tsidkenu will justify, Jehovah-Shammah will be for ever near, and in
Jehovah-Nissi we will conquer every foe. They that know thy name will trust thee; and they that trust thee will rejoice in thee, O Lord.

May 10
FEAR ONLY GOD

"So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me" Hebrews 13:6

Because God will never leave nor forsake us, we may well be content with such things as we have. Since the Lord is ours, we cannot be left without a friend, a
treasure, and a dwelling-place. This assurance may make us feel quite independent of men. Under such high patronage we do not feel tempted to cringe before our
fellowmen, and ask of them permission to call our lives our own; but what we say we boldly say, and defy contradiction.

He who fears God has nothing else to fear. We should stand in such awe of the living Lord that all the threats that can be used by the proudest persecutor should have
no more effect upon us than the whistling of the wind. Man in these days cannot do so much against us as he could when the apostle wrote the verse at the head of this
page. Racks and stakes are out of fashion. Giant Pope cannot burn the pilgrims now. If the followers of false teachers try cruel mockery and scorn, we do not wonder
at it, for the men of this world cannot love the heavenly seed. What then? We must bear the world's scorn. It breaks no bones. God helping us, let us be bold, and
when the world rages let it rage, but let us not fear it.

May 11
WAIT FOR THE FINALS

"Gad, a troop shall overcome him: but he shall overcome at the last." Genesis 49:19

Some of us have been like the tribe of Gad. Our adversaries for a while were too many for us, they came upon us like a troop. Yes, and for the moment they overcame
us; and they exulted greatly because of their temporary victory. Thus they only proved the first part of the family heritage to be really ours, for Christ's people, like Dan,
shall have a troop overcoming them. This being overcome is very painful, and we should have despaired if we had not by faith believed the second line of our father's
benediction, "He shall overcome at the last." "All's well that ends well," said the world's poet; and he spoke the truth. A war is to be judged, not by first successes or
defeats, but by that which happens "at the last." The Lord will give to truth and righteousness victory "at the last"; and, as Mr. Bunyan says, that means for ever, for
nothing can come after the last.

What we need is patient perseverance in well-doing, calm confidence in our glorious Captain. Christ, our Lord Jesus, would teach us His holy art of setting the face like
a flint to go through with work or suffering till we can say, "It is finished." Hallelujah. Victory! Victory! We believe the promise. "He shall overcome at the last."

May 12
SERVANTS HONORED

"Whoso keepeth the fig tree shall eat the fruit thereof; so he that waiteth on his master shall be honored" Proverbs 27:18

He who tends the fig tree has figs for his pains, and he who waits on a good master has honor as his reward. Truly the Lord Jesus is the very best of masters, and it is
an honor to be allowed to do the least act for His sake. To serve some lords is to watch over a crab tree and eat the crabs as one's wages; but to serve my Lord Jesus
is to keep a fig tree of the sweetest figs. His service is in itself delight, continuance in it is promotion, success in it is blessedness below, and the reward for it is glory
above.

Our greatest honors will be gathered in that season when the figs will be ripe, even in the next world. Angels who are now our servitors will bear us home when our
day's work is done. Heaven, where Jesus is, will be our honorable mansion, eternal bliss our honorable portion, and the Lord Himself our honorable companion. Who
can imagine the full meaning of this promise, "He that waiteth on his master shall be honored"?

Lord, help me to wait upon my Master. Let me leave all idea of honor to the hour when thou thyself shalt honor me. May thy Holy Spirit make me a lowly and patient
worker and waiter!

May 13
DAY IS AT HAND

"And I will give him the morning star" Revelation 2:28

Until the day break, and the shadows flee away, what a blessing it is to see in Jesus "the morning star"! I remember when we read in the newspapers the idle tale that
the star of Bethlehem had again appeared. On inquiry we found that it was only "the morning star"; but no great mistake had been made after all.

It is best to see Jesus as the sun; but when we cannot do so, the next best thing is to see Him as that star which prophesies the day, and shows that the eternal light is
near at hand. If I am not today all that I hope to be, yet I see Jesus, and that assures me that I shall one day be like Him. A sight of Jesus by faith is the pledge of
beholding Him in His glory and being transformed into His image. If I have not at this hour all the light and joy I could desire, yet I shall have it; for as surely as I see the
morning star I shall see the day. The morning star is never far from the sun.

Come, my soul, has the Lord given thee the morning star? Dost thou hold fast that truth, grace, hope, and love which the Lord has given thee? Then in this thou hast the
dawn of coming glory. He that makes thee overcome evil, and persevere in righteousness, has therein given thee the morning star.

May 14
SURGERY FOR HEALING

"Come, and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up Hosea 6:1

It is the Lord's way to tear before He heals. This is the honest love of His heart, and the sure surgery of His hand. He also bruises before He binds up, or else it would
be uncertain work. The law comes before the gospel; the sense of need before the supply of it. Is the reader now under the convincing, crushing hand of the Spirit? Has
he received the spirit of bondage again to fear? This is a salutary preliminary to real gospel healing and binding up.
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Do not despair, dear heart, but come to the Lord with all thy jagged wounds, black bruises, and running sores. He alone can heal, and He delights to do it. It is our
Lord's office to bind up the brokenhearted, and He is gloriously at home at it. Let us not linger, but at once return unto the Lord from whom we have gone astray. Let
It is the Lord's way to tear before He heals. This is the honest love of His heart, and the sure surgery of His hand. He also bruises before He binds up, or else it would
be uncertain work. The law comes before the gospel; the sense of need before the supply of it. Is the reader now under the convincing, crushing hand of the Spirit? Has
he received the spirit of bondage again to fear? This is a salutary preliminary to real gospel healing and binding up.

Do not despair, dear heart, but come to the Lord with all thy jagged wounds, black bruises, and running sores. He alone can heal, and He delights to do it. It is our
Lord's office to bind up the brokenhearted, and He is gloriously at home at it. Let us not linger, but at once return unto the Lord from whom we have gone astray. Let
us show Him our gaping wounds, and beseech Him to know His own work, and complete it. Will a surgeon make an incision, and then leave his patient to bleed to
death? Will the Lord pull down our old house, and then refuse to build us a better one? Dost thou ever wantonly increase the misery of poor anxious souls? That be far
from thee, O Lord.

May 15
GOD'S HIGH PLACES

"I will set him on high because he hath known my name Psalm 91:14

Does the Lord say this to me? Yes, if I have known His name. Blessed be the Lord, I am no stranger to Him. I have tried Him, and proved Him, and known Him, and,
therefore, do I trust Him. I know His name as a sin-hating God, for by His Spirit's convincing power I have been taught that He will never wink at evil. But I also know
Him as the sin-pardoning God in Christ Jesus, for He has forgiven me all trespasses. His name is faithfulness, and I know it, for He has never forsaken me though my
troubles have multiplied upon me.

This knowledge is a gift of grace, and the Lord makes it to be the reason why He grants another grace-gift, namely, setting on high. This is grace upon grace. Observe
that if we climb on high, the position may be dangerous; but if the Lord sets us there, it is safe. He may raise us to great usefulness, to eminent experience, to success in
service, to leadership among workers, to a father's place among the little ones. If He does not do this, He may set us on high by near fellowship, clear insight, holy
triumph, and gracious anticipation of eternal glory. When God sets us on high, Satan himself cannot pull us down. Oh, that this may be our case all through this day!

May 16
WE RECEIVE AS WE GIVE

"Blessed are the merciful: for they shall obtain mercy" Matthew 5:7

It is not meet that the man who will not forgive should be forgiven, nor shall he who will not give to the poor have his own wants relieved. God will measure to us with
our own bushels, and those who have been hard masters and hard creditors, will find that the Lord will deal hardly with them. "He shall have judgment without mercy,
that hath shewed no mercy.

This day let us try to give and to forgive. Let us mind the two bears - bear and forbear. Let us be kind, and gentle, and tender. Let us not put harsh constructions upon
men's conduct, nor drive hard bargains, nor pick foolish quarrels, nor be difficult to please. Surely we wish to be blessed, and we also want to obtain mercy: let us be
merciful, that we may have mercy. Let us fulfill the condition, that we may earn the beatitude. Is it not a pleasant duty to be kind? Is there not much more sweetness in it
than in being angry and ungenerous? Why, there is a blessedness in the thing itself! Moreover, the obtaining of mercy is a rich reward. What but sovereign grace could
suggest such a promise as this? We are merciful to our fellow-mortal in pence, and the Lord forgives us "all that debt."

May 17
NO NEED TO STINT

"The upright shall have good things in possession" Proverbs 28:10

The Book of Proverbs is also a Book of Promises. Promises ought to be proverbs among the people of God. This is a very remarkable one. We are accustomed to
think of our good things as in reversion, but here we are told that we shall have them in possession.

Not all the malice and cunning of our enemies can work our destruction: they shall fall into the pit which they have digged. Our inheritance is so entailed upon us that we
shall not be kept out of it, nor so turned out of the way as to miss it.

But what have we now? We have a quiet conscience through the precious blood of Jesus. We have the love of God set upon us beyond all change. We have power
with God in prayer in all time of need. We have the providence of God to watch over us, the angels of God to minister to us, and, above all, the Spirit of God to dwell
in us. In fact, all things are ours. "Whether things present or things to come: all are yours." Jesus is ours. Yea, the divine trinity in unity is ours. Hallelujah. Let us not pine
and whine, and stint and slave, since we have good things in possession. Let us live on our God and rejoice in Him all the day. Help us, O Holy Ghost!

May 18
LOSSES OVERCOME

"And I will restore to you the years that the locust hath eaten" Joel 2:25

Yes those wasted years over which we sigh shall be restored to us. God can give us such plentiful grace that we shall crowd into the remainder of our days as much of
service as will be some recompense for those years of unregeneracy over which we mourn in humble penitence.

The locusts of backsliding, worldliness, lukewarmness, are now viewed by us as a terrible plague. Oh that they had never come near us! The Lord in mercy has now
taken them away, and we are full of zeal to serve Him. Blessed be His name, we can raise such harvests of spiritual graces as shall make our former barrenness to
disappear. Through rich grace we can turn to account our bitter experience, and use it to warn others. We can become the more rooted in humility, childlike
dependence, and penitent spirituality, by reason of our former shortcomings. If we are the more watchful, zealous, and tender, we shall gain by our lamentable losses.
The wasted years, by a miracle of love, can be restored. Does it seem too great a boon? Let us believe for it, and live for it, and we may yet realize it, even as Peter
became all the more useful a man after his presumption was cured by his discovered weakness. Lord, aid us by thy grace.

May 19
WE MAY SPEAK FOR GOD

There fore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be
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as my mouth" Jeremiah 15:19

Poor Jeremiah! Yet why do we say so? The weeping prophet was one of the choicest servants of God, and honored by Him above many. He was hated for speaking
WE MAY SPEAK FOR GOD

There fore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be
as my mouth" Jeremiah 15:19

Poor Jeremiah! Yet why do we say so? The weeping prophet was one of the choicest servants of God, and honored by Him above many. He was hated for speaking
the truth. The word which was so sweet to him was bitter to his hearers, yet he was accepted of his Lord. He was commanded to abide in his faithfulness, and then the
Lord would continue to speak through him. He was to deal boldly and truthfully with men, and perform the Lord's winnowing work upon the professors of his day, and
then the Lord gave him this word, "Thou shalt be as my mouth."

What an honor! Should not every preacher, yea, every believer, covet it? For God to speak by us, what a marvel! We shall speak sure, pure truth; and we shall speak
it with power. Our word shall not return void; it shall be a blessing to those who receive it, and those who refuse it shall do so at their peril. Our lips shall feed many.
We shall arouse the sleeping and call the dead to life.

O dear reader, pray that it may be so with all the sent servants of our Lord.

May 20
WE DARE NOT DOUBT

"I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron" Isaiah 45:2

This was for Cyrus; but it is evermore the heritage of all the Lord's own spiritual servants. Only let us go forward by faith, and our way will be cleared for us. Crooks
and turns of human craft and Satanic subtlety shall be straightened for us; we shall not need to track their devious windings. The gates of brass shall be broken, and the
iron bars which fastened them shall be cut asunder. We shall not need the battering ram nor the crowbar: the Lord Himself will do the impossible for us, and the
unexpected shall be a fact.

Let us not sit down in coward fear. Let us press onward in the path of duty; for the Lord hath said it, "I will go before thee." Ours not to reason why; ours but to dare
and dash forward. It is the Lord's work, and He will enable us to do it: all impediments must yield before Him. Hath He not said, "I will break in pieces the gates of
brass?" What can hinder His purpose or balk His decrees? Those who serve God have infinite resources. The way is clear to faith though barred to human strength.
When Jehovah says, "I will," as He does twice in this promise, we dare not doubt.

May 21
RAIN WITHOUT CLOUDS? NEVER!

"If the clouds be full of rain, they empty themselves upon the earth" Ecclesiastes 11:3

Why, then, do we dread the clouds which now darken our sky? True, for a while they hide the sun, but the sun is not quenched; he will shine out again before long.
Meanwhile those black clouds are filled with rain; and the blacker they are, the more likely they are to yield plentiful showers. How can we have rain without clouds?

Our troubles have always brought us blessings, and they always will. They are the dark chariots of bright grace. These clouds will empty themselves before long, and
every tender herb will be the gladder for the shower. Our God may drench us with grief, but He will not drown us with wrath; nay, He will refresh us with mercy. Our
Lord's love-letters often come to us in black-edged envelopes. His wagons rumble, but they are loaded with benefit. His rod blossoms with sweet flowers and
nourishing fruits. Let us not worry about the clouds, but sing because May flowers are brought to us through the April clouds and showers.

O Lord, the clouds are the dust of thy feet! How near thou art in the cloudy and dark day! Love beholds thee, and is glad. Faith sees the clouds emptying themselves
and making the little hills rejoice on every side.

May 22
SONG OF CONFIDENCE

"Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me" Psalm
138:7

Wretched walking in the midst of trouble. Nay, blessed walking, since there is a special promise for it. Give me a promise, and what is the trouble? What doth my Lord
teach me here to say? Why this "Thou wilt revive me." I shall have more life, more energy, more faith. Is it not often so, that trouble revives us, like a breath of cold air
when one is ready to faint?

How angry are my enemies and especially the arch-enemy! Shall I stretch forth my hand and fight my foes? No, my hand is better employed in doing service for my
Lord. Besides, there is no need, for my God will use His far-reaching arm, and He will deal with them far better than I could if I were to try. "Vengeance is mine; I will
repay, saith the Lord." He will with His own right hand of power and wisdom save me, and what more can I desire?

Come, my heart, talk this promise over to thyself till thou canst use it as the song of thy confidence, the solace of thy loneliness. Pray to be revived thyself, and leave the
rest with the Lord, who performeth all things for thee.

May 23
FULL RELIANCE ON GOD

"For he shall deliver the needy when he crieth; the poor also, and him that hath no helper" Psalm 72:12

The needy cries; what else can he do? His cry is heard of God; what else need he do? Let the needy reader take to crying at once, for this will be his wisdom. Do not
cry in the ears of friends, for even if they can help you it is only because the Lord enables them. The nearest way is to go straight to God, and let your cry come up
before Him. Straightforward makes the best runner: run to the Lord, and not to secondary causes.

"Alas!" you cry, "I have no friend or helper." So much the better; you can rely upon God in both capacities - as without supplies and without helpers. Make your
double need your double plea. Even for temporal mercies you may wait upon God, for He careth for His children in these temporary concerns. As for spiritual
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O poor friend, try your rich God. O helpless one, lean on His help. He has never failed me, and I am sure He will never fail you. Come as a beggar, and God will not
before Him. Straightforward makes the best runner: run to the Lord, and not to secondary causes.

"Alas!" you cry, "I have no friend or helper." So much the better; you can rely upon God in both capacities - as without supplies and without helpers. Make your
double need your double plea. Even for temporal mercies you may wait upon God, for He careth for His children in these temporary concerns. As for spiritual
necessities, which are the heaviest of all, the Lord will hear your cry, and will deliver you and supply you.

O poor friend, try your rich God. O helpless one, lean on His help. He has never failed me, and I am sure He will never fail you. Come as a beggar, and God will not
refuse you help. Come with no plea but His grace. Jesus is King, will He let you perish of want? What! Did you forget this?

May 24
ONE A MAJORITY!

"One man of you shall chase a thousand: for the Lord your God, he it is that fighteth for you, as he hath promised you" Joshua 23:10

Why count heads? One man with God is a majority though there be a thousand on the other side. Sometimes our helpers may be too many for God to work with them,
as was the case with Gideon, who could do nothing till he had increased his forces by thinning out their numbers. But the Lord's hosts are never too few. When God
would found a nation, He called Abram alone and blessed him. When He would vanquish proud Pharaoh, He used no armies, but Only Moses and Aaron. The "one
man ministry," as certain wise men call it, has been far more used of the Lord than trained bands with their officers. Did all the Israelites together slay so many as
Samson alone? Saul and his hosts slew their thousands, but David his ten thousands.

The Lord can give the enemy long odds and yet vanquish him. If we have faith, we have God with us, and what are multitudes of men? One shepherd's dog can drive
before him a great flock of sheep. If the Lord sent thee, O my brother, his strength will accomplish his divine purpose. Wherefore, rely on the promise, and be very
courageous.

May 25
GOD'S TREASURY

"The Lord shall open unto thee his good treasure" Deuteronomy 28:12

This refers first to the rain. The Lord will give this in its season. Rain is the emblem of all those celestial refreshings which the Lord is ready to bestow upon His people.
Oh for a copious shower to refresh the Lord's heritage!

We seem to think that God's treasury can only be opened by a great prophet like Elijah, but it is not so, for this promise is to all the faithful in Israel, and, indeed, to
each one of them. O believing friend, "the Lord shall open unto thee his good treasure." Thou, too, mayest see Heaven opened, and thrust in thy hand and take out thy
portion, yea, and a portion for all thy brethren round about thee. Ask what thou wilt, and thou shalt not be denied, if thou abidest in Christ, and His words abide in thee.

As yet thou hast not known all thy Lord's treasures, but He shall open them up to thine understanding. Certainly thou hast not yet enjoyed the fullness of His covenant
riches, but He will direct thine heart into His love, and reveal Jesus in thee. Only the Lord himself can do this for thee; but here -is His promise, and if thou wilt hearken
diligently unto His voice, and obey His will, His riches in glory by Christ Jesus shall be thine.

May 26
COMMONEST THINGS BLESSED

"Ye shall serve the Lord your God, and he shall bless thy bread, and thy water" Exodus 23:25

What a promise is this! To serve God is in itself a high delight. But what an added privilege to have the blessing of the Lord resting upon us in all things! Our commonest
things become blessed when we ourselves are consecrated to the Lord. Our Lord Jesus took bread and blessed it; behold, we also eat of blessed bread. Jesus blessed
water and made it wine: the water which we drink is far better to us than any of the wine with which men make merry; every drop has a benediction in it. The divine
blessing is on the man of God in everything, and it shall abide with him at every time.

What if we have only bread and water! Yet it is blessed bread and water. Bread and water we shall have. That is implied, for it must be there for God to bless it. "Thy
bread shall be given thee, and thy waters shall be sure." With God at our table, we not only ask a blessing, but we have one. It is not only at the altar but at the table
that He blesses us. He serves those well who serve Him well. This table-blessing is not of debt, but of grace. Indeed, there is a troubled grace; He grants us grace to
serve Him, by His grace feeds us with bread, and then in His grace blesses it.

May 27
AS THE LIFE - SO THE FRUIT

"For if these things be in you, and abound, they make you that ye shall neither be barren nor tin fruitful in the knowledge of our Lord Jesus Christ" 2 Pet er 1:8

If we desire to glorify our Lord by fruitfulness we must have certain things within us; for nothing can come out of us which is not first of all within us. We must begin with
faith, which is the groundwork of all the virtues; and then diligently add to it virtue, knowledge, temperance, and patience. With these we must have godliness and
brotherly love. All these put together will most assuredly cause us to produce, as our life fruit, the clusters of usefulness, and we shall not be mere idle knowers, but real
doers of the Word. These holy things must not only be in us, but abound, or we shall be barren. Fruit is the overflow of life, and we must be full before we can flow
over.

We have noticed men of considerable parts and opportunities who have never succeeded in doing real good in the conversion of souls; and after close observation we
have concluded that they lacked certain graces which are absolutely essential to fruit-bearing. For real usefulness, graces are better than gifts. As the man is, so is his
work. If we would do better we must be better. Let the text be a gentle hint to unfruitful professors, and to myself also.

May 28
REMIND GOD OF HIS PROMISE

"And thou saidst, I will surely do thee good" Genesis 32:12

This is the sure way of prevailing with the Lord in prayer. We may humbly remind Him of what He has said. Our faithful God will never run back from His word, nor
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will He leave it unfulfilled; yet He loves to be enquired of by His people, and put in mind of His promise. This is refreshing to their memories, reviving to their faith, and
renewing to their hope. God's Word is given, not for His sake, but for ours. His purposes are settled, and He needs nothing to bind Him to His design of doing His
people good; but He gives the promise for our strengthening and comfort. Hence He wishes us to plead it, and say to Him, "Thou saidst."
"And thou saidst, I will surely do thee good" Genesis 32:12

This is the sure way of prevailing with the Lord in prayer. We may humbly remind Him of what He has said. Our faithful God will never run back from His word, nor
will He leave it unfulfilled; yet He loves to be enquired of by His people, and put in mind of His promise. This is refreshing to their memories, reviving to their faith, and
renewing to their hope. God's Word is given, not for His sake, but for ours. His purposes are settled, and He needs nothing to bind Him to His design of doing His
people good; but He gives the promise for our strengthening and comfort. Hence He wishes us to plead it, and say to Him, "Thou saidst."

"I will surely do thee good" is just the essence of all the Lord's gracious sayings. Lay a special stress on the word "surely." He will do us good, real good, lasting good,
only good, every good. He will make us good, and this is to do us good in the very highest degree. He will treat us as He does his saints while we are here, and that is
good. He will soon take us to be with Jesus and all His chosen, and that is supremely good. With this promise in our hearts we need not fear angry Esau, nor anyone
else. If the Lord will do us good, who can do us hurt?

May 29
FISHERS FOLLOW HIM

"And Jesus said unto them, Come ye after me, and I will make you to become fishers of men" Mark 1:17

Only by coming after Jesus can we obtain our heart's desire, and be really useful to our fellow men. Oh, how we long to be successful fishers for Jesus! We would
sacrifice our lives to win souls. But we are tempted to try methods which Jesus would never have tried. Shall we yield to this suggestion of the enemy? If so, we may
splash the water, but we shall never take the fish. We must follow after Jesus if we would succeed. Sensational methods, entertainments, and so forth - are these
coming after Jesus? Can we imagine the Lord Jesus drawing a congregation by such means as are now commonly used? What is the result of such expedients? The
result is nothing which Jesus will count up at the last great day.

We must keep to our preaching as our Master did, for by this means souls are saved. We must preach our Lord's doctrine, and proclaim a full and free gospel; for this
is the net in which souls are taken. We must preach with His gentleness, boldness, and love; for this is the secret of success with human hearts. We must work under
divine anointing, depending upon the sacred Spirit. Thus, coming after Jesus, and not running before Him, nor aside from Him, we shall be fishers of men.

May 30
HOLY FORESIGHT

"Nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of Heaven" Matthew 26:64

Ah, Lord, thou wast in thy lowest state when before thy persecutors thou wast made to stand like a criminal! Yet the eyes of thy faith could see beyond thy present
humiliation into thy future glory. What words are these, "Nevertheless - hereafter"! I would imitate thy holy foresight, and in the midst of poverty, or sickness, or
slander, I also would say, "Nevertheless - hereafter." Instead of weakness, thou hast all power; instead of shame, all glory; instead of derision, all worship. Thy cross
has not dimmed the splendor of thy crown, neither has the spittle marred the beauty of thy face. Say, rather, thou art the more exalted and honored because of thy
sufferings.

So, Lord, I also would take courage from the "hereafter." I would forget the present tribulation in the future triumph. Help thou me by directing me into thy Father's love
and into thine own patience, so that when I am derided for thy name I may not be staggered, but think more and more of the hereafter, and, therefore, all the less of
today. I shall be with thee soon and behold thy glory. Wherefore, I am not ashamed, but say in my inmost soul, "Nevertheless - hereafter."

May 31
BE OF GOOD CHEER

"In the world ye shall have tribulation: but be of good cheer; I have overcome the world" John 16:33

My Lord's words are true as to the tribulation. I have my share of it beyond all doubt. The flail is not hung up out of the way, nor can I hope that it will be laid aside so
long as I lie upon the threshingfloor. How can I look to be at home in the enemy's country, joyful while in exile, or comfortable in a wilderness? This is not my rest. This
is the place of the furnace, and the forge, and the hammer. My experience tallies with my Lord's words.

I note how He bids me "be of good cheer." Alas! I am far too apt to be downcast. My spirit soon sinks when I am sorely tried. But I must not give way to this feeling.
When my Lord bids me cheer up I must not dare to be cast down.

What is the argument which He uses to encourage me? Why, it is His own victory. He says, "I have overcome the world." His battle was much more severe than mine.
I have not yet resisted unto blood. Why do I despair of overcoming? See, my soul, the enemy has been once overcome. I fight with a beaten foe. O world, Jesus has
already vanquished thee; and in me, by His grace, He will overcome thee again. Therefore am I of good cheer, and sing unto my conquering Lord.

THE MONTH OF JUNE
June 1
GOD'S PROMISE KEEPS

"Cast thy bread upon the waters: for thou shalt find it after many days." Ecclesiastes 11:1

We must not expect to see an immediate reward for all the good we do; nor must we always confine our efforts to places and persons which seem likely to yield us a
recompense for our labors. The Egyptian casts his seed upon the waters of the Nile, where it might seem a sheer waste of corn. But in due time the flood subsides, the
rice or other grain sinks into the fertile mud, and rapidly a harvest is produced. Let us today do good to the unthankful and the evil. Let us teach the careless and the
obstinate. Unlikely waters may cover hopeful soil. Nowhere shall our labor be in vain in the Lord.

It is ours to cast our bread upon the waters; it remains with God to fulfill the promise, "Thou shalt find it." He will not let His promise fail. His good word which we have
spoken shall live, shall be found, shall be found by us. Perhaps not just yet, but some day we shall reap what we have sown. We must exercise our patience; for
perhaps the Lord may exercise it. "After many days," says the Scripture, and in many instances those days run into months and years, and yet the Word stands true.
God's promise will keep; let us mind that we keep the precept, and keep it this day.
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June 2
IMMEDIATE FREEDOM
spoken shall live, shall be found, shall be found by us. Perhaps not just yet, but some day we shall reap what we have sown. We must exercise our patience; for
perhaps the Lord may exercise it. "After many days," says the Scripture, and in many instances those days run into months and years, and yet the Word stands true.
God's promise will keep; let us mind that we keep the precept, and keep it this day.

June 2
IMMEDIATE FREEDOM

"For now will I break his yoke from off thee, and will burst thy bonds in sunder." Nahum 1:13

The Assyrian was allowed for a season to oppress the Lord's people, but there came a time for his power to be broken. So, many a heart is held in bondage by Satan,
and frets sorely under the yoke. Oh, that to such prisoners of hope the word of the Lord may come at once, according to the text, "Now will I break his yoke from off
thee, and will burst thy bonds in sunder"!

See! the Lord promises a present deliverance: "Now will I break his yoke from off thee." Believe for immediate freedom, and according to thy faith SO shall it be unto
thee at this very hour. When God saith "now," let no man say "tomorrow.

See how complete the rescue is to be; for the yoke is not to be removed, but broken; and the bonds are not to be untied, but burst asunder. Here is a display of divine
force which guarantees that the oppressor shall not return. His yoke is broken, we cannot again be bowed down by its weight. His bonds are burst asunder, they can
no longer hold us. Oh, to believe in Jesus for complete and everlasting emancipation! "If the Son shall make you free, ye shall be free indeed." Come, Lord, and set free
thy captives, according to thy word.

June 3
SURE-FOOTEDNESS

"The Lord God is my strength, and he will make my feet like hind's feet, and he will make me to walk upon mine high places." Habakkuk 3:19

This confidence of the man of God is tantamount to a promise; for that which faith is persuaded of is the purpose of God. The prophet had to traverse the deep places
of poverty and famine, but he went down hill without slipping, for the Lord gave him standing. By-and-by he was called to the high places of the hills of conflict; and he
was no more afraid to go up than to go down.

See! the Lord lent him strength. Nay, Jehovah Himself was his strength. Think of that: the Almighty God Himself becomes our strength!

Note, that the Lord also gave him sure-footedness. The hinds leap over rock and crag, never missing their foothold. Our Lord will give us grace to follow the most
difficult paths of duty without a stumble. He can fit our foot for the crags, so that we shall be at home where apart from God we should perish.

One of these days we shall be called to higher places still Up yonder we shall climb, even to the mount of God, the high places where the shining ones are gathered. Oh,
what feet are the feet of faith, by which, following the Hind of the Morning, we shall ascend into the hill of the Lord!

June 4
EXCEEDINGLY PRECIOUS

"They shall be mine, saith the Lord of hosts, in that day when I make up my jewels." Malachi 3:17

A day is coming in which the crown jewels of our great King shall be counted, that it may be seen whether they answer to the inventory which His Father gave Him.
My soul, wilt thou be among the precious things of Jesus? Thou art precious to Him if He is precious to thee, and thou shalt be His "in that day," if He is thine in this
day.

In the days of Malachi, the chosen of the Lord were accustomed so to converse with each other that their God Himself listened to their talk. He liked it so well that He
took notes of it; yes, and made a book of it, which he lodged in His Record Office. Pleased with their conversation, He was also pleased with them. Pause, my soul,
and ask thyself: If Jesus were to listen to thy talk would He be pleased with it? Is it to His glory and to the edification of the brotherhood? Say, my soul, and be sure
thou sayest the truth.

But what will the honor be for us poor creatures to be reckoned by the Lord to be His crown jewels! This honor have all the saints. Jesus not only says, "They are
mine," but, "They shall be mine." He bought us, sought us, brought us in, and has so far wrought us to His image, that we shall be fought for by Him with all His might.

June 5
IS THERE A DIFFERENCE?

"But against any of the children of Israel shall not a dog move his tongue, against man or beast: that ye may know how that the Lord doth put a difference between the
Egyptians and Israel." Exodus 11:7

What! has God power over the tongues of dogs? Can he keep curs from barking? Yes, it is even so. He can even prevent an Egyptian dog from worrying one of the
lambs of Israel's flock. Doth God silence dogs, and doggish ones among men, and the great dog at hell's gate? Then let us move on our way without fear.

If He lets dogs move their tongues, yet He can stop their teeth. They may make a dreadful noise, and still do us no real harm. Yet, how sweet is quiet! How delightful to
move about among enemies, and perceive that God maketh them to be at peace with us! Like Daniel in the den of lions, we are unhurt amid destroyers.

Oh, that today, this word of the Lord to Israel might be true to me! Does the dog worry me? I will tell my Lord about him. Lord, he does not care for my pleadings; do
thou speak the word of power, and he must lie down. Give me peace, O my God, and let me see thy hand so distinctly in it that I may most clearly perceive the
difference which thy grace has made between me and the ungodly!

June 6
HE ALWAYS LISTENS

"The Lord hath heard my supplication; the Lord will receive my prayer." Psalm 6:9
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The experience here recorded is mine. I can set to my seal that God is true. In very wonderful ways He has answered the prayers of His servant many and108
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                                                                                                                                                               time.
Yes, and He is hearing my present supplication, and He is not turning away His ear from me. Blessed be His holy name!
HE ALWAYS LISTENS

"The Lord hath heard my supplication; the Lord will receive my prayer." Psalm 6:9

The experience here recorded is mine. I can set to my seal that God is true. In very wonderful ways He has answered the prayers of His servant many and many a time.
Yes, and He is hearing my present supplication, and He is not turning away His ear from me. Blessed be His holy name!

What then? Why, for certain the promise which lies sleeping in the Psalmist's believing confidence is also mine. Let me grasp it by the hand of faith: "The Lord will
receive my prayer." He will accept it, think of it, and grant it in the way and time which His loving wisdom judges to be best. I bring my poor prayer in my hand to the
great King, and He gives me audience, and graciously receives my petition. My enemies will not listen to me, but my Lord will. They ridicule my tearful prayers, but my
Lord does not; He receives my prayer into His ear and His heart.

What a reception this is for a poor sinner! We receive Jesus, and then the Lord receives us and our prayers for His Son's sake. Blessed be that dear name which franks
our prayers so that they freely pass even within the golden gates. Lord, teach me to pray, since thou hearest my prayers.

June 7
THE SAFEST PLACE

"And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand." John 10:28

We believe in the eternal security of the saints. First, because they are Christ's, and He will never lose the sheep which He has bought with His blood, and received of
His Father.

Next, because He gives them eternal life, and if it be eternal, well then, it is eternal, and there can be no end to it, unless there can be an end to hell, and Heaven, and
God. If spiritual life can die out, it is manifestly not eternal life, but temporary life. But the Lord speaks of eternal life, and that effectually shuts out the possibility of an
end.

Observe, further, that the Lord expressly says, "They shall never perish." As long as words have a meaning, this secures believers from perishing. The most obstinate
unbelief cannot force this meaning out of this sentence.

Then, to make the matter complete, He declares that His people are in His hand, and He defies all their enemies to pluck them out of it. Surely it is a thing impossible
even for the fiend of hell. We must be safe in the grasp of an Almighty Saviour.

Be it ours to dismiss carnal fear as well as carnal confidence, and rest peacefully in the hollow of the Redeemer's hand.

June 8
WISDOM FOR THE ASKING

"If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." James 1:5

"If any of you lack wisdom." There is no "if" in the matter, for I am sure I lack it. What do I know? How can I guide my own way? How can I direct others? Lord, I am
a mass of folly, and wisdom I have none.

Thou sayest, "Let him ask of God." Lord, I now ask. Here at thy footstool I ask to be furnished with heavenly wisdom for this day's perplexities, ay, and for this day's
simplicities; for I know I may do very stupid things, even in plain matters, unless thou dost keep me out of mischief.

I thank thee that all I have to do is to ask. What grace is this on thy part, that I have only to pray in faith, and thou wilt give me wisdom! Thou dost here promise me a
liberal education, and that, too, without an angry tutor, or a scolding usher. This, too, thou wilt bestow without a fee - bestow it on a fool who lacks wisdom. O Lord, I
thank thee for that positive and expressive word, "It shall be given him." I believe it. Thou wilt this day make thy babe to know the hidden wisdom which the carnally
prudent never learn. Thou wilt guide me with thy counsel, and afterwards receive me to glory.

June 9
A TRUSTWORTHY NAME

"I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord" Zephaniah 3:12

When true religion is ready to die out among the wealthy it finds a home among the poor of this world, rich in faith. The Lord has even now his faithful remnant. Am I
one of them?

Perhaps it is because men are afflicted and poor that they learn to trust in the name of the Lord. He that hath no money must try what he can do on trust. He whose
own name is good for nothing in his own esteem, acts wisely to rest in another name, even that best of names, the name of Jehovah. God will always have a trusting
people, and these will be an afflicted and poor people. Little as the world thinks of them, their being left in the midst of a nation is the channel of untold blessings to it.
Here we have the conserving salt which keeps in check the corruption which is in the world through lust.

Again the question comes home to each one of us, Am I one of them? Am I afflicted by the sin within me and around me? Am I poor in spirit, poor spiritually in my
own judgment? Do I trust in the Lord? That is the main business. Jesus reveals the name, the character, the person of God; am I trusting in Him? If so, I am left in this
world for a purpose. Lord, help me to fulfill it.

June 10
A SHEPHERD SECURES THEM

"They shall feed and lie down, and none shall make them afraid" Zephaniah 3:13

Yesterday we thought of the afflicted and poor people whom the Lord left to be a living seed in a dead world. The prophet says of such that they shall not work iniquity
nor speak lies. So that while they had neither rank nor riches to guard them, they were also quite unable to use those weapons in which the wicked place so much
reliance: they could neither defend themselves by sin nor by subtlety.
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What then? Would they be destroyed? By no means! They should both feed and rest, and be not merely free from danger, but even quiet from fear of evil. Sheep are
very feeble creatures, and wolves are terrible enemies; yet at this hour sheep are more numerous than wolves, and the cause of the sheep is always winning, while the
Yesterday we thought of the afflicted and poor people whom the Lord left to be a living seed in a dead world. The prophet says of such that they shall not work iniquity
nor speak lies. So that while they had neither rank nor riches to guard them, they were also quite unable to use those weapons in which the wicked place so much
reliance: they could neither defend themselves by sin nor by subtlety.

What then? Would they be destroyed? By no means! They should both feed and rest, and be not merely free from danger, but even quiet from fear of evil. Sheep are
very feeble creatures, and wolves are terrible enemies; yet at this hour sheep are more numerous than wolves, and the cause of the sheep is always winning, while the
cause of the wolves is always declining. One day flocks of sheep will cover the plains, and not a wolf will be left. The fact is that sheep have a shepherd, and this gives
them provender, protection, and peace. "None" - which means not one, whether in human or diabolical form - "shall make them afraid." Who shall terrify the Lord's
flock when He is near? We lie down in green pastures, for Jesus Himself is food and rest to our souls.

June 11
NO CAUSE TO BLUSH

"Fear not; for thou shalt not be ashamed" Isaiah 54:4

We shall not be ashamed of our faith. Carping critics may assail the Scriptures upon which we ground our belief, but every year the Lord will make it more and more
clear that in His Book there is no error, no excess, and no omission. It is no discredit to be a simple believer; the faith which looks alone to Jesus is a crown of honor
on any man's head, and better than a star on his breast.

We shall not be ashamed of our hope. It shall be even as the Lord has said. We shall be fed, led, blest and rested. Our Lord will come, and then the days of our
mourning shall be ended. How we shall glory in the Lord who first gave us lively hope, and then gave us that which we hoped for!

We shall not be ashamed of our love. Jesus is to us the altogether lovely, and never, never, shall we have to blush because we have yielded our hearts to Him. The sight
of our glorious Well-beloved will justify the most enthusiastic attachment to Him. None will blame the martyrs for dying for Him. When the enemies of Christ are
clothed with everlasting contempt, the lovers of Jesus shall find themselves honored by all holy beings, because they chose the reproach of Christ rather than the
treasures of Egypt.

June 12
DWELLING SAFELY APART

"Israel then shall dwell in safety alone: the fountain of Jacob shall be upon a land of corn and wine; also his heavens shall drop down dew" Deuteronomy 33:28

The more we dwell alone, the more safe shall we be. God would have His people separate from sinners. His call to them is, "Come ye out from among them." A
Christian world is such a monstrosity as the Scriptures never contemplate. A worldly Christian is spiritually diseased. Those who compromise with Christ's enemies may
be reckoned with them.

Our safety lies, not in making terms with the enemy but in dwelling alone with our best Friend. If we do this, we shall dwell in safety, despite the sarcasms, the slanders,
and the sneers of the world. We shall be safe from the baleful influence of its unbelief, its pride, its vanity, its filthiness.

God also will make us dwell in safety alone in that day when sin shall be visited on the nations by wars and famines.

The Lord brought Abram from Ur of the Chaldees, but he stopped half-way. He had no blessing till, having set out to go to the land of Canaan, to the land of Canaan
he came. He was safe alone even in the midst of foes. Lot was not safe in Sodom though in a circle of friends. Our safety is in dwelling apart with God.

June 13
DIVINE CULTIVATION

"I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day" Isaiah 27:3

When the Lord Himself speaks in His own proper person rather than through a prophet, the word has a peculiar weight to believing minds. It is Jehovah Himself who is
the keeper of His own vineyard; He does not trust it to any other, but He makes it His own personal care. Are they not well kept whom God Himself keeps?

We are to receive gracious watering, not only, every day and every hour, "but every moment. How we ought to grow! How fresh and fruitful every plant should be!
What rich clusters the vines should bear!

But disturbers come; little foxes and the boar. Therefore, the Lord Himself is our Guardian, and that at all hours, both "night and day." What, then, can harm us? Why
are we afraid? He tends, He waters, He guards; what more do we need?

Twice in this verse the Lord says, "I will." What truth, what power, what love, what immutability we find in the great "I will" of Jehovah! Who can resist His will? If He
says "I will," what room is there for doubt? With an "I will" of God we can face all the hosts of sin, death, and hell. O Lord, since thou sayest, "I will keep thee," I reply,
"I will praise thee!"

June 14
HE CONSTANTLY ABIDES

"For the Lord will not forsake his people for his great name's sake; because it hath pleased the Lord to make you his people." 1 Samuel 12:22

God's choice of His people is the reason for His abiding by them, and not forsaking them. He chose them for His love, and He loves them for His choice. His own
good pleasure is the source of their election, and His election is the reason for the continuance of His pleasure in them. It would dishonor His great name for Him to
forsake them, since it would either show that He made an error in His choice, or that He was fickle in His love. God's love has this glory, that it never changes, and this
glory He will never tarnish.

By all the memories of the Lord's former lovingkindnesses let us rest assured that He will not forsake us. He who has gone so far as to make us His people, will not
undo the creation of His grace. He has not wrought such wonders for us that He might leave us after all. His Son Jesus has died for us, and we may be sure that He has
not died in vain. Can He forsake those for whom He shed His blood? Because He has hitherto taken pleasure in choosing and in saving us, it will be His pleasure still to
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June 15
By all the memories of the Lord's former lovingkindnesses let us rest assured that He will not forsake us. He who has gone so far as to make us His people, will not
undo the creation of His grace. He has not wrought such wonders for us that He might leave us after all. His Son Jesus has died for us, and we may be sure that He has
not died in vain. Can He forsake those for whom He shed His blood? Because He has hitherto taken pleasure in choosing and in saving us, it will be His pleasure still to
bless us. Our Lord Jesus is no changeable Lover. Having loved His own, He loves them to the end.

June 15
HOME BLESSINGS EXTENDED

"The Lord shall bless thee out of Zion: and thou shalt see the good of Jerusalem all the days of thy life" Psalm 128:5

This is a promise to the God-fearing man who walks in the ways of holiness with earnest heed. He shall have domestic blessedness; his wife and children shall be a
source of great home happiness. But then as a member of the church he desires to see the cause prosper, for he is as much concerned for the Lord's house as for his
own. When the Lord builds our house, it is but fitting that we should desire to see the Lord's house builded. Our goods are not truly good unless we promote by them
the good of the Lord's chosen church.

Yes, you shall get a blessing when you go up to the assemblies of Zion; you shall be instructed, enlivened, and comforted, where prayer and praise ascend, and
testimony is borne to the Great Sacrifice. "The Lord shall bless thee out of Zion."

Nor shall you alone be profited; the church itself shall prosper; believers shall be multiplied, and their holy work shall be crowned with success. Certain gracious men
have this promise fulfilled to them as long as they live. Alas! when they die the cause often flags. Let us be among those who bring good things to Jerusalem all their
days. Lord, of thy mercy make us such! Amen.

June 16
POSSESS NOT ONLY PROFESS

"For whosoever hath, to him shall be given, and he shall have more abundance" Matthew 13:12

When the Lord has given to a man much grace He will give him more. A little faith is a nest egg; more faith will come to it. But then it must not be seeming faith, but real
and true. What a necessity is laid upon us to make sure work in religion, and not to profess much, and possess nothing! for one of these days the very profession will be
taken from us, if that be all we have. The threatening is as true as, the promise.

Blessed be the Lord, it is His way when He has once made a beginning to go on bestowing the graces of His Spirit, till He who had but little, and yet truly had that little,
is made to have abundance. Oh, for that abundance! Abundance of grace is a thing to be coveted. It would be well to know much, but better to love much. It would be
delightful to have abundance of skill to serve God, but better still to have abundance of faith to trust in the Lord for skill and everything.

Lord, since thou hast given me a sense of sin, deepen my hatred of evil. Since thou hast caused me to trust Jesus, raise my faith to full assurance. Since thou hast made
me to love Thee, cause me to be carried away with vehement affection for Thee!

June 17
OUR FIELD OF BATTLE

"For the Lord your God is he that goeth with you, to fight for you against your enemies, to save you" Deuteronomy 20:4

We have no enemies but the enemies of God. Our fights are not against men, but against spiritual wickednesses. We war with the devil, and the blasphemy, and error,
and despair, which he brings into the field of battle. We fight with all the armies of sin-impurity, drunkenness, oppression, infidelity, and ungodliness. With these we
contend earnestly, but not with sword or spear; the weapons of our warfare are not carnal.

Jehovah, our God, abhors everything which is evil, and, therefore, He goeth with us to fight for us in this crusade. He will save us, and He will give us grace to war a
good warfare, and win the victory. We may depend upon it that if we are on God's side God is on our side. With such an august ally the conflict is never in the least
degree doubtful. It is not that truth is mighty and must prevail, but that might lies with the Father who is Almighty, with Jesus who has all power in Heaven and in earth,
and with the Holy Spirit who worketh His will among men.

Soldiers of Christ, gird on your armor. Strike home in the name of the God of holiness, and by faith grasp His salvation. Let not this day pass without striking a blow for
Jesus and holiness.

June 18
GOD HIMSELF SHALL WORK

"Now will I rise, saith the Lord; now will I be exalted; now will I lift up myself' Isaiah 33:10

When the spoilers had made the land as waste as if devoured by locusts, and the warriors who had defended the country sat down and wept like women, then the
Lord came to the rescue. When travelers ceased from the roads to Zion, and Bashan and Carmel were as vineyards from which the fruit has failed, then the Lord
arose. God is exalted in the midst of an afflicted people, for they seek His face and trust Him. He is still more exalted when in answer to their cries He lifts up Himself to
deliver them and overthrow their enemies.

Is it a day of sorrow with us? Let us expect to see the Lord glorified in our deliverance. Are we drawn out in fervent prayer? Do we cry day and night unto Him? Then
the set time for His grace is near. God will lift up Himself at the right season. He will arise when it will be most for the display of His glory. We wish for His glory more
than we long for our own deliverance. Let the Lord be exalted, and our chief desire is obtained.

Lord, help us in such a way that we may see that thou thyself art working. May we magnify thee in our inmost souls. Make all around us to see how good and great a
God thou art.

June 19
A SOUND HEART
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"Let my heart be sound in thy statutes: that I be not ashamed" Psalm 119:80

We may regard this inspired prayer as containing within itself the assurance that those who keep close to the Word of God shall never have cause to be ashamed of
June 19
A SOUND HEART

"Let my heart be sound in thy statutes: that I be not ashamed" Psalm 119:80

We may regard this inspired prayer as containing within itself the assurance that those who keep close to the Word of God shall never have cause to be ashamed of
doing so.

See, the prayer is for soundness of heart. A sound creed is good, a sound judgment concerning it is better, but a sound heart toward the truth is best of all. We must
love the truth, feel the truth, and obey the truth, otherwise we are not truly sound in God's statutes. Are there many in these evil days who are sound? Oh, that the writer
and the reader may be two of this sort!

Many will be ashamed in the last great day, when all disputes will be decided. Then they will see the folly of their inventions, and be filled with remorse because of their
proud infidelity and willful defiance of the Lord; but he who believed what the Lord taught, and did what the Lord commanded, will stand forth justified in what he did.
Then shall the righteous shine forth as the sun. Men much slandered and abused shall find their shame turned into glory in that day.

Let us pray the prayer of our text, and we may be sure that its promise will be fulfilled to us. If the Lord makes us sound, He will keep us safe.

June 20
THE LORD OUR COMPANION

"Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me" Psalm 23:4

Sweet are these words in describing a deathbed assurance. How many have repeated them in their last hours with intense delight!

But the verse is equally applicable to agonies of spirit in the midst of life. Some of us, like Paul, die daily through a tendency to gloom of soul. Bunyan puts the Valley of
the Shadow of Death far earlier in the pilgrimage than the river which rolls at the foot of the celestial hills. We have some of us traversed the dark and dreadful defile of
"the shadow of death" several times, and we can bear witness that the Lord alone enabled us to bear up amid its wild thought, its mysterious horrors, its terrible
depressions. The Lord has sustained us, and kept us above all real fear of evil, even when our spirit has been overwhelmed. We have been pressed and oppressed, but
yet we have lived, for we have felt the presence of the Great Shepherd, and have been confident that His crook would prevent the foe from giving us any deadly
wound.

Should the present time be one darkened by the raven wings of a great sorrow, let us glorify God by a peaceful trust in Him.

June 21
A WOMAN'S WAR

"The Lord shall sell Sisera into the hand of a woman" Judges 4:9

Rather an unusual text, but there may be souls in the world that may have faith enough to grasp it. Barak, the man, though called to the war, had little stomach for the
fight unless Deborah would go with him, and so the Lord determined to make it a woman's war. By this means He rebuked the slackness of the man, and gained for
Himself the more renown, and cast the more shame upon the enemies of His people.

The Lord can still use feeble instrumentalities. Why not me? He may use persons who are not commonly called to great public engagements. Why not you? The woman
who slew the enemy of Israel was no Amazon, but a wife who tarried in her tent. She was no orator, but a woman who milked the cows and made butter. May not the
Lord use any one of us to accomplish His purpose? Somebody may come to the house today, even as Sisera came to Jael's tent. Be it ours, not to slay him, but to save
him. Let us receive him with great kindness, and then bring forth the blessed truth of salvation by the Lord Jesus, our great Substitute, and press home the command,
"Believe and live." Who knoweth but some stouthearted sinner may be slain by the gospel today?

June 22
HE WITH US; WE WITH HIM

"The fear of the Lord prolongeth days: but the years of the wicked shall be shortened" Proverbs 10:27

There is no doubt about it. The fear of the Lord leads to virtuous habits, and these prevent that waste of life which comes of sin and vice. The holy rest which springs
out of faith in the Lord Jesus also greatly helps a man when he is ill. Every physician rejoices to have a patient whose mind is fully at ease. Worry kills, but confidence in
God is like healing medicine.

We have therefore all the arrangements for long life, and if it be really for our good, we shall see a good old age, and come to our graves as shocks of corn in their
season. Let us not be overcome with sudden expectation of death the moment we have a finger-ache, but let us rather expect that we may have to work on through a
considerable length of days.

And what if we should soon be called to the higher sphere? Certainly there would be nothing to deplore in such a summons, but everything to rejoice in. Living or dying
we are the Lord's. If we live, Jesus will be with us; if we die, we shall be with Jesus.

The truest lengthening of life is to live while we live, wasting no time, but using every hour for the highest ends. So be it this day.

June 23
THE ENEMY FIRSTHAND

"Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank
against it" 2 King s 19:32

Neither did Sennacherib molest the city. He had boasted loudly, but he could not carry out his threats. The Lord is able to stop the enemies of His people in the very
act. When the lion has the lamb between his jaws, the great Shepherd of the sheep can rob him of his prey. Our extremity only provides an opportunity for a grander
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display of divine power and wisdom.

In the case before us, the terrible foe did not put in an appearance before the city which he thirsted to destroy. No annoying arrow could he shoot over the walls, and
against it" 2 King s 19:32

Neither did Sennacherib molest the city. He had boasted loudly, but he could not carry out his threats. The Lord is able to stop the enemies of His people in the very
act. When the lion has the lamb between his jaws, the great Shepherd of the sheep can rob him of his prey. Our extremity only provides an opportunity for a grander
display of divine power and wisdom.

In the case before us, the terrible foe did not put in an appearance before the city which he thirsted to destroy. No annoying arrow could he shoot over the walls, and
no besieging engines could he put to work to batter down the castles, and no banks could he cast up to shut in the inhabitants. Perhaps in our case also the Lord will
prevent our adversaries from doing us the least harm. Certainly He can alter their intentions, or render their designs so abortive that they will gladly forego them. Let us
trust in the Lord and keep His way, and He will take care of us. Yea, He will fill us with wondering praise as we see the perfection of His deliverance.

Let us not fear the enemy till he actually come, and then let us trust in the Lord.

June 24
THE LORD'S "MUCH MORE"

"And Amaziah said to the man of God, But what shall we do for the hundred talents which I have given to the army of Israel? And the man of God answered, The Lord
is able to give thee much more than this" 1 Chronicles 25:9

If you have made a mistake, bear the loss of it; but do not act contrary to the will of the Lord. The Lord can give you much more than you are likely to lose; and if He
does not, will you begin bargaining and chaffering with God? The king of Judah has hired an army from idolatrous Israel, and he was commanded to send home the
fighting men because the Lord was not with them. He was willing to send away the host, only he grudged paying the hundred talents for nothing. Oh for shame! If the
Lord will give the victory without the hirelings, surely it was a good bargain to pay their wages and to be rid of them.

Be willing to lose money for conscience' sake, for peace's sake, for Christ's sake. Rest assured that losses for the Lord are not losses. Even in this life they are more
than recompensed: in some cases the Lord prevents any loss from happening. As to our immortal life, what we lose for Jesus is invested in Heaven. Fret not at apparent
disaster but listen to the whisper, "The Lord is able to give thee much more than this."

June 25
A STAIRCASE TO HEAVEN

"And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man" John
1:51

Yes, to our faith this sight is plain even at this day. We do see Heaven opened. Jesus Himself has opened that kingdom to all believers. We gaze into the place of
mystery and glory, for He has revealed it to us. We shall enter it soon, for He is the way.

Now we see the explanation of Jacob's ladder. Between earth and Heaven there is a holy commerce; prayer ascends, and answers come down, by the way of Jesus,
the Mediator. We see this ladder when we see our Lord. In Him a stairway of light now furnishes a clear passage to the throne of the Most High. Let us use it, and
send up by it the messengers of our prayers. We shall live the angelic life ourselves if we run up to Heaven in intercession, and lay hold upon the blessings of the
covenant, and then descend again to scatter those gifts among the sons of men.

This choice sight which Jacob only saw in a dream we will turn into a bright reality. This very day we will be up and down the ladder each hour; climbing in communion,
and coming down in labor to save our fellow-men. This is thy promise, O Lord Jesus, let us joyfully see it fulfilled.

June 26
IT WILL NOT BE LONG

"Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh" James 5:8

The last word in the Canticle of love is, "Make haste, my beloved," and among the last words of the Apocalypse we read, "The Spirit and the Bride say, Come"; to
which the heavenly Bridegroom answers, "Surely I come quickly." Love longs for the glorious appearing of the Lord, and enjoys this sweet promise - "The coming of
the Lord draweth nigh." This stays our minds as to the future. We look out with hope through this window.

This sacred "window of agate" lets in a flood of light upon the present, and puts us into fine condition for immediate work or suffering. Are we tried? Then the nearness
of our joy whispers patience. Are we growing weary because we do not see the harvest of our seed-sowing? Again this glorious truth cries to us, "Be patient." Do our
multiplied temptations cause us in the least to waver? Then the assurance, that before long the Lord will be here, preaches to us from this text, "Stablish your hearts." Be
firm, be stable, be constant, "stedfast, unmoveable, always abounding in the work of the Lord." Soon will you hear the silver trumpets which announce the coming of
your King. Be not in the least afraid. Hold the fort, for He is coming; yea, He may appear this very day.

June 27
THANK HIM; DWELL ACCEPTABLY

"Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence" Psalm 140:13

Oh that my heart may be upright, that I may always be able to bless the name of the Lord! He is so good to those that be good, that I would fain be among them, and
feel myself full of thankfulness every day. Perhaps, for a moment, the righteous are staggered when their integrity results in severe trial; but assuredly the day shall come
when they shall bless their God that they did not yield to evil suggestions and adopt a shifty policy. In the long run true men will thank the God of the right for leading
them by a right way. Oh that I may be among them!

What a promise is implied in this second clause, "The upright shall dwell in thy presence"! They shall stand accepted where others appear only to be condemned. They
shall be the courtiers of the Great King, indulged with audience whensoever they desire it. They shall be favored ones upon whom Jehovah smiles, and with whom He
graciously communes. Lord, I covet this high honor, this precious privilege: it will be Heaven on earth to me to enjoy it. Make me in all things upright, that I may today,
and tomorrow, and every day stand in thy heavenly presence. Then will I give thanks unto thy name evermore. Amen.

June 28
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ONE LOOK FROM THE LORD

"And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?" Judges 6:14
and tomorrow, and every day stand in thy heavenly presence. Then will I give thanks unto thy name evermore. Amen.

June 28
ONE LOOK FROM THE LORD

"And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?" Judges 6:14

What a look was that which the Lord gave to Gideon! He looked him out of his discouragements into a holy bravery. If our look to the Lord saves us, what will not His
look at us do? Lord, look on me this day, and nerve me for its duties and conflicts.

What a word was this which Jehovah spoke to Gideon! "Go." He must not hesitate. He might have answered, "What, go in all this weakness!" But the Lord put that
word out of court by saying, "Go in this thy might." The Lord had looked might into him, and he had now nothing to do but to use it, and save Israel by smiting the
Midianites. It may be that the Lord has more to do by me than I ever dreamed of. If He has looked upon me He has made me strong. Let me by faith exercise the
power with which He has entrusted me. He never bids me "idle away my time in this my might." Far from it. I must "go," because He strengthens me.

What a question is that which the Lord puts to me even as He put it to Gideon! "Have not I sent thee?" Yes, Lord, thou hast sent me, and I will go in thy strength. At
thy command I go, and, going, I am assured that thou wilt conquer by me.

June 29
INVITATION TO PRAY

"Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not" Jeremiah 33:3

God encourages us to pray. They tell us that prayer is a pious exercise which has no influence except upon the mind engaged in it. We know better. Our experience
gives the lie a thousand times over to this infidel assertion. Here Jehovah, the living God, distinctly promises to answer the prayer of His servant. Let us call upon Him
again, and admit no doubt upon the question of His hearing us and answering us. He that made the ear, shall He not hear? He that gave parents a love to their children,
will He not listen to the cries of His own sons and daughters?

God will answer His pleading people in their anguish. He has wonders in store for them. What they have never seen, heard of, or dreamed of, He will do for them. He
will invent new blessings if needful. He will ransack sea and land to feed them: He will send every angel out of Heaven to succor them, if their distress requires it. He will
astound us with His grace, and make us feel that it was never before done in this fashion. All He asks of us is that we will call upon Him. He cannot ask less of us. Let
us cheerfully render Him our prayers at once.

June 30
BACK THEN FORWARD

"Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant" Ezekiel 16:60

Notwithstanding our sins the Lord is still faithful in His love to us.

He looks back. See how He remembers those early days of ours when He took us into covenant with Himself, and we gave ourselves over to Him. Happy days those!
The Lord does not twit us with them, and charge us with being insincere. No, He looks rather to His covenant with us than to our covenant with Him. There was no
hypocrisy in that sacred compact, on His part, at any rate. How gracious is the Lord thus to look back in love!

He looks forward also. He is resolved that the covenant shall not fail. If we do not stand to it, He does. He solemnly declares, "I will establish unto thee an everlasting
covenant." He has no mind to draw back from His promises. Blessed be His name, He sees the sacred seal, "the blood of the everlasting covenant," and He remembers
our Surety, in whom He ratified that covenant, even His own dear Son; and therefore He rests in His covenant engagements. 'He abideth faithful; he cannot deny
himself."

O Lord, lay this precious word upon my heart, and help me to feed upon it all this day!

THE MONTH OF JULY
July 1
GOD WITH US

"God shall be with you" Genesis 48:21

Good old Jacob could no more be with Joseph, for his hour had come to die: but he left his son without anxiety, for he said with confidence, "God shall be with you."
When our dearest relations, or our most helpful friends, are called home by death, we must console ourselves with the reflection that the Lord is not departed from us,
but lives for us, and abides with us for ever.

If God be with us, we are in ennobling company, even though we are poor and despised. If God be with us, we have all-sufficient strength, for nothing can be too hard
for the Lord. If God be with us, we are always safe, for none can harm those who walk under His shadow. Oh, what a joy we have here! Not only is God with us, but
He will be with us. With us as individuals; with us as families; with us as churches. Is not the very name of Jesus, Immanuel - God with us? Is not this the best of all, that
God is with us? Let us be bravely diligent, and joyously hopeful. Our cause must prosper, the truth must win, for the Lord is with those who are with Him.

All this day may this sweet word be enjoyed by every believer who turns to "Faith's Check Book." No greater happiness is possible.

July 2
REFRESHING SLEEP

"So he giveth his beloved sleep" Psalm 127:2

Ours is not a life of anxious care, but of happy faith. Our heavenly Father will supply the wants of His own children, and He knoweth what we have need of before we
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ask Him. We may therefore go to our beds at the proper hour, and not wear ourselves out by sitting up late to plot, and plan, and contrive. If we have learned
upon our God we shall not lie awake with fear gnawing at our hearts; but we shall leave our care with the Lord, our meditation of Him shall be sweet, and He will give
us refreshing sleep.
"So he giveth his beloved sleep" Psalm 127:2

Ours is not a life of anxious care, but of happy faith. Our heavenly Father will supply the wants of His own children, and He knoweth what we have need of before we
ask Him. We may therefore go to our beds at the proper hour, and not wear ourselves out by sitting up late to plot, and plan, and contrive. If we have learned to rely
upon our God we shall not lie awake with fear gnawing at our hearts; but we shall leave our care with the Lord, our meditation of Him shall be sweet, and He will give
us refreshing sleep.

To be the Lord's beloved is the highest possible honor, and he who has it may feel that ambition itself could desire no more, and therefore every selfish wish may go to
sleep. What more is there even in Heaven than the love of God? Rest, then, O soul, for thou hast all things.

Yet we toss to and fro unless the Lord Himself gives us not only the reasons for rest, but rest itself. Yea, He doth this. Jesus Himself is our peace, our rest, our all. On
His bosom we sleep in perfect security, both in life and in death.

"Sprinkled afresh with pardoning blood,

I lay me down to rest,

As in the embraces of my God,

Or on my Saviour's breast.

July 3
A GUIDE ALL THE WAY

"He will be our guide even unto death" Psalm 48:14

We need a guide. Sometimes we would give all that we have to be told exactly what to do, and where to turn. We are willing to do right, but we do not know which
out of two roads we are to follow. Oh, for a guide!

The Lord our God condescends to serve us as guide. He knows the way, and will pilot us along it till we reach our journey's end in peace. Surely we do not desire
more infallible direction. Let us place ourselves absolutely under His guidance, and we shall never miss our way. Let us make Him our God and we shall find Him our
guide. If we follow His law we shall not miss the right road of life, provided we first learn to lean upon Him in every step that we take.

Our comfort is, that as He is our God for ever and ever, He will never cease to be with us as our guide. "Even unto death" will He lead us, and then we shall dwell with
Him eternally, and go no more out for ever. This promise of divine guidance involves life-long security: salvation at once, guidance unto our last hour, and then endless
blessedness. Should not each one seek this in youth, rejoice in it in middle life, and repose in it in old age? This day let us look up for guidance before we trust ourselves
out of doors.

July 4
THE WORD NECESSARY FOOD

"Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." Matthew 4:4

If God so willed it we could live without bread, even as Jesus did for forty days; but we could not live without His Word. By that Word we were created, and by it
alone can we be kept in being, for he sustaineth all things by the Word of His power. Bread is a second cause; the Lord Himself is the first source of our sustenance.
He can work without the second cause as well as with it; and we must not tie Him down to one mode of operation. Let us not be too eager after the visible, but let us
look to the invisible God. We have heard believers say that in deep poverty, when bread ran short, their appetites became short too; and to others, when common
supplies failed, the Lord has sent in unexpected help. But we must have the Word of the Lord. With this alone we can withstand the devil. Take this from us, and our
enemy will have us in his power, for we shall soon faint. Our souls need food, and there is none for them outside of the Word of the Lord. All the books and all the
preachers in the world cannot furnish us a single meal: it is only the Word from the mouth of God that can fill the mouth of a believer. Lord, evermore give us this bread.
We prize it above royal dainties.

July 5
COMPLETE DELIVERANCE

"But I will deliver thee in that day, saith the Lord; and thou shalt not be given into the hand of the men of whom thou art afraid." Jeremiah 39:17

When the Lord's faithful ones are suffering for Him, they shall have sweet messages of love from Himself, and sometimes they shall have glad tidings for those who
sympathize with them and help them. Ebed-melech was only a despised Ethiopian, but he was kind to Jeremiah, and so the Lord sent him this special promise by the
mouth of his prophet. Let us be ever mindful of God's persecuted servants, and He will reward us.

Ebed-melech was to be delivered from the men whose vengeance he feared. He was a humble black man, but Jehovah would take care of him. Thousands were slain
by the Chaldeans, but this lowly Negro could not be hurt. We, too, may be fearful of some great ones who are bitter against us; but if we have been faithful to the
Lord's cause in the hour of persecution, He will be faithful to us. After all, what can a man do without the Lord's permission? He puts a bit into the mouth of rage, and a
bridle upon the head of power. Let us fear the Lord, and we shall have no one else to fear. No cup of cold water given to a despised prophet of God shall be without
its reward; and if we stand up for Jesus, Jesus will stand up for us.

July 6
HIS LOVE; HIS GIFT; HIS SON

"For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." John 3:16

Of all the stars in the sky the polestar is the most useful to the mariner. This text is a polestar, for it has guided more souls to salvation than any other Scripture. It is
among promises what the Great Bear is among constellations.

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                                          brilliance. Here we have God's love, with a "so" to it, which marks its measureless greatness. Then we have Page
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freeness and greatness. This also is God's Son, that unique and priceless gift of a love which could never fully show itself till Heaven's Only-begotten had been sent to
live and die for men. These three points are full of light.
Of all the stars in the sky the polestar is the most useful to the mariner. This text is a polestar, for it has guided more souls to salvation than any other Scripture. It is
among promises what the Great Bear is among constellations.

Several words in it shine with peculiar brilliance. Here we have God's love, with a "so" to it, which marks its measureless greatness. Then we have God's gift in all its
freeness and greatness. This also is God's Son, that unique and priceless gift of a love which could never fully show itself till Heaven's Only-begotten had been sent to
live and die for men. These three points are full of light.

Then there is the simple requirement of believing, which graciously points to a way of salvation suitable for guilty men. This is backed by a wide description -
"whosoever believeth in him." Many have found room in "whosoever" who would have felt themselves shut out by a narrower word. Then comes the great promise, that
believers in Jesus shall not perish, but have everlasting life. This is cheering to every man who feels that he is ready to perish, and that he cannot save himself. We
believe in the Lord Jesus, and we have eternal life.

July 7
A MOUNTAIN CHOIR

"Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for the Lord hath comforted his people, and will have mercy upon his afflicted."
Isaiah 49:13

So sweet are the comforts of the Lord, that not only the saints themselves may sing of them, but even the Heavens and the earth may take up the song. It takes
something to make a mountain sing; and yet the prophet summons quite a choir of them. Lebanon, and Sirion, and the high hills of Bashan and Moab, He would set
them all singing because of Jehovah's grace to His own Zion. May we not also make mountains of difficulty, and trial, and mystery, and labor become occasions for
praise unto our God? "Break forth into singing, O mountains!"

This word of promise, that our God will have mercy upon His afflicted, has a whole peal of bells connected with it. Hear their music - "Sing!" "Be joyful!" "Break forth
into singing." The Lord would have His people happy because of His unfailing love. He would not have us sad and doubtful; He claims from us the worship of believing
hearts. He cannot fail us: why should we sigh or sulk as if He would do so? Oh for a well-tuned harp! Oh for voices like those of the cherubim before the throne!

July 8
AN ANGEL ENCAMPMENT

"The angel of the Lord encampeth round about them that fear him, and delivereth them." Psalm 34:7

We cannot see the angels, but it is enough that they can see us. There is one great Angel of the Covenant, whom not having seen we love, and His eye is always upon
us both day and night. He has a host of holy ones under Him, and He causes these to be watchers over His saints and to guard them from all ill. If devils do us mischief,
shining ones do us service. Note that the Lord of angels does not come and go, and pay us transient visits, but He and His armies encamp around us. The headquarters
of the army of salvation are where those live whose trust is in the living God. This camp surrounds the faithful, so that they cannot be attacked from any quarter unless
the adversary can break through the entrenchments of the Lord of angels. We have a fixed protection, a permanent watch. Sentineled by the messengers of God, we
shall not be surprised by sudden assaults, nor swallowed up by overwhelming forces. Deliverance is promised in this verse - deliverance by the great Captain of our
salvation, and that deliverance we shall obtain again and again until our warfare is accomplished and we exchange the field of conflict for the home of rest.

July 9
FAITHFUL AND USEFUL

"Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me Psalm 101:6

If David spoke thus, we may be sure that the Son of David will be of the same mind. Jesus looks out for faithful men, and He fixes His eyes upon them, to observe
them, to bring them forward, to encourage them, and to reward them. Let no true-hearted man think that he is overlooked; the King Himself has His eye upon him.

There are two results of this royal notice. First we read, "that they may dwell with me." Jesus brings the faithful into His house, He sets them in His palace, He makes
them His companions, He delights in their society. We must be true to our Lord, and He will then manifest Himself to us. When our faithfulness costs us most it will be
best rewarded; the more furiously men reject, the more joyfully will our Lord receive us.

Next, he says of the sincere man, "he shall serve me." Jesus will use for His own glory those who scorn the tricks of policy, and are faithful to Himself, His Word, and
His Cross. These shall be in His royal retinue, the honored servants of His Majesty. Communion and usefulness are the wages of faithfulness. Lord make me faithful,
that I may dwell with thee, and serve thee.

July 10
LOVE THE CHURCH

"Thou shalt arise, and have mercy upon Zion: for the time to favor her, yea, the set time, is come. For thy servants take pleasure in her stones, and favor the dust
thereof." Psalm 102:13, 14

Yes, our prayers for the church will be heard. The set time is come. We love the prayer meeting, and the Sunday school, and all the services of the Lord's house. We
are bound in heart to all the people of God, and can truly say, "There's not a lamb in all thy flock I would disdain to feed; There's not a foe before whose face I'd fear
thy cause to plead."

If this is the general feeling, we shall soon enjoy times of refreshing from the presence of the Lord. Our assemblies will be filled, saints will be revived, and sinners will
be converted. This can only come of the Lord's mercy; but it will come, and we are called upon to expect it. The time, the set time, is come. Let us bestir ourselves. Let
us love every stone of our Zion, even though it may be fallen down. Let us treasure up the least truth, the least ordinance, the least believer, even though some may
despise them as only so much dust. When we favor Zion, God is about to favor her. When we take pleasure in the Lord's work, the Lord Himself will take pleasure in
it.

July 11
NEVER SEPARATED FROM GOD
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"And whosoever liveth and believeth in me shall never die. Believest thou this?" John 11:26

Yes, Lord, we believe it; we shall never die. Our soul may be separated from our body, and this is death of a kind; but our soul shall never be separated from God,
July 11
NEVER SEPARATED FROM GOD

"And whosoever liveth and believeth in me shall never die. Believest thou this?" John 11:26

Yes, Lord, we believe it; we shall never die. Our soul may be separated from our body, and this is death of a kind; but our soul shall never be separated from God,
which is the true death - the death which was threatened to sin - the death penalty which is the worst that can happen. We believe this most assuredly, for who shall
separate us from the love of God which is in Christ Jesus our Lord? We are members of the Body of Christ; will Christ lose parts of His body? We are married to
Jesus; will He be bereaved and widowed? It is not possible. There is a life within us which is not capable of being divided from God: yea, and the Holy Spirit dwells
within us, and how then can we die? Jesus, Himself, is our life, and therefore there is no dying for us, for He cannot die again. In Him we died unto sin once, and the
capital sentence cannot a second time be executed. Now we live, and live for ever. The reward of righteousness is life everlasting, and we have nothing less than the
righteousness of God, and therefore can claim the very highest reward.

Living and believing, we believe that we shall live and enjoy. Wherefore we press forward with full assurance that our life is secure in our living Head.

July 12
WHOM WHEN HOW TO DELIVER

"The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished." 2 Pet er 2:9

The godly are tempted and tried. That is not true faith which is never put to the test. But the godly are delivered out of their trials, and that not by chance, nor by
secondary agencies, but by the Lord himself. He personally undertakes the office of delivering those who trust Him. God loves the godly or godlike, and He makes a
point of knowing where they are, and how they fare.

Sometimes their way seems to be a labyrinth, and they cannot imagine how they are to escape from threatening danger. What they do not know their Lord knows. He
knows whom to deliver, and when to deliver, and how to deliver. He delivers in the way which is most beneficial to the godly, most crushing to the tempter, and most
glorifying to Himself. We may leave the "how" with the Lord, and be content to rejoice in the fact that He will, in some way or other, bring His own people through all
the dangers, trials, and temptations of this mortal life, to His own right hand in glory.

This day it is not for me to pry into my Lord's secrets, but patiently to wait his time, knowing this, that though I know nothing, my heavenly Father knows.

July 13
IMPLICIT TRUST

"For I will surely deliver thee, and thou shalt not fall by the sword, but thy life shall be for a prey unto thee: because thou hast put thy trust in me, saith the Lord."
Jeremiah 39:18

Behold the protecting power of trust in God. The great men of Jerusalem fell by the sword, but poor Ebed-melech was secure, for his confidence was in Jehovah.
Where else should a man trust but in his Maker? We are foolish when we prefer the creature to the Creator. Oh, that we could in all things live by faith, then should we
be delivered in all time of danger! No one ever did trust in the Lord in vain, and no one ever shall.

The Lord saith, "I will surely deliver thee." Mark the divine "surely." Whatever else may be uncertain, God's care of believers is sure. God Himself is the guardian of the
gracious. Under His sacred wing there is safety even when every danger is abroad. Can we accept this promise as sure? Then in our present emergency we shall find
that it stands fast. We hope to be delivered because we have friends, or because we are prudent, or because we can see hopeful signs; but none of these things are one
half so good as God's simple "because thou hast put thy trust in me." Dear reader, try this way, and, trying it, you will keep to it all your life. It is as sweet as it is sure.

July 14
BURDENS CAST ON HIM

"Cast thy burden upon the Lord, and he shall sustain thee; he shall never suffer the righteous to be moved." Psalm 55:22

It is a heavy burden, roll it on Omnipotence. It is thy burden now, and it crushes thee; but when the Lord takes it, He will make nothing of it. If thou art called still to
bear it, "he will sustain thee." It will be on Him, and not on thee. Thou wilt be so upheld under it that the burden will be a blessing. Bring the Lord into the matter and
thou wilt stand upright under that which in itself would bow thee down.

Our worst fear is lest our trial should drive us from the path of duty; but this the Lord will never suffer. If we are righteous before Him, He will not endure that our
affliction should move us from our standing. In Jesus He accepts us as righteous, and in Jesus He will keep us so.

What about the present moment? Art thou going forth to this day's trial alone? Are thy poor shoulders again to be galled with the oppressive load? Be not so foolish.
Tell the Lord all about thy grief, and leave it with Him. Don't cast your burden down, and then take it up again; but roll it on the Lord, and leave it there. Then shalt thou
walk at large, a joyful and unburdened believer, singing the praises of thy great Burden-bearer.

July 15
THE MOURNER COMFORTED

"Blessed are they that mourn: for they shall be comforted." Matthew 5:4

By the valley of weeping we come to Zion. One would have thought mourning and being blessed were in opposition, but the infinitely wise Saviour puts them together,
in this beatitude. What He has joined together let no man put asunder. Mourning for sin - our own sins, and the sins of others - is the Lord's seal set upon His faithful
ones. When the Spirit of grace is poured upon the house of David, or any other house, they shall mourn. By holy mourning we receive the best of our blessings, even as
the rarest commodities come to us by water. Not only shall the mourner be blessed at some future day, but Christ pronounces him blessed even now.

The Holy Spirit will surely comfort those hearts which mourn for sin. They shall be comforted by the application of the blood of Jesus, and by the cleansing power of
the Holy Ghost. They shall be comforted as to the abounding sin of their city and of their age by the assurance that God will glorify Himself, however much men may
rebel against Him. They shall be comforted with the expectation that they shall be wholly freed from sin before long, and shall soon be taken up to dwell for ever in the
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glorious presence of their Lord.

July 16
The Holy Spirit will surely comfort those hearts which mourn for sin. They shall be comforted by the application of the blood of Jesus, and by the cleansing power of
the Holy Ghost. They shall be comforted as to the abounding sin of their city and of their age by the assurance that God will glorify Himself, however much men may
rebel against Him. They shall be comforted with the expectation that they shall be wholly freed from sin before long, and shall soon be taken up to dwell for ever in the
glorious presence of their Lord.

July 16
WORD TO HIM WHO HALTS

"I will save her that halteth." Zephaniah 3:19

There are plenty of these lame ones, both male and female. You may meet "her that halteth" twenty times in an hour. They are in the right road, and exceedingly anxious
to run in it with diligence, but they are lame, and make a sorry walk of it. On the heavenly road there are many cripples. It may be that they say in their hearts - What
will become of us? Sin will overtake us, Satan will throw us down. Ready-to-halt is our name and our nature; the Lord can never make good soldiers of us, nor even
nimble messengers to go on His errands. Well, well! He will save us, and that is no small thing. He says, "I will save her that halteth." In saving us He will greatly glorify
Himself. Everybody will ask - How came this lame woman to run the race and win the crown? And then the praise will all be given to almighty grace.

Lord, though I halt in faith, in prayer, in praise, in service, and in patience, save me, I beseech thee! Only thou canst save such a cripple as I am. Lord, let me not perish
because I am among the hindmost, but gather up by thy grace the slowest of thy pilgrims - even me. Behold He hath said it shall be so, and therefore, like Jacob,
prevailing in prayer, I go forward though my sinew be shrunk.

July 17
VALIANT FOR TRUTH

"The people that do know their God shall be strong, and do exploits." Daniel 11:32

"The Lord is a man of war, Jehovah is his name." Those who enlist under His banner shall have a Commander who will train them for the conflict, and give them both
vigor and valor. The times of which Daniel wrote were of the very worst kind, and then it was promised that the people of God would come out in their best colors:
they would be strong and stout to confront the powerful adversary.

Oh, that we may know our God; His power, His faithfulness, His immutable love, and so may be ready to risk everything in His behalf. He is One whose character
excites our enthusiasm, and makes us willing to live and to die for Him. Oh, that we may know our God by familiar fellowship with Him; for then we shall become like
Him, and shall be prepared to stand up for truth and righteousness. He who comes forth fresh from beholding the face of God will never fear the face of man. If we
dwell with Him, we shall catch the heroic spirit, and to us a world of enemies will be but as the drop of a bucket. A countless array of men, or even of devils, will seem
as little to us as the nations are to God, and He counts them only as grasshoppers. Oh, to be valiant for truth in this day of falsehood.

July 18
WILDERNESS COMMUNION

"I will allure her, and bring her into the wilderness, and speak comfortably unto her." Hosea 2:14

The goodness of God sees us allured by sin, and it resolves to try upon us the more powerful allurements of love. Do we not remember when the Lover of our souls
first cast a spell upon us and charmed us away from the fascinations of the world? He will do this again and again whenever He sees us likely to be ensnared by evil.

He promises to draw us apart, for there He can best deal with us, and this separated place is not to be a Paradise, but a wilderness, since in such a place there will be
nothing to take off our attention from our God. In the deserts of affliction the presence of the Lord becomes everything to us, and we prize His company beyond any
value which we set upon it when we sat under our own vine and fig-tree in the society of our fellows. Solitude and affliction bring more to themselves and to their
heavenly Father than any other means.

When thus allured and secluded the Lord has choice things to say to us for our comfort. He "speaks to our heart," as the original has it. Oh that at this we may have this
promise explained in our experience! Allured by love, separated by trial, and comforted by the Spirit of truth, may we know the Lord and sing for joy!

July 19
HEAVY DUTY SHOES

"Thy shoes shall be iron and brass; and as thy days, so shall thy strength be." Deuteronomy 33:25

Here are two things provided for the pilgrim: shoes and strength.

As for the shoes: they are very needful for traveling along rough ways, and for trampling upon deadly foes. We shall not go barefoot - this would not be suitable for
princes of the blood royal. Our shoes shall not be at all of the common sort, for they shall have soles of durable metal, which will not wear out even if the journey be
long and difficult. We shall have protection proportionate to the necessities of the road and the battle. Wherefore let us march boldly on, fearing no harm even though
we tread on serpents, or set our foot upon the dragon himself.

As for the strength: it shall be continued as long as our days shall continue, and it shall be proportioned to the stress and burden of those days. The words are few, "as
thy days thy strength," but the meaning is full. This day we may look for trial, and for work which will require energy, but we may just as confidently look for equal
strength. This word given to Asher is given to us also who have faith wherewith to appropriate it. Let us rise to the holy boldness which it is calculated to create within
the believing heart.

July 20
LOOKING FOR HIM

"Unto them that look for him shall he appear the second time without sin unto salvation." Hebrews 9:28

This is our hope. He to whom we have already looked as coming once to bear the sins of many will have another manifestation to the sons of men; this is a happy
prospect in itself. But that second appearing has certain peculiar marks which glorify it exceedingly.
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Our Lord will have ended the business of sin. He has so taken it away from His people, and so effectually borne its penalty, that He will have nothing to do with it at
His second coming. He will present no sin-offering, for He will have utterly put sin away.
"Unto them that look for him shall he appear the second time without sin unto salvation." Hebrews 9:28

This is our hope. He to whom we have already looked as coming once to bear the sins of many will have another manifestation to the sons of men; this is a happy
prospect in itself. But that second appearing has certain peculiar marks which glorify it exceedingly.

Our Lord will have ended the business of sin. He has so taken it away from His people, and so effectually borne its penalty, that He will have nothing to do with it at
His second coming. He will present no sin-offering, for He will have utterly put sin away.

Our Lord will then complete the salvation of His people. They will be finally and perfectly saved, and will in every respect enjoy the fullness of that salvation. He comes
not to bear the result of our transgressions, but to bring the result of His obedience; not to remove our condemnation, but to perfect our salvation.

Our Lord thus appears only to those who look for Him. He will not be seen in this character by men whose eyes are blinded with self and sin. To them He will be a
terrible Judge, and nothing more. We must first look to Him, and then look for Him; and in both cases our look shall be life.

July 21
SHINE AS MANY STARS

"And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever." Daniel 12:3

Here is something to wake me up. This is worth living for. To he wise is a noble thing in itself: in this place it refers to a divine wisdom which only the Lord Himself can
bestow. Oh to know myself, my God, my Saviour! May I be so divinely taught that I may carry into practice heavenly truth, and live in the light of it! Is my life a wise
one? Am I seeking that which I ought to seek? Am I living as I shall wish I had lived when I come to die? Only such wisdom can secure for me eternal brightness as of
yonder sunlit skies.

To be a winner of souls is a glorious attainment. I had need be wise if I am to turn even one to righteousness; much more if I am to turn many. Oh for the knowledge of
God, of men, of the Word, and of Christ, which will enable me to convert my fellowmen, and to convert large numbers of them! I would give myself to this, and never
rest till I accomplish it. This will be better than winning stars at court. This will make me a star, a shining star, a star shining for ever and ever; yea more, it will make me
shine as many stars. My soul, arouse thyself! Lord, quicken me!

July 22
AN ETERNAL PLEDGE

"And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving kindness, and in mercies. I will even betroth
thee unto me in faithfulness; and thou shalt know the Lord." Hosea 2:19,20

Betrothment unto the Lord! What an honor and a joy! My soul, is Jesus indeed thine by His own condescending betrothal? Then, mark, it is for ever. He will never
break His engagement, much less sue out a divorce against a soul joined to Himself in marriage bonds.

Three times the Lord says, "I will betroth thee." What words He heaps together to set forth the betrothal! Righteousness comes in to make the covenant legal; none can
forbid these lawful banns. Judgment sanctions the alliance with its decree: none can see folly or error in the match. Lovingkindness warrants that this is a love union, for
without love betrothal is bondage, and not blessedness. Meanwhile, mercy smiles, and even sings; yea, she multiplies herself into "mercies," because of the abounding
grace of this holy union.

Faithfulness is the registrar, and records the marriage, and the Holy Spirit says "Amen" to it, as He promises to teach the betrothed heart all the sacred knowledge
needful for its high destiny. What a promise!

July 23
ABSOLUTELY NO REMEMBRANCE

"And their sins and iniquities will I remember no more." Hebrews 10:17

According to this gracious covenant the Lord treats His people as if they had never sinned. Practically, He forgets all their trespasses. Sins of all kinds He treats as if
they had never been; as if they were quite erased from His memory. O miracle of grace! God here doth that which in certain aspects is impossible to Him. His mercy
worketh miracles which far transcend all other miracles.

Our God ignores our sin now that the sacrifice of Jesus has ratified the covenant. We may rejoice in Him without fear that He will be provoked to anger against us
because of our iniquities. See! He puts us among the children; He accepts us as righteous; He takes delight in us as if we were perfectly holy. He even puts us into
places of trust; makes us guardians of His honor, trustees of the crown jewels, stewards of the gospel. He counts us worthy, and gives us a ministry; this is the highest
and most special proof that He does not remember our sins. Even when we forgive an enemy, we are very slow to trust him; we judge it to be imprudent so to do. But
the Lord forgets our sins, and treats us as if we had never erred. O my soul, what a promise is this! Believe it and be happy.

July 24
PERFECT PURITY

"He that overcometh, the same shall be clothed in white raiment." Revelation 3:5

Warrior of the cross, fight on! Never rest till thy victory is complete, for thine eternal reward will prove worthy of a life of warfare.

See, here is perfect purity for thee! A few in Sardis kept their garments undefiled, and their recompense is to be spotless. Perfect holiness is the prize of our high calling,
let us not miss it.

See, here is joy! Thou shalt wear holiday robes, such as men put on at wedding feasts; thou shalt be clothed with gladness, and be made bright with rejoicing. Painful
struggles shall end in peace of conscience, and joy in the Lord.

See, here is victory! Thou shalt have thy triumph. Palm, and crown, and white robe shall be thy guerdon; thou shalt be treated as a conqueror, and owned as such by
the Lord Himself.
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See, here is priestly array! Thou shalt stand before the Lord in such raiment as the sons of Aaron wore; thou shalt offer the sacrifices of thanksgiving, and draw near
unto the Lord with the incense of praise.
struggles shall end in peace of conscience, and joy in the Lord.

See, here is victory! Thou shalt have thy triumph. Palm, and crown, and white robe shall be thy guerdon; thou shalt be treated as a conqueror, and owned as such by
the Lord Himself.

See, here is priestly array! Thou shalt stand before the Lord in such raiment as the sons of Aaron wore; thou shalt offer the sacrifices of thanksgiving, and draw near
unto the Lord with the incense of praise.

Who would not fight for a Lord who gives such large honors to the very least of His faithful servants? Who would not be clothed in a fool's coat for Christ's sake,
seeing He will robe us with glory?

July 25
NOTHING TO ALARM US

"But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days." Daniel 12:13

We cannot understand all the prophecies, but yet we regard them with pleasure, and not with dismay. There can be nothing in the Father's decree which should justly
alarm His child. Though the abomination of desolation be set up, yet the true believer shall not be defiled; rather shall he be purified, and made white, and tried. Though
the earth be burned up, no smell of fire shall come upon the chosen. Amid the crash of matter, and the wreck of worlds, the Lord Jehovah will preserve His own.

Calmly resolute in duty, brave in conflict, patient in suffering, let us go our way, keeping to our road, and neither swerving from it nor loitering in it. The end will come;
let us go our way till it does.

Rest will be ours. All other things swing to and fro, but our foundation standeth sure. God rests in His love, and, therefore, we rest in it. Our peace is, and ever shall be,
like a river. A lot in the heavenly Canaan is ours, and we shall stand in it, come what may. The God of Daniel will give a worthy portion to all who dare to be decided
for truth and holiness as Daniel was. No den of lions shall deprive us of our sure inheritance.

July 26
A CHANGE OF NAME

"And it shall be at that day, saith the Lord, that thou shalt call me Ishi; and shalt call me no more Baali; for I will take away the names of Baalim out of her mouth, and
they shall no more be remembered by their name." Hosea 2:16, 17

That day has come. We view our God no more as Baal, our tyrant Lord and mighty master, for we are not under law, but under grace. We now think of Jehovah, our
God, as our Ishi, our beloved husband, our Lord in love, our next-of-kin in bonds of sacred relationship. We do not reverence Him less, but we love Him more. We
do not serve Him less obediently, but we serve Him for a higher and more endearing reason. We no longer tremble under His lash, but rejoice in His love. The slave is
changed into a child, and the task into a pleasure.

Is it so with thee, dear reader? Has grace cast out slavish fear and implanted filial love? How happy are we in such an experience! Now we call the Lord's Day a
delight, and worship is never a weariness. Prayer is now a privilege, and praise is a holiday. To obey is Heaven; to give to the cause of God is a banquet. Thus have all
things become new. Our mouth is filled with singing, and our heart with music. Blessed be our heavenly Ishi for ever and for ever.

July 27
MORE THAN MERE WORDS

"I will give you the sure mercies of David." Acts 13:34

Nothing of man is sure; but everything of God is so. Especially are covenant mercies sure mercies, even as David said "an everlasting covenant, ordered in all things and
sure.

We are sure that the Lord meant His mercy. He did not speak mere words: there is substance and truth in every one of His promises. His mercies are mercies indeed.
Even if a promise seems as if it must drop through by reason of death, yet it never shall, for the good Lord will make good His word.

We are sure that the Lord will bestow promised mercies on all His covenanted ones. They shall come in due course to all the chosen of the Lord. They are sure to all
the seed, from the least of them unto the greatest of them.

We are sure that the Lord will continue His mercies to His own people. He does not give and take. What He has granted us is the token of much more. That which we
have not yet received is as sure as that which has already come; therefore, let us wait before the Lord and be still. There is no justifiable reason for the least doubt.
God's love, and word, and faithfulness are sure. Many things are questionable, but of the Lord we sing- "For his mercies shall endure ever faithful, ever sure.

July 28
BOW DOWN; BE LIFTED UP

"Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time." 1 Peter 5:6

This is tantamount to a promise: if we will bow down, the Lord will lift us up. Humility leads to honor: submission is the way to exaltation. That same hand of God which
presses us down is waiting to raise us up when we are prepared to bear the blessing. We stoop to conquer. Many cringe before men, and yet miss the patronage they
crave; but he that humbles himself under the hand of God shall not fail to be enriched, uplifted, sustained, and comforted by the ever-gracious One. It is a habit of
Jehovah to cast down the proud, and lift up the lowly.

Yet there is a time for the Lord's working. We ought now to humble ourselves, even at this present moment; and we are bound to keep on doing so whether the Lord
lays His afflicting hand upon us or not. When the Lord smites, it is our special duty to accept the chastisement with profound submission. But as for the Lord's exaltation
of us, that can only come "in due time," and God is the best judge of that day and hour. Do we cry out impatiently for the blessing? Would we wish for untimely honor?
What are we at? Surely we are not truly humbled, or we should wait with quiet submission. So let us do.

July 29
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HE ROUTS OUR ENEMY

"He hath cast out thine enemy." Zephaniah 3:15
What are we at? Surely we are not truly humbled, or we should wait with quiet submission. So let us do.

July 29
HE ROUTS OUR ENEMY

"He hath cast out thine enemy." Zephaniah 3:15

What a casting out was that! Satan has lost his throne in our nature even as he lost his seat in Heaven. Our Lord Jesus has destroyed the enemy's reigning power over
us. He may worry us, but he cannot claim us as his own. His bonds are no longer upon our spirits: the Son has made us free, and we are free indeed.

Still is the arch-enemy the accuser of the brethren; but even from this position our Lord has driven him. Our advocate silences our accuser. The Lord rebukes our
enemies, and pleads the causes of our soul, so that no harm comes of all the devil's revilings.

As a tempter, the evil spirit still assails us, and insinuates himself into our minds; but thence also is he cast out as to his former preeminence. He wriggles about like a
serpent, but he cannot rule like a sovereign. He hurls in blasphemous thoughts when he has opportunity; but what a relief it is when he is told to be quiet, and is made to
slink off like a whipped cur! Lord, do this for any who are at this time worried and wearied by his barkings. Cast out their enemy, and be thou glorious in their eyes.
Thou hast cast him down, Lord cast him out. Oh that thou wouldst banish him from the world!

July 30
PROMISE OF FUTURE MEETING

"I will see you again, and your heart shall rejoice." John 16:22

Surely He will come a second time, and then, when He sees us, and we see Him, there will be rejoicings indeed. Oh for that joyous return!

But this promise is being daily fulfilled in another sense. Our gracious Lord has many "agains" in His dealings with us. He gave us pardon, and He sees us again, and
repeats the absolving word as fresh sins cause us grief. He has revealed to us our acceptance before God, and when our faith in that blessing grows a little dim, He
comes to us again and again, and says, "Peace be unto you"; and our hearts are glad.

Beloved, all our past mercies are tokens of future mercies. If Jesus has been with us, He will see us again. Look upon no former favor as a dead and buried thing, to be
mourned over; but regard it as a seed sown, which will grow, and push its head up from the dust, and cry, "I will see you again." Are the times dark because Jesus is
not with us as he used to be? Let us pluck up courage; for He will not be long away. His feet are as those of a roe or young hart, and they will soon bring Him to us.
Wherefore let us begin to be joyous, since He saith to us even now, "I will see you again."

July 31
AN APPEAL; DELIVERANCE

"And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me." Psalm 50:15

This is a promise indeed!

Here is an urgent occasion - "the day of trouble." It is dark at noon on such a day, and every hour seems blacker than the one which came before it. Then is this
promise in season: it is written for the cloudy day.

Here is condescending advice, "call upon me." We ought not to need the exhortation: it should be our constant habit all the day and every day. What a mercy to have
liberty to call upon God! What wisdom to make good use of it! How foolish to go running about to men! The Lord invites us to lay our case before Him, and surely we
will not hesitate to do so.

Here is reassuring encouragement: "I will deliver thee." Whatever the trouble may be, the Lord makes no exceptions, but promises full, sure, happy deliverance. He will
Himself work out our deliverance by His own hand. We believe it, and the Lord honors faith.

Here is an ultimate result: "Thou shalt glorify me. Ah! that we will do most abundantly. When He has delivered us we will loudly praise Him; and as He is sure to do it,
let us begin to glorify Him at once.

THE MONTH OF AUGUST
August 1
COVENANT REACHES CHILDREN

"And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed
after thee" Genesis 17:7

O Lord, thou hast made a covenant with me, thy servant, in Christ Jesus my Lord; and now, I beseech thee, let my children be included in its gracious provisions.
Permit me to believe this promise as made to me as well as to Abraham. I know, that my children are born in sin, and shapen in iniquity, even as those of other men;
therefore, I ask nothing on the ground of their birth, for well I know that "that which is born of the flesh is flesh," and nothing more. Lord, make them to be born under
thy covenant of grace by thy Holy Spirit!

I pray for my descendants throughout all generations. Be thou their God as thou art mine. My highest honor is that thou hast permitted me to serve thee; may my
offspring serve thee in all years to come. O God of Abraham, be the God of his Isaac! O God of Hannah, accept her Samuel!

If, Lord, thou hast favored me in my family, I pray thee remember other households of thy people which remain unblest. Be the God of all the families of Israel. Let not
one of those who fear thy name be tried with a godless and wicked household, for thy Son Jesus Christ's sake. Amen.

August 2
SPEAK WHAT HE TEACHES
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"Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say" Exodus 4:12
one of those who fear thy name be tried with a godless and wicked household, for thy Son Jesus Christ's sake. Amen.

August 2
SPEAK WHAT HE TEACHES

"Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say" Exodus 4:12

Many a true servant of the Lord is slow of speech, and when called upon to plead for his Lord, he is in great confusion lest he should spoil a good cause by his bad
advocacy. In such a case it is well to remember that the Lord made the tongue which is so slow, and we must take care that we do not blame our Maker. It may be
that a slow tongue is not so great an evil as a fast one, and fewness of words may be more of a blessing than floods of verbiage. It is also quite certain that real saving
power does not lie in human rhetoric, with its tropes, and pretty phrases, and grand displays. Lack of fluency is not so great a lack as it looks.

If God be with our mouth, and with our mind, we shall have something better than the sounding brass of eloquence, or the tinkling cymbal of persuasion. God's teaching
is wisdom; His presence is power. Pharaoh had more reason to be afraid of stammering Moses than of the most fluent talker in Egypt; for what he said had power in it;
he spoke plagues and deaths. If the Lord be with us in our natural weakness we shall be girt with supernatural power. Therefore, let us speak for Jesus boldly, as we
ought to speak.

August 3
THE RIGHT TO HOLY THINGS

"But if the priest buy any soul with his money, he shall eat of it, and he that is born in his house: they shall eat of his meat" Leviticus 22:11

Strangers, sojourners, and servants upon hire were not to eat of holy things. It is so in spiritual matters still. But two classes were free at the sacred table, those who
were bought with the priest's money, and those who were born into the priest's house. Bought and born, these were the two indisputable proofs of a right to holy things.

Bought. Our great High Priest has bought with a price all those who put their trust in Him. They are His absolute property - altogether the Lord's. Not for what they are
in themselves, but for their owner's sake they are admitted into the same privileges which He Himself enjoys, and "they shall eat of his meat." He has meat to eat which
worldlings know not of. "Because ye belong to Christ," therefore shall ye share with your Lord.

Born. This an equally sure way to privilege; if born in the Priest's house we take our place with the rest of the family. Regeneration makes us fellow-heirs, and of the
same body; and, therefore, the peace, the joy, the glory, which the Father has given to Christ, Christ has given to us. Redemption and regeneration have given us a
double claim to the divine permit of this promise.

August 4
HE BLESSES AND KEEPS

"The Lord bless thee, and keep thee" Numbers 6:24

This first clause of the high-priest's benediction is substantially a promise. That blessing which our great High Priest pronounces upon us is sure to come, for He speaks
the mind of God.

What a joy to abide under the divine blessing! This puts a gracious flavor into all things. If we are blessed, then all our possessions and enjoyments are blessed; yea, our
losses and crosses, and even our disappointments are blessed. God's blessing is deep, emphatic, effectual. A man's blessing may begin and end in words; but the
blessing of the Lord makes rich and sanctifies. The best wish we can have for our dearest friend is not "May prosperity attend thee," but "The Lord bless thee."

It is equally a delightful thing to be kept of God; kept by Him, kept near Him, kept in Him. They are kept indeed whom God keeps; they are preserved from evil, they
are reserved unto boundless happiness. God's keeping goes with His blessing, to establish it and cause it to endure.

The author of this little book desires that the rich blessing and sure keeping here pronounced may come upon every reader who may at this moment be looking at these
lines. Please breathe the text to God as a prayer for His servants.

August 5
LAW IN THE HEART

"The law of his God is in his heart; none of his steps shall slide" Psalm 37:31

Put the law into the heart, and the whole man is right. This is where the law should be; for then it lies, like the tables of stone in the ark, in the place appointed for it. In
the head it puzzles, on the back it burdens, in the heart it upholds.

What a choice word is here used, "the law of his God"! When we know the Lord as our own God His law becomes liberty to us. God with us in covenant makes us
eager to obey His will and walk in His commands. Is the precept my Father's precept? Then I delight in it.

We are here guaranteed that obedient-hearted man shall be sustained in every step that he takes. He will do that which is right, and he shall therefore do that which is
wise. Holy action is always the most prudent, though it may not at the time seem to be so. We are moving along the great highroad of God's providence and grace
when we keep to the way of His law. The Word of God has never misled a single soul yet; its plain directions to walk humbly, justly, lovingly, and in the fear of the
Lord, are as much words of wisdom to make our way prosperous as rules of holiness to keep our garments clean. He walks surely who walks righteously.

August 6
GO; TAKE YOUR PROPERTY

"Behold, the Lord thy God hath set the land before thee: go up and possess it, as the Lord God of thy fathers bath said unto thee; fear not, neither be discouraged"
Deuteronomy 1:21

There is a heritage of grace which we ought to be bold enough to win for our own possession. All that one believer has gained is free to another. We may be strong in
faith, fervent in love, and abundant in labor; there is nothing to prevent it; let us go up and take possession. The sweetest experience and the brightest grace are as much
for us as for any of our brethren, Jehovah has set it before us; no one can deny our right; let us go up and possess it in His name.
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The world also lies before us to be conquered for the Lord Jesus. We are not to leave any country or corner of it unsubdued. That slum near our house is before us,
not to baffle our endeavors, but to yield to them. We have only to summon courage enough to go forward, and we shall win dark homes and hard hearts for Jesus. Let
There is a heritage of grace which we ought to be bold enough to win for our own possession. All that one believer has gained is free to another. We may be strong in
faith, fervent in love, and abundant in labor; there is nothing to prevent it; let us go up and take possession. The sweetest experience and the brightest grace are as much
for us as for any of our brethren, Jehovah has set it before us; no one can deny our right; let us go up and possess it in His name.

The world also lies before us to be conquered for the Lord Jesus. We are not to leave any country or corner of it unsubdued. That slum near our house is before us,
not to baffle our endeavors, but to yield to them. We have only to summon courage enough to go forward, and we shall win dark homes and hard hearts for Jesus. Let
us never leave the people in a lane or alley to die because we have not enough faith in Jesus and His gospel to go up and possess the land. No spot is too benighted, no
person so profane as to be beyond the power of grace. Cowardice, begone! Faith marches to the conquest.

August 7
RULES FOR PROSPERITY

"Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the
right hand or to the left, that thou mayest prosper whithersoever thou goest" Joshua 1:7

Yes, the Lord will be with us in our holy war, but He demands of us that we strictly follow His rules. Our victories will very much depend upon our obeying Him with all
our heart, throwing strength and courage into the actions of our faith. If we are halfhearted we cannot expect more than half a blessing.

We must obey the Lord with care and thoughtfulness. "Observe to do" is the phrase used, and it is full of meaning. This is referred to every part of the divine will; we
must obey with universal readiness. Our rule of conduct is "according to all the law." We may not pick and choose, but we must take the Lord's commands as they
come, one and all. In all this we must go on with exactness and constancy. Ours is to be a straightforward course, which bends neither to the right nor to the left. We
are not to err by being more rigid than the law, nor turn out of levity to a more free and easy way. With such obedience there will come spiritual prosperity. O Lord,
help us to see if it be not even so! We shall not test thy promise in vain.

August 8
CONFIDENCE NOT MISPLACED

"The Lord God will help me" Isaiah 50:7

These are in prophecy the words of Messiah in the day of His obedience unto death, when He gave His back to the smiters, and His cheeks to them that plucked off
the hair. He was confident in divine support, and trusted in Jehovah.

O my soul, thy sorrows are as the small dust of the balance compared with thy Lord's! Canst thou not believe that the Lord God will help thee? Thy Lord was in a
peculiar position; for as the representative of sinful men - their substitute and sacrifice - it was needful that the Father should leave Him, and cause Him to come under
desertion of soul. No such necessity is laid upon thee: thou are not bound to cry, "Why hast thou forsaken me?" Did thy Saviour even in such a case still rely upon God,
and canst not thou? He died for thee, and thus made it impossible that thou shouldst be left alone; wherefore, be of good cheer.

In this day's labors or trials say, "The Lord God will help me." Go forth boldly. Set your face like a flint, and resolve that no faintness or shamefacedness shall come
near you. If God helps, who can hinder? If you are sure of omnipotent aid, what can be too heavy for you? Begin the day joyously, and let no shade of doubt come
between thee and the eternal sunshine.

August 9
PRUNING FOR FRUIT-BEARING

"Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit" John 15:2

This is a precious promise to one who lives for fruitfulness. At first it seems to wear a sharp aspect. Must the fruitful bough be pruned? Must the knife cut even the best
and most useful? No doubt it is so, for very much of our Lord's purging work is done by means of afflictions of one kind or another. It is not the evil but the good who
have the promise of tribulation in this life. But, then, the end makes more than full amends for the painful nature of the means. If we may bring forth more fruit for our
Lord, we will not mind the pruning and the loss of leafage.

Still, purging is sometimes wrought by the Word apart from trial, and this takes away whatever appeared rough in the flavor of the promise. We shall by the Word be
made more gracious and more useful. The Lord, who has made us, in a measure, fruit-bearing, will operate upon us till we reach a far higher degree of fertility. Is not
this a great joy? Truly there is more comfort in a promise of fruitfulness than if we had been warranted riches, or health, or honor.

Lord Jesus, speedily fulfill thy gracious word to me, and cause me to abound in fruit to thy praise!

August 10
HE LOWERS TO RAISE

"The Lord maketh poor, and maketh rich: he bringeth low, and lifteth up" I Sam 2:7

All my changes come from Him who never changes. If I had grown rich, I should have seen His hand in it, and I should have praised Him; let me equally see His hand if
I am made poor, and let me as heartily praise Him. When we go down in the world, it is of the Lord, and so we may take it patiently: when we rise in the world, it is of
the Lord, and we may accept it thankfully. In any case, the Lord hath done it, and it is well.

It seems that Jehovah's way is to lower those whom He means to raise, and to strip those whom He intends to clothe. If it is His way, it is the wisest and best way. If I
am now enduring the bringing low I may well rejoice, because I see in it the preface to the lifting up. The more we are humbled by grace, the more we shall be exalted
in glory. That impoverishment which will be overruled for our enrichment is to be welcomed.

O Lord, thou has taken me down of late, and made me feel my insignificance and sin. It is not a pleasant experience, but I pray thee make it a profitable one to me. Oh,
that thou wouldst thus fit me to bear a greater weight of delight and of usefulness; and when I am ready for it, then grant it to me, for Christ's sake! Amen.

August 11
WAITING      NOT RUNNING
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"Truly my soul waiteth upon God: from him cometh my salvation" Psalm 62:1
that thou wouldst thus fit me to bear a greater weight of delight and of usefulness; and when I am ready for it, then grant it to me, for Christ's sake! Amen.

August 11
WAITING NOT RUNNING

"Truly my soul waiteth upon God: from him cometh my salvation" Psalm 62:1

Blessed posture! - waiting truly and Only upon the Lord. Be this our condition all this day, and every day. Waiting His leisure, waiting in His service, waiting in joyful
expectation, waiting in prayer, and content. When the very soul thus waits, it is in the best and truest condition of a creature before his Creator, a servant before his
Master, a child before his Father. We allow no dictation to God, nor complaining of Him; we will permit no petulance, and no distrust. At the same time, we practice
no running before the cloud, and no seeking to others for aid: neither of these would be waiting upon God. God, and God alone, is the expectation of our hearts.

Blessed assurance! - from Him salvation is coming; it is on the road. It will come from Him, and from no one else. He shall have all the glory of it, for He alone can and
will perform it. And He will perform it most surely in His own time and manner. He will save from doubt, and suffering, and slander, and distress. Though we see no
sign of it as yet, we are satisfied to bide the Lord's will, for we have no suspicion of His love and faithfulness. He will make sure work of it before long, and we will
praise Him at once for the coming mercy.

August 12
LIGHT IN DARKNESS

"For thou art my lamp, O Lord: and the Lord will lighten my darkness" 2 Samuel 22:29

Am I in the light? Then thou, O Lord, art my lamp. Take thee away, and my joy would be gone; but as long as thou art with me, I can do without the torches of time
and the candles of created comfort. What a light the presence of God casts on all things! We heard of a lighthouse which could be seen for twenty miles, but our
Jehovah is not only a God at hand, but far off is He seen, even in the enemy 5 country. O Lord, I am as happy as an angel when thy love fills my heart. Thou art all my
desire.

Am I in the dark? Then thou, O Lord, wilt lighten my darkness. Before long things will change. Affairs may grow more and more dreary, and cloud may be piled upon
cloud; but if it grow so dark that I cannot see my own hand, still I shall see the hand of the Lord. When I cannot find a light within me, or among my friends, or in the
whole world, the Lord, who said "Let there be light," and there was light, can say the same again. He will speak me into the sunshine yet. I shall not die but live. The
day is already breaking. This sweet text shines like a morning star. I shall clap my hands for joy ere many hours are passed.

August 13
BEFORE AND DURING THE CALL

"It shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear" Isaiah 65:24

Quick work this! The Lord hears us before we call; and often answers us in the same speedy manner. Foreseeing our needs, and our prayers, He so arranges
providence that before the need actually arises He has supplied it, before the trial assails us He has armed us against it. This is the promptitude of omniscience, and we
have often seen it exercised. Before we dreamed of the affliction which was coming, the strong consolation which was to sustain us under it had arrived. What a prayer-
answering God we have!

The second clause suggests the telephone. Though God be in Heaven and we upon earth, yet He makes our word, like His own word, to travel very swiftly. When we
pray aright we speak into the ear of God. Our gracious Mediator presents our petitions at once, and the great Father hears them and smiles upon them. Grand praying
this! Who would not be much in prayer when he knows that he has the ear of the King of kings? This day I will pray in faith, not only believing that I shall be heard, but
that I am heard; not only that I shall be answered, but that I have the answer already. Holy Spirit, help me in this!

August 14
CHILD CHASTISEMENT NOT FOREVER

"And I will for this afflict the seed of David, but not for ever" 1 Kings 11:39

In the family of grace there is discipline, and that discipline is severe enough to make it an evil and a bitter thing to sin. Solomon, turned aside by his foreign wives, had
set up other gods, and grievously provoked the God of his father; therefore, ten parts out of twelve of the kingdom were rent away, and set up as a rival state. This was
a sore affliction to the house of David, and it came upon that dynasty distinctly from the hand of God, as the result of unholy conduct. The Lord will chasten His best
beloved servants if they cease from full obedience to His laws: perhaps at this very hour such chastening is upon us. Let us humbly cry "O Lord, show me wherefore
thou contendest with me."

What a sweet saving clause is that - "but not for ever"! The punishment of sin is everlasting, but the fatherly chastisement of it in a child of God is but for a season. The
sickness, the poverty, the depression of spirit, will pass away when they have had their intended effect. Remember, we are not under law, but under grace. The rod
may make us smart, but the sword shall not make us die. Our present grief is meant to bring us to repentance, that we may not be destroyed with the wicked.

August 15
A NAME GUARANTEE

"And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son" John 14:13

It is not every believer who has yet learned to pray in Christ's name. To ask not only for His sake, but in His name, as authorized by Him, is a high order of prayer. We
would not dare to ask for some things in that blessed name, for it would be a wretched profanation of it; but when the petition is so clearly right that we dare set the
name of Jesus to it, then it must be granted.

Prayer is all the more sure to succeed because it is for the Father's glory through the Son. It glorifies His truth, His faithfulness, His power, His grace. The granting of
prayer, when offered in the name of Jesus, reveals the Father's love to Him, and the honor which He has put upon Him. The glory of Jesus and of the Father are so
wrapped up together, that the grace which magnifies the one magnifies the other. The channel is made famous through the fullness of the fountain, and the fountain is
honored through the channel by which it flows. If the answering of our prayers would dishonor our Lord, we would not pray; but since in this thing He is glorified, we
will pray without ceasing in that dear name in which God and His people have a fellowship of delight.
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August 16
UNCOVER AND CONFESS SIN
prayer, when offered in the name of Jesus, reveals the Father's love to Him, and the honor which He has put upon Him. The glory of Jesus and of the Father are so
wrapped up together, that the grace which magnifies the one magnifies the other. The channel is made famous through the fullness of the fountain, and the fountain is
honored through the channel by which it flows. If the answering of our prayers would dishonor our Lord, we would not pray; but since in this thing He is glorified, we
will pray without ceasing in that dear name in which God and His people have a fellowship of delight.

August 16
UNCOVER AND CONFESS SIN

"He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy" Proverbs 28:13

Here is the way of mercy for a guilty and repenting sinner. He must cease from the habit of covering sin. This is attempted by falsehood, which denies sin; by hypocrisy,
which conceals it; by boasting, which justifies it; and by loud profession, which tries to make amends for it.

The sinner's business is to confess and forsake. The two must go together. Confession must be honestly made to the Lord Himself; and it must include within itself
acknowledgment of the wrong, sense of its evil, and abhorrence of it. We must not throw the fault upon others, nor blame circumstances, nor plead natural weakness.
We must make a clean breast of it, and plead guilty to the indictment. There can be no mercy till this is done.

Furthermore, we must forsake the evil: having owned our fault, we must disown all present and future intent to abide in it. We cannot remain in rebellion and yet dwell
with the King's Majesty. The habit of evil must be quitted, together with all places, companions, pursuits, and books, which might lead us astray. Not for confession,
nor for reformation, but in connection with them we find pardon by faith in the blood of Jesus.

August 17
WHO HAS THE MAJORITY?

"And he answered, Fear not: for they that be with us are more than they that be with them" 2 King s 6:16

Horses and chariots, and a great host, shut up the prophet in Dothan. His young servant was alarmed. How could they escape from such a body of armed men? But
the prophet had eyes which his servant had not, and he could see a greater host with far superior weapons guarding him from all harm. Horses of fire are mightier than
horses of flesh, and chariots of fire are far preferable to chariots of iron.

Even so is it at this hour. The adversaries of truth are many, influential, learned, and crafty; and truth fares ill at their hands; and yet the man of God has no cause for
trepidation. Agencies, seen and unseen, of the most potent kind, are on the side of righteousness. God has armies in ambush which will reveal themselves in the hour of
need. The forces which are on the side of the good and the true far outweigh the powers of evil. Therefore, let us keep our spirits up, and walk with the gait of men
who possess a cheering secret, which has lifted them above all fear. We are on the winning side. The battle may be sharp, but we know how it will end. Faith, having
God with her, is in a clear majority: "They that be with us are more than they that be with them."

August 18
SEEKERS FINDERS

"If thou seek him, he will be found of thee" 1 Chronicles 28:9

We need our God; He is to be had for the seeking; and He will not deny Himself to any one of us if we personally seek His face. It is not, if thou deserve Him, or
purchase His favor, but merely if thou "seek" Him. Those who already know the Lord must go on seeking His face by prayer, by diligent service, and by holy gratitude:
to such He will not refuse His favor and fellowship. Those who, as yet, have not known Him to their souls' rest should at once commence seeking, and never cease till
they find Him as their Saviour, their Friend, their Father, and their God.

What strong assurance this promise gives to the seeker! "He that seeketh findeth." You, yes you, if you seek your God shall find Him. When you find Him you have
found life, pardon, sanctification, preservation, and glory. Will you not seek, and seek on, since you shall not seek in vain? Dear friend, seek the Lord at once. Here is
the place, and now is the time. Bend that stiff knee; yes, bend that stiffer neck, and cry out for God, for the living God. In the name of Jesus seek cleansing and
justification. You shall not be refused. Here is David's testimony to his son Solomon, and it is the writer's personal witness to the reader. Believe it and act upon it, for
Christ's sake.

August 19
REWARD FOR THE RIGHTEOUS

"So that a man shall say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth" Ps 58:11

God's judgments in this life are not always clearly to be seen, for in many cases one event happeneth alike to all. This is the state of probation, not of punishment or
reward. Yet at times God works terrible things in righteousness, and even the careless are compelled to own His hand. - Even in this life righteousness has that kind of
reward which it prefers above all others, namely, the smile of God, which creates a quiet conscience. Sometimes other recompenses follow, for God will be in no man's
debt. But, at the same time, the chief reward of the righteous lies in the hereafter.

Meanwhile, on a large scale, we mark the presence of the great Ruler among the nations. He breaks in pieces oppressive thrones, and punishes guilty peoples. No one
can study the history of the rise and fall of empires without perceiving that there is a power which makes for righteousness, and, in the end, brings iniquity before its bar,
and condemns it with unsparing justice. Sin shall not go unpunished, and goodness shall not remain unrewarded. The Judge of all the earth must do right. Therefore, let
us fear before Him, and no more dread the power of the wicked.

August 20
DELIVERANCE NOT LIMITED

"He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee" Job 5:19

Eliphaz in this spoke the truth of God. We may have as many troubles as the workdays of the week, but the God who worked on those six days will work for us till our
deliverance is complete. We shall rest with Him, and in Him on our Sabbath. The rapid succession of trials is one of the sorest tests of faith. Before we have recovered
from one blow, it is followed by another and another till we are staggered. Still, the equally quick succession of deliverances is exceedingly cheering. New songs are
rung out upon the anvil by the hammer of affliction, till we see in the spiritual world the anti-type of "the Harmonious Blacksmith." Our confidence is, that when the Lord
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makes our trials six, six they will be, and no more.

It may be that we have no rest day, for seven troubles come upon us. What then? "In seven there shall be no evil touch thee." Evil may roar at us, but it shall be kept at
Eliphaz in this spoke the truth of God. We may have as many troubles as the workdays of the week, but the God who worked on those six days will work for us till our
deliverance is complete. We shall rest with Him, and in Him on our Sabbath. The rapid succession of trials is one of the sorest tests of faith. Before we have recovered
from one blow, it is followed by another and another till we are staggered. Still, the equally quick succession of deliverances is exceedingly cheering. New songs are
rung out upon the anvil by the hammer of affliction, till we see in the spiritual world the anti-type of "the Harmonious Blacksmith." Our confidence is, that when the Lord
makes our trials six, six they will be, and no more.

It may be that we have no rest day, for seven troubles come upon us. What then? "In seven there shall be no evil touch thee." Evil may roar at us, but it shall be kept at
more than arm's length, and shall not even touch us. Its hot breath may distress us, but its little finger cannot be laid upon us.

With our loins girt about us we will meet the six or the seven troubles, and leave fear to those who have no Father, no Saviour, and no Sanctifier.

August 21
NIGHT OF WEEPING; JOYOUS DAY

"For his anger endureth but a moment; in his favor is life: weeping may endure for a night, but joy cometh in the morning" Psalm 30:5

A moment under our Father's anger seems very long, and yet it is but a moment after all. If we grieve His Spirit we cannot look for His smile; but He is a God ready to
pardon, and He soon puts aside all remembrance of our faults. When we faint and are ready to die because of His frown, His favor puts new life into us.

This verse has another note of the semi- quaver kind. Our weeping night soon turns into joyous day. Brevity is the mark of mercy in the hour of the chastisement of
believers. The Lord loves not to use the rod on His chosen; He gives a blow or two, and all is Over; yea, and the life and the joy, which follow the anger and the
weeping, more than make amends for the salutary sorrow.

Come, my heart, begin thy hallelujahs! Weep not all through the night, but wipe thine eyes in anticipation of the morning. These tears are dews which mean us as much
good as the sunbeams of the morrow. Tears clear the eyes for the sight of God in His grace; and make the vision of His favor more precious. A night of sorrow
supplies those shades of the pictures by which the highlights are brought out with distinctness. All is well.

August 22
WRATH TO GOD'S GLORY

"Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain" Psalm 76:10

Wicked men will be wrathful. Their anger we must endure as the badge of our calling, the token of our separation from them: if we were of the world, the world would
love its own. Our comfort is that the wrath of man shall be made to redound to the glory of God. When in their wrath the wicked crucified the Son of God they were
unwittingly fulfilling the divine purpose, and in a thousand cases the willfulness of the ungodly is doing the same. They think themselves free, but like convicts in chains
they are unconsciously working out the decrees of the Almighty.

The devices of the wicked are overruled for their defeat. They act in a suicidal way, and baffle their own plottings. Nothing will come of their wrath which can do us
real harm. When they burned the martyrs, the smoke which blew from the stake sickened men of Popery more than anything else.

Meanwhile, the Lord has a muzzle and a chain for bears. He restrains the more furious wrath of the enemy. He is like a miller who holds back the mass of the water in
the stream, and what he does allow to flow he uses for the turning of his wheel. Let us not sigh, but sing. All is well, however hard the wind blows.

August 23
LOVE AND SEEK TRUE WISDOM

"I love them that love me; and those that seek me early shalt find me" Proverbs 8:17

Wisdom loves her lovers, and seeks her seekers. He is already wise who seeks to be wise, and he has almost found wisdom who diligently seeks her. What is true of
wisdom in general is specially true of wisdom embodied in our Lord Jesus. Him we are to love and to seek, and in return we shall enjoy His love, and find Himself.

Our business is to seek Jesus early in life. Happy are the young whose morning is spent with Jesus! It is never too soon to seek the Lord Jesus. Early seekers make
certain finders. We should seek Him early by diligence. Thriving tradesmen are early risers, and thriving saints seek Jesus eagerly. Those who find Jesus to their
enrichment give their hearts to seeking Him. We must seek Him first, and thus earliest. Above all things Jesus. Jesus first, and nothing else even as a bad second.

The blessing is that He will be found. He reveals Himself more and more clearly to our search. He gives Himself up more fully to our fellowship. Happy men who seek
One who, when He is found, remains with them for ever, a treasure growingly precious to their hearts and understandings.

Lord Jesus, I have found thee; be found of me to an unutterable degree of joyous satisfaction.

August 24
GOD ABOVE HUMAN PHILOSOPHY

"For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent" 1 Corinthians 1:19

This verse is a threatening so far as the worldly-wise are concerned, but to the simple believer it is a promise. The professedly learned are for ever trying to bring to
nothing the faith of the humble believer, but they fail in their attempts. Their arguments break down, their theories fall under their own weight, their deep-laid plots
discover themselves before their purpose is accomplished. The old gospel is not extinct yet, nor will it be while the Lord liveth. If it could have been exterminated it
would have perished from off the earth long ago.

We cannot destroy the wisdom of the wise, nor need we attempt it, for the work is in far better hands. The Lord Himself says, "I will," and He never resolves in vain.
Twice does He in this verse declare His purpose, and we may rest assured that He will not turn aside from it.

What clean work the Lord makes of philosophy and "modern thought" when He puts His hand to it! He brings the fine appearance down to nothing; He utterly destroys
the wood, hay, and stubble. It is written that so it shall be, and so shall it be. Lord, make short work of it. Amen, and Amen.

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August    25
FOOD AND REST
What clean work the Lord makes of philosophy and "modern thought" when He puts His hand to it! He brings the fine appearance down to nothing; He utterly destroys
the wood, hay, and stubble. It is written that so it shall be, and so shall it be. Lord, make short work of it. Amen, and Amen.

August 25
FOOD AND REST

"I will feed my flock, and I will cause them to lie down, saith the Lord God" Ezekiel 34:15

Under the divine shepherdry saints are fed to the full. Theirs is not a windy, unsatisfying mess of mere human "thought"; but the Lord feeds them upon the solid,
substantial truth of divine revelation. There is real nutriment for the soul in Scripture brought home to the heart by the Holy Spirit. Jesus, Himself, is the true life-
sustaining Food of believers. Here our Great Shepherd promises that such sacred nourishment shall be given us by His own self. If, on the Lord's Day, our earthly
shepherd is empty-handed, the Lord is not.

When filled with holy truth the mind rests. Those whom Jehovah feeds are at peace. No dog shall worry them, no wolf shall devour them, no restless propensities shall
disturb them. They shall lie down and digest the food which they have enjoyed. The doctrines of grace are not only sustaining, but consoling: in them we have the means
for building up and lying down. If preachers do not give us rest, let us look to the Lord for it.

This day may the Lord cause us to feed in the pastures of the Word, and make us to lie down in them. May no folly, and no worry, but Meditation and Peace mark this
day.

August 26
HE OF TENDER CONSCIENCE

"I will judge between cattle and cattle" Ezekiel 34:22

Some are fat and flourishing, and therefore they are unkind to the feeble. This is a grievous sin, and causes much sorrow. Those thrustings with side and with shoulder,
those pushings of the diseased with the horn, are a sad means of offense in the assemblies of professing believers. The Lord takes note of these proud and unkind
deeds, and He is greatly angered by them, for He loves the weak.

Is the reader one of the despised? Is he a mourner in Zion, and a marked man because of his tender conscience? Do his brethren judge him harshly? Let him not resent
their conduct; above all let him not push and thrust in return. Let him leave the matter in the Lord's hands. He is the Judge. Why should we wish to intrude upon His
office? He will decide much more righteously than we can. His time for judgment is the best, and we need not be in a hurry to hasten it on.

Let the hardhearted oppressor tremble. Even though he may ride roughshod over others with impunity for the present, all his proud speeches are noted, and for every
one of them account must be given before the bar of the Great Judge.

Patience, my soul! Patience! The Lord knoweth thy grief. Thy Jesus hath pity upon thee!

August 27
CHOICE MEN

"I have chosen thee in the furnace of affliction" Isaiah 48:10

This has long been the motto fixed before our eye upon the wall of our bedroom, and in many ways it has also been written on our heart. It is no mean thing to be
chosen of God. God's choice makes chosen men choice men. Better to be the elect of God than the elect of a whole nation. So eminent is this privilege, that whatever
drawback may be joined to it we very joyfully accept it, even as the Jew ate the bitter herbs for the sake of the Paschal Lamb. We choose the furnace, since God
chooses us in it.

We are chosen as an afflicted people, and not as a prosperous people, chosen not in the palace, but in the furnace. In the furnace beauty is marred, fashion is
destroyed, strength is melted, glory is consumed, and yet here eternal love reveals its secrets, and declares its choice. So has it been in our case. In times of severest
trial God has made to us our calling and election plain, and we have made it sure: then have we chosen the Lord to be our God, and He has shown that we are
assuredly His chosen. Therefore, if today the furnace be heated seven times hotter, we will not dread it, for the glorious Son of God will walk with us amid the glowing
coals.

August 28
OUT OF ANY CIRCUMSTANCE

"As for me, I will call upon God; and the Lord shall save me Psalm 55:16

Yes, I must and will pray. What else can I do? What better can I do? Betrayed, forsaken, grieved, baffled, o my Lord, I will call upon thee. My Ziklag is in ashes, and
men speak of stoning me; but I encourage my heart in the Lord, who will bear me through this trial as He has borne me through so many others. Jehovah shall save me;
I am sure He will, and I declare my faith.

The Lord and no one else shall save me. I desire no other helper, and would not trust in an arm of flesh even if I could. I will cry to Him evening, and morning, and
noon, and I will cry to no one else, for He is All-sufficient.

How He will save me I cannot guess; but He will do it, I know. He will do it in the best and surest way, and He will do it in the largest, truest, and fullest sense. Out of
this trouble and all future troubles the great I AM will bring me as surely as He lives; and when death comes, and all the mysteries of eternity follow thereon, still will this
be true: "the Lord shall save me." This shall be my song all through this autumn day. Is it not as a ripe apple from the tree of life? I will feed upon it. How sweet it is to
my taste!

August 29
PLENTIFUL REFRESHMENT

"Their soul shall be as a watered garden" Jeremiah 31:12
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Oh, to have one's soul under heavenly cultivation; no longer a wilderness, but a garden of the Lord! Enclosed from the waste, walled around by grace, planted by
instruction, visited by love, weeded by heavenly discipline, and guarded by divine power, one's favored soul is prepared to yield fruit unto the Lord.
PLENTIFUL REFRESHMENT

"Their soul shall be as a watered garden" Jeremiah 31:12

Oh, to have one's soul under heavenly cultivation; no longer a wilderness, but a garden of the Lord! Enclosed from the waste, walled around by grace, planted by
instruction, visited by love, weeded by heavenly discipline, and guarded by divine power, one's favored soul is prepared to yield fruit unto the Lord.

But a garden may become parched for want of water, and then all its herbs decline, and are ready to die. O my soul, how soon would this be the case were the Lord to
leave thee! In the East, a garden without water soon ceases to be a garden at all: nothing can come to perfection, grow, or even live. When irrigation is kept up, the
result is charming. Oh, to have one's soul watered by the Holy Spirit uniformly - every part of the garden having its own stream; plentifully - a sufficient refreshment
coming to every tree and herb, however thirsty by nature it may be; continually - each hour bringing not only its heat, but its refreshment; wisely - each plant receiving
just what it needs. In a garden you can see by the verdure where the water flows, and you can soon perceive when the Spirit of God comes.

O Lord, water me this day, and cause me to yield thee a full reward, for Jesus' sake. Amen.

August 30
SOLACE SECURITY SATISFACTION

"Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire,
although he make it not to grow" 2 Samuel 23:5

This is not so much one promise as an aggregate of promises - a box of pearls. The covenant is the ark which contains all things.

These are the last words of David, but they may be mine today. Here is a sigh: things are not with me and mine as I could wish; there are trials, cares, and sins. These
make the pillow hard.

Here is a solace - "He hath made with me an everlasting covenant." Jehovah has pledged Himself to me, and sealed the compact with the blood of Jesus. I am bound to
my God, and my God to me.

This brings into prominence a security, since this covenant is everlasting, well ordered and sure. There is nothing to fear from the lapse of time, the failure of some
forgotten point, or the natural uncertainty of things. The covenant is a rocky foundation to build on for life or for death.

David feels satisfaction: he wants no more for salvation or delectation. He is delivered, and he is delighted. The covenant is all a man can desire.

O my soul, turn thou this day to thy Lord Jesus, whom the great Lord has given to be a covenant to the people. Take Him to be thine all in all.

August 31
DIVINE EVER-LIVING UNCHANGING

"But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you" 1 Peter 1:25

All human teaching and, indeed, all human beings, shall pass away as the grass of the meadow; but we are here assured that the Word of the Lord is of a very different
character, for it shall endure for ever.

We have here a divine gospel; for what word can endure for ever but that which is spoken by the eternal God?

We have here an ever-living gospel, as full of vitality as when it first came from the lip of God; as strong to convince and convert, to regenerate and console, to sustain
and sanctify, as ever it was in its first days of wonder-working.

We have an unchanging gospel, which is not today green grass, and tomorrow dry hay; but always the abiding truth of the immutable Jehovah. Opinions alter, but truth
certified by God can no more change than the God who uttered it.

Here, then, we have a gospel to rejoice in, a word of the Lord upon which we may lean all our weight. "For ever" includes life, death, judgment, and eternity. Glory be
to God in Christ Jesus for everlasting consolation. Feed on the word today, and all the days of thy life.

THE MONTH OF SEPTEMBER
September 1
ABIDING IN OBEDIENCE IN LOVE

"If ye keep my commandments, ye shall abide in my love" John 15:10

These things cannot be parted - abiding in obedience, and abiding in the love of Jesus. A life under the rule of Christ can alone prove that we are the objects of our
Lord's delight. We must keep our Lord's command if we would bask in His love. If we live in sin we cannot live in the love of Christ. Without the holiness which
pleases God, we cannot please Jesus. He who cares nothing for holiness knows nothing of the love of Jesus.

Conscious enjoyment of our Lord's love is a delicate thing. It is far more sensitive to sin and holiness than mercury is to cold and heat. When we are tender of heart,
and careful in thought, lip, and life to honor our Lord Jesus, then we receive tokens of His love without number. If we desire to perpetuate such bliss we must
perpetuate holiness. The Lord Jesus will not hide His face from us unless we hide our face from Him. Sin makes the cloud which darkens our Sun: if we will be
watchfully obedient and completely consecrated, we may walk in the light, as God is in the light, and have as sure an abiding in the love of Jesus as Jesus has in the love
of the Father. Here is a sweet promise with a solemn "if." Lord, let me have this "if" in my hand; for as a key it opens this casket.

September 2
FOLLOW TO KNOW
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"Then shall we know, if we follow on to know the Lord" Hosea 6:3

Not all at once, but by degrees shall we attain to holy knowledge, and our business is to persevere and learn by little and little. We need not despair, though our
September 2
FOLLOW TO KNOW

"Then shall we know, if we follow on to know the Lord" Hosea 6:3

Not all at once, but by degrees shall we attain to holy knowledge, and our business is to persevere and learn by little and little. We need not despair, though our
progress may be slow, for we shall yet know. The Lord, who has become our Teacher, will not give us up, however slow of understanding we may be; for it is not for
His honor that any degree of human folly should baffle His skill. The Lord delights to make the simple wise.

Our duty is to keep to our main topic, and follow on to know, not this peculiar doctrine nor that, but Jehovah Himself. To know Father, Son, and Spirit, the Triune
God, this is life eternal: let us keep to this, for in this way we shall gain complete instruction. By following on to know the Lord, we learn healing after being torn, binding
up after smiting, and life after death. Experience has its perfect work when the heart follows the trackway of the Almighty Lord.

My soul, keep thou close to Jesus, follow on to know God in Jesus, and so shalt thou come to the knowledge of Christ, which is the most excellent of all the sciences.
The Holy Ghost will lead thee into all truth. Is not this His gracious office? Rely upon Him to fulfill it.

September 3
OUT OF SPIRITUAL DEATH

"And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves Ezekiel 37:13

Indeed it must be so: those who receive life from the dead are sure to recognize the hand of the Lord in such a resurrection. This is the greatest and most remarkable of
all changes that a man can undergo -to be brought out of the grave of spiritual death, and made to rejoice in the light and liberty of spiritual life. None could work this
but the living God, the Lord and giver of life.

Ah me! how well do I remember when I was lying in the valley full of dry bones, as dry as any of them! Blessed was the day when free and sovereign grace sent the
man of God to prophesy upon me! Glory be to God for the stirring which that word of faith caused among the dry bones. More blessed still was that heavenly breath
from the four winds which made me live! Now know I the quickening Spirit of the ever-living Jehovah. Truly Jehovah is the living God, for He made me live. My new
life even in its pinings and sorrowings is clear proof to me that the Lord can kill and make alive. He is the only God. He is all that is great, gracious, and glorious, and
my quickened soul adores Him as the great I AM. All glory be unto His sacred name! As long as I live I will praise Him.

September 4
VICTORY WITHOUT BATTLE

"But I will have mercy upon the house of Judah, and will save them by the Lord their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor
by horsemen" Hosea 1:7

Precious word! Jehovah Himself will deliver His people in the greatness of His mercy, but He will not do it by the ordinary means. Men are slow to render to God the
glory due unto His name. If they go to battle with sword and bow, and win the victory, they ought to praise their God; yet they do not, but begin to magnify their own
right arm, and glory in their horses and horsemen. For this reason our Jehovah often determines to save His people without second means, that all the honor may be to
Himself alone.

Look, then, my heart, to the Lord alone, and not to man. Expect to see God all the more clearly when there is no one else to look to. If I have no friend, no adviser, no
one at my back, let me be none the less confident if I can feel that the Lord Himself is on my side; yea, let me be glad if He gives victory without battle, as the text
seems to imply. Why do I ask for horses and horsemen if Jehovah Himself has mercy upon me, and lifts up His arm for my defense? Why need I bow or sword if God
will save? Let me trust, and not be afraid, from this day forth and for evermore. Amen.

September 5
WITH ME WHEREVER I AM

"The Lord will be with you" 1 Chronicles 20:17

This was a great mercy for Jehoshaphat, for a great multitude had come out against him; and it will be a great mercy for me, for I have great need, and I have no might
or wisdom. If the Lord be with me, it matters little who may desert me. If the Lord be with me, I shall conquer in the battle of life, and the greater my trials the more
glorious will be my victory. How can I be sure that the Lord is with me?

For certain He is with me if I am with Him. If I trust in His faithfulness, believe His words, and obey His commands, He is assuredly with me. If I am on Satan's side
God is against me, and cannot be otherwise; but if I live to honor God I may be sure that He will honor me.

I am quite sure that God is with me if Jesus is my sole and only Saviour. If I have placed my soul in the hands of God's Only-begotten Son, then I may be sure that the
Father will put forth all His power to preserve me, that His Son may not be dishonored.

Oh for faith to take hold upon the short but sweet text for today! O Lord, fulfill this word to thy servant! Be with me in the house, in the street, in the field, in the shop,
in company, and alone. Be thou also with all thy people.

September 6
A STRONG HEART

"Wait on the Lord: be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord" Psalm 27:14

Wait! Wait! Let your waiting be on the Lord! He is worth waiting for. He never disappoints the waiting soul.

While waiting keep up your spirits. Expect a great deliverance, and be ready to praise God for it.

The promise which should cheer you is in the middle of the verse - "He shall strengthen thine heart." This goes at once to the place where you need help. If the heart be
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rejoices, and throbs force into the whole man.
While waiting keep up your spirits. Expect a great deliverance, and be ready to praise God for it.

The promise which should cheer you is in the middle of the verse - "He shall strengthen thine heart." This goes at once to the place where you need help. If the heart be
sound, all the rest of the system will work well. The heart wants calming and cheering; and both of these will come if it be strengthened. A forceful heart rests and
rejoices, and throbs force into the whole man.

No one else can get at that secret urn of life, the heart, so as to pour strength into it. He alone who made it can make it strong. God is full of strength, and, therefore, He
can impart it to those who need it. Oh, be brave; for the Lord will impart His strength to you, and you shall be calm in tempest, and glad in sorrow.

He who penned these lines can write as David did -"Wait, I say, on the Lord." I do, indeed, say it. I know by long and deep experience that it is good for me to wait
upon the Lord.

September 7
THE REACH OF ALMIGHTY GRACE

"It shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God" Hosea
1:10

Sovereign grace can make strangers into sons, and the Lord here declares His purpose to deal thus with rebels, and make them know what He has done. Beloved
reader, the Lord has done this in my case; has He done the like for you? Then let us join hands and hearts in praising His adorable name.

Some of us were so decidedly ungodly that the Lord's Word most truly said to our conscience and heart, "Ye are not my people." In the house of God, and in our own
homes, when we read the Bible, this was the voice of God's Spirit in our soul, "Ye are not my people." Truly a sad condemning voice it was. But now, in the same
places, from the same ministry and Scripture, we hear a voice, which saith, "Ye are the sons of the living God." Can we be grateful enough for this? Is it not wonderful?
Does it not give us hope for others? Who is beyond the reach of almighty grace? How can we despair of any, since the Lord has wrought so marvelous a change in us?

He who has kept this one great promise will keep every other; wherefore, let us go forward with songs of adoration and confidence.

September 8
BROKEN AND SMOKING

"A bruised reed shall he not break, and the smoking flax shall he not quench" Isaiah 42:3

Then I may reckon upon tender treatment from my Lord. Indeed, I feel myself to be at best as weak, as pliant, as worthless as a reed. Someone said, "I don't care a
rush for you"; and the speech, though unkind, was not untrue. Alas! I am worse than a reed when it grows by the river, for that at least can hold up its head. I am
bruised, sorely, sadly bruised. There is no music in me now; there is a rift which lets out all the melody. Ah, me! Yet Jesus will not break me; and if he will not, then I
mind little what others try to do. O sweet and compassionate Lord, I nestle down beneath thy protection, and forget my bruises!

Truly I am also fit to be likened to "the smoking flax," whose light is gone, and only its smoke remains. I fear I am rather a nuisance than a benefit. My fears tell me that
the devil has blown out my light, and left me an obnoxious smoke, and that my Lord will soon put an extinguisher upon me. Yet I perceive that though there were
snuffers under the law, there were no extinguishers; and Jesus will not quench me; therefore, I am hopeful. Lord, kindle me anew, and cause me to shine forth to thy
glory, and to the extolling of thy tenderness.

September 9
FEAR HAS ITS PLACE

"Happy is the man that feareth alway" Proverbs 28:14

The fear of the Lord is the beginning and the foundation of all true religion. Without a solemn awe and reverence of God there is no foothold for the more brilliant
virtues. He whose soul does not worship will never live in holiness.

He is happy who feels a jealous fear of doing wrong. Holy fear looks not only before it leaps, but even before it moves. It is afraid of error, afraid of neglecting duty,
afraid of committing sin. It fears ill company, loose talk, and questionable policy. This does not make a man wretched, but it brings him happiness. The watchful sentinel
is happier than the soldier who sleeps at his post. He who forseeth evil and escapes it is happier than he who walks carelessly on and is destroyed.

Fear of God is a quiet grace which leads a man along a choice road, of which it is written, "No lion shall be there, neither shall any ravenous beast go up thereon." Fear
of the very appearance of evil is a purifying principle, which enables a man, through the power of the Holy Spirit, to keep his garments unspotted from the world. In
both senses he that "feareth alway" is made happy. Solomon had tried both worldliness and holy fear: in the one he found vanity, in the other happiness. Let us not
repeat his trial, but abide by his verdict.

September 10
COMING IN; GOING OUT

"Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out" Deuteronomy 28:6

The blessings of the law are not cancelled. Jesus confirmed the promise when He bore the penalty. If I keep the commands of my Lord, I may appropriate this promise
without question.

This day I will come in to my house without fear of evil tidings, and I will come into my closet expecting to hear good news from my Lord. I will not be afraid to come
in unto myself by self-examination, nor to come in to my affairs by a diligent inspection of my business. I have a good deal of work to do indoors, within my own soul;
oh, for a blessing upon it all, the blessing of the Lord Jesus, who has promised to abide with me.

I must also go out. Timidity makes me wish that I could stay within doors, and never go into the sinful world again. But I must go out in my calling, and I must go out
that I may be helpful to my brethren, and useful to the ungodly. I must be a defender of the faith and an assailant of evil. Oh, for a blessing upon my going out this day!
Lord, let me go where Thou leadest, on Thy errands, under Thy command, and in the power of Thy Spirit.
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Lord Jesus, turn in with me and be my guest; and then walk out with me, and cause my heart to burn while You speak with me by the way.
I must also go out. Timidity makes me wish that I could stay within doors, and never go into the sinful world again. But I must go out in my calling, and I must go out
that I may be helpful to my brethren, and useful to the ungodly. I must be a defender of the faith and an assailant of evil. Oh, for a blessing upon my going out this day!
Lord, let me go where Thou leadest, on Thy errands, under Thy command, and in the power of Thy Spirit.

Lord Jesus, turn in with me and be my guest; and then walk out with me, and cause my heart to burn while You speak with me by the way.

September 11
SUFFERERS MAKE STRONG BELIEVERS

"It is good for a man that he bear the yoke in his youth" Lamentations 3:27

This is as good as a promise. It has been good, it is good, and it will be good for me to bear the yoke.

Early in life I had to feel the weight of conviction, and ever since it has proved a soul-enriching burden. Should I have loved the gospel so well had I not learned by
deep experience the need of salvation by grace? Jabez was more honorable than his brethren because his mother bare him with sorrow, and those who suffer much in
being born unto God make strong believers in sovereign grace.

The yoke of censure is an irksome one, but it prepares a man for future honor. He is not fit to be a leader who has not run the gauntlet of contempt. Praise intoxicates if
it be not preceded by abuse. Men who rise to eminence without a struggle usually fall into dishonor.

The yoke of affliction, disappointment, and excessive labor is by no means to be sought for; but when the Lord lays it on us in our youth it frequently develops a
character which glorifies God and blesses the Church.

Come, my soul, bow thy neck; take up thy cross. It was good for thee when young, it will not harm thee now. For Jesus' sake, shoulder it cheerfully.

September 12
WHAT OF MY HOUSE?

"Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house" Acts 16:31

This gospel for a man with a sword at his throat is the gospel for me. This would suit me if I were dying, and it is all that I need while I am living. I look away from self,
and sin, and all idea of personal merit, and I trust the Lord Jesus as the Saviour whom God has given. I believe in Him, I rest on Him, I accept Him to be my all in all.
Lord, I am saved, and I shall be saved to all eternity, for I believe in Jesus. Blessed be thy name for this. May I daily prove by my life that I am saved from selfishness,
and worldliness, and every form of evil.

But those last words about my "house": Lord, I would not run away with half a promise when thou dost give a whole one. I beseech thee, save all my family. Save the
nearest and dearest. Convert the children, and the grandchildren, if I have any. Be gracious to my servants, and all who dwell under my roof, or work for me. Thou
makest this promise to me personally if I believe in the Lord Jesus; I beseech thee to do as thou hast said.

I would go over in my prayer every day the names of all my brothers and sisters, parents, children, friends, relatives, servants, and give thee no rest till that word is
fulfilled, "and thy house."

September 13
THE DEW OF HEAVEN

"His heavens shall drop down dew" Deuteronomy 33:28

What the dew in the East is to the world of nature, that is the influence of the Spirit in the realm of grace. How greatly do I need it! Without the Spirit of God I am a dry
and withered thing. I droop, I fade, I die. How sweetly does this dew refresh me! When once favored with it I feel happy, lively, vigorous, elevated. I want nothing
more. The Holy Spirit brings me life, and all that life requires. All else without the dew of the Spirit is less than nothing to me: I hear, I read, I pray, I sing, I go to the
table of communion, and I find no blessing there until the Holy Ghost visits me. But when He bedews me, every means of grace is sweet and profitable.

What a promise is this for me! "His heavens shall drop down dew." I shall be visited with grace. I shall not be left to my natural drought, or to the world's burning heat,
or to the sirocco of Satanic temptation. Oh, that I may at this very hour feel the gentle, silent, saturating dew of the Lord! Why should I not? He who has made me to
live as the grass lives in the meadow, will treat me as He treats the grass; He will refresh me from above. Grass cannot call for dew as I do. Surely, the Lord who visits
the unpraying plant will answer to His pleading child.

September 14
MARK OF DIVINE APPROVAL

"Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him" James 1:12

Yes, he is blessed while he is enduring the trial. No eye can see this till it has been anointed with heavenly eye-salve. But he must endure it, and neither rebel against
God, nor turn aside from his integrity. He is blessed who has gone through the fire, and has not been consumed as a counterfeit.

When the test is over, then comes the hallmark of divine approval - "the crown of life." As if the Lord said, "Let him live; he has been weighed in the balances, and he is
not found wanting." Life is the reward: not mere being; but holy, happy, true existence, the realization of the divine purpose concerning us. Already a higher form of
spiritual life and enjoyment crowns those who have safely passed through fiercest trials of faith and love.

The Lord hath promised the crown of life to those who love Him. Only lovers of the Lord will hold out in the hour of trial; the rest will either sink or sulk, or slink back
to the world. Come, my heart, dost thou love thy Lord? Truly? Deeply? Wholly? Then that love will be tried; but many waters will not quench it, neither will the floods
drown it. Lord, let thy love nourish mine to the end.

September 15
THE  SAFEST SHELTER
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"And a man shall be as an hiding-place from the wind and a covert from the tempest." Isaiah 32:2
drown it. Lord, let thy love nourish mine to the end.

September 15
THE SAFEST SHELTER

"And a man shall be as an hiding-place from the wind and a covert from the tempest." Isaiah 32:2

Who this MAN is we all know. Who could He be but the Second Man, the Lord from Heaven, the Man of sorrows, the Son of Man? What a hiding-place He has
been to His people! He bears the full force of the wind Himself, and so He shelters those who hide themselves in Him. We have thus escaped the wrath of God, and
we shall thus escape the anger of men, the cares of this life, and the dread of death. Why do we stand in the wind when we may so readily and so surely get out of it by
hiding behind our Lord? Let us this day run to Him, and be at peace.

Often the common wind of trouble rises in its force and becomes a tempest, sweeping everything before it. Things which looked firm and stable rock in the blast, and
many and great are the falls among our carnal confidences. Our Lord Jesus, the glorious Man, is a covert which is never blown down. In Him we mark the tempest
sweeping by, but we ourselves rest in delightful serenity.

This day let us just stow ourselves away in our hiding-place, and sit and sing under the protection of our Covert. Blessed Jesus! Blessed Jesus! How we love thee!
Well we may, for thou art to us a shelter in the time of storm.

September 16
REWARD IS CERTAIN

"And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his
reward" Matthew 10:42

Well, I can do as much as that. I can do a kind act toward the Lord's servant. The Lord knows I love them all, and would count it an honor to wash their feet. For the
sake of their Master I love the disciples.

How gracious of the Lord to mention so insignificant an action - "to give to drink a Cup of cold water only"! This I can do, however poor: this I may do, however
lowly: this I will do right cheerfully. This, which seems so little, the Lord notices - notices when done to the least of His followers. Evidently it is not the cost, nor the
skill, nor the quantity, that He looks at, but the motive: that which we do to a disciple, because he is a disciple, his Lord observes, and recompenses. He does not
reward us for the merit of what we do, but according to the riches of His grace.

I give a cup of cold water, and He makes me to drink of living water. I give to one of His little ones, and He treats me as one of them. Jesus finds an apology for His
liberality in that which His grace has led me to do, and He says, "He shall in no wise lose his reward."

September 17
LIKE PALM AND CEDAR

"The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon" Psalm 92:12

These trees are not trained and pruned by man: palms and cedars are "trees of the Lord," and it is by His care that they flourish; even so it is with the saints of the Lord,
they are His own care. These trees are evergreen and are beautiful objects at all seasons of the year. Believers are not sometimes holy and sometimes ungodly: they
stand in the beauty of the Lord under all weathers. Everywhere these trees are noteworthy: no one can gaze upon a landscape in which there are either palms or cedars
without his attention being fixed upon these royal growths. The followers of Jesus are the observed of all observers: like a city set on a hill they cannot be hid.

The child of God flourishes like a palm tree, which pushes all its strength upward in one erect column without a single branch. It is a pillar with a glorious capital. It has
no growth to the right or to the left, but sends all its force heavenward, and bears its fruit as near the sky as possible. Lord, fulfill this type in me.

The cedar braves all storms, and grows near the eternal snows, the Lord Himself filling it with a sap which keeps its heart warm and its boughs strong. Lord, so let it be
with me, I pray thee. Amen.

September 18
COMPLETE SAFETY

"And of Benjamin he said, The beloved of the Lord shall dwell in safety by him; and the Lord shall cover him all the day long, and he shall dwell between his shoulders"
Deuteronomy 33:12

Yes, there is no safety like that which comes of dwelling near to God. For His best beloved the Lord can find no surer or safer place. O Lord, let me always abide
under thy shadow, close to thy wounded side. Nearer and nearer would I come to thee, my Lord; and when once specially near thee, I would abide there for ever.

What a covering is that which the Lord gives to His chosen! Not a fair roof shall cover him, nor a bombproof casement, nor even an angel's wing, but Jehovah Himself.
Nothing can come at us when we are thus covered. This covering the Lord will grant us all the day long, however long the day. Lord, let me abide this day consciously
beneath this canopy of love, this pavilion of sovereign power.

Does the third clause mean that the Lord in His temple would dwell among the mountains of Benjamin, or that the Lord would be where Benjamin's burden should be
placed, or does it mean that we are borne upon the shoulders of the Eternal? In any case, the Lord is the support and strength of His saints. Lord, let me ever enjoy thy
help and then my arms will be sufficient for me.

September 19
THE REASON FOR SINGING

"The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing" Zephaniah
3:17

What a word is this! Jehovah God in the center of His people in all the majesty of His power! This presence alone suffices to inspire us with peace and hope. Treasures
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of boundless might are stored in our Jehovah, and He dwells in His church, therefore may His people shout for joy.

We not only have His presence, but He is engaged upon His choice work of salvation. "He will save." He is always saving: He takes His name of Jesus from it. Let us
"The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing" Zephaniah
3:17

What a word is this! Jehovah God in the center of His people in all the majesty of His power! This presence alone suffices to inspire us with peace and hope. Treasures
of boundless might are stored in our Jehovah, and He dwells in His church, therefore may His people shout for joy.

We not only have His presence, but He is engaged upon His choice work of salvation. "He will save." He is always saving: He takes His name of Jesus from it. Let us
not fear any danger, for He is mighty to save.

Nor is this all. He abides evermore the same; He loves, He finds rest in loving, He will not cease to love. His love gives Him joy. He even finds a theme for song in His
beloved. This is exceedingly wonderful. When God wrought creation He did not sing, but simply said, "It is very good"; but when He came to redemption, then the
sacred Trinity felt a joy to be expressed in song. Think of it, and be astonished! Jehovah Jesus sings a marriage song over His chosen bride. She is to Him His love, His
joy, His rest, His song. O Lord Jesus, by thine immeasurable love to us teach us to love thee, to rejoice in thee, and to sing unto thee our life-psalm.

September 20
PERFECT WILLINGNESS

"Thy people shall be willing in the day of thy power" Psalm 110:3

Blessed be the God of grace that it is so! He has a people whom He has chosen from of old to be His peculiar portion. These by nature have wills as stubborn as the
rest of the froward sons of Adam; but when the day of His power comes, and grace displays its omnipotence, they become willing to repent, and to believe in Jesus.
None are saved unwillingly, but the will is made sweetly to yield itself. What a wondrous power is this, which never violates the will, and yet rules it! God does not
break the lock, but He opens it by a master-key which He alone can handle.

Now are we willing to be, to do, or to suffer as the Lord wills. If at any time we grow rebellious He has but to come to us with power, and straightway we run in the
way of His commands with all our hearts. May this be a day of power with me as to some noble effort for the glory of God and the good of my fellow-men! Lord, I am
willing; may I not hope that this is a day of thy power? I am wholly at thy disposal; willing, yea, eager, to be used of thee for thy holy purposes. O Lord, let me not have
to cry, "To will is present with me, but how to perform that which I would, I find not"; but give me power as thou givest me will.

September 21
LET TRIALS BLESS

"Knowing that tribulation worketh patience" Romans 5:3

This is a promise in essence if not in form. We have need of patience, and here we see the way of getting it. It is only by enduring that we learn to endure, even as by
swimming men learn to swim. You could not learn that art on dry land, nor learn patience without trouble. Is it not worth while to suffer tribulation for the sake of
gaining that beautiful equanimity of mind which quietly acquiesces in all the will of God?

Yet our text sets forth a singular fact, which is not according to nature, but is supernatural. Tribulation in and of itself worketh petulance, unbelief, and rebellion. It is
only by the sacred alchemy of grace that it is made to work in us patience. We do not thresh the wheat to lay the dust: yet the flail of tribulation does this upon God's
floor. We do not toss a man about in order to give him rest, and yet so the Lord dealeth with His children. Truly this is not the manner of man, but greatly redounds to
the glory of our all-wise God.

Oh, for grace to let my trials bless me! Why should I wish to stay their gracious operation? Lord, I ask thee to remove my affliction, but I beseech thee ten times more
to remove my impatience. Precious Lord Jesus, with thy cross engrave the image of thy patience on my heart.

September 22
BROAD RIVERS WITHOUT GALLEYS

"But there the glorious Lord will be unto us a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby" Isaiah 33:21

The Lord will be to us the greatest good without any of the drawbacks which seem necessarily to attend the best earthly things. If a city is favored with broad rivers, it
is liable to be attacked by galleys with oars, and other ships of war. But when the Lord represents the abundance of His bounty under this figure, He takes care
expressly to shut out the fear which the metaphor might suggest. Blessed be His perfect love!

Lord, if thou send me wealth like broad rivers, do not let the galley with oars come up in the shape of worldliness or pride. If thou grant me abundant health and happy
spirits, do not let "the gallant ship" of carnal ease come sailing up the flowing flood. If I have success in holy service, broad as the German Rhine, yet let me never find
the galley of self-conceit and self-confidence floating on the waves of my usefulness. Should I be so supremely happy as to enjoy the light of thy countenance year after
year, yet let me never despise thy feeble saints, nor allow the vain notion of my own perfection to sail up the broad rivers of my full assurance. Lord, give me that
blessing which maketh rich, and neither addeth sorrow, nor addeth sin.

September 23
DELIVERANCE FROM DUST AND CHAFF

"For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth" Amos 9:9

The sifting process is going on still. Wherever we go, we are still being winnowed and sifted. In all countries God's people are being tried "like as corn is sifted in a
sieve." Sometimes the devil holds the sieve, and tosses us up and down at a great rate, with the earnest desire to get rid of us for ever. Unbelief is not slow to agitate
our heart and mind with its restless fears. The world lends a willing hand at the same process, and shakes us to the right and to the left with great vigor. Worst of all, the
church, so largely apostate as it is, comes in to give a more furious force to the sifting process.

Well, well! let it go on. Thus is the chaff severed from the wheat. Thus is the wheat delivered from dust and chaff. And how great is the mercy which comes to us in the
text, "yet shall not the least grain fall upon the earth"! All shall be preserved that is good, true, gracious. Not one of the least of believers shall be lost, neither shall any
believer lose anything worth calling a loss. We shall be so kept in the sifting that it shall be a real gain to us through Christ Jesus.

September 24
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THE  LIFE-GIVING STREAM

"And it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live" Ezekiel 47:9
believer lose anything worth calling a loss. We shall be so kept in the sifting that it shall be a real gain to us through Christ Jesus.

September 24
THE LIFE-GIVING STREAM

"And it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live" Ezekiel 47:9

The living waters, in the prophet's vision, flowed into the Dead Sea, and carried life with them, even into that stagnant lake. Where grace goes, spiritual life is the
immediate and the everlasting consequence. Grace proceeds sovereignly according to the will of God, even as a river in all its windings follows its own sweet will; and
wherever it comes it does not wait for life to come to it, but it creates life by its own quickening flow. Oh, that it would pour along our streets, and flood our slums! Oh,
that it would now come into my house, and rise till every chamber were made to swim with it! Lord, let the living water flow to my family and my friends, and let it not
pass me by. I hope I have drunk of it already; but I desire to bathe in it, yea, to swim in it. O my Saviour, I need life more abundantly. Come to me, I pray thee, till
every part of my nature is vividly energetic and intensely active. Living God, I pray thee, fill me with thine own life. I am a poor, dry stick; come and make me so to live
that, like Aaron's rod, I may bud and blossom and bring forth fruit unto thy glory. Quicken me, for the sake of my Lord Jesus. Amen.

September 25
THE SACRIFICE HAS BEEN ACCEPTED

"If the Lord were pleased to kill us, he would not have received a burnt offering and a meat offering at our hands, neither would he have showed us all these things"
Judges 13:23

This is a sort of promise deduced by logic. It is an inference fairly drawn from ascertained facts. It was not likely that the Lord had revealed to Manoah and his wife
that a son would be born to them, and yet had it in His heart to destroy them. The wife reasoned well, and we shall do well if we follow her line of argument.

The Father has accepted the great sacrifice of Calvary, and has declared Himself well pleased therewith; how can He now be pleased to kill us? Why a substitute if the
sinner must still perish? The accepted sacrifice of Jesus puts an end to fear.

The Lord has shown us our election, our adoption, our union to Christ, our marriage to the Well-beloved: how can lie now destroy us? The promises are loaded with
blessings, which necessitate our being preserved unto eternal life. It is not possible for the Lord to cast us away, and yet fulfill His covenant. The past assures us, and
the future reassures us. We shall not die, but live; for we have seen Jesus, and in Him we have seen the Father by the illumination of the Holy Ghost. Because of this
life-giving sight we must live for ever.

September 26
AMONG THE REDEEMED

"Lo, the people shall dwell alone, and shall not be reckoned among the nations" Numbers 23:9

Who would wish to dwell among the nations, and to be numbered with them? Why, even the professing church is such that to follow the Lord fully within its bounds is
very difficult. There is such a mingling and mixing that one often sighs for "a lodge in some vast wilderness."

Certain it is that the Lord would have His people follow a separated path as to the world, and come out decidedly and distinctly from it. We are set apart by the divine
decree, purchase, and calling, and our inward experience has made us greatly to differ from men of the world; and therefore our place is not in their Vanity Fair, nor in
their City of Destruction, but in the narrow way where all true pilgrims must follow their Lord.

This may not only reconcile us to the world's cold shoulder and sneers, but even cause us to accept them with pleasure as being a part of our covenant portion. Our
names are not in the same book, we are not of the same seed, we are not bound for the same place, neither are we trusting to the same guide, therefore it is well that
we are not of their number. Only let us be found in the number of the redeemed, and we are content to be odd and solitary to the end of the chapter.

September 27
THE DIVINE LIGHT IN DARKNESS

"For thou wilt light my candle" Psalm 18:28

It may be that my soul sits in darkness; and if this be of a spiritual kind, no human power can bring me light. Blessed be God! He can enlighten my darkness, and at
once light my candle. Even though I may be surrounded by a "darkness which might be felt," yet He can break the gloom, and immediately make it bright around me.

The mercy is, that if He lights the candle none can blow it out, neither will it go out for lack of substance, nor burn out of itself through the lapse of hours. The lights
which the Lord kindled in the beginning are shining still. The Lord's lamps may need trimming, but He does not put them out.

Let me, then, like the nightingale, sing in the dark. Expectation shall furnish me with music, and hope shall pitch the tune. Soon I shall rejoice in a candle of God's
lighting. I am dull and dreary just now. Perhaps it is the weather, or bodily weakness, or the surprise of a sudden trouble; but whatever has made the darkness, it is
God alone who will bring the light. My eyes are unto Him alone. I shall soon have the candles of the Lord shining about me; and, further on in His own good time, I
shall be where they need no candle, neither light of the sun. Hallelujah!

September 28
WORK IS DONE; REST IN HIM

"There remaineth therefore a rest to the people of God" Hebrews 4:9

God has provided a Sabbath, and some must enter into it. Those to whom it was first preached entered not in because of unbelief; therefore, that Sabbath remains for
the people of God. David sang of it; but he had to touch the minor key, for Israel refused the rest of God. Joshua Could not give it, nor Canaan yield it: it remains for
believers.

Come, then, let us labor to enter into this rest. Let us quit the weary toil of sin and self. Let us cease from all confidence, even in those works of which it might be said,
"They are very good." Have we any such? Still, let us cease from our own works, as God did from His. Now let us find solace in the finished work of our Lord Jesus.
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As to providential matters, the work of grace in the soul, and the work of the Lord in the souls of others, let us cast these burdens upon the Lord, and rest in Him.
believers.

Come, then, let us labor to enter into this rest. Let us quit the weary toil of sin and self. Let us cease from all confidence, even in those works of which it might be said,
"They are very good." Have we any such? Still, let us cease from our own works, as God did from His. Now let us find solace in the finished work of our Lord Jesus.
Everything is fully done: justice demands no more. Great peace is our portion in Christ Jesus.

As to providential matters, the work of grace in the soul, and the work of the Lord in the souls of others, let us cast these burdens upon the Lord, and rest in Him.
When the Lord gives us a yoke to bear, He does so that by taking it up we may find rest. By faith we labor to enter into the rest of God, and we renounce all rest in
self-satisfaction or indolence. Jesus Himself is perfect rest and we are filled to the brim in Him.

September 29
TO GLORIFY CHRIST JESUS

"He shall glorify me: for he shall receive of mine, and shall shew it unto you." John 16:14

The Holy Ghost Himself cannot better glorify the Lord Jesus than by showing to us Christ's own things. Jesus is His own best commendation. There is no adorning Him
except with His own gold.

The Comforter shows us that which He has received of our Lord Jesus. We never see anything aright till He reveals it. He has a way of opening our minds, and of
opening the Scriptures, and by this double process He sets forth our Lord to us. There is much art in setting forth a matter, and that art belongs in the highest degree to
the Spirit of truth. He shows us the things themselves. This is a great privilege, as those know who have enjoyed the hallowed vision.

Let us seek the illumination of the Spirit; not to gratify our curiosity, nor even to bring us personal comfort, so much as to glorify the Lord Jesus. Oh, to have worthy
ideas of Him! Groveling notions dishonor our precious Lord. Oh, to have such vivid impressions of His person, and work, and glory, that we may with heart and soul
cry out to His praise! Where there is a heart enriched by the Holy Ghost's teaching there will be a Saviour glorified beyond expression. Come, Holy Spirit, heavenly
light, and show us Jesus our Lord!

September 30
NEEDS TO OPEN OUR MOUTHS

"Open thy mouth wide, and I will fill it" Psalm 81:10

What an encouragement to pray! Our human notions would lead us to ask small things because our deservings are so small; but the Lord would have us request great
blessings. Prayer should be as simple a matter as the opening of the mouth; it should be a natural, unconstrained utterance. When a man is earnest he opens his mouth
wide, and our text urges us to be fervent in our supplications.

Yet it also means that we may make bold with God, and ask many and large blessings at His hands. Read the whole verse, and see the argument: "I am Jehovah, thy
God, which brought thee out of the land of Egypt: open thy mouth wide, and I will fill it. Because the Lord has given us so much He invites us to ask for more, yea, to
expect more.

See how the little birds in their nests seem to be all mouth when the mother comes to feed them. Let it be the same with us. Let us take in grace at every door. Let us
drink it in as a sponge sucks up the water in which it lies. God is ready to fill us if we are Only ready to be filled. Let our needs make us open our mouths; let our
faintness cause us to open our mouths and pant; yea, let our alarm make us open our mouths with a child's cry. The opened mouth shall be filled by the Lord Himself.
So be it unto us, O Lord, this day.

THE MONTH OF OCTOBER
October 1
A COVENANT HE REMEMBERS

"He hath given meat unto them that fear him: he will ever be mindful of his covenant" Psalm 111:5

Those who fear God need not fear want. Through all these long years the Lord has always found meat for His own children, whether they have been in the wilderness,
or by the brook Cherith, or in captivity, or in the midst of famine. Hitherto the Lord has given us day by day our daily bread, and we doubt not that He will continue to
feed us till we want no more.

As to the higher and greater blessings of the covenant of grace, He will never cease to supply them as our case demands. He is mindful that He made the covenant, and
never acts as if He regretted it. He is mindful of it when we provoke Him to destroy us. He is mindful to love us, keep us, and comfort us, even as He engaged to do.
He is mindful of every jot and tittle of His engagements, never suffering one of His words to fall to the ground.

We are sadly unmindful of our God, but He is graciously mindful of us. He cannot forget His Son who is the Surety of the Covenant, nor His Holy Spirit who actively
carries out the covenant, nor His own honor, which is bound up with the covenant. Hence the foundation of God standeth sure, and no believer shall lose his divine
inheritance, which is his by a covenant of salt.

October 2
COMFORT EN ROUTE HOME

"And Joseph said unto his brethren, I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob"
Genesis 50:24

Joseph had been an incarnate providence to his brethren. All our Josephs die, and a thousand comforts die with them. Egypt was never the same to Israel after Joseph
was dead, nor can the world again be to some of us what it was when our beloved ones were alive.

But see how the pain of that sad death was alleviated! They had a promise that the living God would visit them. A visit from Jehovah! What a favor! What a
consolation! What a Heaven below! O Lord, visit us this day; though indeed we are not worthy that thou shouldest come under our roof.
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                                                                                                                                                          a house of
bondage. But it was not to be so for ever; they would come out of it by a divine deliverance, and march to the land of promise. We shall not weep here for ever. We
shall be called home to the glory-land to join our dear ones. Wherefore, "comfort one another with these words."
But see how the pain of that sad death was alleviated! They had a promise that the living God would visit them. A visit from Jehovah! What a favor! What a
consolation! What a Heaven below! O Lord, visit us this day; though indeed we are not worthy that thou shouldest come under our roof.

But more was promised: the Lord would bring them out. They would find in Egypt a cold welcome when Joseph was dead; nay, it would become to them a house of
bondage. But it was not to be so for ever; they would come out of it by a divine deliverance, and march to the land of promise. We shall not weep here for ever. We
shall be called home to the glory-land to join our dear ones. Wherefore, "comfort one another with these words."

October 3
REFLECTORS OF THE LORD'S BEAUTY

"As for me, I will behold thy face in righteousness; I shall be satisfied, when I awake, with thy likeness" Psalm 17:15

The portion of other men fills their bodies, and enriches their children, but the portion of the believer is of another sort. Men of the world have their treasure in this
world, but men of the world to come look higher and further.

Our possession is twofold. We have God's presence here and His likeness hereafter. Here we behold the face of the Lord in righteousness, for we are justified in Christ
Jesus. Oh, the joy of beholding the face of a reconciled God! The glory of God in the face of Jesus Christ yields us Heaven below, and it will be to us the Heaven of
Heaven above.

But seeing does not end it: we are to be changed into that which we gaze upon. We shall sleep a while and then wake up to find ourselves as mirrors which reflect the
beauties of our Lord. Faith sees God with a transforming look. The heart receives the image of Jesus into its own depths, till the character of Jesus is imprinted on the
soul. This is satisfaction. To see God and to be like Him - what more can I desire? David's assured confidence is here by the Holy Ghost made to be the Lord's
promise. I believe it. I expect it. Lord, vouchsafe it. Amen.

October 4
THE MIGHTY MAGNET

"And I, if I be lifted up from the earth, will draw all men unto me" John 12:32

Come, ye workers, be encouraged. You fear that you cannot draw a congregation. Try the preaching of a crucified, risen, and ascended Saviour; for this is the greatest
"draw" that was ever yet manifested among men. What drew you to Christ but Christ? What draws you to Him now but His own blessed self? If you have been drawn
to religion by anything else, you will soon be drawn away from it; but Jesus has held you, and will hold you even to the end. Why, then, doubt His power to draw
others? Go with the name of Jesus to those who have hitherto been stubborn, and see if it does not draw them.

No sort of man is beyond this drawing power. Old and young, rich and poor, ignorant and learned, depraved or amiable - all men shall feel the attractive force. Jesus is
the one magnet. Let us not think of any other. Music will not draw to Jesus, neither will eloquence, logic, ceremonial, or noise. Jesus Himself must draw men to Himself;
and Jesus is quite equal to the work in every case. Be not tempted by the quackeries of the day; but as workers for the Lord work in His own way, and draw with the
Lord's own cords. Draw to Christ, and draw by Christ, for then Christ will draw by you.

October 5
AT GOD'S BIDDING

"And the remnant of Jacob shall be in the midst of many people as a dew from the Lord, as the showers upon the grass, that tarrieth not for man, nor waiteth for the
sons of men." Micah 5:7

If this be true of the literal Israel, much more is it true of the spiritual Israel, the believing people of God. When saints are what they should be, they are an incalculable
blessing to those among whom they are scattered.

They are as the dew; for in a quiet, unobtrusive manner they refresh those around them. Silently but effectually they minister to the life, growth, and joy of those who
dwell with them. Coming fresh from Heaven, glistening like diamonds in the sun, gracious men and women attend to the feeble and insignificant till each blade of grass
has its own drop of dew. Little as individuals, they are, when united, all-sufficient for the purposes of love which the Lord fulfills through them. Dewdrops accomplish
the refreshing of broad acres. Lord, make us like the dew!

Godly people are as showers which come at God's bidding without man's leave and license. They work for God whether men desire it or not; they no more ask human
permission than the rain does. Lord, make us thus boldly prompt, and free in thy service wherever our lot is cast.

October 6
THE LEADERSHIP OF OUR GUIDE

"Howbeit when he, the Spirit of truth, is come, he will guide you into all truth" John 16:13

Truth is like a vast cavern into which we desire to enter, but we are not able to traverse it alone. At the entrance it is clear and bright; but if we would go further and
explore its innermost recesses, we must have a guide, or we shall lose ourselves. The Holy Spirit, who knows all truth perfectly, is the appointed guide of all true
believers, and He conducts them as they are able to bear it, from one inner chamber to another, so that they behold the deep things of God, and His secret is made
plain to them.

What a promise is this for the humbly inquiring mind! We desire to know the truth, and to enter into it. We are conscious of our own aptness to err, and we feel the
urgent need of a guide. We rejoice that the Holy Spirit is come and abides among us. He condescends to act as a guide to us, and we gladly accept His leadership. "All
truth" we wish to learn, that we may not be one-sided and out of balance. We would not be willingly ignorant of any part of revelation lest thereby we should miss
blessing, or incur sin. The Spirit of God has come that He may guide us into all truth: let us with obedient hearts hearken to His words and follow His lead.

October 7
ALWAYS FIRST IN FELLOWSHIP

"He goeth before you into Galilee; there shall ye see him, as he said unto you" Mark 16:7
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Where He appointed to meet His disciples, there He would be in due time. Jesus keeps His tryst. If He promises to meet us at the mercy-seat, or in public worship, or
in the ordinances, we may depend upon it that He will be there. We may wickedly stay away from the appointed meeting-place, but He never does. He says, "Where
ALWAYS FIRST IN FELLOWSHIP

"He goeth before you into Galilee; there shall ye see him, as he said unto you" Mark 16:7

Where He appointed to meet His disciples, there He would be in due time. Jesus keeps His tryst. If He promises to meet us at the mercy-seat, or in public worship, or
in the ordinances, we may depend upon it that He will be there. We may wickedly stay away from the appointed meeting-place, but He never does. He says, "Where
two or three are met together in my name, there am I"; he says not "There will I be," but, "I am there already."

Jesus is always first in fellowship: "He goeth before you. His heart is with His people, His delight is in them, He is never slow to meet them. In all fellowship He goeth
before us.

But he reveals Himself to those who come after Him: "There shall ye see him." Joyful sight! We care not to see the greatest of mere men, but to see HIM is to be filled
with joy and peace. And we shall see Him, for He promises to come to those who believe in Him, and to manifest Himself to them. Rest assured that it will be so, for
He does everything according to His word of promise: "As he said unto you." Catch at those last words, and be assured that to the end He will do for you "as he said
unto you."

October 8
NEVER ALONE

"Thou shalt no more be termed Forsaken" Isaiah 62:4

"Forsaken" is a dreary word. It sounds like a knell. It is the record of sharpest sorrows, and the prophecy of direst ills. An abyss of misery yawns in that word
"Forsaken." Forsaken by one who pledged his honor! Forsaken by a friend so long tried and trusted! Forsaken by a dear relative! Forsaken by father and mother!
Forsaken by all! This is woe indeed, and yet it may be patiently borne if the Lord will take us up.

But what must it be to feel forsaken of God? Think of that bitterest of cries, "My God, my God, why hast thou forsaken me?" Have we ever in any degree tasted the
wormwood and the gall of "Forsaken," in that sense? If so, let us beseech our Lord to save us from any repetition of so unspeakable a sorrow. Oh, that such darkness
may never return! Men in malice said of a saint, "God hath forsaken him; persecute and take him." But it was always false. The Lord's loving favor shall compel our
cruel foes to eat their own words, or, at least, to hold their tongues.

The reverse of all this is that superlative word, Hephzibah - "the Lord delighteth in thee." This turns weeping into dancing. Let those who dreamed that they were
forsaken hear the Lord say, "I will never leave thee nor forsake thee."

October 9
WHAT SANCTIFIES OUR OFFERINGS?

"And the priest shall put some of the blood upon the horns of the altar of sweet incense before the Lord" Leviticus 4:7

The altar of incense is the place where saints present their prayers and praises; and it is delightful to think of it as sprinkled with the blood of the great sacrifice. This it is
which makes all our worship acceptable with Jehovah: He sees the blood of His own Son, and therefore accepts our homage.

It is well for us to fix our eyes upon the blood of the one offering for sin. Sin mingles even with our holy things, and our best repentance, faith, prayer, and thanksgiving
could not be received of God were it not for the merit of the atoning sacrifice. Many sneer at "the blood"; but to us it is the foundation of comfort and hope. That which
is on the horns of the altar is meant to be prominently before our eyes when we draw near to God. The blood gives strength to prayer, and hence it is on the altar's
horns. It is "before the Lord," and therefore it ought to be before us. It is on the altar before we bring the incense; it is there to sanctify our offerings and gifts.

Come, let us pray with confidence, since the Victim is offered, the merit has been pleaded, the blood is within the veil, and the prayers of believers must be sweet unto
the Lord.

October 10
OPEN DOOR OF COMMUNION

"I have set before thee an open door, and no man can shut it" Revelation 3:8

Saints who remain faithful to the truth of God have an open door before them. My soul, thou hast resolved to live and die by that which the Lord has revealed in His
Word, and therefore before thee stands this open door.

I will enter in by the open door of communion with God. Who shall say me nay? Jesus has removed my sin, and given me His righteousness, therefore I may freely
enter. Lord, I do so by thy grace.

I have also before me an open door into the mysteries of the Word. I may enter into the deep things of God. Election, Union to Christ, the Second Advent - all these
are before me, and I may enjoy them. No promise and no doctrine are now locked up against me.

An open door of access is before me in private, and an open door of usefulness in public. God will hear me; God will use me. A door is opened for my onward march
to the church above, and for my daily fellowship with saints below. Some may try to shut me up or shut me out, but all in vain.

Soon shall I see an open door into Heaven: the pearl gate will be my way of entrance, and then I shall go in unto my Lord and King, and be with God eternally shut in.

October 11
FREE TO TRAVEL

"And I will strengthen them in the Lord: and they shall walk up and down in his name, saith the Lord" Zechariah 10:12

A solace for sick saints. They have grown faint, and they fear that they shall never rise from the bed of doubt and fear; but the great Physician can both remove the
disease, and take away the weakness which has come of it. He will strengthen the feeble. This He will do in the best possible way, for it shall be "in Jehovah." Our
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"And I will strengthen them in the Lord: and they shall walk up and down in his name, saith the Lord" Zechariah 10:12

A solace for sick saints. They have grown faint, and they fear that they shall never rise from the bed of doubt and fear; but the great Physician can both remove the
disease, and take away the weakness which has come of it. He will strengthen the feeble. This He will do in the best possible way, for it shall be "in Jehovah." Our
strength is far better in God than in self. In the Lord it causes fellowship, in ourselves it would create pride. In ourselves it would be sadly limited, but in God it knows
no bound.

When strength is given, the believer uses it. He walks up and down in the name of the Lord. What an enjoyment it is to walk abroad after illness, and what a delight to
be strong in the Lord after a season of prostration! The Lord gives His people liberty to walk up and down, and an inward leisure to exercise that liberty. He makes
gentlemen of us: we are not slaves who know no rest, and see no sights, but we are free to travel at our ease throughout Immanuel's land.

Come, my heart, be thou no more sick and sorry, Jesus bids thee be strong, and walk with God in holy contemplation. Obey His word of love.

October 12
MARK OF COVENANT GRACE

"And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live"
Deuteronomy 30:6

Here we read of the true circumcision.

Note the author of it: "The Lord thy God." He alone can deal effectually with our heart, and take away its carnality and pollution. To make us love God with all our
heart and soul is a miracle of grace which only the Holy Ghost can work. We must look to the Lord alone for this and never be satisfied with anything short of it.

Note where this circumcision is wrought. It is not of the flesh, but of the spirit. It is the essential mark of the covenant of grace. Love to God is the indelible token of the
chosen seed; by this secret seal the election of grace is certified to the believer. We must see to it that we trust in no outward ritual, but are sealed in heart by the
operation of the Holy Ghost.

Note what the result is - "that thou mayest live." To be carnally minded is death. In the overcoming of the flesh we find life and peace. If we mind the things of the Spirit,
we shall live. Oh, that Jehovah, our God, may complete His gracious work upon our inner natures, that in the fullest and highest sense we may live unto the Lord.

October 13
IF AND A TRIPLE PROMISE

"If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and
will forgive their sin, and will heal their land" 1 Chronicles 7:14

Called by the name of the Lord, we are nevertheless erring men and women. What a mercy it is that our God is ready to forgive! Whenever we sin let us hasten to the
mercy-seat of our God, seeking pardon.

We are to humble ourselves. Should we not be humbled by the fact that after receiving so much love we yet transgress? O Lord, we bow before thee in the dust, and
own our grievous ingratitude. Oh, the infamy of sin! Oh, the sevenfold infamy of it in persons so favored as we have been!

Next, we are to pray for mercy, for cleansing, for deliverance from the power of sin. O Lord, hear us even now, and shut not out our cry.

In this prayer we are to seek the Lord's face. He has left us because of our faults, and we must entreat Him to return. O Lord, look on us in thy Son Jesus, and smile
upon thy servants.

With this must go our own turning from evil, God cannot turn to us unless we turn from sin.

Then comes the triple promise of hearing, pardon, and healing. Our Father, grant us these at once for our Lord Jesus Christ's sake.

October 14
NEVER ASHAMED

"Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven" Matthew 10:32

Gracious promise! It is a great Joy to me to confess my Lord. Whatever my faults may be, I am not ashamed of Jesus, nor do I fear to declare the doctrines of His
cross. O Lord, I have not hid thy righteousness within my heart.

Sweet is the prospect which the text sets before me! Friends forsake and enemies exult, but the Lord does not disown His servant. Doubtless my Lord will own me
even here, and give me new tokens of His favorable regard. But there comes a day when I must stand before the great Father. What bliss to think that Jesus will
confess me then! He will say, "This man truly trusted me, and was willing to be reproached for my name's sake; and therefore I acknowledge him as mine." The other
day a great man was made a knight, and the Queen handed him a jeweled garter; but what of that? It will be an honor beyond all honors for the Lord Jesus to confess
us in the presence of the divine Majesty in the Heavens. Never let me be ashamed to own my Lord. Never let me indulge a cowardly silence, or allow a fainthearted
compromise. Shall I blush to own Him who promises to own me?

October 15
SUSTAINED BY FEEDING

"As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me" John 6:57

We live by virtue of our union with the Son of God. As God-man Mediator, the Lord Jesus lives by the self-existent Father who has sent Him, and in the same manner
we live by the Saviour who has quickened us. He who is the source of our life is also the sustenance of it. Living is sustained by feeding. We must support the spiritual
life by spiritual food, and that spiritual food is the Lord Jesus. Not His life, or death, or offices, or work, or word alone, but Himself, as including all these. On Jesus,
Himself, we feed.
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This is set forth to us in the Lord's Supper, but it is actually enjoyed by us when we meditate upon our Lord, believe in Him with appropriating faith, take Him into
ourselves by love, and assimilate Him by the power of the inner life. We know what it is to feed on Jesus, but we cannot speak it or write it. Our wisest course is to
We live by virtue of our union with the Son of God. As God-man Mediator, the Lord Jesus lives by the self-existent Father who has sent Him, and in the same manner
we live by the Saviour who has quickened us. He who is the source of our life is also the sustenance of it. Living is sustained by feeding. We must support the spiritual
life by spiritual food, and that spiritual food is the Lord Jesus. Not His life, or death, or offices, or work, or word alone, but Himself, as including all these. On Jesus,
Himself, we feed.

This is set forth to us in the Lord's Supper, but it is actually enjoyed by us when we meditate upon our Lord, believe in Him with appropriating faith, take Him into
ourselves by love, and assimilate Him by the power of the inner life. We know what it is to feed on Jesus, but we cannot speak it or write it. Our wisest course is to
practice it, and to do so more and more. We are entreated to eat abundantly, and it will be to our infinite profit to do so when Jesus is our meat and our drink.

Lord, I thank thee that this, which is a necessity of my new life, is also its greatest delight. So, I do at this hour feed on thee.

October 16
ONE WITH CHRIST JESUS

"Because I live, ye shall live also" John 14:19

Jesus has made the life of believers in Him as certain as His own. As sure as the Head lives the members live also. If Jesus has not risen from the dead, then are we
dead in our sins; but since He has risen, all believers are risen in Him. His death has put away our transgressions, and loosed the bonds which held us under the death
sentence. His resurrection proves our justification: we are absolved, and mercy saith, "The Lord hath put away thy sin, thou shalt not die."

Jesus has made the life of His people as eternal as His own. [Here again, Spurgeon teaches that which is not sustained by the Scriptures. Possessing Eternal Life, in this
world, is always conditioned upon continued obedience to Christ.] How can they die as long as He lives, seeing they are one with Him? Because He dieth no more,
and death hath no more dominion over Him, so they shall no more return to the graves of their old sins, but shall live unto the Lord in newness of life. O believer, when,
under great temptation, thou fearest that thou shalt one day fall by the hand of the enemy, let this reassure thee. Thou shalt never lose thy spiritual life, for it is hid with
Christ in God. Thou dost not doubt the immortality of thy Lord; therefore, do not think that He will let thee die, since thou art one with Him. The argument for thy life is
His life, and of that thou canst have no fear; wherefore rest in thy living Lord.

October 17
HOLY FEAR

"He that feareth the commandment shall be rewarded" Proverbs 13:13

Holy awe of God's Word is at a great discount. Men think themselves wiser than the Word of the Lord, and sit in judgment upon it. "So did not I, because of the fear
of God." We accept the inspired Book as infallible, and prove our esteem by our obedience. We have no terror of the Word, but we have a filial awe of it. We are not
in fear of its penalties, because we have a fear of its commands.

This holy fear of the commandment produces the restfulness of humility, which is far sweeter than the recklessness of pride. It becomes a guide to us in our movements;
a drag when we are going down-hill, and a stimulus when we are climbing it. Preserved from evil and led into righteousness by our reverence of the command, we gain
a quiet conscience, which is a well of wine; a sense of freedom from responsibility, which is as life from the dead; and a confidence of pleasing God, which is Heaven
below. The ungodly may ridicule our deep reverence for the Word of the Lord; but what of that? The prize of our high calling is a sufficient consolation for us. The
rewards of obedience make us scorn the scorning of the scorner.

October 18
TEARS THEN JOYFUL HARVEST

"They that sow in tears shall reap in joy" Psalm 126:5

Weeping times are suitable for sowing: we do not want the ground to be too dry. Seed steeped in the tears of earnest anxiety will come up all the sooner. The salt of
prayerful tears will give the good seed a flavor which will preserve it from the worm: truth spoken in awful earnestness has a double life about it. Instead of stopping our
sowing because of our weeping, let us redouble our efforts because the season is so propitious.

Our heavenly seed could not fitly be sown laughing. Deep sorrow and concern for the souls of others are a far more fit accompaniment of godly teaching than anything
like levity. We have heard of men who went to war with a light heart, but they were beaten; and it is mostly so with those who sow in the same style.

Come, then, my heart, sow on in thy weeping, for thou hast the promise of a joyful harvest. Thou shalt reap. Thou, thyself, shalt see some result of thy labor. This shall
come to thee in so large a measure as to give thee joy, which a poor, withered, and scanty harvest would not do. When thine eyes are dim with silver tears, think of the
golden corn. Bear cheerfully the present toil and disappointment; for the harvest day will fully recompense thee.

October 19
REGULATED CHASTISEMENT

"I will correct thee in measure" Jeremiah 30:11

To be left uncorrected would be a fatal sign: it would prove that the Lord had said, "He is given unto idols, let him alone." God grant that such may never be our
portion! Uninterrupted prosperity is a thing to cause fear and trembling. As many as God tenderly loves He rebukes and chastens: those for whom He has no esteem
He allows to fatten themselves without fear, like bullocks for the slaughter. It is in love that our heavenly Father uses the rod upon His children.

Yet see, the correction is "in measure": He gives us love without measure, but chastisement in measure." As under the old law no Israelite could receive more than the
"forty stripes save one, which ensured careful counting and limited suffering, so is it with each afflicted member of the household of faith -every stroke is counted. It is
the measure of wisdom, the measure of sympathy, the measure of love, by which our chastisement is regulated. Far be it from us to rebel against appointments so
divine. Lord, if thou standest by to measure the bitter drops into my cup, it is for me cheerfully to take that cup from thy hand, and drink according to thy directions,
saying "Thy will be done."

October 20
FROM EVERY SIN
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"He shall save his people from their sins" Matthew 1:21

Lord, save me from my sins. By thy name of Jesus I am encouraged thus to pray. Save me from my past sins, that the habit of them may not hold me captive. Save me
October 20
FROM EVERY SIN

"He shall save his people from their sins" Matthew 1:21

Lord, save me from my sins. By thy name of Jesus I am encouraged thus to pray. Save me from my past sins, that the habit of them may not hold me captive. Save me
from my constitutional sins, that I may not be the slave of my own weaknesses. Save me from the sins which are continually under my eye that I may not lose my horror
of them. Save me from secret sins; sins unperceived by me from my want of light. Save me from sudden and surprising sins: let me not be carried off my feet by a rush
of temptation. Save me, Lord, from every sin. Let not any iniquity have dominion over me.

Thou alone canst do this. I cannot snap my own chains or slay my own enemies. Thou knowest temptation, for thou wast tempted. Thou knowest sin, for thou didst
bear the weight of it. Thou knowest how to succor me in my hour of conflict; thou canst save me from sinning, and save me when I have sinned. It is promised in thy
very name that thou wilt do this, and I pray thee let me this day verify the prophecy. Let me not give way to temper, or pride, or despondency, or any form of evil; but
do thou save me unto holiness of life, that thy name of Jesus may be glorified in me abundantly.

October 21
GOD'S MULTIPLICATION TABLE

"A little one shall become a thousand, and a small one a strong nation: I the Lord will hasten it in his time" Isaiah 60:22

Works for the Lord often begin on a small scale, and they are none the worse for this. Feebleness educates faith, brings God near, and wins glory for His name. Prize
promises of increase! Mustard seed is the smallest among seeds, and yet it becomes a tree-like plant, with branches which lodge the birds of Heaven. We may begin
with one, and that "a little one,' and yet it will "become a thousand." The Lord is great at the multiplication table. How often did He say to His lone servant, "I will
multiply thee"! Trust in the Lord, ye ones and twos; for He will be in the midst of you if you are gathered in His name.

"A small one." What can be more despicable in the eyes of those who count heads and weigh forces! yet this is the nucleus of a great nation. Only one star shines out at
first in the evening, but soon the sky is crowded with countless lights.

Nor need we think the prospect of increase to be remote, for the promise is, "I Jehovah will hasten it in his time." There will be no premature haste, like that which we
see at excited meetings; it will be all in due time; but yet there will be no delay. When the Lord hastens, His speed is glorious.

October 22
PLEAD HIS OWN PROMISE

"Thou, O Lord God, hast spoken it: and with thy blessing let the house of thy servant be blessed for ever" 2 Samuel 7:29

This is a promise pleaded, and so it yields double instruction to us. Anything which the Lord God has spoken we should receive as surely true, and then plead it at the
throne.

Oh, how sweet to quote what our own God has spoken! How precious to use a "therefore" which the promise suggests, as David does in this verse!

We do not pray because we doubt, but because we believe. To pray unbelievingly is unbecoming in the Lord's children. No, Lord, we cannot doubt thee: we are
persuaded that every word of thine is a sure foundation for the boldest expectation. We come to thee and say, "Do as thou hast said." Bless thy servants house. Heal
our sick; save our hesitating ones; restore those who wander; confirm those who live in thy fear. Lord, give us food and raiment according to thy word. Prosper our
undertakings; especially succeed our endeavors to make known thy gospel in our neighborhood. Make our servants thy servants, our children thy children. Let the
blessing flow on to future generations, and as long as any of our race remains on earth may they remain true to thee. O Lord God "let the house of thy servant be
blessed."

October 23
HARVEST OF LIGHT GLADNESS

"Light is sown for the righteous, and gladness for the upright in heart" Psalm 97:11

Righteousness is often costly to the man who keeps to it at all hazards, but in the end it will bear its own expenses, and return an infinite profit. A holy life is like sowing
seed: much is going out, and apparently it is buried in the soil, never to be gathered up again. We are mistaken when we look for an immediate harvest'; but the error is
very natural, for it seems impossible to bury light. Yet light is "sown," says the text. It lies latent: none can see it, it is sown. We are quite sure that it must one day
manifest itself.

Full sure are we that the Lord has set a harvest for the sowers of light, and they shall reap it, each man for himself. Then shall come their gladness. Sheaves of joy for
seeds of light. Their heart was upright before the Lord, though men gave them no credit for it, but even censured them: they were righteous, though those about them
denounced them as censorious. They had to wait, as husbandmen wait for the precious fruits of the earth: but the light was sown for them, and gladness was being
prepared on their behalf by the Lord of the harvest.

Courage, brothers! we need not be in a hurry. Let us in patience possess our souls, for soon shall our souls possess light and gladness.

October 24
GODLY STABILITY

"And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee; for I am with thee to save thee and
to deliver thee, saith the Lord' Jeremiah 15:20

Stability in the fear and faith of God will make a man like a wall of brass, which no one can batter down or break. Only the Lord can make such; but we need such men
in the church, and in the world, but specially in the pulpit.

Against uncompromising men of truth this age of shams will fight tooth and nail. Nothing seems to offend Satan and his seed like decision. They attack holy firmness
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even as the Assyrians besieged fenced cities. The joy is that they cannot prevail against those whom God has made strong in His strength. CarriedPage      140every
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wind of doctrine, others only need to be blown upon, and away they go; but those who love the doctrines of grace, because they possess the grace of the doctrines,
stand like rocks in the midst of raging seas.
in the church, and in the world, but specially in the pulpit.

Against uncompromising men of truth this age of shams will fight tooth and nail. Nothing seems to offend Satan and his seed like decision. They attack holy firmness
even as the Assyrians besieged fenced cities. The joy is that they cannot prevail against those whom God has made strong in His strength. Carried about with every
wind of doctrine, others only need to be blown upon, and away they go; but those who love the doctrines of grace, because they possess the grace of the doctrines,
stand like rocks in the midst of raging seas.

Whence this stability? "I am with thee, saith the Lord": that is the true answer. Jehovah will save and deliver faithful souls from all the assaults of the adversary. Hosts
are against us, but the Lord of hosts is with us. We dare not budge an inch; for the Lord Himself holds us in our place, and there we will abide for ever.

October 25
GOD FIRST THEN EXTRAS

"But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you" Matthew 6:33

See how the Bible opens: "In the beginning God." Let your life open in the same way. Seek with your whole soul, first and foremost, the kingdom of God, as the place
of your citizenship, and His righteousness as the character of your life. As for the rest, it will come from the Lord Himself without your being anxious concerning it. All
that is needful for this life and godliness "shall be added unto you.

What a promise this is! Food, raiment, home, and so forth, God undertakes to add to you while you seek Him. You mind His business, and He will mind yours. If you
want paper and string, you get them given in when you buy more important goods; and just so all that we need of earthly things we shall have thrown in with the
kingdom. He who is an heir of salvation shall not die of starvation; and he who clothes his soul with the righteousness of God cannot be left of the Lord with a naked
body. Away with carking care. Set all your mind upon seeking the Lord. Covetousness is poverty, and anxiety is misery: trust in God is an estate, and likeness to God
is a heavenly inheritance. Lord, I seek thee, be found of me.

October 26
BECAUSE OF US

"For the elect's sake those days be shortened" Matthew 24:22

For the sake of His elect the Lord withholds many judgments, and shortens others. In great tribulations the fire would devour all were it not that out of regard to His
elect the Lord damps the flame. Thus, while He saves His elect for the sake of Jesus, He also preserves the race for the sake of His chosen.

What an honor is thus put upon saints! How diligently they ought to use their influence with their Lord! He will hear their prayers for sinners, and bless their efforts for
their salvation. He blesses believers that they may be a blessing to those who are in unbelief. Many a sinner lives because of the prayers of a mother, or wife, or
daughter, to whom the Lord has respect.

Have we used aright the singular power with which the Lord entrusts us? Do we pray for our country, for other lands, and for the age? Do we, in times of war, famine,
pestilence, stand out as intercessors, pleading that the days may be shortened? Do we lament before God the outbursts of infidelity, error, and licentiousness? Do we
beseech our Lord Jesus to shorten the reign of sin by hastening His own glorious appearing? Let us get to our knees, and never rest till Christ appeareth.

October 27
HIS SERVICE FACE NAME

"His servants shall serve him: and they shall see his face; and his name shall be in their foreheads" Revelation 22:3, 4

Three choice blessings will be ours in the glory land.

"His servants shall serve him." No other lords shall oppress us, no other service shall distress us. We shall serve Jesus always, perfectly, without weariness, and without
error. This is Heaven to a saint: in all things to serve the Lord Christ, and to be owned by Him as His servant is our soul's high ambition for eternity.

"And they shall see his face." This makes the service delightful: indeed, it is the present reward of service. We shall know our Lord, for we shall see Him as He is. To
see the face of Jesus is the utmost favor that the most faithful servant of the Lord can ask. What more could Moses ask than - "Let me see thy face"?

"And his name shall be in their foreheads." They gaze upon their Lord till His name is photographed upon their brows. They are acknowledged by Him, and they
acknowledge Him. The secret mark of inward grace develops into the public sign-manual of confessed relationship.

O Lord, give us these three things in their beginnings here, that we may possess them in their fullness in thine own abode of bliss!

October 28
SINS OF IGNORANCE

"And it shall be forgiven them; for it is ignorance" Numbers 15:25

Because of our ignorance we are not fully aware of our sins of ignorance. Yet we may be sure they are many, in the form both of commission and omission. We may be
doing in all sincerity, as a service to God, that which He has never commanded, and can never accept.

The Lord knows these sins of ignorance every one. This may well alarm us, since in justice He will require these trespasses at our hand; but on the other hand, faith
spies comfort in this fact, for the Lord will see to it that stains unseen by us shall yet be washed away. He sees the sin that He may cease to see it by casting it behind
His back.

Our great comfort is that Jesus, the true priest, has made atonement for all the congregation of the children of Israel. That atonement secures the pardon of unknown
sins. His precious blood cleanses us from all sin. Whether our eyes have seen it and wept over it, or not, God has seen it, Christ has atoned for it, the Spirit bears
witness to the pardon of it, and so we have a three-fold peace.

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  my Father,(c)I praise thy divine
                 2005-2009,        knowledge,
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know that I am guilty.
Our great comfort is that Jesus, the true priest, has made atonement for all the congregation of the children of Israel. That atonement secures the pardon of unknown
sins. His precious blood cleanses us from all sin. Whether our eyes have seen it and wept over it, or not, God has seen it, Christ has atoned for it, the Spirit bears
witness to the pardon of it, and so we have a three-fold peace.

O my Father, I praise thy divine knowledge, which not only perceives my iniquities, but provides an atonement which delivers me from the guilt of them, even before I
know that I am guilty.

October 29
MAINTAIN THE DIFFERENCE

"And I will put a division between my people and thy people: tomorrow shall this sign be" Exodus 8:23

Pharoah has a people, and the Lord has a people. These may dwell together, and seem to fare alike, but there is a division between them, and the Lord will make it
apparent. Not for ever shall one event happen alike to all, but there shall be great difference between the men of the world and the people of Jehovah's choice.

This may happen in the time of judgments, when the Lord becomes the sanctuary of His saints. It is very conspicuous in the conversion of believers when their sin is put
away, while unbelievers remain under condemnation. From that moment they become a distinct race, come under a new discipline, and enjoy new blessings. Their
homes, henceforth, are free from the grievous swarms of evils which defile and torment the Egyptians. They are kept from the pollution of lust, the bite of care, the
corruption of falsehood, and the cruel torment of hatred, which devour many families.

Rest assured, tried believer, that though you have your troubles you are saved from swarms of worse ones, which infest the homes and hearts of the servants of the
world's Prince. The Lord has put a division; see to it that you keep up the division in spirit, aim, character and company.

October 30
THOROUGH CLEANSING

"Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you" Ezekiel 36:25

What an exceeding joy is this! He who has purified us with the blood of Jesus will also cleanse us by the water of the Holy Spirit. God hath said it, and so it must be,
"Ye shall be clean." Lord, we feel and mourn our uncleanness, and it is cheering to be assured by thine own mouth that we shall be clean. Oh that thou wouldst make a
speedy work of it!

He will deliver us from our worst sins. The uprisings of unbelief, and the deceitful lusts which war against the soul, the vile thoughts of pride, and the suggestions of
Satan to blaspheme the sacred name - all these shall be so purged away as never to return.

He will also cleanse us from all our idols, whether of gold or of clay: our impure loves, and our excessive love of that which in itself is pure. That which we have idolized
shall either be broken from us, or we shall be broken off from it.

It is God who speaks of what He Himself will do. Therefore is this word established and sure, and we may boldly look for that which it guarantees to us. Cleansing is a
covenant blessing, and the covenant is ordered in all things and sure.

October 31
IMMORTAL TILL WORK DONE

"I shall not die, but live, and declare the works of the Lord" Psalm 118:17

A fair assurance this! It was no doubt based upon a promise, inwardly whispered in the Psalmist's heart, which he seized upon and enjoyed. Is my case like that of
David? Am I depressed because the enemy affronts me? Are there multitudes against me, and few on my side? Does unbelief bid me lie down and die in despair - a
defeated, dishonored man? Do my enemies begin to dig my grave?

What then? Shall I yield to the whisper of fear, and give up the battle, and with it give up all hope? Far from it. There is life in me yet: "I shall not die." Vigor will return
and remove my weakness: "I shall live." The Lord lives, and I shall live also. My mouth shall again be opened: "I shall declare the works of Jehovah." Yes, and I shall
speak of the present trouble as another instance of the wonder-working faithfulness and love of the Lord my God. Those who would gladly measure me for my coffin
had better wait a bit; for "the Lord hath chastened me sore, but he hath not given me over unto death." Glory be to His name for ever! I am immortal till my work is
done. Till the Lord wills it no vault can close upon me.

THE MONTH OF NOVEMBER
November 1
PERFECTION AND PRESERVATION

"Faithful is he that calleth you, who also will do it" 1 Thessalonians 5:24

What will He do? He will sanctify us wholly. See the previous verse. He will carry on the work of purification till we are perfect in every part. He will preserve our
whole spirit, and soul, and body, blameless unto the coming of our Lord Jesus Christ." He will not allow us to fall from grace, nor come under the dominion of sin.
What great favors are these! Well may we adore the giver of such unspeakable gifts.

Who will do this? The Lord who has called us out of darkness into His marvelous light, out of death in sin into eternal life in Christ Jesus. Only He can do this: such
perfection and preservation can only come from the God of all grace.

Why will He do it? Because He is "faithful" - faithful to His own promise which is pledged to save the believer; faithful to His Son, whose reward it is that His people
shall be presented to Him faultless; faithful to the work which He has commenced in us by our effectual calling. It is not their own faithfulness, but the Lord's own
faithfulness, on which the saints rely.

Come, my soul, here is a grand feast to begin a dull month with. There may be fogs without, but there should be sunshine within.
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November 2
HEAVENLY WEALTH
faithfulness, on which the saints rely.

Come, my soul, here is a grand feast to begin a dull month with. There may be fogs without, but there should be sunshine within.

November 2
HEAVENLY WEALTH

"No good thing will he withhold from them that walk uprightly" Psalm 84:11

Many pleasing things the Lord may withhold, but no good thing." He is the best judge of what is good for us. Some things are assuredly good, and these we may have
for the asking through Jesus Christ our Lord.

Holiness is a good thing, and this He will work in us freely. Victory over evil tendencies, strong tempers, and evil habits, He will gladly grant, and we ought not to
remain without it.

Full assurance He will bestow, and near communion with Himself, and access into all truth, and boldness with prevalence at the mercy seat. If we have not these, it is
from want of faith to receive, and not from any unwillingness of God to give. A calm, a heavenly frame, great patience, and fervent love - all these will He give to holy
diligence.

But note well that we must "walk uprightly." There must be no cross purposes and crooked dealings; no hypocrisy nor deceit. If we walk foully God cannot give us
favors, for that would be a premium upon sin. The way of uprightness is the way of heavenly wealth - wealth so large as to include every good thing.

What a promise to plead in prayer! Let us get to our knees.

November 3
IN GOD'S TIME

"For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; be. cause it will surely come, it will not tarry" Habakkuk
2:3

Mercy may seem slow, but it is sure. The Lord in unfailing wisdom has appointed a time for the outgoings of His gracious power, and God's time is the best time. We
are in a hurry; the vision of the blessing excites our desire, and hastens our longings; but the Lord will keep His appointments. He never is before His time; He never is
behind.

God's word is here spoken of as a living thing which will speak, and will come. It is never a dead letter, as we are tempted to fear when we have long watched for its
fulfillment. The living word is on the way from the living God, and though it may seem to linger, it is not in reality doing so. God's train is not behind time. It is only a
matter of patience, and we shall soon see for ourselves the faithfulness of the Lord. No promise of His shall fail; "it will not lie." No promise of His will be lost in silence;
"it shall speak." What comfort it will speak to the believing ear! No promise of His shall need to be renewed like a bill which could not be paid on the day in which it fell
due - "it will not tarry."

Come, my soul, canst thou not wait for thy God? Rest in Him and be still in unutterable peacefulness.

November 4
YOU MARK THE TRENCHES

And he said, Thus saith the Lord, Make this valley full of ditches. For thus saith the Lord, Ye shall not see wind, neither shall ye see rain; yet that valley shall be filled
with water, that ye may drink, both ye, and your cattle, and your beasts" 2 King s 3:16, 17

Three armies were perishing of thirst, and the Lord interposed. Although He sent neither cloud nor rain, yet He supplied an abundance of water. He is not dependent
upon ordinary methods, but can surprise His people with novelties of wisdom and power. Thus are we made to see more of God than ordinary processes could have
revealed. Although the Lord may not appear for us in the way we expect, or desire, or suppose, yet He will in some way or other provide for us. It is a great blessing
for us to be raised above looking to secondary causes, so that we may gaze into the face of the great First Cause.

Have we this day grace enough to make trenches into which the divine blessing may flow? Alas! we too often fail in the exhibition of true and practical faith. Let us this
day be on the outlook for answers to prayer. As the child who went to a meeting to pray for rain took an umbrella with her; so let us truly and practically expect the
Lord to bless us. Let us make the valley full of ditches and expect to see them all filled.

November 5
WHAT IS PAINFUL WILL END

"I will not contend for ever, neither will I be always wrath: for the spirit should fail before me, and the souls which I have made" Isaiah 57:16

Our heavenly Father seeks our instruction, not our destruction. His contention with us has a kind intention toward us. He will not be always in arms against us. We think
the Lord is long in His chastisements, but that is because we are short in our patience. His compassion endureth for ever, but not His contention. The night may drag its
weary length along, but it must in the end give place to cheerful day. As contention is only for a season, so the wrath which leads to it is Only for a small moment. The
Lord loves His chosen too well to be always angry with them.

If He were to deal with us always as He does sometimes we should faint outright, and go down hopelessly to the gates of death. Courage, dear heart! the Lord will
soon end His chiding. Bear up, for the Lord will bear you up, and bear you through. He who made you knows how frail you are, and how little you can bear. He will
handle tenderly that which He has fashioned so delicately. Therefore, be not afraid because of the painful present, for it hastens to a happy future. He that smote you
will heal you; His little wrath shall be followed by great mercies.

November 6
DELIGHT AND DESIRES

"Delight thyself also in the Lord; and he shall give thee the desires of thine heart" Psalm 37:4
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Delight in God has a transforming power, and lifts a man above the gross desires of our fallen nature. Delight in Jehovah is not only sweet in itself, but it sweetens the
whole soul, till the longings of the heart become such that the Lord can safely promise to fulfill them. Is not that a grand delight which moulds our desires till they are like
DELIGHT AND DESIRES

"Delight thyself also in the Lord; and he shall give thee the desires of thine heart" Psalm 37:4

Delight in God has a transforming power, and lifts a man above the gross desires of our fallen nature. Delight in Jehovah is not only sweet in itself, but it sweetens the
whole soul, till the longings of the heart become such that the Lord can safely promise to fulfill them. Is not that a grand delight which moulds our desires till they are like
the desires of God?

Our foolish way is to desire, and then set to work to compass what we desire. We do not go to work in God's way, which is to seek Him first, and then expect all
things to be added unto us. If we will let our heart be filled with God till it runs over with delight, then the Lord Himself will take care that we shall not want any good
thing. Instead of going abroad for joys let us stay at home with God, and drink waters out of our own fountain. He can do for us far more than all our friends. It is better
to be content with God alone than to go about fretting and pining for the paltry trifles of time and sense. For a while we may have disappointments; but if these bring us
nearer to the Lord, they are things to be prized exceedingly, for they will in the end secure to us the fulfillment of all our right desires.

November 7
TRUE HUMILITY REWARDED

"He that humbleth himself shall be exalted" Luke 18:14

It ought not to be difficult for us to humble ourselves, for what have we to be proud of? We ought to take the lowest place without being told to do so. If we are
sensible and honest we shall be little in our own eyes. Especially before the Lord in prayer we shall shrink to nothing. There we cannot speak of merit, for we have
none: our one and only appeal must be to mercy: "God be merciful to me a sinner."

Here is a cheering word from the throne. We shall be exalted by the Lord if we humble ourselves. For us the way upward is downhill. When we are stripped of self we
are clothed with humility, and this is the best of wear. The Lord will exalt us in peace and happiness of mind; He will exalt us into knowledge of His Word and
fellowship with Himself; He will exalt us in the enjoyment of sure pardon and justification. The Lord puts His honors upon those who can wear them to the honor of the
Giver. He gives usefulness, acceptance, and influence to those who will not be puffed up by them, but will be abased by a sense of greater responsibility. Neither God
nor man will care to lift up a man who lifts up himself; but both God and good men unite to honor modest worth.

O Lord, sink me in self that I may rise in thee.

November 8
THE MAGNITUDE OF GRACE

"My grace is sufficient for thee; for my strength is made perfect in weakness" 2 Corinthians 12:9

Our weakness should be prized as making room for divine strength. We might never have known the power of grace if we had not felt the weakness of nature. Blessed
be the Lord for the thorn in the flesh, and the messenger of Satan, when they drive us to the strength of God.

This is a precious word from our Lord's own lip. It has made the writer laugh for joy. God's grace enough for me! I should think it is. Is not the sky enough for the bird,
and the ocean enough for the fish? The All-Sufficient is sufficient for my largest want. He who is sufficient for earth and Heaven is certainly able to meet the case of one
poor worm like me.

Let us, then, fall back upon our God and His grace. If He does not remove our grief He will enable us to bear it. His strength shall be poured into us till the worm shall
thresh the mountains; and a nothing shall be victor over all the high and mighty ones. It is better for us to have God's strength than our own; for if we were a thousand
times as strong as we are, it would all amount to nothing in the face of the enemy; and if we could be weaker than we are, which is scarcely possible, yet we could do
all things through Christ.

November 9
NECESSARY KNOWLEDGE

"Thus shall they know that I the Lord their God am with them, and that they, even the house of Israel, are my people, saith the Lord God" Ezekiel 34:30

To be the Lord's own people is a choice blessing, but to know that we are such is a comfortable blessing. It is one thing to hope that God is with us, and another thing
to know that He is so. Faith saves us, but assurance satisfies us. We take God to be our God when we believe in Him; but we get the joy of Him when we know that
He is ours, and that we are His. No believer should be content with hoping and trusting, he should ask the Lord to lead him on to full assurance, so that matters of hope
may become matters of certainty.

It is when we enjoy covenant blessings, and see our Lord Jesus raised up for us as a plant of renown, that we come to a clear knowledge of the favor of God toward
us. Not by law, but by grace, do we learn that we are the Lord's people. Let us always turn our eyes in the direction of free grace. Assurance of faith can never come
by the works of the law. It is an evangelical virtue, and can only reach us in a gospel way. Let us not look within. Let us look to the Lord alone. As we see Jesus we
shall see our salvation.

Lord, send us such a flood-tide of thy love that we shall be washed beyond the mire of doubt and fear.

November 10
WALK WITHOUT STUMBLING

"He will not suffer thy foot to be moved" Psalm 121:3

If the Lord will not suffer it, neither men nor devils can do it. How greatly would they rejoice if they could give us a disgraceful fall, drive us from our position, and bury
us out of memory! They could do this to their heart's content were it not for one hindrance, and Only one: the Lord will not suffer it; and if He does not suffer it, we
shall not suffer it.

The way of life is like traveling among the Alps. Along mountain paths one is constantly exposed to the slipping of the foot. Where the way is high the head is apt to
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He who throughout life is enabled to keep himself upright and to walk without stumbling has the best of reasons for gratitude. What with pitfalls and snares, weak
knees, weary feet, and subtle enemies, no child of God would stand fast for an hour were it not for the faithful love which will not suffer his foot to be moved. "Amidst a
shall not suffer it.

The way of life is like traveling among the Alps. Along mountain paths one is constantly exposed to the slipping of the foot. Where the way is high the head is apt to
swim, and then the feet soon slide: there are spots which are smooth as glass, and others that are rough with loose stones, and in either of these a fall is hard to avoid.
He who throughout life is enabled to keep himself upright and to walk without stumbling has the best of reasons for gratitude. What with pitfalls and snares, weak
knees, weary feet, and subtle enemies, no child of God would stand fast for an hour were it not for the faithful love which will not suffer his foot to be moved. "Amidst a
thousand snares I stand Upheld and guarded by thy hand; That hand unseen shall hold me still, And lead me to thy holy hill."

November 11
THE LORD'S FREE MEN

"For sin shall not have dominion over you: for ye are not under the law, but under grace" Romans 6:14

Sin will reign if it can: it cannot be satisfied with any place below the throne of the heart. We sometimes fear that it will conquer us, and then we cry unto the Lord, "Let
not any iniquity have dominion over me. This is His comforting answer, "Sin shall not have dominion over you. It may assail you, and even wound you; but it shall never
establish sovereignty over you.

If we were under the law, our sin would gather strength and hold us under its power; for it is the punishment of sin that a man comes under the power of sin. As we are
under the covenant of grace, we are secured against departing from the living God by the sure declaration of the covenant. Grace is promised to us, by which we are
restored from our wanderings, cleansed from our impurities, and set free from the chains of habit.

We might lie down in despair and be "content to serve the Egyptians" if we were still as slaves working for eternal life; but since we are the Lord's free men, we take
courage to fight with our corruptions and temptations, being assured that sin shall never bring us under its sway again. God Himself giveth us the victory through our
Lord Jesus Christ, to whom be glory for ever and ever. Amen.

November 12
SANCTIFIED SOULS ARE SATISFIED

"My people shall be satisfied with my goodness, saith the Lord" Jeremiah 31:14

Note the "my" which comes twice: "My people shall be satisfied with my goodness."

The kind of people who are satisfied with God are marked out as God's own. He is pleased with them, for they are pleased with Him. They call Him their God, and He
calls them His people; He is satisfied to take them for a portion, and they are satisfied with Him for their portion. There is a mutual communion of delight between God's
Israel and Israel's God.

These people are satisfied. This is a grand thing. Very few of the sons of men are ever satisfied, let their lot be what it may; they have swallowed the horse-leech, and it
continually cries, "Give! give!" Only sanctified souls are satisfied souls. God Himself must both convert us and content us.

It is no wonder that the Lord's people should be satisfied with the goodness of their Lord. Here is goodness without mixture, bounty without stint, mercy without
chiding, love without change, favor without reserve. If God's goodness does not satisfy us, what will? What! are we still groaning? Surely there is a wrong desire within
if it be one which God's goodness does not satisfy.

Lord, I am satisfied. Blessed be thy name.

November 13
THE UNFAILING WATCH

"Behold, he that keepeth Israel shall neither slumber nor sleep" Psalm 121:4

Jehovah is "the Keeper of Israel." No form of unconsciousness ever steals over Him, neither the deeper slumber nor the slighter sleep. He never fails to watch the house
and the heart of His people. This is a sufficient reason for our resting in perfect peace. Alexander said that he slept because his friend Parmenio watched; much more
may we sleep because our God is our guard.

"Behold" is here set up to call our attention to the cheering truth. Israel, when he had a stone for his pillow, fell asleep; but his God was awake, and came in vision to
His servant. When we lie defenseless, Jehovah Himself will cover our head.

The Lord keeps His people as a rich man keeps his treasure, as a captain keeps a city with a garrison, as a sentry keeps watch over his sovereign. None can harm
those who are in such keeping. Let me put my soul into His dear hands. He never forgets us, never ceases actively to care for us, never finds Himself unable to preserve
us.

O my Lord, keep me, lest I wander and fall and perish. Keep me, that I may keep thy commandments. By thine unslumbering care prevent my sleeping like the
sluggard, and perishing like those who sleep the sleep of death.

November 14
THE NAME TO USE

"If ye shall ask anything in my name, I will do it" John 14:14

What a wide promise! Anything! Whether large or small, all my needs are covered by that word "anything." Come, my soul, be free at the mercy seat, and hear thy
Lord saying to thee, "Open thy mouth wide, and I will fill it."

What a wise promise! We are always to ask in the name of Jesus. While this encourages us, it also honors Him. This is a constant plea. Occasionally every other plea is
darkened, especially such as we could draw from our own relation to God, or our experience of His grace; but at such times the name of Jesus is as mighty at the
throne as ever, and we may plead it with full assurance.
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What an instructive prayer! I may not ask for anything to which I cannot put Christ's hand and seal. I dare not use my Lord's name to a selfish or willful petition. I may
only use my Lord's name to prayers which He would Himself pray if He were in my case. It is a high privilege to be authorized to ask in the name of Jesus as if Jesus
Himself asked; but our love to Him will never allow us to set that name where He would not have set it.
What a wise promise! We are always to ask in the name of Jesus. While this encourages us, it also honors Him. This is a constant plea. Occasionally every other plea is
darkened, especially such as we could draw from our own relation to God, or our experience of His grace; but at such times the name of Jesus is as mighty at the
throne as ever, and we may plead it with full assurance.

What an instructive prayer! I may not ask for anything to which I cannot put Christ's hand and seal. I dare not use my Lord's name to a selfish or willful petition. I may
only use my Lord's name to prayers which He would Himself pray if He were in my case. It is a high privilege to be authorized to ask in the name of Jesus as if Jesus
Himself asked; but our love to Him will never allow us to set that name where He would not have set it.

Am I asking for that which Jesus approves? Dare I put His seal to my prayer? Then I have that which I seek of the Father.

November 15
LIMITLESS RICHES

"My God shall supply all your need according to his riches in glory by Christ Jesus" Philippians 4:19

Paul's God is our God, and will supply all our need. Paul felt sure of this in reference to the Philippians, and we feel sure of it as to ourselves. God will do it, for it is like
Him: He loves us, He delights to bless us, and it will glorify Him to do so. His pity, His power, His love, His faithfulness, all work together that we be not famished.

What a measure doth the Lord go by: "According to his riches in glory by Christ Jesus." The riches of His grace are large, but what shall we say of the riches of His
glory? His "riches of glory by Christ Jesus," who shall form an estimate of this? According to this immeasurable measure will God fill up the immense abyss of our
necessities. He makes the Lord Jesus the receptacle and the channel of His fullness, and then He imparts to us His wealth of love in its highest form. Hallelujah!

The writer knows what it is to be tried in the work of the Lord. Fidelity has been recompensed with anger, and liberal givers have stopped their subscriptions; but he
whom they sought to oppress has not been one penny the poorer, nay, rather he has been the richer; for this promise has been true, "My God shall supply all our need."
God's supplies are surer than any bank.

November 16
WEAPONS DOOMED TO FAIL

"No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn" Isaiah 54:17

There is great clatter in the forges and smithies of the enemy. They are making weapons wherewith to smite the saints. They could not even do as much as this if the
Lord of saints did not allow them; for He has created the smith that bloweth the coals in the fire. But see how busily they labor! How many swords and spears they
fashion! It matters nothing, for on the blade of every weapon you may read this inscription: It shall not prosper.

But now listen to another noise: it is the strife of tongues. Tongues are more terrible instruments than can be made with hammers and anvils, and the evil which they
inflict cuts deeper and spreads wider. What will become of us now? Slander, falsehood, insinuation, ridicule - these are poisoned arrows; how can we meet them? The
Lord God promises us that, if we cannot silence them, we shall, at least, escape from being ruined by them. They condemn us for the moment, but we shall condemn
them at last, and for ever. The mouth of them that speak lies shall be stopped, and their falsehoods shall be turned to the honor of those good men who suffered by
them.

November 17
GOD NEVER FORSAKES

"For the Lord will not cast off his people, neither will he forsake his inheritance" Psalm 94:14

No, nor will He cast even so much as one of them. Man has his cast-offs, but God has none; for His choice is unchangeable, and His love is everlasting. None can find
out a single person whom God has forsaken after having revealed Himself savingly to him.

This grand truth is mentioned in the psalm to cheer the heart of the afflicted. The Lord chastens His own; but He never forsakes them. The result of the double work of
the law and the rod is our instruction, and the fruit of that instruction is a quieting of spirit, a sobriety of mind, out of which comes rest. The ungodly are let alone till the
pit is digged into which they will fall and be taken; but the godly are sent to school to be prepared for their glorious destiny hereafter. Judgment will return and finish its
work upon the rebels, but it will equally return to vindicate the sincere and godly. Hence we may bear the rod of chastisement with calm submission; it means not anger,
but love.

"God may chasten and correct,

But He never can neglect;

May in faithfulness reprove,

But He ne'er can cease to love."

November 18
CLEARLY SUPERNATURAL

"In that day shall the Lord defend the inhabitants of Jerusalem: and he that is feeble among them at that day shall be as David; and the house of David shall be as God,
as the angel of the Lord before them" Zechariah 12:8

One of the best methods of the Lord's defending His people is to make them strong in inward might. Men are better than walls, and faith is stronger than castles.

The Lord can take the feeblest among us and make him like David, the champion of Israel. Lord, do this with me! Infuse thy power into me, and fill me with sacred
courage that I may face the giant with sling and stone, confident in God.

The Lord can make His greatest champions far mightier than they are: David can be as God, as the angel of Jehovah. This would be a marvelous development, but it is
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height of grace and holiness which shall be clearly supernatural!
courage that I may face the giant with sling and stone, confident in God.

The Lord can make His greatest champions far mightier than they are: David can be as God, as the angel of Jehovah. This would be a marvelous development, but it is
possible, or it would not be spoken of. O Lord, work thus with the best of our leaders! Show us what thou art able to do - namely, to raise thy faithful servants to a
height of grace and holiness which shall be clearly supernatural!

Lord, dwell in thy saints, and they shall be as God; put thy might into them, and they shall be as the living creatures who dwell in the presence of Jehovah. Fulfill this
promise to thine entire church in this our day, for Jesus' sake. Amen.

November 19
FROM OBEDIENCE TO BLESSING

"From this day will I bless you" Haggai 2:19

Future things are hidden from us. Yet here is a glass in which we may see the unborn years. The Lord says, "From this day will I bless you.

It is worth while to note the day which is referred to in this promise. There had been failure of crops, blasting, and mildew, and all because of the people's sin. Now, the
Lord saw these chastened ones commencing to obey His word, and build His temple, and therefore He says, "From the day that the foundation of the Lord's temple
was laid, consider. From this day will I bless you." If we have lived in any sin, and the Spirit leads us to purge ourselves of it, we may reckon upon the blessing of the
Lord. His smile, His Spirit, His grace, His fuller revelation of His truth will all prove to us an enlarged blessing. We may fall into greater Opposition from man because
of our faithfulness, but we shall rise to closer dealings with the Lord our God, and a clearer sight of our acceptance in Him.

Lord, I am resolved to be more true to thee, and more exact in my following of thy doctrine and thy precept; and I pray thee, therefore, by Christ Jesus, to increase the
blessedness of my daily life henceforth and for ever.

November 20
HUNGER SATISFIED

"For he satisfieth the longing soul, and filleth the hungry soul with goodness" Psalm 107:9

It is well to have longings, and the more intense they are the better. The Lord will satisfy soul-longings, however great and all-absorbing they may be. Let us greatly
long, for God will greatly give. We are never in a right state of mind when we are contented with ourselves, and are free from longings. Desires for more grace, and
groanings which cannot be uttered, are growing pains, and we should wish to feel them more and more. Blessed Spirit, make us sigh and cry after better things, and for
more of the best things!

Hunger is by no means a pleasant sensation. Yet blessed are they that hunger and thirst after righteousness. Such persons shall not only have their hunger relieved with a
little food, but they shall be filled. They shall not be filled with any sort of rough stuff, but their diet shall be worthy of their good Lord, for they shall be filled with
goodness by Jehovah Himself.

Come, let us not fret because we long and hunger, but let us hear the voice of the Psalmist as he also longs and hungers to see God magnified. "Oh, that men would
praise the Lord for his goodness, and for his wonderful works to the children of men."

November 21
THE OUTWARD UPWARD LOOK

"Look unto me, and be ye saved, all the ends of the earth; for I am God, and there is none else" Isaiah 45:22

This is a promise of promises. It lies at the foundation of our spiritual life. Salvation comes through a look at Him who is "a just God and a Saviour." How simple is the
direction! "Look unto me. How reasonable is the requirement! Surely the creature should look to the Creator. We have looked elsewhere long enough, it is time that
we look alone to Him who invites our expectation, and promises to give us His salvation.

Only a look! Will we not look at once? We are to bring nothing in ourselves, but to look outward and upward to our Lord on His throne, whither He has gone up from
the cross. A look requires no preparation, no violent effort: it needs neither wit nor wisdom, wealth nor strength. All that we need is in the Lord our God, and if we look
to Him for everything, that everything shall be ours, and we shall be saved.

Come, far-off ones, look hither! Ye ends of the earth, turn your eyes this way! As from the furthest regions men may see the sun and enjoy his light, so you who lie in
death's borders at the very gates of hell may by a look receive the light of God, the life of Heaven, the salvation of the Lord Jesus Christ, who is God, and therefore
able to save.

November 22
NO CONDEMNATION

"In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I
will pardon them whom I reserve" Jeremiah 50:20

A glorious word indeed! What a perfect pardon is here promised to the sinful nations of Israel and Judah! Sin is to be so removed that it shall not be found, so blotted
out that there shall be none. Glory be unto the God of pardons!

Satan seeks out sins wherewith to accuse us, our enemies seek them that they may lay them to our charge, and our own conscience seeks them even with a morbid
eagerness. But when the Lord applies the precious blood of Jesus, we fear no form of search, for "there shall be none," "they shall not be found." The Lord hath caused
the sins of His people to cease to be: He hath finished transgression, and made an end of sin. The sacrifice of Jesus has cast our sins into the depths of the sea. This
makes us dance for joy.

The reason for the obliteration of sin lies in the fact that Jehovah Himself pardons His chosen ones. His word of grace is not only royal, but divine. He speaks
absolution, and we are absolved. He applies the atonement, and from that hour His people are beyond all fear of condemnation. Blessed be the name of the sin-
annihilating
 Copyright God!
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November 23
makes us dance for joy.

The reason for the obliteration of sin lies in the fact that Jehovah Himself pardons His chosen ones. His word of grace is not only royal, but divine. He speaks
absolution, and we are absolved. He applies the atonement, and from that hour His people are beyond all fear of condemnation. Blessed be the name of the sin-
annihilating God!

November 23
ACQUIRING PERSEVERANCE

"The Lord thy God will put out those nations before thee by little and little" Deuteronomy 7:22

We are not to expect to win victories for the Lord Jesus by a single blow. Evil principles and practices die hard. In some places it takes years of labor to drive out even
one of the many vices which defile the inhabitants. We must carry on the war with all our might, even when favored with little manifest success.

Our business in this world is to conquer it for Jesus. We are not to make compromises, but to exterminate evils. We are not to seek popularity, but to wage unceasing
war with iniquity. Infidelity, Popery, drink, impurity, oppression, worldliness, error; these are all to be "put out."

The Lord our God can alone accomplish this. He works by His faithful servants; and, blessed be His name, He promises that He will so work. "Jehovah thy God will
put out those nations before thee." This He will do by degrees, that we may learn perseverance, may increase in faith, may earnestly watch, and may avoid carnal
security. Let us thank God for a little success, and pray for more. Let us never sheathe the sword till the whole land is won for Jesus.

Courage, my heart! Go on little by little, for many littles will make a great whole.

November 24
PARDON AND FORGIVENESS

"He will not always chide: neither will he keep his anger for ever" Psalm 103:9

He will chide sometimes, or He would not be a wise Father for such poor erring children as we are. His chiding is very painful to those who are true, because they feel
how sadly they deserve it, and how wrong it is on their part to grieve Him. We know what this chiding means, and we bow before the Lord, mourning that we should
cause Him to be angry with us.

But what a comfort we find in these lines! "Not always" will He chide. If we repent and turn to Him with hearts broken for sin and broken from sin, He will smile upon
us at once. It is no pleasure to Him to turn a frowning face toward those whom He loves with all His heart: it is His joy that our joy should be full.

Come, let us seek His face. There is no reason for despair, nor even for despondency. Let us love a chiding God, and before long we shall sing: "Thine anger is turned
away, and thou comfortest me." Begone, ye dark forebodings, ye ravens of the soul! Come in, ye humble hopes and grateful memories, ye doves of the heart! He who
pardoned us long ago as a judge, will again forgive us as a father, and we shall rejoice in His sweet, unchanging love.

November 25
MOUNTAINS TURNED TO PLAINS

"Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto
it" Zechariah 4:7

At this hour a mountain of difficulty, distress, or necessity, may be in our way, and natural reason sees no path over it, or through it, or round it. Let faith come in, and
straightway the mountain disappears and becomes a plain. But faith must first hear the word of the Lord - "Not by might, nor by power, but by my Spirit, saith the Lord
of hosts." This grand truth is a prime necessity for meeting the insurmountable trials of life.

I see that I can do nothing, and that all reliance on man is vanity. "Not by might." I see that no visible means can be relied on, but the force is in the invisible Spirit. God
alone must work, and men and means must be nothing accounted of. If it be so, that the Almighty God takes up the concerns of His people, then great mountains are
nothing. He can remove worlds as boys toss balls about, or drive them with their foot. This power He can lend to me. If the Lord bids me move an Alp I can do it
through His name. It may be a great mountain, but even before my feebleness it shall become a plain; for the Lord hath said it. What can I be afraid of with God on my
side?

November 26
HEAVENLY ALCHEMY

"Your sorrow shall be turned into joy" John 16:20

Their particular sorrow was the death and absence of their Lord, and it was turned into joy when He rose from the dead and showed Himself in their midst. All the
sorrows of saints shall be thus transmuted; even the worst of them, which look as if they must for ever remain fountains of bitterness.

Then the more sorrow the more joy. If we have loads of sorrow, then the Lord's power will turn them into tons of joy. Then the bitterer the trouble the sweeter the
pleasure: the swinging of the pendulum far to the left will cause it to go all the farther to the right. The remembrance of the grief shall heighten the flavor of the delight: we
shall set the one in contrast with the other, and the brilliance of the diamond shall be the more clearly seen because of the black foil behind it.

Come, my heart, cheer up! In a little while I shall be as glad as I am now gloomy. Jesus tells me that by a heavenly alchemy my sorrow shall be turned into joy. I do not
see how it is to be, but I believe it, and I begin to sing by way of anticipation. This depression of spirit is not for long, I shall soon be up among the happy ones who
praise the Lord day and night, and there I shall sing of the mercy which delivered me out of great afflictions.

November 27
REST IN ALL THY GOINGS

"And he said, My presence shall go with thee, and I will give thee rest" Ex. 33:14
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Precious promise! Lord, enable me to appropriate it as all my own.

We must go at certain times from our abode, for here we have no continuing city. It often happens that when we feel most at home in a place, we are suddenly called
REST IN ALL THY GOINGS

"And he said, My presence shall go with thee, and I will give thee rest" Ex. 33:14

Precious promise! Lord, enable me to appropriate it as all my own.

We must go at certain times from our abode, for here we have no continuing city. It often happens that when we feel most at home in a place, we are suddenly called
away from it. Here is the antidote for this ill. The Lord Himself will keep us company. His presence, which includes His favor, His fellowship, His care, and His power,
shall be ever with us in every one of our marchings. This means far more than it says; for, in fact, it means all things. If we have God present with us, we have
possession of Heaven and earth. Go with me, Lord, and then command me where thou wilt!

But we hope to find a place of rest. The text promises it. We are to have rest of God's own giving, making, and preserving. His presence will cause us to rest even
when we are on the march, yea, even in the midst of battle. Rest! Thrice blessed word. Can it ever be enjoyed by mortals? Yes, there is the promise, and by faith we
plead it. Rest comes from the Comforter, from the Prince of Peace, and from the glorious Father who rested on the -seventh day from all His works. To be with God is
to rest in the most emphatic sense.

November 28
DOING WHAT GOD CAN BLESS

"The Lord shall command the blessing upon thee in thy,, storehouses, and in all that thou settest thine hand unto" Deuteronomy 28:8

If we obey the Lord our God He will bless that which He gives us. Riches are no curse when blessed of the Lord. When men have more than they require for their
immediate need, and begin to lay up in store-houses, the dry rot of covetousness or the blight of hard-heartedness is apt to follow the accumulation; but with God's
blessing it is not so. Prudence arranges the saving, liberality directs the spending, gratitude maintains consecration, and praise sweetens enjoyment. It is a great mercy to
have God's blessing in one 5 iron safe, and on one 5 banking account.

What a favor is made ours by the last clause! "The Lord shall bless thee in all that thou settest thine hand unto." We would not put our hand to anything upon which we
dare not ask God's blessing, neither would we go about it without prayer and faith. But what a privilege to be able to look for the Lord's help in every enterprise! Some
talk of a lucky man: the blessing of the Lord is better than luck. The patronage of the great is nothing to the favor of God. Self-reliance is all very well; but the Lord's
blessing is infinitely more than all the fruit of talent, genius, or tact.

November 29
KNOW HOW TO WAIT

"He that believeth shall not make haste" Isaiah 28:16

He shall make haste to keep the Lord's commandments; but he shall not make haste in any impatient or improper sense.

He shall not haste to run away, for he shall not be overcome with the fear which causes panic. When others are flying hither and thither as if their wits had failed them,
the believer shall be quiet, calm, and deliberate, and so shall be able to act wisely in the hour of trial.

He shall not haste in his expectations, craving his good things at once and on the spot; but he will wait God's time. Some are in a desperate hurry to have the bird in the
hand; for they regard the Lord's promise as a bird in the bush, not likely to be theirs. Believers know how to wait.

He shall not haste by plunging into wrong or questionable action. Unbelief must be doing something, and thus it works its own undoing; but faith makes no more haste
than good speed, and thus it is not forced to go back sorrowfully by the way which it followed heedlessly.

How is it with me? Am I believing, and am I therefore keeping to the believer's pace, which is walking with God? Peace, fluttering spirit! Oh, rest in the Lord, and wait
patiently for Him! Heart, see that thou do this at once!

November 30
GOD IS IN THE FRONT LINE

"The Lord, he is that doth go before thee; he will be with thee, he will not fail thee, neither forsake thee: fear not, neither be dismayed" Deuteronomy 31:8

In the presence of a great work or a great warfare, here is a text which should help us to buckle on our harness. If Jehovah Himself goes before us, it must be safe to
follow. Who can obstruct our progress if the Lord Himself is in the van? Come, brother soldiers, let us make a prompt advance! Why do we hesitate to pass on to
victory?

Nor is the Lord before us only; He is with us. Above, beneath, around, within is the omnipotent, omnipresent One. In all time, even to eternity, He will be with us even
as He has been. How this should nerve our arm! Dash at it boldly, ye soldiers of the cross, for the Lord of hosts is with us!

Being before us and with us, He will never withdraw His help. He cannot fail in Himself, and He will not fail toward us. He will continue to help us according to our
need, even to the end. As He cannot fail us, so He will not forsake us. He will always be both able and willing to grant us strength and succor till fighting days are gone.

Let us not fear nor be dismayed; for the Lord of hosts will go down to the battle with us, will bear the brunt of the fight, and give us the victory.

THE MONTH OF DECEMBER
December 1
TRUE WALKING POSTURE

"He that walketh uprightly walketh surely" Proverbs 10:9

His walk may be slow, but it is sure. He that hasteth to be rich shall not be innocent nor sure; but steady perseverance in integrity, if it do not bring riches, will certainly
bring peace. In doing that which is just and right we are like one walking upon a rock, for we have confidence that every step we take is upon solid and safe ground.
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On the other hand, the utmost success through questionable transactions must always be hollow and treacherous, and the man who has gained it must             always
that a day of reckoning will come, and then his gains will condemn him.
"He that walketh uprightly walketh surely" Proverbs 10:9

His walk may be slow, but it is sure. He that hasteth to be rich shall not be innocent nor sure; but steady perseverance in integrity, if it do not bring riches, will certainly
bring peace. In doing that which is just and right we are like one walking upon a rock, for we have confidence that every step we take is upon solid and safe ground.
On the other hand, the utmost success through questionable transactions must always be hollow and treacherous, and the man who has gained it must always be afraid
that a day of reckoning will come, and then his gains will condemn him.

Let us stick to truth and righteousness. By God's grace let us imitate our Lord and Master, in whose mouth no deceit was ever found. Let us not be afraid of being
poor, nor of being treated with contempt. Never, on any account whatever, let us do that which our conscience cannot justify. If we lose inward peace, we lose more
than a fortune can buy. If we keep in the Lord's own way, and never sin against our conscience, our way is sure against all comers. Who is he that can harm us if we be
followers of that which is good? We may be thought fools by fools if we are firm in our integrity; but in the place where judgment is infallible we shall be approved.

December 2
OUR HOLIEST EXAMPLE

"I have set the Lord always before me: because he is at my right hand, I shall not be moved" Psalm 16:8

This is the way to live. With God always before us, we shall have the noblest companionship, the holiest example, the sweetest consolation, and the mightiest influence.
This must be a resolute act of the mind. "I have set," and it must be maintained as a set and settled thing. Always to have an eye to the Lord's eye, and an ear for the
Lord's voice - this is the right state for the godly man. His God is near him, filling the horizon of his vision, leading the way of his life, and furnishing the theme of his
meditation. What vanities we should avoid, what sins we should overcome, what virtues we should exhibit, what joys we should experience if we did indeed set the
Lord always before us! Why not?

This is the way to be safe. The Lord being ever in our minds, we come to feel safety and certainty because of His being so near. He is at our right hand to guide and aid
us; and hence we are not moved by fear, nor force, nor fraud, nor fickleness. When God stands at a man's right hand, that man is himself sure to stand. Come on, then,
ye foemen of the truth! Rush against me like a furious tempest, if ye will. God upholds me. God abides with me. Whom shall I fear?

December 3
PEACE WHATEVER EXPOSURE

"I will make them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods"
Ezekiel 34:25

It is the height of grace that Jehovah should be in covenant with man, a feeble, sinful and dying creature. Yet the Lord has solemnly entered into a faithful compact with
us, and from that covenant He will never turn aside. In virtue of this covenant we are safe. As lions and wolves are driven off by shepherds, so shall all noxious
influences be chased away. The Lord will give us rest from disturbers and destroyers; the evil beasts shall cease out of the land. O Lord, make this thy promise good
even now!

The Lord's people are to enjoy security in places of the greatest exposure: wildernesses and woods are to be as pastures and folds to the flock of Christ. If the Lord
does not change the place for the better, He will make us the better in the place. The wilderness is not a place to dwell in, but the Lord can make it so; in the woods
one feels bound to watch rather than to sleep, and yet the Lord giveth His beloved sleep even there. Nothing without or within should cause any fear to the child of
God. By faith the wilderness can become the suburbs of Heaven, and the woods the vestibule of glory.

December 4
COVERED AND PROTECTED

"He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler" Psalm 91:4

A condescending simile indeed! Just as a hen protects her brood and allows them to nestle under her wings, so will the Lord defend His people, and permit them to
hide away in Him. Have we not seen the little chicks peeping out from under the mother's feathers? Have we not heard their little cry of contented joy? In this way let us
shelter ourselves in our God, and feel overflowing peace in knowing that He is guarding us.

While the Lord covers us we trust. It would be strange if we did not. How can we distrust when Jehovah Himself becomes house and home, refuge and rest to us?

This done, we go out to war in His name and enjoy the same guardian care. We need shield and buckler, and when we implicitly trust God, even as the chick trusts the
hen, we find His truth arming us from head to foot. The Lord cannot lie; He must be faithful to His people; His promise must stand. This sure truth is all the shield we
need. Behind it we defy the fiery darts of the enemy.

Come, my soul, hide under those great wings, lose thyself among those soft feathers! How happy thou art!

December 5
HIGH PLACES OF DEFENSE

"He shall dwell on high: his place of defense shall be the munitions of rocks: bread shall be given him; his waters shall be sure" Isaiah 33:16

The man to whom God has given grace to be of blameless life dwells in perfect security.

He dwells on high, above the world, out of gunshot of the enemy, and near to Heaven. He has high aims and motives, and he finds high comforts and company. He
rejoices in the mountains of eternal love, wherein he has his abode.

He is defended by munitions of stupendous rock. The firmest things in the universe are the promises and purposes of the unchanging God, and these are the safeguard
of the obedient believer.

He is provided for by this great promise, "Bread shall be given him." As the enemy cannot climb the fort, nor break down the rampart, so the fortress cannot be
captured by siege and famine. The Lord, who rained manna in the wilderness, will keep His people in good store even when they are surrounded by those who would
starve them.
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But what if water should fail? That cannot be, "his waters shall be sure." There is a never-failing well within the impregnable fortress. The Lord sees that nothing is
wanting. None can touch the citizen of the true Zion. However fierce the enemy, the Lord will preserve His chosen.
He is provided for by this great promise, "Bread shall be given him." As the enemy cannot climb the fort, nor break down the rampart, so the fortress cannot be
captured by siege and famine. The Lord, who rained manna in the wilderness, will keep His people in good store even when they are surrounded by those who would
starve them.

But what if water should fail? That cannot be, "his waters shall be sure." There is a never-failing well within the impregnable fortress. The Lord sees that nothing is
wanting. None can touch the citizen of the true Zion. However fierce the enemy, the Lord will preserve His chosen.

December 6
"THROUGH" NOT ENGULFED

"When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be
burned; neither shall the flame kindle upon thee" Isaiah 43:2

Bridge there is none: we must go through the waters, and feel the rush of the rivers. The presence of God in the flood is better than a ferry-boat. Tried we must be, but
triumphant we shall be; for Jehovah Himself, who is mightier than many waters, shall be with us. Whenever else He may be away from His people, the Lord will surely
be with them in difficulties and dangers. The sorrows of life may rise to an extraordinary height, but the Lord is equal to every occasion.

The enemies of God can put in our way dangers of their own making, namely, persecutions and cruel mockings, which are like a burning fiery furnace. What then? We
shall walk through the fires. God being with us, we shall not be burned; nay, not even the smell of fire shall remain upon us.

Oh, the wonderful security of the heaven-born and heaven-bound pilgrim! Floods cannot drown him, nor fires burn him. Thy presence, O Lord, is the protection of thy
saints from the varied perils of the road. Behold, in faith I commit myself unto thee, and my spirit enters into rest.

December 7
GIFT OF STRENGTH; PEACE TO BLESS

"The Lord will give strength unto his people; the Lord will bless his people with peace" Psalm 29:11

David had just heard the voice of the Lord in a thunderstorm, and had seen His power in the hurricane whose path he had described; and now, in the cool calm after
the storm, that overwhelming power by which Heaven and earth are shaken is promised to be the strength of the chosen. He who wings the unerring bolt will give to
His redeemed the wings of eagles; He who shakes the earth with His voice will terrify the enemies of His saints, and give His children peace. Why are we weak when
we have divine strength to flee to? Why are we troubled when the Lord's own peace is ours? Jesus, the mighty God, is our strength; let us put Him on and go forth to
our service. Jesus, our blessed Lord, is also our peace; let us repose in Him this day, and end our fears. What a blessing to have Him for our strength and peace both
now and for ever!

That same God who rides upon the storm in days of tempest will also rule the hurricane of our tribulation, and send us, before long, days of peace. We shall have
strength for storms, and songs for fair weather. Let us begin to sing at once unto God our strength and our peace. Away, dark thoughts! Up, faith and hope!

December 8
FOLLOWING LEADS TO HONOR

"If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honor" John 12:26

The highest service is imitation. If I would be Christ's servant I must be His follower. To do as Jesus did is the surest way of bringing honor to His name. Let me mind
this every day.

If I imitate Jesus I shall have His company: if I am like Him I shall be with Him. In due time He will take me up to dwell with Him above, if, meanwhile, I have striven to
follow Him here below. After His suffering our Lord came to His throne, and even so, after we have suffered a while with Him here below, we also shall arrive in glory.
The issue of our Lord's life shall be the issue of ours: if we are with Him in His humiliation we shall be with Him in His glory. Come, my soul, pluck up courage, and put
down thy feet in the blood-marked footprints which thy Lord has left thee.

Let me not fail to note that the Father will honor those who follow His Son. If He sees me true to Jesus He will put marks of favor and honor upon me for His Son's
sake. No honor can be like this. Princes and emperors bestow the mere shadows of honor; the substance of glory comes from the Father. Wherefore, my soul, cling
thou to thy Lord Jesus more closely than ever.

December 9
THE "ALL" OF BELIEF

"Jesus said unto him, If thou canst believe, all things are possible to him that believeth" Mark 9:23

Our unbelief is the greatest hindrance in our way; in fact, there is no other real difficulty as to our spiritual progress and prosperity. The Lord can do everything; but
when He makes a rule that according to our faith so shall it be unto us, our unbelief ties the hands of His Omnipotence.

Yes, the confederacies of evil shall be scattered if we can but believe. Despised truth shall lift its head if we will but have confidence in the God of truth. We can bear
our load of trouble, or pass uninjured through the waves of distress, if we can gird our loins with the girdle of peace, that girdle which is buckled on by the hands of
trust.

What can we not believe? Is everything possible except believing in God? Yet He is always true; why do we not believe Him? He is always faithful to His word; why
can we not trust Him? When we are in a right state of heart faith costs no effort: it is then as natural for us to rely upon God as for a child to trust its father.

The worst of it is, that we can believe God about everything except the present pressing trial. This -is folly. Come, my soul, shake off such sinfulness, and trust thy God
with the load, the labor, the longing of this present. This done, all is done.

December 10
GOD   IS OUR ALLY
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"But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries" Exodus 23:22
with the load, the labor, the longing of this present. This done, all is done.

December 10
GOD IS OUR ALLY

"But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries" Exodus 23:22

The Lord Christ in the midst of His people is to be acknowledged and obeyed. He is the vicegerent of God, and speaks in the Father's name, and it is ours implicitly
and immediately to do as He commands. We shall lose the promise if we disregard the precept.

To full obedience how large the blessing! The Lord enters into a league with His people, offensive and defensive. He will bless those who bless us, and curse those who
curse us. God will go heart and soul with His people, and enter in deepest sympathy into their position. What a protection this affords us! We need not concern
ourselves about our adversaries, when we are assured that they have become the adversaries of God. If Jehovah has taken up our quarrel we may leave the foemen in
His hands.

So far as our own interest is concerned we have no enemies; but for the cause of truth and righteousness we take up arms and go forth to conflict. In this sacred war
we are allied with the eternal God, and if we carefully obey the law of our Lord Jesus, He is engaged to put forth all His power on our behalf. Wherefore we fear no
man.

December 11
TRUST AND DO; DO AND TRUST

"Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed" Psalm 37:3

Trust and do are words which go well together, in the order in which the Holy Spirit has placed them. We should have faith, and that faith should work. Trust in God
sets us upon holy doing: we trust God for good, and then we do good. We do not sit still because we trust, but we arouse ourselves, and expect the Lord to work
through us and by us. It is not ours to worry and do evil, but to trust and do good. We neither trust without doing, nor do without trusting.

Adversaries would root us out, if they could; but by trusting and doing we dwell in the land. We will not go into Egypt, but we will remain in Immanuel's land - the
providence of God, the Canaan of covenant love. We are not so easily to be got rid of as the Lord's enemies suppose. They cannot thrust us out, nor stamp us out:
where God has given us a name and a place, there we abide.

But what about the supply of our necessities? The Lord has put a "verily" into this promise. As sure as God is true, His people shall be fed. It is theirs to trust and to do,
and it is the Lord's to do according to their trust. If not fed by ravens, or fed by an Obadiah, or fed by a widow, yet they shall be fed somehow. Away, ye fears!

December 12
A QUIET HEART

"In quietness and in confidence shall be your strength" Isaiah 30:15

It is always weakness to be fretting and worrying, questioning and mistrusting. What can we do if we wear ourselves to skin and bone? Can we gain anything by fearing
and fuming? Do we not unfit ourselves for action, and unhinge our minds for wise decision? We are sinking by our struggles when we might float by faith.

Oh, for grace to be quiet! Why run from house to house to repeat the weary story which makes us more and more heart-sick as we tell it? Why even stay at home to
cry out in agony because of wretched forebodings which may never be fulfilled? It would be well to keep a quiet tongue, but it would be far better if we had a quiet
heart. Oh, to be still and know that Jehovah is God!

Oh, for grace to be confident in God! The Holy One of Israel must defend and deliver His own. He cannot run back from His solemn declarations. We may make sure
that every word of His will stand though the mountains should depart. He deserves to be confided in; and if we would display confidence and consequent quietness, we
might be as happy as the spirits before the throne.

Come, my soul, return unto thy rest, and lean thy head upon the bosom of the Lord Jesus.

December 13
EVENING BRIGHTENS INTO DAY

"It shall come to pass, that at evening time it shall be light" Zechariah 14:7

It is a surprise that it should be so; for all things threaten that at evening time it shall be dark. God is wont to work in a way so much above our fears and beyond our
hopes, that we are greatly amazed, and are led to praise His sovereign grace. No, it shall not be with us as our hearts are prophesying: the dark will not deepen into
midnight, but it will on a sudden brighten into day. Never let us despair. In the worst times let us trust in the Lord who turneth the darkness of the shadow of death into
the morning. When the tale of bricks is doubled Moses appears, and when tribulation abounds it is nearest its end.

This promise should assist our patience. The light may not fully come till our hopes are quite spent by waiting all day to no purpose. To the wicked the sun goes down
while it is yet day: to the righteous the sun rises when it is almost night. May we not with patience wait for that heavenly light, which may be long in coming, but is sure to
prove itself well worth waiting for?

Come, my soul, take up thy parable and sing unto Him who will bless thee in life and in death, in a manner surpassing all that nature has ever seen when at its best.

December 14
NOTHING OLD

"And he that sat upon the throne said, Behold, I make all things new" Revelation 21:5

Glory be to His name! All things need making new, for they are sadly battered and worn by sin. It is time that the old vesture was rolled up and laid aside, and that
creation put on her Sunday suit. But no one else can make all things new except the Lord who made them at the first; for it needs as much power to make out of evil as
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centuries He has persevered in making new the hearts of men, and the order of society. By-and-by He will make new the whole constitution of human government, and
human nature shall be changed by His grace; and there shall come a day when the body shall be made new, and raised like unto His glorious body.
"And he that sat upon the throne said, Behold, I make all things new" Revelation 21:5

Glory be to His name! All things need making new, for they are sadly battered and worn by sin. It is time that the old vesture was rolled up and laid aside, and that
creation put on her Sunday suit. But no one else can make all things new except the Lord who made them at the first; for it needs as much power to make out of evil as
to make out of nothing. Our Lord Jesus has undertaken the task, and He is fully competent for the performance of it. Already He has commenced His labor, and for
centuries He has persevered in making new the hearts of men, and the order of society. By-and-by He will make new the whole constitution of human government, and
human nature shall be changed by His grace; and there shall come a day when the body shall be made new, and raised like unto His glorious body.

What a joy to belong to a kingdom in which everything is being made new by the power of its King! We are not dying out: we are hastening on to a more glorious life.
Despite the opposition of the powers of evil, our glorious Lord Jesus is accomplishing His purpose, and making us, and all things about us, "new," and as full of beauty
as when they first came from the hand of the Lord.

December 15
WORLD CONCORD

"And they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more
Isaiah 2:4

Oh, that these happy times were come! At present the nations are heavily armed, and are inventing weapons more and more terrible, as if the chief end of man could
only be answered by destroying myriads of his fellows. Yet peace will prevail one day; yes, and so prevail that the instruments of destruction shall be beaten into other
shapes and used for better purposes.

How will this come about? By trade? By civilization? By arbitration? We do not believe it. Past experience forbids our trusting to means so feeble. Peace will be
established only by the reign of the Prince of Peace. He must teach the people by His Spirit, renew their hears by His grace, and reign over them by His supreme
power, and then will they cease to wound and kill. Man is a monster when once his blood is up, and only the Lord Jesus can turn this lion into a lamb. By changing
man's heart, his blood-thirsty passions are removed. Let every reader of this book of promises offer special prayer today to the Lord and Giver of Peace, that He
would speedily put an end to war, and establish concord over the whole world.

December 16
DIVINE EXPULSION

"Thou shalt drive out the Canaanites, though they have iron chariots, and though they be strong" Joshua 17:18

It is a great encouragement to valor to be assured of victory, for then a man goes forth to war in confidence, and ventures where else he had been afraid to go. Our
warfare is with evil within us and around us, and we ought to be persuaded that we are able to get the victory, and that we shall do so in the name of the Lord Jesus.
We are not riding for a fall, but to win; and win we shall. The grace of God in its Omnipotence is put forth for the overthrow of evil in every form: hence the certainty of
triumph.

Certain of our sins find chariots of iron in our constitution, our former habits, our associations, and our occupations. Nevertheless we must overcome them. They are
very strong, and in reference to them we are very weak; yet in the name of God we must master them, and we will. If one sin has dominion of us we are not the Lord's
free men. A man who is held by Only one chain is still a captive. There is no going to Heaven with one sin ruling within us, for of the saints it is said, "Sin shall not have
dominion over you. ' Up, then, and slay every Canaanite, and break to shivers every chariot of iron! The Lord of hosts is with us, and who shall resist His sin-
destroying power?

December 17
NEAREST AND DEAREST FELLOWSHIP

"So shall we ever be with the Lord" 1 Thessalonians 4:17

While we are here the Lord is with us, and when we are called away we are with Him. There is no dividing the saint from His Saviour. They are one, and they always
must be one: Jesus cannot be without His own people, for He would be a Head without a body. Whether caught up into the air, or resting in Paradise, or sojourning
here, we are with Jesus; and who shall separate us from Him?

What a joy is this! Our supreme honor, rest, comfort, delight, is to be with the Lord. We cannot conceive of anything which can surpass or even equal this divine
society. By holy fellowship we must be with Him in His humiliation, rejection, and travail, and then we shall be with Him in His glory. Before long we shall be with Him
in His rest and in His royalty, in His expectation and in His manifestation. We shall fare as He fares, and triumph as He triumphs.

O my Lord, if I am to be for ever with thee, I have a destiny incomparable. I will not envy an archangel. To be for ever with the Lord is my idea of Heaven at its best.
Not the harps of gold, nor the crowns unfading, nor the light unclouded, is glory to me; but Jesus, Jesus Himself, and myself for ever with Him in nearest and dearest
fellowship.

December 18
DEFENDED AND COVERED

"As birds flying, so will the Lord of hosts defend Jerusalem" Isaiah 31:5

With hurrying wing the mother bird hastens up to the protection of her young. She wastes no time upon the road when coming to supply them with food, or guard them
from danger. Thus as on eagle's wings will the Lord come for the defense of His chosen; yea, He will ride upon the wings of the wind.

With outspread wing the mother covers her little ones in the nest. She hides them away by interposing her own body. The hen yields her own warmth to her chicks, and
makes her wings a house, in which they dwell at home. Thus doth Jehovah Himself become the protection of His elect. He Himself is their refuge, their abode, their all.

As birds flying, and birds covering (for the word means both), so will the Lord be unto us: and this He will be repeatedly and successfully. We shall be defended and
preserved from all evil: the Lord who likens Himself to birds will not be like them in their feebleness, for He is Jehovah of hosts. Let this be our comfort, that almighty
love will be swift to succor, and sure to cover. The wing of God is more quick and more tender than the wing of a bird, and we will put our trust under its shadow
henceforth and for ever.
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December 19
AFFLICTIONS BUT NO BROKEN BONES
As birds flying, and birds covering (for the word means both), so will the Lord be unto us: and this He will be repeatedly and successfully. We shall be defended and
preserved from all evil: the Lord who likens Himself to birds will not be like them in their feebleness, for He is Jehovah of hosts. Let this be our comfort, that almighty
love will be swift to succor, and sure to cover. The wing of God is more quick and more tender than the wing of a bird, and we will put our trust under its shadow
henceforth and for ever.

December 19
AFFLICTIONS BUT NO BROKEN BONES

"He keepeth all his bones; not one of them is broken" Psalm 34:20

This promise by the context is referred to the much afflicted righteous man: "Many are the afflictions of the righteous, but the Lord delivereth him out of them all." He
may suffer skin-wounds and flesh-wounds, but no great harm shall be done, "not a bone of him shall be broken."

This is great comfort to a tried child of God, and comfort which I dare accept; for up to this hour I have suffered no real damage from my many afflictions. I have
neither lost faith, nor hope, nor love. Nay, so far from losing these bones of character, they have gained in strength and energy. I have more knowledge, more
experience, more patience, more stability than I had before the trials came. Not even my joy has been destroyed. Many a bruise have I had by sickness, bereavement,
depression, slander, and opposition; but the bruise has healed, and there has been no compound fracture of a bone, not even a simple one. The reason is not far to
seek. If we trust in the Lord, He keeps all our bones; and if He keeps them, we may be sure that not one of them is broken.

Come, my heart, do not sorrow. Thou art smarting, but there are no bones broken. Endure hardness, and bid defiance to fear.

December 20
MEN AS MEN; GOD AS GOD

"I, even I, am he that comforteth you: who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass; and
forgettest the Lord thy maker, that hath stretched forth the heavens, and laid the foundations of the earth; and hast feared continually every day because of the fury of
the oppressor, as if he were ready to destroy? and where is the fury of the oppressor?" Isaiah 51:12, 13

Let the text itself be taken as the portion for today. There is no need to enlarge upon it. Trembling one, read it, believe it, feed on it, and plead it before the Lord. He
whom you fear is only a man after all; while He who promises to comfort you is God, your Maker, and the Creator of Heaven and earth. Infinite comfort more than
covers a very limited danger.

"Where is the fury of the oppressor?" It is in the Lord's hand. It is only the fury of a dying creature; fury which will end as soon as the breath is gone from the nostril.
Why, then, should we stand in awe of one who is as frail as ourselves? Let us not dishonor our God by making a God of puny man. We can make an idol of a man by
rendering to him excessive fear as well as by paying him inordinate love. Let us treat men as men, and God as God; and then we shall go calmly on in the path of duty,
fearing the Lord, and fearing nobody else.

December 21
FROM ANGER TO LOVE

"He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea" Micah 7:19

God never turns from His love, but He soon turns from His wrath. His love to His chosen is according to His nature, His anger is only according to His office: He loves
because He is love, He frowns because it is necessary for our good. He will come back to the place in which His heart rests, namely, His love to His own, and then He
will take pity upon our griefs and end them.

What a choice promise is this - "He will subdue our iniquities"! He will conquer them. They cry to enslave us, but the Lord will give us victory over them by His own
right hand. Like the Canaanites, they shall be beaten, put under the yoke, and ultimately slain.

As for the guilt of our sins, how gloriously is that removed! "All their sins," - yes, the whole host of them; "thou wilt cast" - only an almighty arm could perform such a
wonder; 'into the depths of the sea" -where Pharaoh and his chariots went down. Not into the shallows out of which they might be washed up by the tide, but into the
"depths" shall our sins be hurled. They are all gone. They sank into the bottom like a stone. Hallelujah! Hallelujah!

December 22
IMMEDIATELY PRESENT

"God is our refuge and strength, a very present help in trouble" Psalm 46:1

A help that is not present when we need it is of small value. The anchor which is left at home is of no use to the seaman in the hour of storm; the money which he used
to have is of no worth to the debtor when a writ is out against him. Very few earthly helps could be called "very present": they are usually far in the seeking, far in the
using, and farther still when once used. But as for the Lord our God, He is present when we seek Him, present when we need Him, and present when we have already
enjoyed His aid.

He is more than "present," He is very present. More present than the nearest friend can be, for He is in us in our trouble; more present than we are to ourselves, for
sometimes we lack presence of mind. He is always present, effectually present, sympathetically present, altogether present. He is present now if this is a gloomy season.
Let us rest ourselves upon Him. He is our refuge, let us hide in Him; He is our strength, let us array ourselves with Him; He is our help, let us lean upon Him; He is our
very present help, let us repose in Him now. We need not have a moment's care, or an instant's fear. "The Lord of hosts is with us; the God of Jacob is our refuge."

December 23
PRECIOUS THINGS

"And of Joseph he said, Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath" Deuteronomy 33:13

We may be rich in such things as Joseph obtained, and we may have them in a higher sense. Oh, for "the precious things of heaven"! Power with God, and the
manifestation of power from God, are most precious. We would enjoy the peace of God, the joy of the Lord, the glory of our God. The benediction of the three divine
Persons in love, and grace, and fellowship we prize beyond the most fine gold. The things of earth are as nothing in preciousness compared with the things of Heaven.
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"The dew." How precious is this! How we pray and praise, when we have the dew! What refreshing, what growth, what perfume, what life there is in us when the dew
is about! Above all things else, as plants of the Lord's own right hand planting, we need the dew of His Holy Spirit.
We may be rich in such things as Joseph obtained, and we may have them in a higher sense. Oh, for "the precious things of heaven"! Power with God, and the
manifestation of power from God, are most precious. We would enjoy the peace of God, the joy of the Lord, the glory of our God. The benediction of the three divine
Persons in love, and grace, and fellowship we prize beyond the most fine gold. The things of earth are as nothing in preciousness compared with the things of Heaven.

"The dew." How precious is this! How we pray and praise, when we have the dew! What refreshing, what growth, what perfume, what life there is in us when the dew
is about! Above all things else, as plants of the Lord's own right hand planting, we need the dew of His Holy Spirit.

"The deep that coucheth beneath." Surely this refers to that unseen ocean underground which supplies all the fresh springs which make glad the earth. Oh to tap the
eternal fountains! This is an unspeakable boon; let no believer rest till he possesses it. The all-sufficiency of Jehovah is ours for ever. Let us resort to it now.

December 24
OVER JORDAN WITH SINGING

"Thine enemies shall be found liars unto thee" Deuteronomy 33:29

That arch-enemy, the devil, is a liar from the beginning; but he is so very plausible that, like mother Eve, we are led to believe him. Yet in our experience we shall prove
him a liar.

He says that we shall fall from grace, dishonor our profession, and perish with the doom of apostates; but, trusting in the Lord Jesus, we shall hold on our way and
prove that Jesus loses none whom His Father gave Him. He tells us that our bread will fail, and we shall starve with our children; yet the Feeder of the ravens has not
forgotten us yet, and He will never do so, but will prepare us a table in the presence of our enemies.

He whispers that the Lord will not deliver us out of the trial which is looming in the distance, and he threatens that the last ounce will break the camel's back. What a liar
he is! For the Lord will never leave us, nor forsake us. "Let him deliver him now!" cries the false fiend: but the Lord will silence him by coming to our rescue.

He takes great delight in telling us that death will prove too much for us. "How wilt thou do in the swelling of Jordan?" But there also he shall prove a liar unto us, and
we shall pass through the river singing psalms of glory.

December 25
HE CAME; HE IS COMING

"This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven" Acts 1:11

Many are celebrating our Lord's first coming this day; let us turn our thoughts to the promise of His second coming. This is as sure as the first advent, and derives a
great measure of its certainty from it. He who came as a lowly man to serve will assuredly come to take the reward of His service. He who came to suffer will not be
slow in coming to reign.

This is our glorious hope, for we shall share His joy. Today we are in our concealment and humiliation, even as He was while here below; but when He cometh it will
be our manifestation, even as it will be His revelation. Dead saints shall live at His appearing. The slandered and despised shall shine forth as the sun in the kingdom of
their Father. Then shall the saints appear as kings and priests, and the days of their mourning shall be ended. The long rest and inconceivable splendor of the millennial
reign will be an abundant recompense for the ages of witnessing and warring.

Oh, that the Lord would come! He is coming! He is on the road and traveling quickly. The sound of His approach should be as music to our hearts! Ring out, ye bells
of hope!

December 26
GOD ONLY YOU CAN TRUST

"Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended" Matthew 26:33

"Why," cries one, "this is no promise of God." Just so, but it was a promise of man, and therefore it came to nothing. Peter thought that he was saying what he should
assuredly carry out; but a promise which has no better foundation than a human resolve will fall to the ground. No sooner did temptations arise than Peter denied his
Master, and used oaths to confirm his denial.

What is man's word? An earthen pot broken with a stroke. What is your own resolve? A blossom, which, with God's care, may come to fruit, but which, left to itself,
will fall to the ground with the first wind that moves the bough.

On man's word hang only what it will bear.

On thine own resolve depend not at all.

On the promise of thy God hang time and eternity, this world and the next, thine all and the all of all thy beloved ones.

This volume is a checkbook for believers, and this page is meant as a warning as to what bank they draw upon, and whose signature they accept. Rely upon Jesus
without limit. Trust not thyself nor any born of woman, beyond due bounds; but trust thou only and wholly in the Lord.

December 27
HIS KINDNESS AND COVENANT

"For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the
Lord that hath mercy on thee" Isaiah 54:10

One of the most delightful qualities of divine love is its abiding character. The pillars of the earth may be moved out of their places, but the kindness and the covenant of
our merciful Jehovah never depart from His people. How happy my soul feels in a firm belief of this inspired declaration! The year is almost over, and the years of my
life are growing few, but time does not change my Lord. New lamps are taking the place of the old, perpetual change is on all things; but our Lord is the same. Force
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My soul, rest in the eternal kindness of the Lord, who treats thee as one near of kin. Remember also the everlasting covenant. God is ever mindful of it -see that thou
One of the most delightful qualities of divine love is its abiding character. The pillars of the earth may be moved out of their places, but the kindness and the covenant of
our merciful Jehovah never depart from His people. How happy my soul feels in a firm belief of this inspired declaration! The year is almost over, and the years of my
life are growing few, but time does not change my Lord. New lamps are taking the place of the old, perpetual change is on all things; but our Lord is the same. Force
overturns the hills, but no conceivable power can affect the eternal God. Nothing in the past, the present, or the future can cause Jehovah to be unkind to me.

My soul, rest in the eternal kindness of the Lord, who treats thee as one near of kin. Remember also the everlasting covenant. God is ever mindful of it -see that thou
art mindful of it too. In Christ Jesus the glorious God has pledged Himself to thee to be thy God, and to hold thee as one of His people. Kindness and covenant - dwell
on these words as sure and lasting things which eternity itself shall not take from thee.

December 28
ABSOLUTE ASSURANCE

"He hath said, I will never leave thee, nor forsake thee" Hebrews 13:5

Several times in the Scriptures the Lord hath said this. He has often repeated it, to make our assurance doubly sure. Let us never harbor a doubt of it. In itself the
promise is specially emphatic. In the Greek it has five negatives, each one definitely shutting out the possibility of the Lord's ever leaving one of His people so that he
can justly feel forsaken of his God. This priceless Scripture does not promise us exemption from trouble, but it does secure us against desertion. We may be called to
traverse strange ways, but we shall always have our Lord's company, assistance, and provision. We need not covet money, for we shall always have our God, and
God is better than gold, His favor is better than fortune.

We ought surely to be content with such things as we have, for he who has God has more than all the world besides. What can we have beyond the Infinite? What
more can we desire than Almighty Goodness.

Come, my heart; if God says He will never leave thee, nor forsake thee, be thou much in prayer for grace, that thou mayest never leave thy Lord, nor even for a
moment forsake His ways.

December 29
HE WILL CARRY US HOME

"And even to your old age I am he; and even to hoar hairs will I carry you: I have made, and I will bear; even I will carry, and will deliver you" Isaiah 46:4

The year is very old, and here is a promise for our aged friends; yes, and for us all, as age creeps over us. Let us live long enough, and we shall all have hoar hairs;
therefore we may as well enjoy this promise by the foresight of faith.

When we grow old our God will still be the I AM, abiding evermore the same. Hoar hairs tell of our decay, but He decayeth not. When we cannot carry a burden, and
can hardly carry ourselves the Lord will carry us. Even as in our young days He carried us like lambs in His bosom, so will He in our years of infirmity.

He made us, and He will care for us. When we become a burden to our friends, and a burden to ourselves, the Lord will not shake us off, but the rather He will take us
up and carry and deliver us more fully than ever. In many cases the Lord gives His servants a long and calm evening. They worked hard all day and wore themselves
out in their Master's service, and so He said to them, "Now rest in anticipation of that eternal Sabbath which I have prepared for you." Let us not dread old age. Let us
grow old graciously, since the Lord himself is with us in fullness of grace.

December 30
LOVED TO PERFECTION

"Having loved his own which were in the world, he loved them unto the end" John 13:1

This fact is essentially a promise; for what our Lord was He is, and what He was to those with whom He lived on earth, He will be to all His beloved so long as the
moon endureth.

Having loved": here was the wonder! That He should ever have loved men at all is the marvel. What was there in His poor disciples that He should love them? What is
there in me?

But when He has once begun to love, it is His nature to continue to do so. Love made the saints "his own" - what a choice title! He purchased them with blood and they
became His treasure. Being His own, He will not lose them. Being His beloved, He will not cease to love them. My soul, He will not cease to love thee!

The text is well as it stands: "to the end," even till His death the ruling passion of love to His own reigned in His sacred bosom. It means also to the uttermost. He could
not love them more: He gave Himself for them. Some read it, to perfection. Truly He lavished upon them a perfect love, in which there was no flaw nor failure, no
unwisdom, no unfaithfulness, and no reserve.

Such is the love of Jesus to each one of His people. Let us sing to our Well-beloved a song.

December 31
NO STRANGER IN HEAVEN

"Thou shalt guide me with thy counsel, and afterward receive me to glory" Psalm 73:24

From day to day and from year to year my faith believes in the wisdom and love of God, and I know that I shall not believe in vain. No good word of His has ever
failed, and I am sure that none shall ever fall to the ground.

I put myself into His hand for guidance. I know not the way that I should choose: the Lord shall choose mine inheritance for me. I need counsel and advice; for my
duties are intricate, and my condition is involved. I seek to the Lord, as the High Priest of old looked to his Urim and Thummim. The counsel of the infallible God I seek
in preference to my own judgment or the advice of friends. Glorious Jehovah, thou shalt guide me!

Soon the end will come: a few more years, and I must depart out of this world unto the Father. My Lord will be near my bed. He will meet me at Heaven's gate: He
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GLORY BE TO HIM WHO
in preference to my own judgment or the advice of friends. Glorious Jehovah, thou shalt guide me!

Soon the end will come: a few more years, and I must depart out of this world unto the Father. My Lord will be near my bed. He will meet me at Heaven's gate: He
will welcome me to the glory land. I shall not be a stranger in Heaven: my own God and Father will receive me to its endless bliss.

GLORY BE TO HIM WHO
WILL GUIDE ME HERE,
AND RECEIVE ME HEREAFTER. AMEN.

Everlasting to Everlasting

The Lord is spoken of as being "from everlasting to everlasting" (D&C 20:17; 61:1; 109:77; Moro. 7:22). According to President Joseph Fielding Smith, "'Everlasting
to everlasting' means from the eternity past to the eternity future as far as man's understanding is concerned, from the pre-existence through the temporal (mortal) life
unto the eternity following the resurrection" (AGQ 2:127).

See also: Eternity to Eternity

Evil Day

The Lord admonishes the Saints to put on the whole armor of God in order that they may be prepared "to withstand the evil day, having done all, that ye may be able
to stand" (D&C 27:15; Eph. 6:13). "The evil day" is no particularly designated day but rather any day on which one might have a confrontation with the evil one and his
hosts of hell. Thus, the phrase might be interpolated to read, be prepared "to withstand the evil one," regardless of the day.

Evil One That

"Satan is the Evil One, a name-title signifying that he is the embodiment of all evil and all wickedness, that he is in opposition to all righteousness, and that he is the father
of lies and the author of evil. (2 Ne. 4:27; 9:28; Alma 46:8; Hela. 12:4; Ether 8:25.)" (MD, 246.) Because the devil's domain is full of darkness (Rev. 16:10), "light and
truth forsake that evil one" (D&C 93:37).

See also: Devil

Evil Speaking

One of the responsibilities of the priesthood is to see that there is no "evil speaking" in the Church (D&C 20:54). In the section the Prophet designated as the "law of
the Church," the Lord commands all members to "not speak evil of thy neighbor, nor do him any harm" (D&C 42:27). Smith and Sjodahl state that "neither ...
backbiting, evil speaking, nor bearing false witness, [shall] be tolerated by the Lord. ï¿½ It may be necessary when on the witness stand, or before an ecclesiastical
court, to testify of one's sins, but to do so promiscuously is a sin. Even when called upon to testify, the testimony should be given in the spirit of brotherly kindness, not
in the spirit of vindictiveness." (SS, 226.)

Evil Spirits

See: False Spirits; Hosts of Hell; Third Part of the Hosts of Heaven

Exaltation

The term exaltation is found throughout section 132, in which the Lord promises this gift to those who righteously qualify. It is reserved for those faithful followers of the
Father and Son who do all that is required for such an inheritance (D&C 81:6; 88:22; 130:20-21). Exaltation is the gift of eternal life or life in the presence of the
Father-forever-to receive a "fulness of His glory" (DS 2:24). The dictionary uses the following expressions to illustrate the word exalt: "to raise up, especially in rank,
power, or dignity; to glorify; to elate the mind or spirit." Truly, one who receives exaltation inherits a celestial crown in the presence of Deity-receives rank, power,
dignity, glory, and elation of mind and spirit.

See also: Fulness of the Glory of the Father; Eternal Life; Eternal Lives

Excommunicate

Although it is a frequently used term in religious circles, the only appearance of the word excommunicate in all of scripture is found in Doctrine and Covenants 134:10.
To be excommunicated is to be overcome by the world and to be officially separated or cut off from the society of the Saints, to lose full fellowship in the household of
God, to once again become a stranger and a foreigner to the faith (see Eph. 2:19-22). One who is excommunicated from The Church of Jesus Christ of Latter-day
Saints loses all previously bestowed blessings and ordinances, which become as if they had never been bestowed. He may not perform priesthood ordinances, partake
of the sacrament, pay tithing, or speak or pray in Church meetings.

Excommunication can come in two ways: (1) as an official act of the Church here upon the earth; or (2) as the result of a divine decree from Deity. Those who
successfully hide their sins from priesthood leadership in mortality will prolong their spiritual suffering and will ultimately face God himself. He declared: "But the
hypocrites shall be detected and shall be cut off, either in life or in death, even as I will; and wo unto them who are cut off from my church, for the same are overcome
of the world" (D&C 50:8; italics added).

Fortunately for all of us the principle of repentance offers a way back to God's presence and, for the excommunicant, to full fellowship in the Lord's church. Once the
price has been paid, blessings can be restored, forgiveness can be found, and the Lord remembers the former sin no more (see Isa. 1:18; D&C 58:42-43).

Exigency

In a declaration of belief the Doctrine and Covenants states that "all men are justified in defending themselves ... in times of exigency, where immediate appeal cannot be
made to the laws" (D&C 134:11). Times of exigency are times of emergency, requiring immediate action.

Exterminating Order
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See: Boggs, Lilburn W.; Missouri
made to the laws" (D&C 134:11). Times of exigency are times of emergency, requiring immediate action.

Exterminating Order

See: Boggs, Lilburn W.; Missouri

Eye Single to the Glory of God

There are six instances in the Doctrine and Covenants when the Lord admonishes the Saints to keep their "eye single to the glory of God" (4:5; 27:2; 55:1; 59:1; 82:19;
88:67). The concept of keeping one's "eye single" is mentioned in the masterful sermons given by the Savior on both hemispheres: "If ... thine eye be single," he
admonished, "thy whole body shall be full of light" (Matt. 6:21-24; Luke 11:34-36; 3 Ne. 13:19-24). One's spiritual lenses can be darkened and split by sin. Eyes that
are "single to the glory of God ... are undimmed by sin and are focused solely on righteousness" (DNTC 1:240).

See also: Singleness of Heart

Eyes of ... Understandings

As a result of fervent prayer, "the eyes of ï¿½ understandings" (D&C 76:19) were opened in behalf of Joseph Smith and Sidney Rigdon, and the marvelous vision
recorded in what is now section 76 was revealed. The "eyes of understanding" are one's spiritual eyes, which are activated when one is "quickened by the Spirit of
God" (D&C 67:10-12). To have one's eyes so opened is to remove the "scales of darkness" from one's eyes (2 Ne. 30:6) and to be brought to "behold the marvelous
light of God" (Alma 26:3). It is to have the "power of the Spirit" rest so mightily upon one's eyes that the unseen world of spiritual matters becomes visible (D&C
76:11-12). Such was the experience of the brother of Jared, whose virtue and faith allowed his "eyes of understanding" to penetrate the veil (Ether 3).

See also: See My Face

Ezekiel

The promised destruction of "the great and abominable church" as "spoken by the mouth of Ezekiel the prophet" is referred to in an 1830 revelation. Sperry suggests
that while we may not know the exact words to which Doctrine and Covenants 29:21 refers, "the general effect could be as shown in Ezekiel 38:14-23" (DCC, 136).
The reference in the Doctrine and Covenants to "devouring fire" is similar to Ezekiel's reference to "an overflowing rain, and great hailstones, fire, and brimstone."
Ezekiel prophesied during a twenty-two year period from 592 B.C. to 570 B.C. and was one of the captives carried away by Nebuchadnezzar into Babylon (BD, 55).
His book of prophetic writings covers forty-eight chapters and provides great insight into latter-day happenings.

Welker wrote the following biographical sketch: "Ezekiel was bold, and at times even severe. He was relentless in his fight against sin.... He was zealous for
righteousness and moved by convictions too firm to be shaken. He was a man of keen vision, dramatic and intensely spiritual." (SVOT, 279.) Ezekiel was among "the
great and mighty ones" whom President Joseph F. Smith saw assembled in the spirit world in his vision of the redemption of the dead (D&C 138:38, 43).

See also: Stick of Ephraim

Ezra

A revelation received November 27, 1832, reminded those who have "apostatized" or "been cut off from the church" that they "shall not find an inheritance among the
saints of the Most High." It further mentioned that their lot shall be as that described in the Old Testament book of Ezra. (D&C 85:11-12; Ezra 2:61-62.) The fate of
those ancients who were found unfaithful was to be unable to find their names on God's "register," to be "polluted" and "put from the priesthood." In other words, they
would not find entrance into God's presence, for unhallowed and unworthy beings cannot abide such a glory (1 Ne. 10:21).

Ezra was a famous priest and scribe who authored the Old Testament book bearing his name, which covered the time period of about 536 B.C. to 457 B.C.. Along
with Nehemiah, he made "the book of the Law" available to everyone instead of restricting its reading to the priests. This was a major departure in Jewish religious life
and was hailed as "a new dispensation." (BD, 55-56.)

F
Faint

On several occasions the Lord has counseled his Saints to "pray always that ye may not faint" (D&C 75:11; 88:126; 101:81; 2 Ne. 32:9; Luke 18:1). This is essentially
counsel to not be weary in praying but to importune God fervently and consistently (see Alma 34:17-27). Those who pray without fainting do not lose hope or weaken
in their desire to communicate with Deity.

A common use of the word faint in its sense of becoming exhausted because of fatigue and even losing consciousness is found in the Word of Wisdom: the obedient are
promised they shall "walk and not faint" (D&C 89:20).

The counsel to "let not your hearts faint" is an admonition to not lose courage or become timid or cowardly in one's course or conviction (D&C 103:19; 124:75; 2 Ne.
17:4; Deut. 20:2; Isa. 7:4).

Fair As the Moon/Sun

See: Army with Banners

Faith

President Ezra Taft Benson noted: "Faith is the foundation upon which a godlike character is built. It is a prerequisite for all other virtues." (En., Nov. 1986, p. 45.)
"Every doctrine of the Church, every sermon that has been preached ... has to do with faith in God and repentance from sin," said Elder Rulon S. Wells (CR, Oct.
1933, p. 48). Indeed, we proclaim in our fourth article of faith that the first principle of the gospel is "faith in the Lord Jesus Christ."

The basic principle of faith permeates every page of prophecy and revelation in the Doctrine and Covenants, as well as every other book of holy writ. Parents are
specifically charged with theInfobase
                              responsibility of teaching
                                                Corp. their children to understand the doctrine of "faith in Christ the Son of the living God" (D&C 68:25).
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declared the Prophet Joseph, "comes by hearing the word of God, through the testimony of the servants of God; that testimony is always attended by the Spirit of
prophecy and revelation" (HC 3:379).
1933, p. 48). Indeed, we proclaim in our fourth article of faith that the first principle of the gospel is "faith in the Lord Jesus Christ."

The basic principle of faith permeates every page of prophecy and revelation in the Doctrine and Covenants, as well as every other book of holy writ. Parents are
specifically charged with the responsibility of teaching their children to understand the doctrine of "faith in Christ the Son of the living God" (D&C 68:25). "Faith,"
declared the Prophet Joseph, "comes by hearing the word of God, through the testimony of the servants of God; that testimony is always attended by the Spirit of
prophecy and revelation" (HC 3:379).

Elder James E. Talmage provided the following explanation of faith: "The predominating sense in which the term faith is used throughout the scriptures is that of full
confidence and trust in the being, purpose, and words of God. Such trust, if implicit, will remove all doubt concerning things accomplished or promised of God, even
though such things be not apparent to or explicable by the ordinary senses of mortality; hence arises the definition of faith given by Paul: 'Now faith is the substance [i.e.,
confidence or assurance] of things hoped for, the evidence [i.e., the demonstration or proof] of things not seen.'" (AF, 96; italics added; see Heb. 11:1.)

"Faith is not a substitute for truth," said President Hugh B. Brown, "but a pathway to truth" (CR, Oct. 1969, p. 107).

"The terms faith and belief are sometimes regarded as synonyms: nevertheless each of them has a specific meaning in our language.... Belief, in one of its accepted
senses, may consist in a merely intellectual assent, while faith implies such confidence and conviction as will impel to action. ï¿½ Belief is in a sense passive, an
agreement of acceptance only; faith is active and positive, embracing such reliance and confidence as will lead to works. Faith in Christ comprises belief in Him,
combined with trust in Him. One cannot have faith without belief; yet he may believe and still lack faith. Faith is vivified, vitalized, living belief." (AF, 96-97; italics
added.)

In reminding Latter-day Saints of their obligation to declare the divine message of the gospel, President Ezra Taft Benson stated: "Our main task is to declare the gospel
and do it effectively. We are not obligated to answer every objection. Every man eventually is backed up to the wall of faith, and there he must make his stand." (CR,
Apr. 1975, p. 95.) "Faith," said Elder Howard W. Hunter, "is the element that builds the bridge in the absence of concrete evidence" (CR, Apr. 1975, p. 57; see also
Heb. 11:1; Alma 32:21).

Faithfulness Upon His Loins

All who assemble upon the "land of Zion" should "take righteousness in [their] hands and faithfulness upon [their] loins" (D&C 63:36-37; italics added). Smith and
Sjodahl offer the following explanation of this phrase: "The Israelites, when fleeing from Egypt, ate the paschal lamb, their loins girdled and their staffs in hand. (Ex.
12:11.) The Saints in their exodus, should also be prepared, but righteousness must be their 'staff,' and faithfulness their 'girdle.' No one should go to Zion unless so
equipped." (SS, 381.)

Although this has specific application to those who are ultimately to inherit the land of Missouri-the site designated as the land of Zion (D&C 57: 1-3)-the principle
applies to all lands upon which the Saints of Zion dwell.

Fall the

Upon placing our first parents, Adam and Eve, in the Garden of Eden, the Lord issued several directives. Among these were two that stood in apparent opposition to
each other: (1) "Be fruitful, and multiply, and replenish the earth" (Gen. 1:28), and (2) don't partake of the "tree of the knowledge of good and evil" (Gen. 2:17).

At the time of their placement in the garden, Adam and Eve were in an immortal state; that is, they were not subject to death. Their bodies were "quickened by the
spirit," for blood-the life-giving substance of mortal man -was not yet flowing in their veins (MOD, 362-64). Their Edenic status included the following conditions: (1)
they were not subject to death (2 Ne. 2:22; Moses 3:15-17); (2) they enjoyed the presence of God (Gen. 3; Moses 4); (3) they had no posterity (2 Ne. 2:23); and (4)
they had no knowledge of good and evil (Moses 5:11).

Because "he knew not the mind of God" and "sought to destroy the world," Satan beguiled mother Eve, who in turn enticed Adam (Moses 4:6-12). They partook of
the "forbidden fruit," introducing mortality into their bodies and becoming separated from God's presence, thus becoming subject to both temporal and spiritual death
(Alma 42:7). That this transgression was a necessary part of the eternal plan of progression is evidenced in several scriptural statements: "And now, behold, if Adam
had not transgressed ... all things which were created must have remained in the same state in which they were after they were created....And they would have had no
children.... having no joy ï¿½, doing no good.ï¿½ Adam fell that men might be; and men are, that they might have joy." (2 Ne. 2:22-25.)

Both Adam and Eve rejoiced in the decision they had made, for, said Eve: "Were it not for our transgression we never should have had seed, and never should have
known good and evil, and the joy of our redemption, and the eternal life which God giveth unto all the obedient" (Moses 5:11).

Though we may not fully understand all facets of the Fall, it should be kept in mind that "all things have been done in the wisdom of him who knoweth all things" (2 Ne.
2:24; DS 1:109-11). President Joseph Fielding Smith reminds us that "in no other commandment the Lord ever gave to man, did he say: 'ï¿½nevertheless, thou mayest
choose for thyself.'" Thus, he refers to the violation of the commandment as a "transgression" rather than a "sin." (DS 1:114-15; see also D&C 29:40-41.) In like
fashion, Elder Marion G. Romney said: "I do not look upon Adam's action as sin. I think it was a deliberate act of free agency." (LTG, 251.)

Brigham Young's encapsulating statement on this subject is worth pondering: "In my fullest belief, it was the design of the Lord that Adam should partake of the
forbidden fruit, and I believe that Adam knew all about it before he came to this earth. I believe there was no other way leading to thrones and dominions only for him
to transgress, or take that position which transgression alone could place man in, to descend below all things, that they might ascend to thrones, principalities, and
powers; for they could not ascend to that eminence without first descending, nor upon any other principle." (JD 2:302.)

The results of the Fall accruing to mankind are the inheritance of the seeds of death-corruptible flesh-and being denied immediate access to the presence of God (Alma
42:7; 1 Cor. 15:21-22; AF, 52-73). Both of these consequences, of course, are redeemable through the atonement of Christ (Articles of Faith 1:3).

See also: Adam; Atonement; Eve; Fallen Man; First Death; Forbidden Fruit; Garden of Eden

Fallen Man

King Benjamin taught that "the natural man is an enemy to God" (Mosiah 3:19). Some have interpreted that statement to mean that man is inherently inclined to evil by
nature. However, in the same scripture just cited, Benjamin adds the qualifying statement that one is an enemy to God "unless he yields to the enticings of the Holy
Spirit." Elder Marion G. Romney pointed out that one becomes an enemy to God "when he rejects the promptings of the Spirit and follows the lusts of the flesh. But he
is not an enemy to God when he follows the promptings of the Spirit." (IE, June 1964, p. 506.)

President Brigham Young observed: "It is fully proved in all the revelations that God has ever given to mankind that they naturally love and admire righteousness, justice
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and truth more than they do evil. It is, however, universally received by professors of religion as Scriptural doctrine that man is naturally opposed to    God. This
so.ï¿½ When we do an evil, we do it in opposition to the promptings of the Spirit of Truth that is within us. Man, the noblest work of God, was in his creation designed
for endless duration, for which the love of all good was incorporated in his nature. It was never designed that he should naturally do and love evil.ï¿½ I hold that it is
Spirit." Elder Marion G. Romney pointed out that one becomes an enemy to God "when he rejects the promptings of the Spirit and follows the lusts of the flesh. But he
is not an enemy to God when he follows the promptings of the Spirit." (IE, June 1964, p. 506.)

President Brigham Young observed: "It is fully proved in all the revelations that God has ever given to mankind that they naturally love and admire righteousness, justice
and truth more than they do evil. It is, however, universally received by professors of religion as Scriptural doctrine that man is naturally opposed to God. This is not
so.ï¿½ When we do an evil, we do it in opposition to the promptings of the Spirit of Truth that is within us. Man, the noblest work of God, was in his creation designed
for endless duration, for which the love of all good was incorporated in his nature. It was never designed that he should naturally do and love evil.ï¿½ I hold that it is
easier to do right than wrong." (JD 9:305.)

Thus, fallen man (D&C 20:20) is one who has fallen from the higher plane and has become blind to the divine nature and inherent desire for righteousness bequeathed
by God. To become "carnal, sensual, and devilish, by nature" (Alma 42:10) is to reap the natural consequences of disobedience. President Spencer W. Kimball noted:
"The 'natural man' is the 'earthy man' who has allowed rude animal passions to overshadow his spiritual inclination" (En., Nov. 1974, p. 112).

Fallen People

In addition to the testimony it provides for Jesus Christ (1 Ne. 6:4:2 Ne. 25:18-30), and the marvelous gospel teachings it contains, the Book of Mormon "contains a
record of a fallen people" (D&C 20:9). These people lived in civilizations that existed in the ancient Americas; they were brought to these lands by the hand of God and
later destroyed because they rejected God and turned to evil (see Ether 13:20-22; 15:19; Moroni 9).

These fallen people include the Jaredites, a group that originated at the time of the tower of Babel (Ether 1:33), and the Nephites, a group that came to the Americas
from Jerusalem about 600 B.C. (1 Ne. 1). Intermingled with the Nephites was a people popularly known as the Mulekites but described in the Book of Mormon as
the people of Zarahemla (Omni 1:1-19; Mosiah 25:13). These people were descendants and followers of Mulek, a son of the Jewish king Zedekiah (Mosiah 25:2; Hel.
6:10; 8:21).

See also: Nephites

False Brethren

The Lord intimated that Joseph Smith should be "in perils among false brethren" (D&C 122:5). These are they who feign friendship or loyalty to people or causes but
secretly plot against them. They are as Judas who broke bread with the Savior yet secretly sold him for silver (Matt. 26:20-25, 47-50; Mark 14:10-11).

False Spirits

The term false spirits is used only in Doctrine and Covenants 50:2. "There are many spirits gone out into the world, and the false spirits are giving revelations as well as
the Spirit of the Lord," declared Brigham Young (JD 3:44). These false spirits appear to be equated with those spirits who followed Lucifer in rebelling against God and
all that is good (D&C 29:36-38). However, Lucifer's forces of false spirits are further augmented by "false brethren" (D&C 122:5; 2 Cor. 11:26), who are not true and
faithful in keeping the commandments and their covenants.

In addition there are other men in the flesh, such as "false teachers" (2 Ne. 28:12), "false prophets" (Matt. 7:15), and even "false Christs" (Matt. 24:24) who supplement
the ranks of false spirits.

It was revealed to Brigham Young that "in proportion to the spread of the Gospel among the nations of the earth, so would the power of Satan rise...; if the people did
not receive the spirit of revelation that God had sent for the salvation of the world, they would receive false spirits, and would have revelation" from the powers of
darkness (JD 13:280-81).

See also: Devils: False Brethren: Hosts of Hell; Sons of Perdition; Third Part of the Hosts of Heaven

Far West Missouri

"Let the city, Far West, be a holy and consecrated land unto me," said the Lord in an 1838 revelation (D&C 115:7). This city had been laid out near the center of
Caldwell County, which was established in December 1836. It was northeast of Jackson and Clay counties, from whence the Saints had been either driven or asked to
leave.

For a brief time, Far West became the headquarters of the beleaguered Church. Between March and July of 1838, seven revelations found in the Doctrine and
Covenants were received within its borders (D&C 113; 114: 115; 117; 118; 119; 120). A temple site was dedicated, with the cornerstone being laid according to
revelatory dictum on July 4, 1838 (D&C 115:8-10).

In like fashion, on April 26, 1839, a meeting of the Twelve Apostles took place at this site and fulfilled two divine decrees which their enemies had vowed would be
impossible to do inasmuch as "no 'Mormon' would be permitted to be in the state" (D&C 115:11; 118:4-5: HC 3:336-39). The reason for such misplaced confidence
by these enemies of the Church was that Far West had been ransacked and ravished in November 1838. The Prophet and other leaders had been incarcerated, and
the flock had fled to Illinois or been scattered by the mobocratic wolves. Joseph and Hyrum Smith and several others had been ordered publicly executed in the town
square at Far West by the commanding general of the state militia.

To the everlasting credit of Brigadier General Alexander W. Doniphan, the lives of these noble men were spared. He refused to carry out the order, calling it "cold
blooded murder," and threatened to hold the general who issued the order "responsible before an earthly tribunal" if such an order was carried out. (HC 3:187-99.)

Farm This

In August 1831, the Lord counseled his disciples who dwelt on "this farm" to arrange their temporal concerns in order to be free to travel to Missouri (D&C 63:38-
39). The farm mentioned is probably the Isaac Morley farm located in Kirtland, Ohio (see D&C 64:20).

Smith and Sjodahl offer the following commentary: "Among the prominent men who in the early days of the Church joined its ranks at Kirtland, was Isaac Morley.
Previous to that time, he was one of the leaders of a society that practiced communistic principles and was sometimes called the 'Morley Family', because a number
were living on his farm. He was ordained to the ministry at the same time as Sidney Rigdon, Lyman Wight, and Edward Partridge, by the brethren who passed through
Kirtland on their Indian mission, and the newly baptized Saints in Kirtland and vicinity were left to their care. He passed through the many storms that swept over the
Church and cast his lot with the Saints in Utah." (SS, 307.)
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See also: Morley, Isaac

Fasting
Previous to that time, he was one of the leaders of a society that practiced communistic principles and was sometimes called the 'Morley Family', because a number
were living on his farm. He was ordained to the ministry at the same time as Sidney Rigdon, Lyman Wight, and Edward Partridge, by the brethren who passed through
Kirtland on their Indian mission, and the newly baptized Saints in Kirtland and vicinity were left to their care. He passed through the many storms that swept over the
Church and cast his lot with the Saints in Utah." (SS, 307.)

See also: Morley, Isaac

Fasting

In 1832, the Lord declared, "I give unto you a commandment that ye shall continue in prayer and fasting from this time forth" (D&C 88:76). The principle of fasting has
existed on this planet from the time of Adam, and the Lord was here reemphasizing an eternal source of spiritual strength.

The term fasting is equated with "rejoicing" by the Lord, when applied to Sabbath day activities; in that sense, fasting may not mean abstaining from food and drink,
although abstinence from activities pursued the other six days of the week is expected (D&C 59:13-14). This abstinence must be coupled with mighty prayer to make
the fasting complete (3 Ne. 27:1). "To make a fast most fruitful," said President Ezra Taft Benson, "it should be coupled with prayer and meditation; physical work
should be held to a minimum, and it's a blessing if one can ponder on the scriptures and the reason for the fast" (En., Nov. 1974, p. 67).

Some of the benefits accruing from fasting are gaining and strengthening a testimony (Alma 5:45-46); receiving revelation and the spirit of prophecy (Alma 17:3);
eliminating contention (4 Ne. 1:12-13); gaining power to resist temptation (1 Cor. 7:5); and healing the afflicted (Mark 9:17-29). According to Isaiah, a proper fast is
not merely going through the motions of bowing one's head and abstaining from food: it requires one "to loose the bands of wickedness, to undo the heavy burdens [of
self and others], and to let the oppressed go free, and that ye break every yoke" (Isa. 58:5-6). "The greatest of all benefits" from fasting, said President David O.
McKay, "is the spiritual strength derived by the subjection of physical appetite to the will of the individual" (CR, Oct. 1974, p. 19).

A monthly fast day is observed by the Saints of God. Brigham Young credited Joseph Smith with starting this procedure in Kirtland. The Prophet determined that the
money or commodities saved by fasting one day a month should be contributed to the poor. It was not regularly practiced until about 1852, however, when the first
Thursday of each month was set aside as a day of sacrifice. This continued until 1896, when the First Presidency changed the day from Thursday to the first Sunday of
the month. (CR, Nov. 1974, pp. 17-19.) Accordingly, on this day, "Proper observance of the monthly fast consists of going without food and drink for two
consecutive meals, attending the fast and testimony meeting, and making a generous offering to the bishop for the care of those in need. 'Without drink' applies to water
as well as other liquids. A minimum offering is defined as the equivalent of the value of two meals." (NE, Sept. 1971, p. 18; italics added.)

Father the

"Our Father in Heaven begat all the spirits that ever were, or ever will be, upon this earth," declared Brigham Young (JD 1:50). Just as Adam is the common father of
all who have gained a tabernacle of flesh by living on this earth, so God is the common Father of our pre-earth spirit tabernacles (Heb. 12:9; D&C 93:23).

Of all the titles by which God might have chosen to be known, the fact that he has instructed us to address him as "Father" should underscore the reverence in which
this name should be contemplated and uttered (Matt. 6:9). "After this manner therefore pray ye; Our Father who art in heaven, hallowed be thy name" (3 Ne. 13:9;
italics added).

See also: Elohim; God; Lord

Father (Jesus)

In speaking to the brother of Jared, the Savior declared: "Behold, I am Jesus Christ. I am the Father and the Son." (Ether 3:14.) The implication of Christ's role as
"Father" is found throughout the Doctrine and Covenants (see 9:1; 25:1; 34:3; 50:41; 121:7).

The First Presidency and the Twelve have declared: "Jesus Christ is not the Father of the spirits who have taken or yet shall take bodies upon this earth, for He is one
of them. He is The Son, as they are sons and daughters of Elohim." (MFP, 5:34.) However, Jesus is the "Father" in three very distinct ways: (1) As the Creator of this
earth, "he is very properly called the Eternal Father of heaven and earth" (MFP 5:27; Ether 4:7; Alma 11:38-39; Mosiah 15:1-4; Isa. 9:6; 2 Ne. 19:6).

(2) He is the "Father" of all who abide in his gospel and become heirs of eternal life in his kingdom (MFP 5:27-31). This concept is illustrated in the words of an ancient
prophet: "And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath
spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his
daughters" (Mosiah 5:7; italics added; see also 15: 10-13; D&C 39:4; 45:8; Matt. 13:38; 1 John 3:8-10).

(3) The third sense in which Jesus is the "Father" is by divine investiture of authority. A doctrinal exposition proclaimed: "In all His dealings with the human family Jesus
the Son has represented and yet represents Elohim His Father in power and authority" (MFP 5:31-34). He is fully empowered to speak and act for the Father. "I and
my Father are one," proclaimed this divine Son (John 10:30; see also 17:22; D&C 50:43; 3 Ne. 20:35; 28:10).

See also: Jesus Christ

Father of All

Because of his unique position as the first man and first flesh on the earth, Adam is the father of all men who have inhabited this earth in tabernacles of flesh (D&C
27:11: Moses 3:7). All mankind have descended from our first parents, father Adam and his wife, mother Eve (1 Ne. 5:11).

See also: Adam

Fatness of the Earth

See: Feast of Fat Things

Fayette New York

The Prophet penned the following entry in his journal in the spring of 1829: "Shortly after commencing to translate, I became acquainted with Mr. Peter Whitmer, of
Fayette, Seneca county, New York, and also with some of his family. In the beginning of the month of June, his son, David Whitmer, came to the place where we were
residing,
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until we should finish the work. It was arranged that we should have our board free of charge, and the assistance of one of his brothers to write for me, and also his
own assistance when convenient. Having much need of such timely aid in an undertaking so arduous, and being informed that the people in the neighborhood of the
Whitmers were anxiously awaiting the opportunity to inquire into these things, we accepted the invitation, and accompanied Mr. Whitmer to his father's house, and
Fayette New York

The Prophet penned the following entry in his journal in the spring of 1829: "Shortly after commencing to translate, I became acquainted with Mr. Peter Whitmer, of
Fayette, Seneca county, New York, and also with some of his family. In the beginning of the month of June, his son, David Whitmer, came to the place where we were
residing, and brought with him a two-horse wagon, for the purpose of having us [Joseph and Oliver Cowdery] accompany him to his father's place, and there remain
until we should finish the work. It was arranged that we should have our board free of charge, and the assistance of one of his brothers to write for me, and also his
own assistance when convenient. Having much need of such timely aid in an undertaking so arduous, and being informed that the people in the neighborhood of the
Whitmers were anxiously awaiting the opportunity to inquire into these things, we accepted the invitation, and accompanied Mr. Whitmer to his father's house, and
there resided until the translation was finished and the copyright secured." (HC 1:48-49.)

Not only was the translation of the Book of Mormon completed at Fayette, but it was also here that the heavenly messenger Moroni showed the Three Witnesses the
plates from which the record was translated, and the voice of God was heard bearing witness as to their authenticity. On April 6, 1830, the "kingdom" destined to
"consume" all other kingdoms was organized at Fayette (Dan. 2:44; D&C 38:9). Two months later, the first conference of this fledgling kingdom convened at the same
location. Between June 1829 and January 1831, twenty of the revelations found in the Doctrine and Covenants were received within the borders of Fayette (D&C 14-
18; 20-21; 28-40). In obedience to the Lord's wishes (D&C 37:1), the Prophet moved the headquarters of the Church to Ohio in January 1831, and Fayette receded
into the pages of history.

See also: Wilderness of Fayette, Seneca County

Fear God

"Fear God, and give glory to him" is the divine injunction to all mankind (D&C 88:104; 133:38). Speaking of the relationship between reverence and fear of God, Elder
M. Russell Ballard has given us the following insights: "The root word revere also implies an element of fear. Thus reverence might be understood to mean an attitude of
profound respect and love with a desire to honor and show gratitude, with a fear of breaking faith or offending." (En., May 1988, p. 57.)

Those who do not "fear God" are described as not keeping the commandments, building up churches to get gain, doing wicked acts, and building up the kingdom of the
devil (D&C 10:56). The Psalmist wrote, "The fear of the Lord is the beginning of wisdom" (Ps. 111:10); and another Old Testament writer said, "Let us hear the
conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man" (Eccl. 12:13).

To "fear God," in the context of these scriptural admonitions, is to render him obedience, to reverence him and hold him in sacred awe. More important, however, is
that when we "fear God" we love him with all our heart, might, mind, and strength (D&C 59:5; Matt. 22:36-38). The Lord delights to honor those who "fear" (love)
him: "Great shall be their reward and eternal shall be their glory" (D&C 76:6).

Feast of Fat Things

In 1831, the Lord spoke of "a feast of fat things" (D&C 58:8). Sperry described the meaning thereof as follows: "The language here is both figurative and literal in its
application. The feast prepared represents the restored Gospel or the Church in the latter days. (Cf. 2 Ne. 32:3.) The 'fat things' and 'wine on the lees' were to the
ancient Hebrews a representation of prosperity ...; at the feast [they] are ... a representation of the offering of rich things of the Gospel at the Lord's table. Nor do they
by any means exclude the notion that those who partake thereof will experience literal prosperity in their basket and in their store. The feast thus explained would come
in the latter days as foretold by the prophets.... It would indeed be a supper of the house of the Lord, well prepared ... and intended for the humble, poor, and contrite
of heart, but nevertheless one to which all nations would be invited. The first invited would be the rich, the learned, the wise, and the noble." (DCC, 237-38.)

President Joseph Fielding Smith has further clarified that the invitation to the feast "is to be given first to the rich and learned, the wise and noble-classes who do not
readily embrace the Gospel and then in the day of his power, the poor, the lame, and the blind, and the deaf, should come in unto the marriage of the Lamb. In this
manner the parable of the great supper (Luke 14) will be fulfilled." (CHMR 1:212.) "Feast upon that which perisheth not, neither can be corrupted, and let your soul
delight in fatness," declared the prophet Jacob (2 Ne. 9:51). His brother Nephi admonished all to "feast upon the word of Christ" (2 Ne. 31:20:2 Ne. 32:3).

See also: Good of the Land of Zion; Supper of the House of the Lord; Wine on the Lees

Feeble Knees

See: Hands Which Hang Down

Feel

The word feel can mean "to experience a physical sensation" such as described in the revelation on how to discern true messengers sent by God from those sent by the
devil, whose purpose is to deceive (D&C 129:4-8). Further, selected individuals were invited to physically feel the nail prints in the body of the resurrected Redeemer
(Luke 24:39: John 20:26-28; 3 Ne. 11:14-15; 18:25).

There is another type of feeling that can surpass any physical sensation one may have had. This is a spiritual sensation of Spirit speaking to spirit. It is an inner, intuitive
or revelatory experience whereby one comes to know or understand something with great power. The Lord promised that when we study and pray about something
that is true or correct we shall "feel that it is right" (D&C 9:8). However, this requires that one be in tune with the Spirit, for sin and neglect can corrode celestial
channels of communication. The prophet Nephi noted that his wayward brothers "were past feeling, that [they] could not feel [God's] words" (1 Nephi 17:45).

Finally, to "feel after" someone or something is to grope or diligently search for the desired subject or object (D&C 101:8; 112:13).

See also: Bosom Shall Burn; Revelation; Speak Peace to Your Mind; Still Small Voice

Feet

See: Cleanse Your Feet by Water; Feet Shod with the Preparation of the Gospel of Peace: Footstool; Ordinance of the Washing of Feet; Shake Off the Dust of Thy
Feet; Under His Feet; Wash Thy Feet as a Testimony

Feet Shod With the Preparation of the Gospel of Peace

What may appear to be the most insignificant components of a soldier's battle gear are his shoes. Yet, without adequate shoes to bear up the weight of the body, all the
armament
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shod. Such shoes are called "the preparation of the gospel of peace" (D&C 27:16: Eph. 6:15).

"The feet," said President Harold B. Lee, "typify the course you chart in the journey of life .ï¿½ your goals or objectives" (SHP, 331-34). If one's feet are kept on that
Feet Shod With the Preparation of the Gospel of Peace

What may appear to be the most insignificant components of a soldier's battle gear are his shoes. Yet, without adequate shoes to bear up the weight of the body, all the
armament and weaponry will lose their effectiveness. Thus, the Lord suggested that part of our spiritual armament should be the spiritual sandals with which our feet are
shod. Such shoes are called "the preparation of the gospel of peace" (D&C 27:16: Eph. 6:15).

"The feet," said President Harold B. Lee, "typify the course you chart in the journey of life .ï¿½ your goals or objectives" (SHP, 331-34). If one's feet are kept on that
narrow path that leads to the "strait gate," then eternal life will be found (3 Ne. 14:13-14; see also 1 Ne. 8:20). President Spencer W. Kimball has said that strait is "not
the shortest distance between two points. Strait means hard, difficult, exacting, that kind of a gate." (DSY, 1973, p. 265.)

The "gospel of peace" is the plan of life which the Savior gave to us, his teachings and ordinances which, if obeyed, bring unspeakable joy and peace to our minds
(John 14:27; 1 Ne. 8:10-12; Hel. 5:44; D&C 6:23). If the world would accept and live these teachings and ordinances, peace would reign supreme on the earth (see 4
Ne. 1: 15-17).

Feigned Words

The Lord speaks of cursing those who "have broken the covenant through covetousness, and with reigned words" (D&C 104:4). Although this refers specifically to
those who broke their covenants in the United Order at Kirtland, the principle applies to any who pronounce their agreement and loyalty to covenants and promises
with feigned (pretended, insincere, or false) words. Such will bring down a cursing upon their heads.

In this respect it would be well to consider the words of Jesus Christ in an 1831 revelation: "Wherefore, let all men beware how they take my name in their lips-For
behold, verily I say, that many there be who are under this condemnation, who use the name of the Lord, and use it in vain, having not authority." (D&C 63:61-62.)

See also: Hypocrisy; Liars

Felicity

The word felicity is only found once in all of scripture (D&C 77:3). Webster states that it means "the quality or state of being happy," especially experiencing great
happiness.

Fetters of Hell

The Prophet Joseph wrote of the weight of the world's iniquity and said that it is as "an iron yoke, it is a strong band; they are the very handcuffs, and chains, and
shackles, and fetters of hell" (D&C 123:8). This is the only use of this description in all of scripture. Fetters are things, such as chains and shackles, that restrain
movement (Judg. 16:21; 2 Kgs. 25:7; Mark 5:4). The fetters of hell are those shackles of sin that bind one to Satan himself.

One's movement to higher orders is thus restricted by such fetters, for no unclean thing can dwell in the presence of holy beings (1 Ne. 10:21; Moses 6:57).

See also: Chains of Darkness

Field Is White Already to Harvest

The Lord's observation that "the field is white already to harvest" is found frequently in early sections of the Doctrine and Covenants (4:4; 6:3; 11:3; 14:3; 31:4; 33:3,
7). Jesus used the same symbolic language in a discussion with his disciples in Samaria. He reminded them that though the time for the harvest of wheat was yet four
months distant, the harvest of souls was imminent (John 4:31-42).

One knows when wheat is ripe because of the white appearance of the fields. The Lord has declared that this same condition now prevails where the human harvest of
souls is concerned.

See also: Earth Is Ripe; Ripe; Sheaves; Stubble; Thrust in His Sickle; Wheat

Fiery Darts

The phrase fiery darts of the adversary is found once in Doctrine and Covenants 3:8 and once in the Book of Mormon (1 Ne. 15:24). Similarly, the phrase fiery darts
of the wicked is found in two books of scripture (D&C 27:17; Eph. 6:16).

"Fiery darts" have reference to the burning arrows used in ancient warfare. Arrows were dipped in pitch and lighted before being shot from the archer's bow. Effective
use of one's shield was necessary in order to avoid being struck with such "fiery darts." In similar fashion, the hosts of hell send forth their fiery darts of wickedness,
which can only be warded off through the effective use of one's shield of faith.

Fifth Angel or Trump

A series of trumps, sounded by seven angels, will usher in significant world events surrounding the millennial era (D&C 88:98-110; Rev. 8:2). The fifth trump, sounded
by the fifth angel, signifies the committing of the "everlasting gospel" to "all nations, kindreds, tongues, and people" (D&C 88:103).

The description of this particular angel's mission sounds very much like that which has been ascribed to the keeper of "the stick of Ephraim," Moroni (D&C 27:5;
133:36; Rev. 14:6-7; JD 14:257-59). However, Elder Bruce R. McConkie suggested that the angel flying through the midst of heaven with the everlasting gospel may
be a composite angel, or group of angels, which includes Moroni (DNTC 3:527-31).

See also: Angel Flying Through the Midst of Heaven; Moroni

Fig Tree

The fig is a commonplace and highly prized food commodity in Palestine; therefore, it is not surprising that the Lord used it to symbolically represent principles he was
teaching both in the New Testament and in the Doctrine and Covenants. For example, the falling of a fig from its tree is dramatically used to represent the falling of the
stars from the heavens prior to the Second Coming (D&C 88:87). The parable of the fig tree is spoken of twice in the Doctrine and Covenants (35:16; 45:34-39). The
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                                         began to shoot forth its leaves, we would know that his coming was nigh.                                    Page 163 / 371

Of this parable, Elder Melvin J. Ballard said: "One characteristic of a fig tree is that it does not put forth its leaves until relatively late in the year, long after most of the
The fig is a commonplace and highly prized food commodity in Palestine; therefore, it is not surprising that the Lord used it to symbolically represent principles he was
teaching both in the New Testament and in the Doctrine and Covenants. For example, the falling of a fig from its tree is dramatically used to represent the falling of the
stars from the heavens prior to the Second Coming (D&C 88:87). The parable of the fig tree is spoken of twice in the Doctrine and Covenants (35:16; 45:34-39). The
Savior indicated that when the fig tree began to shoot forth its leaves, we would know that his coming was nigh.

Of this parable, Elder Melvin J. Ballard said: "One characteristic of a fig tree is that it does not put forth its leaves until relatively late in the year, long after most of the
trees are in full leaf. The Savior used this feature in a parable concerning his second coming. Although the world will not know the day nor the hour of his coming, we
should observe the signs of the times, for when the fig tree puts forth its leaves, we know that summer is nigh. In other words, when the signs of the second coming
begin to be made manifest, we know that the second coming is nigh or near at hand." (CR, Oct. 1923, p. 32.) The parable is mentioned in the New Testament and also
the Pearl of Great Price (Matt. 24:32-33; Mark 13:28-29; Luke 21:29-31; JS-M 1:38-43).

Filthy

To be filthy is to be spiritually unclean, to be unable to stand in the presence of God with a clear conscience and spotless raiment. Those who willingly seek to sin,
whose desires are carnal, sensual, and devilish, "cannot be sanctified by law, neither by mercy, justice, nor judgment. Therefore, they must remain filthy still." (D&C
88:35.) The filthy "cannot dwell in the kingdom of God .ï¿½ wherefore there must needs be a place of filthiness prepared for that which is filthy" (1 Ne. 15:3334).

See also: Garments Spotted with the Flesh; Uncleanness

Fire

The world was once destroyed by water (Gen. 6-8). The next total destruction of the wicked will be by other means and elements, including fire (D&C 29:21; 45:41,
50, 57; 64:23-24; 133:41; JD 19:192). "As pertaining to the righteous, the term fire is used to indicate a purifying, cleansing agent, but where the wicked are concerned
it is used to signify destruction and the severity of eternal torment" (MD, 279).

Joseph Smith taught that "some shall rise to the everlasting burnings of God; for God dwells in everlasting burnings, and some shall rise to the damnation of their own
filthiness, which is as exquisite a torment as the lake of fire and brimstone" (TPJS, 361; italics added). The Lord's appeal for us to "come forth out of the fire" (D&C
36:6) has reference to that unquenchable fire to which the wicked are consigned.

The very eyes of the Savior are described "as a flame of fire" (D&C 110:3), and he and the Twelve Apostles shall appear "in a pillar of fire" at the Second Coming
(D&C 29:12). The righteous will meet the Savior in the brightness of his glory (D&C 65:5) and ultimately join him in God's "everlasting burnings," basking in the rays of
celestial light.

See also: Baptism of Fire; Blazing Throne of God; Burn; Cloven Tongues as of Fire; Ezekiel; Lake of Fire and Brimstone; Pillar of Fire; Presence of the Lord Shall Be
as the Melting Fire; Refiner's Fire; Sea of Glass and Fire; Unquenchable Fire; Vengeance of Eternal Fire

Firmament

All references to the firmament in the Doctrine and Covenants are found in section 76 (D&C 76:70, 71, 81, 109). The firmament is the arch of the sky, or the heavens,
in which heavenly bodies appear, such as the stars.

See also: Heaven

First Angel

John the Revelator saw seven angels stand before God and receive seven trumpets (Rev. 8:2). The successive sounding of these trumpets was to reveal significant
events in the world's history. Joseph Smith's "Olive Leaf" also spoke of seven angels who would usher in significant events with the sound of their trumps (D&C 88:98-
110).

The first angel will signal the resurrection of the first fruits at Christ's coming and will later "reveal the secret acts of men, and the mighty works of God in the first
thousand years" of earth's history (D&C 88:98, 108). This angel's identity is presently unknown.

See also: First Thousand Years, Trump of the Angel of God

First Caught Up to Meet Him

See: First Fruits; Lifted Up

First Death

The "first death," which was suffered by Adam and Eve upon their banishment from the Garden of Eden, is described by Alma as being "cut off both temporally and
spiritually from the presence of the Lord" (D&C 29:41; Alma 42:7-11). The parents of the human race were not the first to suffer such a "death," for it had been
previously decreed for Lucifer and those spirits who chose to follow him in rebelling against righteousness (D&C 29:36-37; Rev. 12:7-9; 2 Ne. 2:17-18).

President Joseph Fielding Smith said this "death ... has passed upon all men who have remained unrepentant and who have not received the gospel. Those who have
suffered the first spiritual death or departure, which is a shutting out from the presence of God, have the privilege of being redeemed from this death through obedience
to the principles of the gospel. Through baptism and confirmation they are born again and thus come back into spiritual life, and through their continued obedience to
the end, they shall be made partakers of the blessings of eternal life in the celestial kingdom of God." (DS 2:222-23; italics added.)

See also: Born of Me; Fall: Garden of Eden; Spiritually Dead

First Elder

The Lord himself called Joseph Smith to be an "apostle" and the "first elder" of the Church. This was the presiding position at the time the Church was organized on
April 6, 1830 (D&C 20:2; HC 1:75-78). Joseph's "authority ... originated in the Apostleship; and as he was the first Apostle, by virtue of that authority he presided in
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                                           1:258). The title "first elder" literally meant the "first President" of the Church (DS 1:212).          Page 164 / 371

First Fruits
First Elder

The Lord himself called Joseph Smith to be an "apostle" and the "first elder" of the Church. This was the presiding position at the time the Church was organized on
April 6, 1830 (D&C 20:2; HC 1:75-78). Joseph's "authority ... originated in the Apostleship; and as he was the first Apostle, by virtue of that authority he presided in
every place where there were Saints" (GT 1:258). The title "first elder" literally meant the "first President" of the Church (DS 1:212).

First Fruits

The "first fruits" who are spoken of as meeting the Savior at his return to usher in the Millennium are they who are worthy of the first resurrection and are heirs to
celestial salvation (D&C 88:96-98).

Elder Orson Pratt described this event in the following words: "The face of the Lord will be unveiled, and those who are alive will be quickened, and they will be caught
up; and the Saints who are in their graves will come forth and be caught up, together with those who are quickened, and they will be taken into the heavens into the
midst of those celestial beings who will make their appearance at that time. These are the ones who are the first fruits at the time of His coming." (JD 16:328; italics
added.)

To refer to the celestial Saints as first fruits is symbolic of a practice of the Mosaic code. Anciently the Israelites offered the first fruits of their fields as a consecrated
sacrifice to God (Ex. 23:19; 34:26).

Christ himself is referred to as "the firstfruits unto God" (2 Ne. 2:9), which is most appropriate in light of the total consecration of his life to his holy Father. It is also
significant that the Firstborn Son of God should be called the first-fruits, because the firstborn sons of Israel were to be consecrated to God's service (Ex. 22:29).

See also: First Resurrection; Lifted Up; Trump of the Angel of God

First Man

"The first man," Paul declared, "is of the earth, earthy" (1 Cor. 15:47; D&C 128:14). Adam was the first man on this earth (Moses 1:34). His mortal body was created
from the "dust" of this earth or those elements that belong to this particular planet (Gen. 2:7; Moses 3:7; Alma 42:2; D&C 77:12). Upon his death, his body returned to
the "ground" from whence it came (Gen. 3:19; Moses 4:25).

The posterity of Adam-mortal mankind-is likewise "earthy," having been created from the "dust" of this earth and being subject to return to the "ground" at death
(Moses 6:59). Thus, in a broader sense, the "first man," as used in Doctrine and Covenants 128:14, could refer to the body of earthly mortality; the telestial tabernacle
of clay possessed by all who will ever dwell on this planet in the flesh. This "man" will be supplanted by the "second man," whose body will be of a resurrected,
heavenly substance.

See also: Adam; Dust of the Earth; Earthy

First Preacher

The Lord's proclamation that Oliver Cowdery was to be the "first preacher of this church" (D&C 21:12) is not his designation as the presiding elder, for the Prophet
Joseph was the "first elder" and Oliver the "second elder" (D&C 20:1-3). The meaning of "first preacher" is found in an entry in Joseph's journal. "On Sunday, April
11th, 1830, Oliver Cowdery preached the first public discourse that was delivered by any of our number" (HC 1:81).

See also: Cowdery, Oliver; Gift of Aaron

First Presidency of the Church

By revelation, the Lord designated "three Presiding High Priests" to form a "quorum of the Presidency of the Church" (D&C 107:22). These three men, and the quorum
they represent, are referred to by several designations in the Doctrine and Covenants: "First Presidency of the Melchizedek Priesthood" (D&C 68:15; see also 107:17);
"Presidency of the High Priesthood" (81:2): "Quorum of the Presidency of the Church" (D&C 107:22); and "Presidency of the Church" (D&C 107:33).

The requirements for their selection, as revealed by the Lord, are summarized as follows: "First, it was requisite that there be three presiding high priests. Second, they
were to be chosen by the body (which has been construed to be the Quorum of the Twelve Apostles). Third, they must be appointed and ordained by the same body-
the Quorum of the Twelve. Fourth, they must be upheld by the confidence, faith, and prayers of the Church." (SHP, 165.)

When the President of the Church dies, his counselors are automatically released, for they cannot serve as counselors in a quorum that has no president (TPJS, 106;
see also GK, 165). "Immediately following the death of a President, the next ranking body, the Quorum of the Twelve Apostles, becomes the presiding authority,"
declared President Harold B. Lee, "with the President of the Twelve automatically becoming the acting President of the Church" (CR, Apr. 1970, p. 123: see also DS
3:156).

The only way one other than the senior Apostle could become the President of the Church is "if the Lord reveals to that President of the Twelve that someone other
than himself could be selected" (CR, Apr. 1970, p. 123). It seems unlikely that such would ever happen, for as President Spencer W. Kimball has observed, "This is
the way of the Lord, and he retains the leadership in his divine hands" (CR, Apr. 1970, p. 118).

In reorganizing the First Presidency, the Quorum of the Twelve sustain and set apart the new President of the Church, who in turn selects his two counselors. These
counselors need not be Apostles, but they must be sustained by the Twelve as well as the body of the Church (GD, 173; DS 3:157). Once chosen and sustained, "the
supreme governing power of the Church is vested in the President with his counselors. The First Presidency preside over all councils, all quorums, and all organizations
of the Church, with supreme appointing power and power of nomination." (IE, Nov. 1966, p. 78.)

Although these men cannot claim infallibility (GT 1:206), nor have they ever asserted such to be the case, "what they say as a presidency is what the Lord would say if
he were here in person" (Marion G. Romney, CR, Apr. 1945, p. 90). Joseph Smith noted that "revelations of the mind and will of God to the Church, are to come
through the Presidency. This is the order of heaven." (TPJS, 111.)

"The voice of the First Presidency and the united voice of others who hold with them the keys of the kingdom shall always guide the Saints and the world in those paths
where the Lord wants them to be," declared President Joseph Fielding Smith. "I testify," said he, "that if we shall look to the First Presidency and follow their counsel
and direction, no power on earth can stay or change our course as a church, and as individuals we shall gain peace in this life and be inheritors of eternal glory in the
world  to come." (CR, Apr. 1972, p. 99.)
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See also: Chosen by the Body; Presidency of the High Priesthood
"The voice of the First Presidency and the united voice of others who hold with them the keys of the kingdom shall always guide the Saints and the world in those paths
where the Lord wants them to be," declared President Joseph Fielding Smith. "I testify," said he, "that if we shall look to the First Presidency and follow their counsel
and direction, no power on earth can stay or change our course as a church, and as individuals we shall gain peace in this life and be inheritors of eternal glory in the
world to come." (CR, Apr. 1972, p. 99.)

See also: Chosen by the Body; Presidency of the High Priesthood

First Presidency of the Melchizedek Priesthood

See: First Presidency of the Church; Presidency of the High Priesthood

First Priesthood

The "first priesthood" to be bestowed on man in this dispensation was the Aaronic, which incorporates the Levitical (D&C 13; 27:8; 107:1, 6). This priesthood was
given to Joseph Smith and Oliver Cowdery near the banks of the Susquehanna River at Harmony, Pennsylvania, on May 15, 1829, under the hands of the resurrected
John the Baptist (JS-H 1:66-72). The use of the term first priesthood in Doctrine and Covenants 27:8 (Aaronic Priesthood) is not to be confused with the "first"
priesthood (Melchizedek Priesthood) referred to in Doctrine and Covenants 107:1-2. The Melchizedek Priesthood encompasses all other priesthoods (D&C 107:1-5;
TPJS, 180). In fact, the Aaronic Priesthood is specifically referred to as the "second priesthood" in verse 13 of section 107.

See also: Aaronic Priesthood; Greater Priesthood; Lesser Priesthood; Levitical Priesthood; Melchizedek Priesthood

First Resurrection

The "first resurrection" is spoken of in several sections of the Doctrine and Covenants (45:54; 63:18; 76:64; 132:19, 26). It has been defined in the following terms:
"While there was a general resurrection of the righteous at the time Christ arose from the dead, it is customary for us to speak of the resurrection of the righteous at the
Second Coming of Christ as the first resurrection. It is the first to us, for we have little thought or concern over that which is past. The Lord has promised that at the
time of his Second Advent the graves will be opened, and the just shall come forth to reign with him on the earth for a thousand years." (DS 2:295.)

"It is the opinion of some that the resurrection is going on all the time now, but this is purely speculation without warrant in the scriptures. It is true that the Lord has
power to call forth any person or persons from the dead, as he may desire, especially if they have a mission to perform which would require their resurrection. For
example, we have the cases of Peter, James, and Moroni.

"We are given to understand that the first resurrection yet future, which means the coming forth of the righteous, will take place at one particular time, which is when our
Savior shall appear in the clouds of heaven, when he shall return to reign." (DS 2:299.)

If we look upon the resurrections which have already taken place as a prelude to the "first resurrection," as defined above, then there are three more phases of this "first
resurrection" to consider. First, there will be the resurrection of the righteous who have died since the days of the Savior. These will join those worthy souls who are
living on the earth at the time of Christ's coming in being "caught up to meet him" and accompany him in his descent to earth. This latter group will pass through an
immediate "quickening"; that is, their death and resurrection will be instantaneous (D&C 88:96-98).

The second phase of the "first resurrection" will involve "those who are Christ's at his coming" (D&C 88:99). "In this resurrection will come forth those of the terrestrial
order, who were not worthy to be caught up to meet him, but who are worthy to come forth to enjoy the millenial reign" (DS 2:296-97).

The third phase will involve those who live during the thousand years of peace, who shall "not sleep ... in the earth, but shall be changed in the twinkling of an eye" when
they reach "the age of a tree," or "an hundred years old" (D&C 101:29-31; Isa. 65:20).

See also: Celestial; Resurrection; Terrestrial; Those Who Are Christ's at His Coming

First Thousand Years

Two references to the "first thousand years" are found in the Doctrine and Covenants (77:6-7; 88:108). This period of time represents the first millennium from the time
Adam and Eve were expelled from Eden, or the first one thousand years of earth's temporal history (D&C 77:6; DS 1:78-81). At the end of "time," prior to the last
great battle of the forces of good and evil, seven angels will sound their respective trumps and reveal the "secret acts of men, and the thoughts and intents of their hearts,
and the mighty works of God" during each of the seven millennia of earth's temporal history (D&C 88:108-15). The "first thousand years" is represented by the first
"seal" on the book which John the Revelator saw containing the earth's temporal history (D&C 77:6-7; Rev. 5).

See also: First Angel

Firstborn

As used in Doctrine and Covenants 68:16-18, the term firstborn refers to the oldest male child among the descendants of Aaron who by lineage has the right to serve
as the Presiding Bishop of the Church (DS 3:92). "The office of Presiding Bishop of the Church is the same as the office which was held by Aaron.ï¿½ It was this office
which came to John the Baptist.ï¿½ The person who has the legal right to this presiding office has not been discovered; perhaps is not in the Church, but should it be
shown by revelation that there is one who is the 'firstborn among the sons of Aaron,' and thus entitled by birthright to this presidency, he could 'claim' his 'anointing' and
the right to that office in the Church." (CHMR 1:259.) However, it should be understood that such an office would always be appointed under the direction of the First
Presidency of the Church.

See also: Aaron; Bishop; Literal Descendant of Aaron

Firstborn the

In a revelation given to the Prophet Joseph in 1833, the Savior declared himself to be the "Firstborn" (D&C 93:21). In 1916, the First Presidency and Twelve Apostles
pronounced the following: "Among the spirit children of Elohim the firstborn was and is Jehovah or Jesus Christ to whom all others are juniors.ï¿½ Jesus Christ was 'the
firstborn of every creature' and it is evident that the seniority here expressed must be with respect to antemortal existence, for Christ was not the senior of all mortals in
the flesh. He is further designated as the 'firstborn from the dead' this having reference to Him as the first to be resurrected from the dead, or as elsewhere written 'the
first fruits of them that slept' (1 Cor. 15:20; see also verse 23); and 'the first begotten of the dead' (Rev. 1:5; compare Acts 26:23)." (MFP 5:33.)
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See also: Jesus Christ

Fishing River Missouri
pronounced the following: "Among the spirit children of Elohim the firstborn was and is Jehovah or Jesus Christ to whom all others are juniors.ï¿½ Jesus Christ was 'the
firstborn of every creature' and it is evident that the seniority here expressed must be with respect to antemortal existence, for Christ was not the senior of all mortals in
the flesh. He is further designated as the 'firstborn from the dead' this having reference to Him as the first to be resurrected from the dead, or as elsewhere written 'the
first fruits of them that slept' (1 Cor. 15:20; see also verse 23); and 'the first begotten of the dead' (Rev. 1:5; compare Acts 26:23)." (MFP 5:33.)

See also: Jesus Christ

Fishing River Missouri

About twelve miles west of Richmond, Ray County, Missouri, was an elevated piece of ground between Little Fishing and Big Fishing rivers. These streams were
formed by seven small tributaries. On June 19, 1834, Zion's Camp spent a most unusual night at this location. Their progress during the day had been impeded by an
"act of divine providence," for they were undoubtedly prevented from falling prey to menacing mobocrats (HC 2:102-8; ECH 145-46). Members of the malicious mob
force threatened the camp that they would "see hell before morning."

Through divine intervention, an estimated force of over 330 mobocrats were dispersed by a tremendous storm that "met them in great wrath, and soon softened their
direful courage, and frustrated all their designs to 'kill Joe Smith and his army.'" They concluded "that when Jehovah fights they would rather be absent," said the
Prophet.

The following morning the camp "drove five miles on to the prairie" in order to procure food and horses and be in a better defensive position. A Colonel Sconce, from
Ray County, rode into camp and said: "I see that there is an Almighty power that protects this people, for I started from Richmond ... with a company of armed men,
having a fixed determination to destroy you, but was kept back by the storm, and was not able to reach you."

It was at this location that cholera broke out in the camp, as previously prophesied by Joseph Smith. Near this location, on June 22, the Prophet received the revelation
contained in Doctrine and Covenants 105.

Flesh

The word flesh is used in a variety of ways in the Doctrine and Covenants, so one must look at the context of the reference to discern the exact meaning. Flesh may
refer to the body of mortal man (D&C 61:15: 76:74); the meat of animals (D&C 49:21; 89:12); the bodies of either man or beast (D&C 98:17; 101:26); the mortal
body of Christ (D&C 20:1, 26; 45:16; 93:4); one's lineage (D&C 86:9; cf. Abr. 2:9-11; HC 3:380); or marriage (D&C 46:16).

See also: Arm of Flesh; Destroyed in the Flesh; Dust of the Earth; Earth; First Flesh: Garments Spotted with the Flesh; Man That Sheddeth Blood or Wasteth Flesh;
One Flesh

Flock

See: Good Shepherd

Fold

With the exception of the one instance in the Doctrine and Covenants in which the Lord referred to his followers in ancient Palestine as his fold (i.e., a group of people
with a common faith: see D&C 10:59), the word fold is used in conjunction with a number, indicating increase to that degree (e.g., D&C 78:19; 98:25-26). When the
Lord promises that he will reward righteousness "an hundredfold," it means the person will get one hundred times the increase for his effort.

Folly

Those who are "ever learning, and never able to come to the knowledge of the truth," who "resist the truth.ï¿½ shall proceed no further: for their folly shall be
manifest" (2 Tim. 3:7-9; see also D&C 35:7; 63:15; see also 2 Ne. 9:28). Folly is a lack of good sense. It can be manifest in a foolish act or in evil, carnal conduct.

Foolish Virgins

See: Ten Virgins

Footstool

The Lord refers to the earth as his footstool (D&C 38:17; 1 Ne. 17:39; Moses 6:9, 44). A footstool is a low stool upon which to rest one's feet. It is symbolic of
subjection, something beneath one and over which power is exercised. For example, God speaks of making a footstool of one's enemies (Matt. 22:44; Acts 2:35).
James warns the Saints against treating the poor as one's footstool (Jas. 2:3).

Forbidden Fruit

A story known for centuries is the partaking of the forbidden fruit by Adam and Eve (D&C 29:40: Gen. 3:6: Moses 4:12). While popular belief refers to this fruit as an
apple, the true nature of the forbidden fruit is unknown. What is known is that the eating thereof brought about a change in the bodies of Adam and Eve. Elder James E.
Talmage taught, "Therein consisted the fall-the eating of things unfit, the taking into the body of things that made of that body a thing of earth" (CR, Oct. 1913, pp. 118-
19).

Elder Bruce R. McConkie has written that the tree from whence the forbidden fruit came, the tree of knowledge of good and evil, "figuratively refers to how and why
and in what manner mortality and all that appertains to it came into being." Adam and Eve "complied with whatever the law was that brought mortality into
being" (ANW, 86).

See also: Fall; First Death; Garden of Eden

Forgiveness

One of the great promises of the gospel is found in the Lord's declaration that he will "forgive sins unto those who confess their sins before me and ask forgiveness, who
have not sinned unto death" (D&C 64:7). While there are certain sins which can never be expiated, God alone being the judge of those sins, mortal man has been
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commanded    "to forgive all men" (D&C 64:8-10; Mosiah 26:31).

The bruised and bleeding Redeemer, hanging from the torturous cross, was himself the epitomy of the virtues he had preached when he pleaded, "Father, forgive them;
Forgiveness

One of the great promises of the gospel is found in the Lord's declaration that he will "forgive sins unto those who confess their sins before me and ask forgiveness, who
have not sinned unto death" (D&C 64:7). While there are certain sins which can never be expiated, God alone being the judge of those sins, mortal man has been
commanded "to forgive all men" (D&C 64:8-10; Mosiah 26:31).

The bruised and bleeding Redeemer, hanging from the torturous cross, was himself the epitomy of the virtues he had preached when he pleaded, "Father, forgive them;
for they know not what they do" (Luke 23:34).

God's forgiveness carries with it the promise of divine forgetfulness: "Behold, he who has repented of his sins, the same is forgiven, and I, the Lord, remember them no
more" (D&C 58:42). Man's forgiveness of his neighbor's follies and transgressions should be no less magnanimous as he seeks to erase them from his memory.

Form of a Dove

See: Holy Ghost

Fornication

Paul warned the Corinthians that fornicators "shall not inherit the kingdom of God" (1 Cor. 6:9). The term fornication appears four times in the Doctrine and Covenants,
thrice in connection with the cup of Babylon (see Wine of the Wrath of Her Fornication) (D&C 35:11; 88:94, 105).

Those who define fornication as sexual intercourse between unmarried individuals find the usage of the term in section 42, verse 74, somewhat unclear. Similar
confusion results from a literal reading of several other passages of scripture (3 Ne. 12:32; Matt. 6:32). A clarification comes from Smith and Sjodahl: "This term is
sometimes used for all kinds of sexual sins (See 1 Cor. 7:2; Matt. 5:32; 1 Cor. 5:1), and also figuratively, for idolatry (2 Chron. 21:11). But generally it stands for the
sin of impurity when committed between unmarried persons." (SS, 236.)

"The body is not for fornication, but for the Lord," counseled Paul (1 Cor. 6:13).

See also: Uncleanness; Wine of the Wrath of Her Fornication

Foster James

In a revelation that deals extensively with the organization of Church government, James Foster was mentioned as one of the seven Presidents of the Seventies in 1841
(D&C 124:138). He was born April 1, 1775, at Morgan County, Indiana, and became one of the seven Presidents on April 6, 1837, at the age of sixty-two (CA
1978:117).

His first appearance in the annals of Church history was on August 17, 1835, when he received a blessing at a meeting held in Kirtland (HC 2:244). He was a member
of the famous Zion's Camp contingent (HC 2:88), as well as the group known as the Kirtland Camp (HC 3:91). In April 1841, some objection was raised regarding his
standing in his priesthood quorum, but after an explanation by Foster he was sustained in his office (HC 4:341-42).

According to Jenson, although Foster is reported to have died on December 21, 1841, he was not removed from his presiding position until 1844 (Jenson 1:191-92).
The official History of the Church mentions that at a conference in October 1844, Brigham Young said "that the Seventies (First Council) had dropped James Foster,
and cut him off, and we need not take an action upon his case" (HC 7:297).

Foster Robert D.

Four verses in section 124 are devoted to chastising Robert D. Foster (D&C 124:115-18). In particular, he was admonished to help in the building of the Nauvoo
House. There are about three dozen references to him in Joseph Smith's history, with the majority of them mentioning his misdeeds.

Foster served as surgeon-general of the Nauvoo Legion, but one month following his excommunication in April 1844, he was court-martialed "for unbecoming and
unofficer-like conduct" (HC 6:355, 362). The close proximity of this date to that of the martyrdom of the Prophet Joseph-June 27, 1844-appears to be no
coincidence. A letter sent by Foster from Carthage, Illinois, dated June 20, 1844, makes reference to the "thousands of armed men" who were gathering for their
unhallowed deeds (HC 6:520). He is mentioned as an "accessory" to the murders of Joseph and Hyrum on several occasions and even admitted as much (HC 7:146,
169, 513). The following is a reported conversation Foster had with Abraham C. Hodge in November 1845:

"I am the most miserable wretch that the sun shines upon," said Foster. "If I could recall eighteen months of my life I would be willing to sacrifice everything I have upon
earth, my wife and child not excepted. I did love Joseph Smith more than any man that ever lived, if I had been present I would have stood between him and death." To
this Hodge replied, "Why did you do as you have done? You were accessory to his murder." Foster then said: "I know that, and I have not seen one moment's peace
since that time. I know that Mormonism is true, and the thought of meeting (Joseph and Hyrum) at the bar of God is more awful to me than anything else." (HC 7:513.)
No further mention is made of Foster.

Foundation of the World

The phrase foundation of the world appears a score of times in the Doctrine and Covenants, in addition to one reference to the "foundation of the earth" (D&C 45:1).
We are told that "little children are redeemed from the foundation of the world" (29:46); mysteries "have been sealed ... from the foundation of the world" (35:18); "the
ordinance of baptizing for the dead ... was instituted from before the foundation of the world" (124:33); and the conditions whereupon blessings are received "were
instituted from before the foundation of the world" (132:5).

This "foundation" was the creation, or organizing, of the earth. Known also as "the beginning of time," it included the pre-earth councils "when the morning stars sang
together, and all the sons of God shouted for joy" (Job 38:4-7). It was that time period when Abraham (Abr. 3:22-23), Jeremiah (Jer. 1:5), and all other great ones
who would traverse this earth were selected for their assignments (HC 6:364).

Four Corners of the Earth

Occasional reference is made to the four corners of the earth (D&C 124:3, 128; Isa. 11:12; 2 Ne. 21:12), the four quarters of the earth (D&C 33:6; 45:46; 135:3;
Rev. 20:8; 1 Ne. 19:16), or the four winds (D&C 133:7; JS-M 1:37). This is figuration language which refers to the extremities or ends of the earth. The Church or
kingdom  of (c)
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See also: Ends of the Earth
Four Corners of the Earth

Occasional reference is made to the four corners of the earth (D&C 124:3, 128; Isa. 11:12; 2 Ne. 21:12), the four quarters of the earth (D&C 33:6; 45:46; 135:3;
Rev. 20:8; 1 Ne. 19:16), or the four winds (D&C 133:7; JS-M 1:37). This is figuration language which refers to the extremities or ends of the earth. The Church or
kingdom of God will go forth in every direction under the direction of the Lord's anointed servants.

See also: Ends of the Earth

Four Quarters of the Earth

See: Four Corners of the Earth

Four Winds

See: Four Corners of the Earth

Fourth Trump

The fourth trump is the signal at the end of the Millennium that will "quicken" the "sons of perdition," bringing them forth from the depths of the grave to receive their
resurrected bodies, which will tabernacle their tortured spirits throughout eternity. "They shall return again to their own place ... because they were not willing to enjoy
that which they might have received" (D&C 88:32, 102).

See also: Sons of Perdition; Those Who Are to Remain

Free Will

See: Agency

Freedom New York

Freedom is a small town located about fifty miles southwest of Buffalo, New York, in Cattaraugus County. "On his journey among the churches to gather up the
strength of the Lord's House (D&C 103:22-34), the Prophet came to the city of Freedom, N.Y., where he was entertained by Warren A. Cowdery. He held several
meetings there. One of the converts was Heman Hyde, and shortly after his baptism, March 11, 1834, his parents and thirty or forty others were baptized and
organized into a Branch, from which nucleus the light spread and souls were gathered into the fold in all the regions round." (SS, 689-90; HC 2:40-43.)

In November 1834, Warren A. Cowdery was called as a "presiding high priest over [the] church in the land of Freedom and the regions round about" (D&C 106:1).

French Farm

While not specifically mentioned in the context of a revelation, the preface to section 96 in 1981 editions of the Doctrine and Covenants mentions the French farm. It
was named after Peter French. Over a score of years before Latter-day Saints began arriving in Kirtland, Ohio, French was one of the leaders of this small town. His
job was to prevent families from remaining in Kirtland who were unable to pay their own way.

In 1833, agents for the Church purchased 103 acres from French for a sum of five thousand dollars; this land included the property upon which the Kirtland Temple
was built. This property, along with other pieces of land, operated on the principle of stewardship and made a home available to those who otherwise might not be able
to afford it. It is ironic that French, who earlier had driven the poor from Kirtland, was now responsible for providing the land whereupon the poor among the Saints
might remain. (HR, 36-37, 73.)

Fruit of ... Loins

"The loins," said President Harold B. Lee, "are those portions of the body between the lower ribs and the hips in which are located the vital generative organs" (SHP,
330). The fruit of the loins is the product of those pro-creative powers, that is, one's posterity (D&C 132:30; 2 Ne. 3:5).

See also: Offspring; Seed

Full Purpose of Heart

The Lord declared that the Twelve Apostles "are they who shall desire to take upon them my name with full purpose of heart" (D&C 18:27). To cleave unto God (Acts
11:23) or to turn to him with full purpose of heart (Mosiah 7:33) is to do so with one's entire being, without reservations. It is to set one's course and not look back or
turn to the right or to the left (see Luke 9:62).

See also: Letter of the Gospel; Singleness of Heart

Fuller Edson

One of a number of brethren residing in Ohio in June 1831 who received a call to "journey to the land of Missouri" was Edson Fuller (D&C 52:28). There is no
evidence that Fuller fulfilled this mission call. Later that same year he was stripped of his priesthood and soon left the Church.

Fuller's Soap

The Savior shall be like a "refiner's fire, and like fuller's soap," declared the Prophet Joseph (D&C 128:24). This is a description which Malachi applied to the second
coming of Christ (Mal. 3:2), and which the resurrected Lord also quoted to the Nephites (3 Ne. 24:2).

Anciently, a fuller was one who cleansed and whitened garments. "The process of fulling or cleansing clothes consisted in treading or stamping on the garments with the
feet or with bats in tubs of water, in which some alkaline substance answering the purpose of soap had been dissolved" (Peloubet, 203-4).
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                                                                                                                                                               Mosiah
3:11-18; Alma 5:27; 13:11). "Though your sins be as scarlet, they shall be as white as snow," declared the Lord (Isa. 1:18). However, the blood of Christ will have no
cleansing effect upon the wicked, for the stain of sin shall remain on their garments (D&C 29:17).
Anciently, a fuller was one who cleansed and whitened garments. "The process of fulling or cleansing clothes consisted in treading or stamping on the garments with the
feet or with bats in tubs of water, in which some alkaline substance answering the purpose of soap had been dissolved" (Peloubet, 203-4).

Christ's blood is the only "fuller's soap" strong enough to remove all stains of sin from those who repent and fully accept his atoning sacrifice (1 Ne. 12:11; Mosiah
3:11-18; Alma 5:27; 13:11). "Though your sins be as scarlet, they shall be as white as snow," declared the Lord (Isa. 1:18). However, the blood of Christ will have no
cleansing effect upon the wicked, for the stain of sin shall remain on their garments (D&C 29:17).

Fullmer David

The only mention of David Fullmer in the Doctrine and Covenants is in conjunction with his service as a high councilor in Nauvoo (D&C 124:132). However, his name
was well known in the circles of the Saints of early days. He joined the Church on September 16, 1836, and to his dying day was devoted to duties therein. He first
served on the Nauvoo high council in 1839, and later served as a member of the Nauvoo city council, the Council of Fifty, and "The Living Constitution"-a committee
appointed to settle difficulties between different factions. He was one of the captains of hundreds appointed to lead the Saints in their westward trek and served in the
presidency at Garden Grove, Iowa.

At the time of the martyrdoms of Joseph and Hyrum Smith, Fullmer was on an electioneering mission for the Prophet in the latter's quest for the United States
presidency. Fullmer served as the first counselor in the Salt Lake Stake and served as acting president for four years while the president served a mission to England.
He served in various civic functions in the valleys of the west, including being a member of the legislature.

Prior to his death on October 21, 1879, he was serving as a patriarch. One biographer gave the following tribute to Fullmer: "At the time of his decease he was in full
fellowship, beloved and respected by all his associates." (Jenson 1:289-91.)

Fulness a

See: Fulness of the Glory of the Father

Fulness His

See: Fulness of the Glory of the Father

Fulness of My Glory

See: Fulness of the Glory of the Father

Fulness of My Scriptures

In 1831, the Lord informed Joseph Smith that he did not yet possess a fulness of the scriptures (D&C 42:15, 56-58). This was during the time in which the Prophet
was preparing the "new translation," or "inspired version," of the Bible. The Book of Mormon had been published in 1830, but the Doctrine and Covenants and the
Pearl of Great Price were yet to be either published or accepted as canonized scripture. It was not until 1880 that the four volumes constituting our present scriptures
were accepted as standard works of the Church.

Revelation, of course, is an ongoing process, and scripture-such as the revelation on priesthood received by the First Presidency in June 1978-is constantly being
unfolded to the Lord's prophets (see En., November 1978, p. 16). The developmental nature of revelation was stressed by Brigham Young, who said: "I do not even
believe that there is a single revelation, among the many God has given to the Church, that is perfect in its fulness. The revelations of God contain correct doctrine and
principle, so far as they go; but it is impossible for the ï¿½ inhabitants of the earth to receive revelation from the Almighty in all its perfections. He has to speak to us in a
manner to meet the extent of our capacities." (JD 2:314; italics added.)

We, therefore, anticipate that the future will find the heavens continuing to distill divine revelation upon the heads of the faithful Saints of God (D&C 121:33; Articles of
Faith 1:9). The fulness of the scriptures is "the key of knowledge" (JST, Luke 11:53).

Fulness of the Earth

At the time of the creation, God gave man stewardship over all things to the end that he might use them wisely for his "food and for raiment, for taste and for smell, to
strengthen the body and to enliven the soul" (D&C 59:19; see also D&C 49:19; 89; Gen. 1:27-31; Moses 2:20-31). The "fulness of the earth" (D&C 59:16) is
everything God has ordained for the use of men which the earth provides. To paraphrase the psalmist, "The earth is the Lord's, and the fulness thereof" is his to give
(Ps. 24:1; 1 Cor. 10:26, 28).

Fulness of the Glory of the Father

The "fulness of the glory of the Father" (D&C 93:16) is elsewhere expressed as "his fulness" (D&C 76:20), "fulness of the Father" (D&C 76:77), "fulness of his
glory" (D&C 84:24), "a fulness" (D&C 93:12-13, 27), and "fulness of my glory" (D&C 132:6). It is also synonymous with, or applies to, those who receive "eternal
life" (D&C 81:6), "his rest" (D&C 84:24), and "continuation of the seeds forever and ever" (D&C 132:19). Elder Bruce R. McConkie has written: "The 'fulness of the
glory of the Father' consists in the possession of 'all power, both in heaven and on earth.' (D&C 93:16-17.) God is an exalted Man, and exaltation consists in having the
ful-ness of all powers, all attributes, and all perfections. (D&C 76:93; 132.)" (MD, 300.)

President George Q. Cannon made the following observation: "I know that we are apt to think that heaven is a sort of spiritual place. It is spiritual; but God our Eternal
Father is a being of power. He controls the earth and the inhabitants thereof; He controls the elements of the earth; and we are promised that we shall be sharers with
Him. He will give us an equal interest in all this power and authority. ï¿½ We will be His heirs; we will be (if I may use the term without irreverence) co-partners with
Him in all this power and authority." (CR, April 1899, pp. 64-65; italics added.)

This promise of joint-heirship with the Father is made to those righteous Saints who do all that is required to inherit such a godly glory and position of power (D&C
76:50-70; 81:6; 84:33-38; 88:22; 93:27; 130:20-21). Joseph Smith described "joint heirs" as those who "inherit the same power, the same glory and the same
exaltation, until you arrive at the station of a God, and ascend the throne of eternal power, the same as those who have gone before" (TPJS, 347). The "fulness of the
glory of the Father" will only be found among those who have received the necessary ordinances and lived lives worthy of an inheritance in the highest heaven or degree
of the celestial glory (D&C 131:1-4; 76:58).
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See also: Continuation of the Lives; Continuation of the Seeds; Eternal Life; Eternal Lives; Gods; Increase; Power of Godliness
76:50-70; 81:6; 84:33-38; 88:22; 93:27; 130:20-21). Joseph Smith described "joint heirs" as those who "inherit the same power, the same glory and the same
exaltation, until you arrive at the station of a God, and ascend the throne of eternal power, the same as those who have gone before" (TPJS, 347). The "fulness of the
glory of the Father" will only be found among those who have received the necessary ordinances and lived lives worthy of an inheritance in the highest heaven or degree
of the celestial glory (D&C 131:1-4; 76:58).

See also: Continuation of the Lives; Continuation of the Seeds; Eternal Life; Eternal Lives; Gods; Increase; Power of Godliness

Fulness of the Gospel

There are fourteen references to the "fulness of the gospel" in the Doctrine and Covenants. Of these, four of them specifically mention that the Book of Mormon
contains this fulness (D&C 20:9; 27:5; 42:12; 135:3).

In response to the question as to what constitutes the fulness, President Joseph Fielding Smith said that the Lord "did not mean to convey the impression that every truth
belonging to exaltation in the kingdom of God was recorded in the Book of Mormon. ï¿½ Neither would this statement imply that every truth belonging to the celestial
kingdom and exaltation therein was to be found within the covers of the Book of Mormon. There are many truths belonging to the exaltation that have not been
revealed, nor will they be revealed to man while he is in mortality.ï¿½

"It is evident that there are many things that belong to the exaltation which are reserved for immortal glorified souls. The fulness of the gospel then, as expressed in the
Doctrine and Covenants, has reference to the principles of salvation by which we attain unto this glory. Therefore, the Lord has revealed in the Book of Mormon all
that is needful to direct people who are willing to hearken to its precepts, to a fulness of the blessings of the kingdom of God. The Book of Mormon then, does contain
all the truths which are essential for Gentiles and Jews or any other people, to prepare them for this glorious exaltation in the celestial kingdom of God." (AGQ 3:95-96;
italics added.)

The Lord himself described the fulness of the gospel as "the covenant which I have sent forth to recover my people, which are of the house of Israel" (D&C 39:11).
This recovery occurs as men, women, and children of the age of accountability accept the gospel and comply with its ordinances (Articles of Faith 1:4-5). President
Harold B. Lee identified Doctrine and Covenants 39:6 as a "one-sentence" statement which defines the "fulness of the gospel" (SHP, 50-51).

Fulness of the Priesthood

From 1829 to 1836, the Prophet Joseph Smith received a series of sacred keys pertaining to the priesthood from such heavenly messengers as John the Baptist, Peter,
James, John, Elijah, Moses, and Elias (D&C 2; 13; 27:12-13; 110). In January 1841, however, the Lord revealed that the "fulness of the priesthood" was not held by
the Prophet, for there was no place yet on the earth where the Lord could "restore" such a blessing (D&C 124:28). Thus, the need for a temple at Nauvoo was
revealed.

Joseph later stated that "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" (TPJS, 308; italics added). President Joseph Fielding Smith declared, "You cannot receive the
fulness of the priesthood and the fulness of eternal reward unless you receive the ordinances of the house of the Lord; and when you receive these ordinances, the door
is then open so you can obtain all the blessings which any man can gain" (CR, April 1970, p. 58).

President Smith then added this observation: "Do not think because someone has a higher office in the Church than you have that you are barred from receiving the
fullness of the Lord's blessings. You can have them sealed upon you as an elder, if you are faithful; and when you receive them, and live faithfully and keep these
covenants, you then have all that any man can get."

See also: Endowment; Temple

Fulness of Times

See: Dispensation of the Fulness of Times

G
Gabriel

The angel Gabriel is mentioned but once in the Doctrine and Covenants (D&C 128:21). The Prophet Joseph indentified Gabriel as the prophet Noah, who "stands next
in authority to Adam in the Priesthood" (TPJS, 157). This is the same being who announced the forthcoming birth of John the Baptist to his astonished father,
Zacharias, in the temple (Luke 1:19).

In like fashion, Gabriel manifested the mission Mary was to perform as the mother of the Messiah (Luke 1:26-38). He undoubtedly was also the angel who counseled
the troubled Joseph, earthly husband of Mary, giving him spiritual strength to perform his important role in this divine drama (Matt. 1:18-25).

According to Joseph Fielding Smith, Gabriel was the Elias, who appeared in the Kirtland Temple and restored the keys of the dispensation of the gospel of Abraham to
the Prophet Joseph Smith and Oliver Cowdery (D&C 110:12; AGQ 3:139-40). Other sources are not as definitive in declaring Gabriel to be the Elias who appeared
on that sacred occasion (LDSBD, 663).

See also: Dispensation of the Gospel of Abraham; Elias; Noah

Gad

The man Gad is an unidentified individual who received the priesthood from Esaias and in turn bestowed it upon Jeremy (D&C 84:10-11). He is not one of the sons of
Jacob (Gen. 30:11) nor the Gad who was the prophet-friend of David (1 Sam. 22:5; LDSBD, 676).

Galatia

Among the Saints to whom the Apostle Peter wrote his first epistle were those residing in Galatia (1 Pet. 1:1). President Joseph F. Smith referred to this location in his
vision of the redemption of the dead (D&C 138:5). Galatia was a Roman province in the center of Asia Minor and can be easily seen on maps 20 and 21 in the LDS
edition of the King James Version of the Bible (see also LDSBD, 676-77).
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Galland Isaac
Among the Saints to whom the Apostle Peter wrote his first epistle were those residing in Galatia (1 Pet. 1:1). President Joseph F. Smith referred to this location in his
vision of the redemption of the dead (D&C 138:5). Galatia was a Roman province in the center of Asia Minor and can be easily seen on maps 20 and 21 in the LDS
edition of the King James Version of the Bible (see also LDSBD, 676-77).

Galland Isaac

Of Isaac Galland, the Lord said: "I ï¿½ love him for the work he hath done, and will forgive all his sins" (D&C 124:78-79). Galland was instructed to buy stock in the
Nauvoo House and to accompany Hyrum Smith on an assignment given by the Prophet Joseph. He was baptized and ordained an elder on July 3, 1839, by Joseph
Smith (HC 3:393). He is first mentioned in the Prophet's history on February 25, 1839, with the prefix "Dr." attached to his name.

Galland encouraged the Saints to settle at Commerce, Illinois, which was to become the site of Nauvoo and which Joseph mentions as "a providential introduction." His
early sympathies for the Church are expressed in this excerpt from a letter written at that time: "I wish to serve your cause in any matter which Providence may afford
me the opportunity of doing, and I therefore request that you feel no hesitancy or reluctance in communicating to me your wishes, at all times and on any subject" (HC
3:265-67).

According to a letter dated September 11, 1839, Galland moved his family to Kirtland, Ohio, and corresponded with the Prophet Joseph (HC 4:8-9). In March 1840,
he was mentioned as one who would be qualified to testify in behalf of the Church before Congress (HC 4:97).

The last mention of Galland in published history indicates that he was in some difficulty with the Church, for on January 18, 1842, Joseph revoked the power of
attorney he had previously given Galland; two days later at a special conference of the Church it was voted that the "trustee-in-trust (should) proceed with Dr. Galland's
affairs in relation to the Church, as he shall judge most expedient" (HC 4:495-500). Galland did not return to Church activity.

Garden of Eden

The garden known as Eden was the sacred sanctuary created by God wherein the first man, Adam, and the first woman, Eve, were placed and joined together in holy
matrimony (Gen. 2; 3; Moses 3; 4). Here Adam and Eve dwelt in innocence until, after partaking of the forbidden fruit, they were driven from the garden's lush
surroundings into "the lone and dreary world" wherein their "bread" would come by "sweat" and arduous labor.

The location of this former paradise has been prophetically revealed. On March 30, 1873, Brigham Young announced that the Prophet Joseph had taught him "that the
Garden of Eden was in Jackson County, Missouri" (WW, 481). Brother Brigham had previously identified the American continent as the land of the Garden of Eden
(JD 8:195). This was consistent with the teachings of his apostolic cob league, Elder George Q. Cannon, who indicated that the garden was located in the spot
designated for the "centre stake of Zion," or, Independence, Jackson County, Missouri (JD 11:33637; D&C 57:1-3; 84:1-3).

President Joseph Fielding Smith emphatically announced that "the Garden of Eden was on the American continent located where the City Zion, or the New Jerusalem,
will be built" (DS 3:74). Had Adam and Eve not transgressed, they would have remained in the garden "and they would have had no children; wherefore they would
have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin.ï¿½ Adam fell that men might be; and men are that
they might have joy." (2 Ne. 2:22-25.)

See also: Fall; First Death; Forbidden Fruit; New Jerusalem

Garments

See: Beautiful Garments; Garments ï¿½ Pure and White; Garments Spotted with the Flesh; Marriage of the Lamb; Rid Their Garments; Unspotted

Garments ... Pure and White

The angel Moroni's clothing is referred to as garments that are "pure and white above all other whiteness" (D&C 20:6; see also JS-H 1:31-32). This celestial clothing is
symbolic of the spotless nature and utter cleanliness of those who dwell in the presence of Deity. Such spotlessness is a requirement of those who desire to serve God
and gain his eternal presence (see D&C 61:34; 109:76; 135:5).

Elder Bruce R. McConkie noted: "We clean our garments by washing them in water. Filth, dirt, germs, odors, and whatever is unclean and offensive is thus removed;
our wearing apparel becomes clean and spotless. A saved person is one whose soul is clean and spotless, one who is free from the filth and corruption of sin; and the
prophetic way of describing such a person is to say that his garments are clean. Since the only way a human soul can be cleansed and perfect is through the atonement
of Christ, it follows that the symbolic way of describing this process is to say that such a one has washed his garments in the blood of the Lamb." (PM, 251.)

See also: Garments Spotted with the Flesh; Holiness; Pure; Rid Their Garments; Unspotted

Garments Spotted With the Flesh

The Lord has commanded that we hate "the garments spotted with the flesh" (D&C 36:6). Similar expressions are found in the New Testament (Jude 1:23; Rev. 3:4).
"This is symbolic language," said Joseph Fielding Smith, "yet is plain to understand. This is an untoward generation, walking in spiritual darkness, and the punishment for
sin is spoken of as punishment in fire. Garments spotted with flesh are garments defiled by the practices of carnal desires and disobedience to the commandments of the
Lord." (CHMR 1:163.)

"He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life" (Rev. 3:5).

See also: Filthy; Garments Pure and White; Uncleanness

Gates of Hell

On a number of occasions the Lord promises protection to the Saints from the power of the adversary, stating that if they are faithful and build upon his rock, "the gates
of hell shall not prevail against them" (D&C 10:69; 17:8; 18:5; 21:6; 33:13; 98:22; 128:10). "The gates of hell are the entrances to the benighted realms of the damned
where the wicked go to await the day when they shall come forth in the resurrection of damnation. Those beckoning gates prevail against all who pass through them.
But those who obey the laws and ordinances of the gospel have the promise that the gates of hell shall not prevail against them." (DNTC 1:388-89.)

See also: Hell
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Gathering
of hell shall not prevail against them" (D&C 10:69; 17:8; 18:5; 21:6; 33:13; 98:22; 128:10). "The gates of hell are the entrances to the benighted realms of the damned
where the wicked go to await the day when they shall come forth in the resurrection of damnation. Those beckoning gates prevail against all who pass through them.
But those who obey the laws and ordinances of the gospel have the promise that the gates of hell shall not prevail against them." (DNTC 1:388-89.)

See also: Hell

Gathering

"One of the most important points in the faith of the Church of the Latter-day Saints ... is the gathering of Israel," said the Prophet Joseph (TPJS, 92-93). Shortly after
the Church was organized, the Lord specified the responsibility of the members thereof to gather his elect (D&C 29:7). Several years later, the Prophet petitioned the
Lord to appoint stakes of Zion in order that the gathering of the Lord's people would roll forth in great power and majesty (D&C 109:59).

As the people of the earth accept the gospel, they are gathered into stakes and wards where the celestial refining process continues. A modern-day prophet, Spencer
W. Kimball, has said: "The 'gathering of Israel' is effected when the people of the faraway countries accept the gospel and remain in their native lands" (En., May 1975,
p. 4).

In contrast to earlier days, in order for one to be gathered today, it is not necessary to take a long journey to some distant place. Saints are counseled to gather locally,
to make their homelands "holy places" (D&C 101:22). "Verily ï¿½, where two or three are gathered together in my name.ï¿½ there will I be in the midst of
them" (D&C 6:32).

Whether through missionary endeavors for the living, or temple work for the dead, the work of gathering continues, for "there is no other way for the Saints to be saved
in these last days, (than by the gathering)" (TPJS, 183).

See also: Work of Gathering

Gause Jesse

The name of Jesse Gause does not appear in pre-1981 editions of the Doctrine and Covenants and only appears in the introduction to section 81 in the 1981 edition.
Under the date of March 8, 1832, the Prophet Joseph Smith wrote: "Chose this day and ordained brother Jesse Gause and Brother Sidney [Rigdon] to be my
counselors of the ministry of the high Priesthood" (Kirtland Revelation Book, p. 10; see also BYUS 15:362-64).

Gause evidently failed to fulfill his assignment and the appointment and promised blessings were transferred to Frederick G. Williams, whose name appears in the
revelation, and to whom the revelation was then addressed (D&C 81).

See also: Williams, Frederick G.

Gazelam

In three different revelations, spanning a period of two years (1832-34), Joseph Smith was called "Gazelam" by the Lord (D&C 78:9; 82:11; 104:26, 43, 45, 46; pre-
1981 edition). His name was disguised in order to prevent his enemies from discovering what plans the Lord had in mind at that particular time (HC 1:255).

In the Book of Mormon, Alma reveals the following use of the word Gazelem: "And the Lord said: I will prepare unto my servant Gazelem, a stone, which shall shine
forth in darkness unto light, that I may discover unto my people who serve me" (Alma 37:23; italics added). The meaning of Gazelem is discussed by Reynolds and
Sjodahl: "Gazelem is a name given to a servant of God. The word appears to have its roots in Gaz-a stone, and Aleim, a name of God as a revelator, or the interposer
in the affairs of men. If this suggestion is correct, its roots admirably agree with its apparent meaning-a seer." (CBM 4:162.) With this in mind, it is appropriate that such
a name was applied to God's seer on earth-the Prophet Joseph Smith.

See also: Smith, Joseph, Jr.

Gems for the Sanctified

The names of the prophet-martyrs Joseph and Hyrum Smith shall "go down to posterity as gems for the sanctified," declared John Taylor (D&C 135:6). Just as a gem
is a jewel to be prized, so are the names of Joseph and Hyrum Smith to be prized by the Saints through the generations. Their names are held in honor by the pure in
heart.

General Assembly

The term general assembly, appearing without another qualifying component, is found only in Doctrine and Covenants 107:32. It has reference to a combined assembly
of the General Authorities who comprise the three basic quorums of the Church; namely, the First Presidency, Quorum of the Twelve, and First Quorum of the Seventy
(see D&C 107:22-35).

General Assembly and Church of the Firstborn

The phrase general assembly and church of the Firstborn appears three times in scripture (D&C 76:67; 107:19; Heb. 12:23). The "general assembly" appears to be the
congregation of exalted beings who will inherit a celestial sphere and will comprise the church of the Firstborn.

See also: Church of the First-born

General Authorities

Although it is an often-used term among Latter-day Saints today, the term general authorities appears but once in the Doctrine and Covenants (102:32). At the time of
this revelation, February 17, 1834, the First Presidency was the only "general" quorum of authority in the Church. That is to say, it was the only standing quorum with
general jurisdiction over the entire Church. The minutes of the meeting during which this revelation was received speak of the "traveling high council composed of the
twelve apostles" (D&C 102:30). However, these twelve "general authorities" were not chosen for another year.

Inasmuch as the revelation applies to the structure of the Church in our day, it is necessary to identify the meaning of General Authorities today. At the present time,
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those       (c) 2005-2009,
      who receive            Infobase
                   this designation are Media   Corp. members of the First Presidency, Quorum of the Twelve, Quorums of the Seventy, the Presiding
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Patriarch to the Church. This latter position was made emeritus in 1979 (CR, Oct. 1979, p. 25).

General Authorities are given general jurisdiction over the entire Church rather than being confined to a local area. Their authority is in a vertical descent from the First
twelve apostles" (D&C 102:30). However, these twelve "general authorities" were not chosen for another year.

Inasmuch as the revelation applies to the structure of the Church in our day, it is necessary to identify the meaning of General Authorities today. At the present time,
those who receive this designation are the following: members of the First Presidency, Quorum of the Twelve, Quorums of the Seventy, the Presiding Bishopric, and the
Patriarch to the Church. This latter position was made emeritus in 1979 (CR, Oct. 1979, p. 25).

General Authorities are given general jurisdiction over the entire Church rather than being confined to a local area. Their authority is in a vertical descent from the First
Presidency to the Twelve to the Seventy, with the higher quorum taking precedence over the lower one (D&C 107:22-34). One of their number has written: "Though
general authorities are authorities in the sense of having power to administer church affairs, they may or may not be authorities in the sense of doctrinal knowledge, the
intricacies of church procedures, or the receipt of the promptings of the Spirit. A call to an administrative position of itself adds little knowledge or power of
discernment to an individual, although every person called to a position in the Church does grow in grace, knowledge, and power by magnifying the calling given
him." (MD, 309.)

See also: Apostle: First Presidency of the Church; Seventy, The; Spiritual Authorities of the Church

General Church Book

From the beginning of the Church, the counsel has been to maintain accurate records (D&C 20:83; 21:1; 47:1; 69:2-3; 85:1; 128:4). The "general church record," or
"general church book," comprises all the recorded information stored by the Church in its archives. Both the Church and the individuals in it will be judged by the
contents of these records. Therefore, "the matter of record keeping is one of the most important duties devolving on the Church" (CHMR 1:103).

See also: Book of the Law of God; General Recorder; Record

General Church Record

See: General Church Book

General Recorder

In September 1892, Joseph Smith wrote the Saints an epistle in which he instructed them to verify their ordinances by the use of "ward recorders," or as we now know
them, ward clerks. These recorders would in turn present their records to a "general recorder" who would record the information received on the general Church book.
(D&C 128:1-7.) The positions of "Church Recorder," "Church Historian," and "General Church Clerk" were apparently intermingled during the early period of the
Church (ECH, 586-88). Oliver Cowdery was the first Church Recorder, pursuant to the request by the Lord that a "record" be kept (D&C 21:1). At the time of this
revelation, James Sloan was serving as the General Church Clerk. Three months later, Willard Richards was appointed as the Church Historian and the following
summer was named as the General Church Recorder. This responsibility is now under the direction of the Church Historical Department. (CA 1978, 250-5l.)

See also: Book of the Law of God; General Church Book; Record

Generation

A "generation," according to Webster, is generally considered to be a "body of living beings constituting a single step in the line of descent from an ancestor." A
question arises when one narrowly considers the 1832 proclamation that the temple in Zion "shall be reared in this generation" (D&C 84:4-5; italics added). President
Joseph Fielding Smith noted that "this statement has been a stumbling block to some and there have been various interpretations of the meaning of a generation. It is
held by some that a generation is one hundred years; by others that it is one hundred and twenty years; by others that generation as expressed in this and other
scriptures has reference to a period of time which is indefinite. The Savior said: 'An evil and adulterous generation seeketh after a sign.' This did not have reference to a
period of years, but to a period of weakness. A generation may mean the time of this present dispensation.ï¿½ It is not our intention to place any interpretation on this
expression, but to say that these matters are in the hands of the Lord and he will accomplish his purposes when he considers that the time has come." (CHMR 1:337;
italics added.)

Smith and Sjodahl added, "It is quite possible that a complete explanation of it, cannot be obtained until it is fulfilled. That is the case with many divine predictions.
When they are fulfilled they are clear." (SS, 497.)

To speak of "generation to generation" (D&C 127:9) or "to all generations" (D&C 109:24) means forever.

See also: Blood of This Generation; Generation of Vipers; Untoward Generation

Generation of Vipers

In a firm declaration of displeasure, the Lord referred to those who had discomforted, driven, murdered, and testified against his people as "a generation of
vipers" (D&C 121:23). According to Webster, a viper is "a dangerous, treacherous, or malignant person." The name is taken from a poisonous snake that is common
in Europe and whose name had generally been applied to various venemous creatures. The fiends who so mistreated the Saints in the early days would certainly qualify
as "a generation of vipers" under this definition.

Gentiles

The term Gentiles is one of the most often used yet least understood words in Mormon culture. Its usage in scripture generally refers to those who are not of the house
of Israel (descendants of Abraham through the lineage of Jacob and his twelve sons). However, the principle of adoption applies to all who join The Church of Jesus
Christ of Latter-day Saints; they become of Israel regardless of their blood lines (Abr. 2:9-11; Gal. 3:26-29; TPJS, 149-50).

The term Gentile has been used in the following ways: (1) to refer to the descendants of Noah's son, Japheth (Gen. 10:1-5); (2) to identify those who have not
descended from Abraham; (3) to classify those who have not descended from Jacob; (4) to identify those who have not descended from Judah; and (5) to distinguish
the "non-Mormon." It is interesting to note that the term Gentile has been translated as "not of Judah" in both the German (Nichtjuden) and Dutch (Niet-Joden) editions
of the Book of Mormon.

Elder Bruce R. McConkie has written: "After the Kingdom of Israel was destroyed and the Ten Tribes were led away into Assyrian captivity, those of the Kingdom of
Judah called themselves Jews and designated all others as Gentiles. It is this concept that would have been taught to Lehi, Mulek and the other Jews who came to the
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Western   Hemisphere to found the great Nephite and Lamanite civilizations. It is not surprising, therefore, to find the Book of Mormon repeatedly speaking of Jew  and
Gentile as though this phrase marked a division between all men; to find the United States described as a Gentile Nation (1 Ne. 13; 3 Ne. 21); and to find the promise
that the Book of Mormon would come forth 'by way of the Gentile!' (Title page of Book of Mormon; D&C 20:9.)
of the Book of Mormon.

Elder Bruce R. McConkie has written: "After the Kingdom of Israel was destroyed and the Ten Tribes were led away into Assyrian captivity, those of the Kingdom of
Judah called themselves Jews and designated all others as Gentiles. It is this concept that would have been taught to Lehi, Mulek and the other Jews who came to the
Western Hemisphere to found the great Nephite and Lamanite civilizations. It is not surprising, therefore, to find the Book of Mormon repeatedly speaking of Jew and
Gentile as though this phrase marked a division between all men; to find the United States described as a Gentile Nation (1 Ne. 13; 3 Ne. 21); and to find the promise
that the Book of Mormon would come forth 'by way of the Gentile!' (Title page of Book of Mormon; D&C 20:9.)

"Actually, of course, the house of Israel has been scattered among nations, and Joseph Smith (through whom the Book of Mormon was revealed) was of the Tribe of
Ephraim. At the same time the Prophet was of the Gentiles, meaning that he was a citizen of a Gentile Nation and also that he was not a Jew. Members of the Church in
general are both of Israel and of the Gentiles. Indeed, the gospel has come forth in the last days in the times of the Gentiles and, in large measure, will not go to the Jews
until the Gentile fulness comes in. (D&C 45:28-30.)" (MD, 311.)

See also: Times of the Gentiles

Gift of Aaron

In addition to the "gift of revelation" (D&C 8:3-4) which Oliver Cowdery possessed, he was promised the "gift of Aaron" (D&C 8:6-7). "Aaron was the elder brother
of Moses. Being prompted by the Spirit of the Lord, he met his younger brother in the wilderness and accompanied him to Egypt. He introduced him to the children of
Israel in the land of Goshen. He was his spokesman before Pharaoh, and he assisted him in opening up the dispensation which Moses was commissioned to proclaim.
(Exodus 4:27-31.) This was the gift of Aaron. In some respects Oliver Cowdery was the Aaron of the new and last dispensation." (SS, 44; see also CHMR 1:52.)

Oliver delivered the first public discourse after the organization of the Church (HC 1:81).

See also: Aaron; Cowdery, Oliver; First Preacher

Gift of the Holy Ghost

Joseph Smith announced, "there is a difference between the Holy Ghost and the gift of the Holy Ghost. Cornelius received the Holy Ghost before he was baptized,
which was the convincing power of God unto him of the truth of the Gospel, but he could not receive the gift of the Holy Ghost until after he was baptized. Had he not
taken this sign or ordinance upon him, the Holy Ghost which convinced him of the truth of God, would have left him." (TPJS, 199; Acts 10.)

The gift of the Holy Ghost, which is to be given by the laying on of the hands of the elders of the church" (D&C 49:14), is the second half of baptism. The Prophet
proclaimed, "Baptism by water is but half a baptism, and is good for nothing without the other half-that is, the baptism of the Holy Ghost" (TPJS, 314). This gift "cannot
be received through the medium of any other principle than the principle of righteousness, for if the proposals are not complied with, it is of no use, but
withdraws" (TPJS, 148).

President Harold B. Lee declared that "the bestowal of the gift is actually ... a command to so live that when we need and desire it, we may have the accompaniment of
the power of the Holy Ghost." He further stated: "It's like all other gifts. If I have something to give you and you won't receive it, then I haven't given you a gift, have I?
It's only a gift when you receive it." (SHP, 57; see also D&C 88:33.)

President Joseph Fielding Smith defined the gift of the Holy Ghost as "nothing more nor less than the right to the companionship of the Holy Ghost" (DS 1:40). "Every
man may receive ... a manifestation from the Holy Ghost when he is seeking for the truth, but not the power to call upon the Holy Ghost whenever he feels he needs the
help, as a man does who is a member of the Church" (DS 1:42).

See also: Baptism of Fire; Confirm

Gift of Tongues

In the dedicatory prayer of the Kirtland Temple, the Prophet Joseph petitioned the Lord to "let the gift of tongues be poured out upon thy people" (D&C 109:36). This
request was in the context of a reference to the outpourings of the Spirit on the ancient day of Pentecost when the disciples received the companionship of the
personage of the Holy Ghost (Acts 2: 1-17).

Five years later, the Prophet declared that "the gift of tongues by the power of the Holy Ghost in the Church, is for the benefit of the servants of God to preach to
unbelievers, as on the day of Pentecost" (TPJS, 195). On another occasion he admonished the Saints: "Be not so curious about tongues, do not speak in tongues
except there be an interpreter present; the ultimate design of tongues is to speak to foreigners" (TPJS, 247; 1 Cor. 14:27-28).

One of the evidences of the Lord's granting the Prophet's petition can be seen in the tens of thousands of missionaries who are "speaking in tongues" as they declare the
message of the Restoration to the peoples of the earth. "For it shall come to pass ... that every man shall hear the fulness of the gospel in his own tongue, and in his own
language, through those who are ordained unto this power, by the administration of the Comforter" (D&C 90:11). The "gift of tongues" is one of the cardinal beliefs of
the Latter-day Saints (Articles of Faith 1:7); (AF, 224-25).

See also: Interpretation of Tongues; Speak with Tongues

Gift Possessed By Hyrum Smith

In Doctrine and Covenants 11:10, the Lord declared that Hyrum Smith possessed a "gift." According to his grandson, "the great gift which he possessed was that of a
tender, sympathetic heart; a merciful spirit. The Lord on a later occasion said: '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.' (D&C 124:15.) This great gift was manifest in his jealous watch care over the Prophet
lest some harm come to him." (CHMR 1:57; italics added.)

Smith and Sjodahl added, "His special gift ï¿½ was the possession, in an abundant measure, of the Spirit of Christ Jesus.ï¿½ Justice, humility, and righteousness, and, it
may be added, a merciful disposition, were exemplified in the life of Hyrum Smith, because he had the Spirit of Christ and was guided by it." (SS, 62; italics added.)

See also: Smith, Hyrum

Gift Possessed
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The "gift" which Joseph Smith temporarily lost in the summer of 1828 was the seeric gift of translating the ancient Nephite records by the power of inspiration (D&C
10:2). His "mind became darkened" because he had lost the divine light which had previously illuminated his understanding. This came about as the natural consequence
See also: Smith, Hyrum

Gift Possessed By Joseph Smith

The "gift" which Joseph Smith temporarily lost in the summer of 1828 was the seeric gift of translating the ancient Nephite records by the power of inspiration (D&C
10:2). His "mind became darkened" because he had lost the divine light which had previously illuminated his understanding. This came about as the natural consequence
of his disobedience and willful neglect which led to the loss of 116 pages of translated manuscript.

See also: Book of Lehi; Smith, Joseph, Jr.

Gift Possessed By Oliver Cowdery

The special "gift" (D&C 6:10-12) which Oliver Cowdery possessed was the "spirit of revelation" (D&C 8:2-4; CHMR 1:43); it was the "special gift to understand the
'still, small voice' of the Spirit ï¿½ if he would follow it" (SS, 43).

See also: Cowdery, Oliver

Gifts of the Spirit

See: Differences of Administration; Discerning of Spirits; Diversities of Operations; Healing; Interpretation of Tongues; Miracles; Patriarchal Blessing; Prophesy; Speak
with Tongues; Word of Knowledge; Word of Wisdom {#1)

Gifts Once Given Oliver Cowdery

In 1841, Hyrum Smith was released from serving as second counselor in the First Presidency and called as Patriarch to the Church (D&C 124:91) and as Assistant
President of the Church (D&C 124:94-95; 1978 CA, 101). In this latter capacity, he was given the "keys" and "crowned with the same blessing, and glory, and honor
and priesthood, and gifts of the priesthood, that once were put upon ï¿½ Oliver Cowdery."

Regarding this calling, President Joseph Fielding Smith wrote: "With many members of the Church Hyrum Smith was just the Patriarch. Hyrum Smith received a double
portion. He received the office of Patriarch which belonged to his father and came to him by right, and also received the keys to be 'Second President' and precede the
counselors as Oliver Cowdery had done. So he would have remained as President of the Church had he not died a martyr." (DS 1:221.)

See also: Cowdery, Oliver; Office of Priesthood and Patriarch; Smith, Hyrum

Gilbert Algernon Sidney

"The Lord had few more devoted servants in this dispensation," said one historian of Algernon Sidney Gilbert (HC 2:118). His able business skills made him an
invaluable asset to the early Church. Gilbert was called by revelation to serve as "an agent" for the Church in its business dealings (D&C 53). "Business talents," wrote
Smith and Sjodahl, "when consecrated to the service of mankind, are just as good and necessary as so-called spiritual gifts. It is only when they are used to serve the
purposes of selfishness and greed that they become a snare and a curse. In the service of the Lord they are a blessing. As an agent he [Gilbert] could help in building up
the Church." (SS, 313.)

Further mention of Gilbert throughout the Doctrine and Covenants is always in conjunction with his business stewardship for the Church (57:6, 8, 9; 61:7, 9, 12; 64:18,
26; 90:35; 101:96). Although he occasionally fell into human errors (D&C 90:35), for which he was chastized, his commitment to the Church was such that he not only
sacrificed of his time but also offered his life as a ransom for his fellow Saints on one occasion (HC 1:394).

On June 23, 1833, the Prophet Joseph penned the following remarks: "Algernon Sidney Gilbert was called and chosen, and appointed to receive his endowment in
Kirtland, and to assist in gathering up the strength of the Lord's house, and to proclaim the everlasting Gospel until Zion is redeemed. But he said he 'could not do
it.'" (HC 2:113.) Three days later he died of cholera. Of this event Joseph wrote, "He had been called to preach the Gospel, but had been known to say that he 'would
rather die than go forth to preach the Gospel to the Gentiles.'" Elder Heber C. Kimball added, "The Lord took him at his word" (HC 2:118).

See also: Mahalaleel (#1)

Gird Up Your Loins

To all who have sung the hymn, "Come, Come, Ye Saints," (Hymns, no. 30), the admonition to "gird up your loins" is a familiar phrase. There are eleven instances of
the Lord giving this same admonition in the Doctrine and Covenants. In conjunction therewith, he has used such phrases as "be prepared" (38:9) and "be
faithful" (75:22).

President Harold B. Lee has said, "The loins are those portions of the body between the lower ribs and the hips in which are located the vital generarive organs.ï¿½ the
loins symbolize virtue or moral purity and vital strength" (SHP, 330-31). Cruden's Concordance indicates that "to gird up one's loins" is "an allusion to the custom of the
Oriental nations, who wearing long loose garments were wont to gird them about their loins, that they might not hinder them in their traveling or working."

Webster defines gird as "to encircle or fasten ï¿½, surround ï¿½, clothe or invest with power ï¿½, prepare for a struggle." Thus, if one has girded up his loins, he has
clothed himself with power in preparation for the ongoing struggle with Satan, that father of lies who would rob one of virtue and spiritual strength. To have girded up
one's loins is to be prepared and protected by the power of God. One so "girded" is not encumbered with loose and ill-fitting principles or sins that might cause one to
spiritually stumble and lose the battle for his soul.

Glory

Elder James E. Talmage has written: "The false assumption ï¿½that in the hereafter there shall be but two places, states, or conditions for the souls of mankind-heaven
and hell, with the same glory in all parts of the one and the same terrors throughout the other-is untenable in the light of divine revelation. Through the direct word of the
Lord we learn of varied kingdoms or glories." (AF, 91.) The Doctrine and Covenants confirms the doctrine which Paul declared, namely, that there are various degrees
of glory enthroned in resurrected bodies "and your glory shall be the glory by which your bodies are quickened" (D&C 76:70, 71, 81; 88:22-32; 1 Cor. 15:40-44).

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                                                 dwell in kingdoms of glory in like nature to their bodies. One's glory becomes the result of the way inPagewhich his
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been lived. If it has been lived in accordance with godly principles, then it will have gathered to it an abundance of celestial light, or glory. If principles have been
violated, then darkness has replaced light and one's glory will be accordingly less brilliant. Thus, "God will give to every man a glory that will be suited to his
condition" (GT 1:97).
and hell, with the same glory in all parts of the one and the same terrors throughout the other-is untenable in the light of divine revelation. Through the direct word of the
Lord we learn of varied kingdoms or glories." (AF, 91.) The Doctrine and Covenants confirms the doctrine which Paul declared, namely, that there are various degrees
of glory enthroned in resurrected bodies "and your glory shall be the glory by which your bodies are quickened" (D&C 76:70, 71, 81; 88:22-32; 1 Cor. 15:40-44).

These glorified individuals will be assigned to dwell in kingdoms of glory in like nature to their bodies. One's glory becomes the result of the way in which his life has
been lived. If it has been lived in accordance with godly principles, then it will have gathered to it an abundance of celestial light, or glory. If principles have been
violated, then darkness has replaced light and one's glory will be accordingly less brilliant. Thus, "God will give to every man a glory that will be suited to his
condition" (GT 1:97).

Joseph Smith stated that God's whole purpose in placing us here upon the earth was to put us in a position where we could "advance like himself" and "be exalted with
himself" so that we "might have one glory upon another" (TPJS, 354). President George Q. Cannon observed that "each one of us will receive glory far beyond
anything that we can possibly conceive of, even if we have been sinners. But it is far better to repent of our sins and have them blotted out, so that we may receive the
greater glory and the greater exaltation." (GT 1:121.)

Only the sons of perdition will be resurrected without a condition of glory (D&C 88:24, 32).

See also: Celestial Kingdom; Eye Single to the Glory of God; Fulness of My Glory; Fulness of the Glory of the Father; Intelligence; Kingdom Which Is Not a Kingdom
of Glory; Paradisiacal Glory; Telestial; Terrestrial

Gnashing of Teeth

The description of the wicked as "weeping, wailing and gnashing of teeth" upon their receiving the divine decrees pronounced upon them is common in scripture (D&C
19:5; 85:9; 101:91; 124:8, 52; 133:73; Alma 40:13; Moses 1:22; Matt. 8:12).

"In the literal sense, the gnashing of teeth consists in grinding and striking the teeth together in anger. This expressive act, indicative of hate and violent animosity was
adopted by the prophets as the proverbial way of portraying the intensity of the weeping, wailing, and sorrow of the ungodly. Wicked men gnash their teeth at the
anointed of the Lord in this life. (Job 16:9; Ps. 35:16; 37:12; 112:10; Mark 9:18; Acts 7:54; Alma 14:21.) Then in eternity the wicked are cast into hell where there is
weeping, and wailing, and gnashing of teeth." (MD, 315.)

God

In the introduction to the Doctrine and Covenants, the following phrase is found: "Behold, I am God and have spoken it; these commandments are of me" (D&C 1:24).
The God who speaks on this occasion is Jesus Christ. However, he is speaking in behalf of God the Father; therefore, it is as if the Father were speaking himself.
Though one in purpose, yet they are two separate personages. (D&C 130:22-23; Articles of Faith 1:1.)

Joseph Smith proclaimed: "I have always declared God to be a distinct personage, Jesus Christ a separate and distinct personage from God the Father, and that the
Holy Ghost was a distinct personage and a Spirit; and these three constitute three distinct personages and three Gods" (TPJS, 370; italics added).

The context in which the title of "God" is used must be studied in order to determine to whom it refers. However, inasmuch as the Godhead functions with total unity,
this does not pose a major obstacle, for what One speaks is the "mind" and "voice" of Another (1 John 5:7).

See also: Father, The; Father, Jesus as; God of Enoch; God's Time; Gods; Holy Ghost; Israel's God; Jehovah; Jesus Christ; Lord

God ... Is in the Midst of All Things

See: Bosom

God of Enoch

Jesus Christ refers to himself only once as "the God of Enoch, and his brethren" (D&C 45:11). In the context of this statement, the Lord refers to this title as having
originated with the people of the Church: "Ye say [I am] the God of Enoch, and his brethren."

The "God of Enoch" is the same God who was the God of all Old Testament people, he who came to earth in the meridian of time as Jesus the Christ. He it was who
proclaimed himself to be the "Great I Am" to Moses and the children of Israel (Ex. 3:2-15); who claimed that identity while in the flesh (John 8:57-58); and who
revealed himself as such to a latter-day prophet: "Hearken and listen to the voice of him who is from all eternity to all eternity, the Great I Am, even Jesus Christ" (D&C
39:1).

He is not only the God of "Enoch, and his brethren" but also of all the great patriarchs and peoples of past, present, and future ages.

See also: Great I Am; Jesus Christ

God of Israel

See: Israel's God

Godliness

The principle of godliness is mentioned as a cardinal virtue of one who desires to serve in the ministry (D&C 4:6; 107:30). The power of godliness, we are informed, is
in the ordinances of the priesthood (D&C 84:18-22). "Godliness," said President Joseph Fielding Smith, "means that we should try to be as nearly like God as we can.
If we keep that in mind, that will help to keep us humble." (SYE, 356.)

Borrowing a phrase from Elder Carlos E. Asay, one might say that to possess the virtue of godliness is to carry on a "lifetime courtship with the Holy Ghost, that
member of the Godhead that has power to sanctify and purify and quicken all of us" (DSY 1976, 341).

Gods
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                                                   Doctrine and Covenants. Those who attain this exalted station are they who have done all that is required
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life, which is the kind of life our Eternal Father lives. Of them the Lord declared, "Then shall they be gods, because they have no end; ... then shall they be above all,
because all things are subject unto them" (D&C 132:20).
member of the Godhead that has power to sanctify and purify and quicken all of us" (DSY 1976, 341).

Gods

The plural term gods is found nine times in the Doctrine and Covenants. Those who attain this exalted station are they who have done all that is required to merit eternal
life, which is the kind of life our Eternal Father lives. Of them the Lord declared, "Then shall they be gods, because they have no end; ... then shall they be above all,
because all things are subject unto them" (D&C 132:20).

These "gods" are husbands and wives who inherit the highest heaven of the celestial kingdom (D&C 131:1-4) and who will have a "continuation of the
seeds" (procreative power) throughout the eternities (D&C 132:19). In 1916, the First Presidency and the Twelve declared: "Only resurrected and glorified beings can
become parents of spirit offspring. Only such exalted souls have reached maturity in the appointed course of eternal life; and the spirits born to them in the eternal
worlds will pass in due sequence through the several stages or estates by which the glorified parents have attained exaltation." (MFP 5:34.)

Anciently, the Apostle Paul admonished the Philippians to "Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not
robbery to be equal with God" (Phil. 2:5-6). Of this inspired insight, another prophet, Lorenzo Snow, wrote:

"Dear Brother [Paul]:

Hast Thou not been unwisely bold,
Man's destiny to thus unfold?
To raise, promote such high desire,
Such vast ambition thus inspire?

Still, 'tis no phantom that we trace
Man's ultimatum in life's race:
This royal path has long been trod
By righteous men, each now a God;

As Abra'm, Isaac, Jacob, too,
First babes, then men-to gods they grew.
As man now is, our God once was;
As God now is, so man may be,-
Which doth unfold man's destiny...."
(IE, June 1919, p. 660.)

The mention of Abraham, Isaac, and Jacob has reference to the Lord's statement that these three "have entered into their exaltation ï¿½ and sit upon thrones, and are
not angels but are gods" (D&C 132:37; see also D&C 138:51).

Of this great truth, the Prophet Joseph Smith said: "God himself was once as we are now, and is an exalted man, and sits enthroned in yonder heavens! That is the great
secret. If the veil were rent today, and the great God who holds this world in its orbit, and who upholds all worlds and all things by his power, was to make himself
visible,-I say, if you were to see him today, you would see him like a man in form-like yourselves in all the person, image, and very form as a man." (TPJS, 345.) He
further stated, "If men do not comprehend the character of God, they do not comprehend themselves" (TPJS, 343).

The Pearl of Great Price makes it very clear that a council of Gods helped organize, or create, this earth (Abraham 4, 5). In this council, however, was "the Eternal
God of all other gods," or the Father to whom we should give our obedience (D&C 121:32). In this respect, Joseph Smith declared: "I say there are Gods many and
Lords many, but to us only one, and we are to be in subjection to that one" (TPJS, 371).

For an excellent discussion on the subject of the plurality of Gods and man's potential destiny, see Elder Boyd K. Packer's talk, "The Patterns of Our Parentage" (En.,
Nov. 1984, pp. 66-69).

See also: Continuation of the Lives; Continuation of the Seeds; Eternal Lives; Fulness of the Glory of the Father; Increase

God's Time

In an item of instruction issued by the Prophet Joseph in 1843, he indicated that "God's time" was reckoned according to the planet on which he resided (D&C 130:4-
5). The planet of God's residence is Kolob, where one day's revolution of that sacred sphere is as one thousand years upon earth (Abr. 3:1-9; see also Ps. 90:4; 2 Pet.
3:8).

See also: Angel's Time

Golden Calf

The reference to the golden calf with which Almon Babbitt was enticing the people of Nauvoo apparently refers to his counseling the Saints to leave that place, contrary
to divine counsel, in order to seek for worldly gain (D&C 124:84; DCC, 658).

The golden calf is a symbol of worldly worship as contrasted to true divine devotion. It originated in the days of the exodus of the children of Israel from Egypt, when
Aaron was persuaded to fashion an image of a calf out of gold as an object of worship. The people wanted something tangible to worship rather than developing the
faith necessary to worship the true and living God. Moses destroyed the original golden calf by burning it, grinding it into powder, and then strewing it upon the water,
which he then made the people drink. (Ex. 32.)

"Ye cannot serve God and mammon" (Matt. 6:24).

Good Cheer

The Lord has invited all his people to "be of good cheer" (D&C 61:36; 68:6; 78:18; 112:4; John 16:33; 3 Ne. 1:13). "Good cheer," said Elder Marvin J. Ashton, "is a
state of mind or mood that promotes happiness or joy. ï¿½ With God's help, good cheer permits us to rise above the depressing present or difficult circumstances. It is
aCopyright
  process of(c)
             positive reassurance and reinforcement. It is sunshine when clouds block the light." (En., May 1986, p. 66.)
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See also: Happiness
The Lord has invited all his people to "be of good cheer" (D&C 61:36; 68:6; 78:18; 112:4; John 16:33; 3 Ne. 1:13). "Good cheer," said Elder Marvin J. Ashton, "is a
state of mind or mood that promotes happiness or joy. ï¿½ With God's help, good cheer permits us to rise above the depressing present or difficult circumstances. It is
a process of positive reassurance and reinforcement. It is sunshine when clouds block the light." (En., May 1986, p. 66.)

See also: Happiness

Good of the Land of Zion

The "willing and obedient" are promised that they "shall eat the good of the land of Zion in these last days" (D&C 64:34). Similarly, the reward of the righteous shall be
to receive the "good things of the earth" (D&C 59:3). Although these statements could be interpreted to mean that the soil of the earth would bring forth its produce in
abundance, there is a greater application to consider.

Our thirteenth article of faith states, "If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things." Saints of God follow the
admonition to come to Christ and "eat and drink of the bread and the waters of life freely" (Alma 5:34; John 4:14; 6:35, 51). We seek after that spiritual soil which
produces good wholesome food, keeping the gardens of our minds clear of the weeds of wickedness and the clutter of carnality. We "feast upon that which perisheth
not, neither can be corrupted," which is the "word of Christ" (2 Ne. 9:51; 31:20; 32:3). Surely these things represent the "good of the land of Zion" and the "good things
of the earth."

See also: Feast of Fat Things

Good Shepherd

The Lord refers to his people as his sheep (D&C 10:59, 60; 112:14; 3 Ne. 15:24), his flock (D&C 6:34; 35:27), and his fold (D&C 10:59), and to himself as the
"good shepherd" (D&C 50:44; Hel. 7:18; John 10:14). According to Webster's Unabridged Dictionary, a scriptural shepherd is "one charged with the religious care
and guidance of others." One with this title safeguards the flock from wolves, or spiritual predators (Acts 20:29).

Our relationship to the good shepherd was described by Alma: "I say unto you, that the good shepherd doth call you; yea, and in his own name he doth call you, which
is the name of Christ; and if ye will not hearken unto the voice of the good shepherd, to the name by which ye are called, behold, ye are not the sheep of the good
shepherd. And now if ye are not the sheep of the good shepherd, of what fold are ye? Behold, I say unto you, that the devil is your shepherd, and ye are of his
fold." (Alma 5:38-39.)

See also: Jesus Christ; Sheep; Shepherd

Good Things of the Earth

See: Good of the Land of Zion; Fulness of the Earth

Goodly Land the

In August 1833, John Murdock was promised that "after a few years," if he desired, he might "go up also unto the goodly [choice] land, to possess thine
inheritance" (D&C 99:7). Two years prior to this, the Lord had identified Missouri as the place of Zion (D&C 57:1-4); evidently Murdock had some desires to leave
Ohio and go up to the "promised" or "goodly land" in Missouri. However, this desire was to be deferred until he had served the mission for which the Lord had called
him (D&C 99:1). The Lord uses the term goodly land in several other revelations (D&C 97:9; 103:20, 24). In each instance it appears to refer to the land of Zion, or
Missouri.

See also: Independence, Missouri; Jackson County, Missouri; Zion

Gospel

The word gospel appears in sixty-six sections of the Doctrine and Covenants, but, of course, the whole book is the gospel itself. Elder Bruce R. McConkie has
provided us with an excellent summary statement, or definition, of this important word: "The gospel of Jesus Christ is the plan of salvation. It embraces all of the laws,
principles, doctrines, rites, ordinances, acts, powers, authorities, and keys necessary to save and exalt men in the highest heaven hereafter. It is the covenant of
salvation which the Lord makes with men on earth.

"Literally, gospel means good tidings from God or God-story. Thus it is the glad tidings or good news concerning Christ, his atonement, the establishment of his earthly
kingdom, and a possible future inheritance in his celestial presence." (MD, 331.)

The Prophet Joseph recorded these words: "And this is the gospel, the glad tidings which the voice out of the heavens bore record unto us-That he came into the
world, even Jesus, to be crucified for the world, and to bear the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness; That through him
all might be saved whom the Father had put into his power and made by him." (D&C 76:40-42.)

See also: Dispensation of the Gospel of Abraham; Feet Shod with the Preparation of the Gospel of Peace; Fulness of the Gospel; Gospel of Peace; Gospel of
Repentance; Letter of the Gospel; Preparatory Gospel

Gospel of Peace

See: Feet Shod with the Preparation of the Gospel of Peace; Peaceable Things of the Kingdom

Gospel of Repentance

The "gospel of repentance" (D&C 13; 84:27) is the preparatory gospel, "which is the Gospel of faith, repentance and the remission of sins by baptism by
immersion" (SS, 68).

See also: Preparatory Gospel

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The single reference to John Gould appears in the context of an assurance by the Lord that he and his missionary companion, Orson Hyde, are safe (D&C 100:14).
immersion" (SS, 68).

See also: Preparatory Gospel

Gould John

The single reference to John Gould appears in the context of an assurance by the Lord that he and his missionary companion, Orson Hyde, are safe (D&C 100:14).
The two men had been sent as special messengers from the First Presidency, in Kirtland, to the Saints in Jackson County, Missouri, where they arrived the latter part of
September 1833.

On April 6, 1837, at the age of twenty-eight, he became the eighth man to be sustained as one of the Seven Presidents of the Seventy but was released several months
later to serve in the high priest's quorum (Jenson 1:191). He once accompanied the Prophet Joseph on a mission (HC 2:41), and the last mention of his service is when
he was called on a mission in April 1844 (HC 6:340). He died on May 9, 1851.

Grace

According to Webster, grace means "help given man by God, as in overcoming temptation; freedom from sin; relief from payment; or, approval and acceptance." The
doctrine of grace has long been debated by misled ministers who endeavor to pit the Apostle Paul against his colleague James. Paul, for example, declared to the
Ephesians that "by grace are ye saved.ï¿½ Not of works, lest any man should boast." (Eph. 2:8-9.) James, on the other hand, emphasized "that faith without works is
dead" (James 2:14-26). One must realize that Paul was denouncing those who were steeped in tradition and felt that the law of Moses was sufficient for salvation.
James, however, was preaching to those who, in essence, cried, "All is well in Zion" (2 Ne. 28:21), feeling that God's gift of grace left them without personal
responsibility.

The Savior's declaration that his "grace is sufficient" (D&C 17:8; 18:31) must be understood as the final divine payment on our debts to the laws of justice. Our "notes
of indebtedness" cannot be "retired" through our repentance alone, but require the grace of God to free us from bondage. This is essentially what Nephi was saying in
his observation that "it is by grace that we are saved, after all we can do" (2 Ne. 25:23; italics added).

President Joseph Fielding Smith wrote: "We must believe that it is through his grace that we are saved, that he performed for us that labor which we were unable to
perform for ourselves, and did for us those things which were essential to our salvation, which were beyond our power; and also that we are under the commandment
and the necessity of performing the labors that are required of us as set forth in the commandments known as the gospel of Jesus Christ" (DS 2:311). Through
disobedience, "there is a possibility that man may fall from grace and depart from the living God" (D&C 20:32). In the words of Elder Francis M. Lyman, "it is possible
for men to repent and then to un-repent, and to fail to keep their repentance good" (CR, Oct. 1897, p. 16).

The grace of Christ offers redemption from the grave to all (1 Cor. 15:20-23). This is a gift free to all. On the other hand, the gift of grace regarding one's sins can only
be purchased through repentance (D&C 19:15-20).

The grace which is in the Father (D&C 66:12; 93:11), and in which the Son continued to grow (D&C 93:11-12), is probably the total and perfect goodness that
permeates their beings, freeing them from the shackles of sin and temptation. Not only are they personally set free but they are also thereby enabled to offer expiating
grace to others. We are commanded to follow their examples and "grow in grace and in the knowledge of the truth" (D&C 50:40), in order that we may meet their
approval and be accepted into their presence.

Granger Oliver

The Lord is very complimentary in a revelation mentioning Oliver Granger: "His name shall be had in sacred remembrance from generation to generation, forever and
ever, saith the Lord" (D&C 117:12-15). His biography is found in the Prophet's journal: "He was the son of Pierce and Clarissa Granger, born in the town of Phelps,
Ontario county, New York, 7th February, 1794; received a common school education, was two years a member of the Methodist Church and was a licensed
exhorter. On the 8th September, 1813, he married Lydia Dibble; in the year 1827, he in a great measure lost his sight by cold and exposure; he was sheriff of Ontario
county, and colonel of the militia. He received the Gospel on reading the Book of Mormon, which he providentially obtained, and was baptized at Sodus, Wayne
county, and ordained an Elder by Brigham and Joseph Young, they being the first Elders he saw, and immediately devoted his time to preaching and warning the
people.

"In the year 1833 he moved to Kirtland, and then took a mission to the east with Elder Samuel Newcome; returned and was ordained a High Priest; took another
mission in the spring of 1836 to New York with John P. Greene; and after his return built up a branch at Huntsburg, Geauga county, Ohio; also a branch at Perry,
Richfield county, where he baptized Bradley Wilson and his seven sons and their wives. When the Church left Kirtland he was appointed to settle the Church business.

"In June, 1838, he went to Far West, and returned in August of same year; in October he again started, taking his family; he went seventy miles into Missouri, and was
driven back by the mob; in the spring of 1839 he went to Nauvoo; in 1840 removed to Kirtland with his family, where he remained until his death.

"He was a man of good business qualifications, but had been for many years nearly blind." (HC 4:408-9.) He died in August 1841 in Kirtland, where he had been
looking after the affairs of the Church.

Graves of the Saints

The "graves of the saints" (D&C 133:56) are those resting places containing the remains of those who have "died in the Lord" (D&C 29:13; 42:44, 46; 63:49; 124:86;
Rev. 14:13). These Saints are they who were true and faithful to their covenants while in mortality and shall rise from the grave in immortality to meet the Son of Man
upon his return in clouds of glory. The opening of these graves will repeat what took place following the resurrection of the Lord, when the ancient Saints came forth
from their tombs (Matt. 27:52-53; Hel. 14:25; 3 Ne. 23:9-11; D&C 138:12-17, 50-52).

See also: Dead That Die in the Lord

Great and Abominable Church

The ancient American prophet Nephi spoke of "the great and abominable church" sixteen times in his writings, but the specific name appears only once in the Doctrine
and Covenants (29:21), although reference is made to it elsewhere as "the church of the devil" (18:20) and the "great church, the mother of abominations" (88:94). This
church will ultimately be destroyed. Its identity is more readily understood when one contemplates the ramifications of the scriptural statement that "there are save two
churches only; the one is the church of the Lamb of God, and the other is the church of the devil; wherefore, whoso belongeth not to the church of the Lamb of God
belongeth
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Thus, according to Elder Bruce R. McConkie, "the great and abominable church," or "the church of the devil is the world; it is all the carnality and evil to which fallen
man is heir; it is every unholy and wicked practice; it is every false religion, every supposed system of salvation which does not actually save and exalt man in the highest
The ancient American prophet Nephi spoke of "the great and abominable church" sixteen times in his writings, but the specific name appears only once in the Doctrine
and Covenants (29:21), although reference is made to it elsewhere as "the church of the devil" (18:20) and the "great church, the mother of abominations" (88:94). This
church will ultimately be destroyed. Its identity is more readily understood when one contemplates the ramifications of the scriptural statement that "there are save two
churches only; the one is the church of the Lamb of God, and the other is the church of the devil; wherefore, whoso belongeth not to the church of the Lamb of God
belongeth to that great church, which is the mother of abominations; and she is the whore of all the earth" (1 Ne. 14:10; italics added).

Thus, according to Elder Bruce R. McConkie, "the great and abominable church," or "the church of the devil is the world; it is all the carnality and evil to which fallen
man is heir; it is every unholy and wicked practice; it is every false religion, every supposed system of salvation which does not actually save and exalt man in the highest
heaven of the celestial world. It is every church except the true church, whether parading under a Christian or a pagan banner." (DNTC 3:551; italics added.)

In light of this definition, however, words of caution must be considered. Speaking of the membership of The Church of Jesus Christ of Latter-day Saints, Elder James
E. Talmage said: "We are ofttimes charged with being very exclusive, and we admit the charge; we are exclusive, but in a rational sense. How can we solemnly testify
that this is the Church of Jesus Christ and then ascribe that same high title to other organizations that have been formed not under the direction of Jesus Christ, but
according to man's thoughts and plans? ... Now when we say that the Lord is not pleased with those churches, we do not mean that he is not pleased with the members
thereof.ï¿½ But the Lord is not pleased with those churches that have been constructed by men and then labeled with his name. He is not pleased with those
doctrines.ï¿½ The church as such may be wholly corrupt because of the false claims that are being made for it, and yet within that church as members there may be
people who are doing their best. They have been deceived." (CR, Oct. 1928, p. 120.)

Perhaps it would be well to consider another observation by the Lord. Speaking of the Church which he established through the Prophet Joseph Smith, he said: "[It is]
the only true and living church upon the face of the whole earth, with which I the Lord, am well pleased, speaking unto the church collectively and not
individually" (D&C 1:30; italics added). Thus, even members of record in The Church of Jesus Christ of Latter-day Saints (church of the Lamb of God) must abide by
their covenants or they become part of that "other" church, "which is the mother of abominations."

Elder McConkie has said: "We are either for the Church or we are against it. We either take its part or we take the consequences. We cannot survive spiritually with
one foot in the Church and the other in the world. We must make the choice." (CR, Oct. 1974, p. 44.) "They who are not for me are against me, saith our God" (2 Ne.
10:16).

See also: Abominations; Babylon; Church of the Devil; Whore of All the Earth; Wine of the Wrath of Her Fornication

Great and Dreadful Day of the Lord

It is of interest to note that the prophecy recorded by Malachi regarding the coming of Elijah, "before the coming of the great and dreadful day of the Lord" (Mal. 4:5-
6), is quoted in the Book of Mormon (3 Ne. 25:5-6), the Doctrine and Covenants (2:1-2; 128:17-18), and the Pearl of Great Price (JS-H 1:38-39).

This "great and dreadful day" has reference to Christ's second coming and is referred to by the following terms in the Doctrine and Covenants: "day when the Lord shall
come" (1:10); "day of my coming" (29:12); "great day" (34:7-9); "day of the Lord" (45:42); "day of visitation, and of judgment, and of indignation" (56:16); "day of his
coming" (61:39); "day of wrath" (63:6); "day of vengeance" (133:51); and "day ï¿½ that shall burn as an oven" (133:64). It will truly be a great day to those who
righteously await its onset; but, to the wicked, it shall be a dreadful day of exquisite sorrow.

Nevertheless, Joseph Smith raised a flag of caution regarding the "coming of the Son of Man; ï¿½ it is a false idea," said the Prophet, "that the Saints will escape all the
judgments, whilst the wicked suffer; for all flesh is subject to suffer, and 'the righteous shall hardly escape;' still many of the Saints will escape, for the just shall live by
faith; yet many of the righteous shall fall a prey to disease, to pestilence, etc., by reason of the weakness of the fiesh, and yet be saved in the Kingdom of God.ï¿½ So
that it is an unhallowed principle to say that such and such have transgressed because they have been preyed upon by disease or death, for all flesh is subject to death;
and the Savior has said, 'Judge not, lest ye be judged.'" (HC 4:11; italics added.)

Elder Orson Pratt defined "the great and dreadful day of the Lord" as "the day in which wickedness should be entirely swept from the earth, and no remnants of the
wicked left, when every branch of them and every root of them should become as stubble, and be consumed from the face of the earth" (JD 7:76-77).

See also: Destroying Angel; Healing; Stubble

Great and Marvelous Work

See: Great Britain; Marvelous Work Great Britain

The "mother Gentile," Great Britain, who had been referred to in ancient prophecy regarding the destiny of America (1 Ne. 13:16-19), was once again an item of
prophecy in the 1800s. On December 25, 1832, the Prophet Joseph declared that a divisive war would rupture the seams of the United States and that the Southern
States would call upon "other nations, even the nation of Great Britain" for assistance (D&C 87:3).

"Did the South appeal to Great Britain and other nations for aid? Historians tell us that in May, 1861, the Southern States sent commissioners abroad to seek
recognition of the Confederacy. Mr. William L. Yancy, of Alabama, was sent to England; Mr. P.A. Rost, of Louisiana, to France; and Mr. A. Dudley Mann, of
Virginia, to Holland Belgium. In October, the same year, James M. Mason and John Slidell were appointed ambassadors to England and France, respectively, to
induce those countries to aid the Southern cause. That their mission failed was due to the firm stand taken by the working men of the United Kingdom, who regarded
the cause of the North as a righteous cause, even though they suffered greatly through the Northern blockade of Southern ports, especially on account of the 'cotton
famine' resulting therefrom." (SS, 535-36.)

Great Church

See: Great and Abominable Church; Church of the Devil

Great I Am

When the premortal Lord spoke to Moses from the burning bush on Mr. Horeb, he identified himself as "I Am." By this name he was to be known among the children
of Israel. (Ex. 3:14.) Many years later, during his mortal ministry, the Savior once again identified himself by this title during a confrontation with the Jews (John 8:56-
58). And we find him addressing himself as "the Great I Am" in latter-day revelation (D&C 29:1; 38:1; 39:1).

The meaning of the name "is expressed in the saying that God is 'omnipotent, omnipresent, and omniscient; without beginning of days or end of life; and that in him every
good gift and every good principle dwell' (Lectures on Faith, No. 2)" (CHMR 1:166).
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See also: God of Enoch; Jesus Christ
58). And we find him addressing himself as "the Great I Am" in latter-day revelation (D&C 29:1; 38:1; 39:1).

The meaning of the name "is expressed in the saying that God is 'omnipotent, omnipresent, and omniscient; without beginning of days or end of life; and that in him every
good gift and every good principle dwell' (Lectures on Faith, No. 2)" (CHMR 1:166).

See also: God of Enoch; Jesus Christ

Great Sign in Heaven

The "great sign in heaven" shall appear just prior to the second coming of Christ (D&C 88:93). Jesus referred to it as the "sign of the Son of man" (Matt. 24:30). "What
this sign is has not been revealed, but there will be no uncertainty about it, when it appears. In 1843 one Mr. Redding, of Ogle County, Ill., claimed to have seen the
sign. The Prophet Joseph then wrote to the Times and Seasons: 'Notwithstanding Mr. Redding may have seen a wonderful appearance in the clouds one morning ... he
has not seen the sign of the Son of Man, as foretold by Jesus; neither has any man, nor will any man, until after the sun shall have been darkened and the moon bathed
in blood; for the Lord hath not shown me any such sign; and as the Prophet saith, so it must be-"Surely the Lord God will do nothing, but he revealeth his secret unto
his servants the prophets." (See Amos 3:7.) Therefore, hear this O earth! The Lord will not come to reign over the righteous, in this world, in 1843, nor until everything
for the Bridegroom is ready.' (HC 5:291.)

"It may be gathered from this that when the sign appears, God will make its meaning known to the Prophet, Seer and Revelator who at that time may be at the head of
the Church, and through him to His people and the world in general." (SS, 560.)

Great Treasures of Knowledge

See: Hidden Treasures; Knowledge; Riches of Eternity; Treasures; Wisdom; Word of Wisdom (#2)

Great Waters the

The "great waters" referred to in Doctrine and Covenants 118:4 means the Atlantic Ocean. These waters were to be crossed by the Twelve Apostles as they carried
the gospel message to the shores of Great Britain (CHMR 2:194).

Greater Priesthood

The "greater priesthood" (D&C 84:19) refers to the "priesthood which is after the holiest order of God," (D&C 84:18), which is the Melchizedek Priesthood (D&C
107:1-3). It is "greater" in comparison to the "lesser," or Aaronic, priesthood in that the Melchizedek encompasses the Aaronic.

See also: First Priesthood; Holy Priesthood After the Order of the Son of God; Melchizedek Priesthood

Greediness

The Lord has warned against those "whose hands are not stayed from laying hold upon other men's goods, whose eyes are full of greediness" (D&C 56:17). Those
who are full of greediness do not seek the things which matter most-the riches of eternity (D&C 68:31). To be driven by greediness is to have an excessive or
reprehensible desire to acquire temporal things that cannot be transported through the veil into eternity.

Cain's motive in killing his brother, Abel, was greed. Elder Dallin H. Oaks observed: "The motive of Cain is at the headwaters of wickedness. Cain's sin was murder,
but his motive was personal gain. That motive has produced all manner of wickedness, including murder, thievery, and fraud. That motive is also at work in the legal but
immoral practices of those who get gain by preying on the weaknesses or ignorance of their neighbors." (En, Nov. 1986, pp. 22-23.)

See also: Cain; Covet

Griffin Selah J.

The name of "Selah J. Griffin" appears in two revelations, both of which were given in June 1831 (D&C 52:32; 56:5-6). Initially he was called to accompany Newel
Knight on a mission to Missouri, but this call was shortly thereafter revoked because of the "stiffneckedness" of the Saints in Thompson, Ohio, where Newel Knight
was told to remain. Griffin received a new assignment to accompany Thomas B. Marsh to Missouri.

Following his mission, he moved his family to Missouri and suffered with the Saints during those days of persecution. He remained in the East when the Saints moved
west, and nothing more is known of him.

Grover Thomas

A man of impeccable character who exemplified the principles of charity, consecration, and trust was Thomas Grover (D&C 124:132). He is one who epitomizes the
truth of J. Reuben Clark's statement that "in the service of the Lord, it is not where you serve but how" (CR, Apr. 1951, p. 154).

Although he served faithfully on high councils in Kirtland, Far West, Nauvoo, and Utah, his real achievements in life were in the unheralded acts of charitable service to
others. For example, after his arrival in Kirtland, he called on the Prophet. "As he knocked at the door the Prophet opened it and said, putting out his hand: 'How do
you do, Brother Grover. If God ever sent a man he sent you. I want to borrow every dollar you can spare for immediate use.' Brother Grover entered the house and
conversed with the Prophet about the situation, offering to let Joseph have what money he needed. Brother Joseph accepted the offer and told Brother Grover to look
around and find a location that suited him for a home and then return, when the money he had advanced would be returned to him. In a short time the place was
selected, but Brother Grover refused to receive back his money, saying, 'I have sufficient for my needs without it.' "From that day the devotion of Thomas Grover to
Joseph Smith never wavered.

On another occasion, the son of Widow Brown came to Grover to buy "a little flour." "Brother Grover sent his son to fill a grain sack full of flour and put it on the boy's
wagon. The flustered youth asked how much a whole sack of flour would cost, adding that he had only a little money. To which Brother Grover replied, 'I do not sell
flour to widows and fatherless children.' As the sack was placed upon the wagon the happy boy drove away in tears."

Grover once refused to sell a harvest of seven hundred bushels of wheat at the market price of five dollars a bushel, but instead "loaned or sold every bushel of it,
except enough for his own family, for the tithing office price of two dollars a bushel." Numerous are the accounts of his providing goods and service to those in need
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Brigham Young paid tribute to Grover in these words: "Brother Grover, if every Latter-day Saint would do as you have done there would be no need of a tithing
among this people."
flour to widows and fatherless children.' As the sack was placed upon the wagon the happy boy drove away in tears."

Grover once refused to sell a harvest of seven hundred bushels of wheat at the market price of five dollars a bushel, but instead "loaned or sold every bushel of it,
except enough for his own family, for the tithing office price of two dollars a bushel." Numerous are the accounts of his providing goods and service to those in need
without any thought of recompense.

Brigham Young paid tribute to Grover in these words: "Brother Grover, if every Latter-day Saint would do as you have done there would be no need of a tithing
among this people."

Grover's personal philosophy was expressed in this motto he coined: "A debt can never be outlawed; a dollar is due until it is paid. If I were going to be hanged I
should go on time."

His daughter rendered the following tribute to him: "My father was loved by all who knew him. He never spoke evil of anyone; he did not boast, and he did not take
honor unto himself. Many times he has divided his last meal with a sufferer. His word was as good as his bond. He could neither be bought or sold. He was incapable
of a little mean or treacherous trick. Not one of his children has apostatized."

In addition to his acts of charity, Grover was a man of physical courage. He served as one of the Prophet's bodyguards and was instrumental in releasing Joseph when
he had been kidnapped by a couple of renegade sheriffs from Missouri. Grover was serving a mission in June 1844 when he was warned in a dream to return to
Nauvoo. He arrived in time to join the procession carrying the slain prophets back to Nauvoo and helped in preparing the bodies for burial.

He died true to the faith on February 20, 1886, following a lifetime of service to the Church and his fellowmen. "About the last Sunday in the life of Thomas Grover he
attended the sacrament meeting in Farmington Ward. As the amen was spoken and the people were about to move, Brother Thomas suddenly raised his hand and
said, 'Wait a minute, Bishop.' Then he added, that he could not go home until he had borne testimony that the Gospel was true and that Joseph Smith was a true
Prophet of God." (Jenson 4: 137-42.)

Guile

On two different occasions, almost two centuries apart, the Lord spoke of his ancient Apostle Nathanael as being without guile (John 1:47; D&C 41:11). He applied
the same description to at least two other early leaders of his restored church (D&C 41:9-11; 124:20), and admonished all priesthood bearers to be without guile
(D&C 121:41-42).

Elder Joseph B. Wirthlin said: "To be without guile is to be free of deceit, cunning, hypocrisy, and dishonesty in thought or action.ï¿½ A person without guile is a person
of innocence, honest intent, and pure motives, whose life reflects the simple practice of conforming his daily actions to principles of integrity."

He further noted: "I believe the necessity for the members of the Church to be without guile may be more urgent now than at other times because many in the world
apparently do not understand the importance of this virtue or are indifferent to it." (En., May 1988, pp. 80-81.)

See also: Nathanael; Partridge, Edward

H
Hagar

Hagar was the Egyptian handmaid of Sarah who became a wife, or concubine, of Abraham. She bore him his first child, a son named Ishmael. She was given to
Abraham by his first wife, Sarah, because the latter had been barren and desired Abraham to have posterity. (Gen. 16.)

Hagar was given to Abraham in accordance with the will of God, and from her "sprang many people" (D&C 132:34-35, 65). This was a partial fulfillment of the
promise given Abraham that he would be the "father of many nations" (Gen. 17:4-5).

Hagar also received promises from angelic visitors that her descendants would be multitudinous (Gen. 16:10; 21:17-18). This posterity is believed to include much of
the present-day Arab world.

See also: Law of Sarah

Hancock Levi W.

The name of Levi W. Hancock appears twice in the Doctrine and Covenants, once in connection with a mission call (D&C 52:29) and once in conjunction with his
position as one of the seven Presidents of the Seventy (D&C 124:138). He served in this latter capacity from February 1835 to June 1882, with a short period of
interruption because of a misunderstanding regarding his priesthood office (CA 1978, 117).

Levi Hancock was baptized on November 16, 1830, and served as a member of two famous Mormon miliary movements-Zion's Camp and the Mormon Battalion. He
was the only General Authority of the Church to serve in this latter capacity, and he served as the Battalion's chaplain.

His susceptibility to the spirit of inspiration is illustrated in the following incident: "A non-Mormon by the consent of the Battalion joined the company and soon after
required baptism. Elder Hancock, in company with others of the brethren, took him down to the Missouri river and performed the ceremony. On raising him from the
water he said, as if wrought upon by the spirit, 'If I have baptized a murderer, it will do him no good.' His words had such an effect upon the stranger that he soon
afterwards confessed that he was a murderer, having killed his own brother."

Upon arriving in Utah, he continued his labors as a Seventy and also served in the Utah legislature. In addition to his calling as a General Authority, he was ordained as
a patriarch, in which capacity he served about the last ten years of his life. He died in Washington, Utah, on June 10, 1882. (Jenson 1:188-89.)

Hancock Solomon

In June 1831, Solomon Hancock was called to leave Kirtland for Missouri and to "preach by the way" (D&C 52:27). His name appears frequently in the journal of
Joseph Smith. He was among a small group whose names were manifested to the Prophet "by the voice of the Spirit and revelation, to receive their endowments" at
Kirtland in June 1834 (HC 2:112-13).
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Hancock served on three high councils and was particularly active in Church affairs in Missouri (HC 2:124, 523; 3:225, 252; 5:427). During the exodus from Nauvoo,
he was appointed to the "Utility Committee," whose responsibility was to sell the property of the Saints (HC 7:474). Earlier, he had been appointed to preside over a
new district for the Church (HC 7:305).
In June 1831, Solomon Hancock was called to leave Kirtland for Missouri and to "preach by the way" (D&C 52:27). His name appears frequently in the journal of
Joseph Smith. He was among a small group whose names were manifested to the Prophet "by the voice of the Spirit and revelation, to receive their endowments" at
Kirtland in June 1834 (HC 2:112-13).

Hancock served on three high councils and was particularly active in Church affairs in Missouri (HC 2:124, 523; 3:225, 252; 5:427). During the exodus from Nauvoo,
he was appointed to the "Utility Committee," whose responsibility was to sell the property of the Saints (HC 7:474). Earlier, he had been appointed to preside over a
new district for the Church (HC 7:305).

Solomon Hancock died on December 2, 1847.

Handmaid

On two occasions, a woman mentioned in the Doctrine and Covenants is referred to as a handmaid of the Lord (D&C 90:28; 132:51-56). A handmaid is a personal
female servant. In the same sense in which John the Baptist referred to Joseph Smith and Oliver Cowdery as his "fellow servants" in the ministry of the Messiah (D&C
13:1), women who so serve are often referred to as handmaidens.

Hands

See: Hands Which Hang Down; Left Hand; Right Hand

Hands Which Hang Down

There are two instances in scripture where the admonition is given to "lift up the hands which hang down, and strengthen the feeble knees" (D&C 81:5; Heb. 12:12). A
related reference is found in Isaiah: "Strengthen ye the weak hands, and confirm the feeble knees" (Isa. 35:3).

Sidney B. Sperry said these "clauses mean ... to help sustain persons who are either weak of body or in a position where they find it difficult to help themselves" (DCC,
377). The description also applies to those who suffer discouragement, despair, and loneliness.

Happiness

Although the word happiness appears only once in the Doctrine and Covenants (D&C 77:2), it is the core of the gospel of Jesus Christ, which is itself "the great plan of
happiness" (Alma 42:8).

"Happiness is the object and design of our existence," declared the Prophet Joseph Smith, "and will be the end thereof, if we pursue the path that leads to it: and this
path is virtue, uprightness, faithfulness, holiness, and keeping all the commandments of God" (TPJS, 255-56). This course is what Nephi called living "after the manner
of happiness" (2 Ne. 5:27; see also Mosiah 2:41).

Another prophet, Ezra Taft Benson, noted that one "cannot do wrong and feel right. It is impossible! Years of happiness can be lost in the foolish gratification of a
momentary desire for pleasure. Satan would have you believe that happiness comes only as you surrender to his enticements, but one only needs to look at the
shattered lives of those who violate God's laws to know why Satan is called the Father of Lies." (En., Nov. 1977, p. 30.)

"Wickedness," we are reminded, "never was happiness" (Alma 41:10-11; see also Hel. 13:38).

See also: Good Cheer; Joy

Harden Their Hearts

Throughout the scriptures the Lord warns of the dire consequences accruing to those whose hearts are hardened and consequently grow cold, rejecting the warm
whispers of the word of God. Just as the hardening of one's physical heart's arteries can cause death to the body, so, in like manner, can the hardening of one's spiritual
arteries lead to spiritual death-the departure of God's Spirit from one's presence-for he cannot remain in unholy tabernacles (D&C 93:35; 1 Cor. 3:16-17).

The Lord pronounces condemnation on those who harden their hearts (D&C 5:18; 20:15), and promises conversion and healing to those who do not (D&C 112:13).
Those whose hearts are hardened are labeled as "wicked" (D&C 38:6), while those who do not harden their hearts are those who "hear" his voice and are
characterized as the Lord's "elect" (D&C 29:7).

It appears that the hardening of one's heart impairs one's capacity to hear with spiritual ears, for Amulek once confessed that he "was called many times," yet he "would
not hear" because he hardened his heart (Alma 10:6). Perhaps this is the spiritual numbness of which the ancient prophet Nephi spoke when he castigated his errant
brothers with these words: God "hath spoken unto you in a still small voice but ye were past feeling, that ye could not feel his words" (1 Ne. 17:45). Surely, as a man
hardens his spiritual arteries, a numbness sets in that impairs all aspects of his spiritual sensitivity and leads ultimately to spiritual death.

See also: Blindness of Heart; Heart; Open Hearts; Soften the Hearts

Harmony Pennsylvania

The town of Harmony, Pennsylvania is located in the northeast corner of the state at a point where the Susquehanna River first leaves the borders of New York.
Although fifteen of the revelations in the Doctrine and Covenants were received in Harmony, Pennsylvania, the only mention of this city is in section 128, verse 20.

The first mention of Harmony by the Prophet Joseph is in October 1825, when he went there to work. He boarded with the Isaac Hale family, which led to his
marriage of Emma Hale in January 1827. (JS-H 1:56-58.) The following December, Joseph and Emma returned to Harmony, where they resided on her father's
property until June 1829. It was during this time that the initial efforts at translating the Book of Mormon were undertaken.

The restoration of the Aaronic Priesthood occurred on the banks of the Susquehanna River near Harmony, and the Melchizedek Priesthood was restored in the
wilderness between Harmony and Colesville, New York (D&C 13; 128:20).

See also: Pennsylvania; Susquehanna County
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Harris Emer

The only mention of Emer Harris occurs in the revelation received at the Amherst, Ohio, conference in January 1832 (D&C 75:30). He is admonished to be united in
wilderness between Harmony and Colesville, New York (D&C 13; 128:20).

See also: Pennsylvania; Susquehanna County

Harris Emer

The only mention of Emer Harris occurs in the revelation received at the Amherst, Ohio, conference in January 1832 (D&C 75:30). He is admonished to be united in
the ministry.

In October 1831, he had been appointed as one of six men to be responsible to instruct "the several branches of the Church" on the manner in which meetings should
be conducted (HC 1:219). He was a brother to Martin Harris, one of the Three Witnesses to the Book of Mormon. In December 1835, the Prophet Joseph listed him
as one of almost two dozen men who came to his aid in a moment of financial need (HC 2:327).

He later served as a member of the Nauvoo Legion and came west with the Saints to Utah, where he died on November 28, 1869.

Harris George W.

In 1841 George W. Harris was called to serve as the third member of the high council in Nauvoo, "the cornerstone of Zion" (D&C 124:131-32). He is initially
mentioned in Joseph Smith's writings on March 14, 1838, when the Prophet writes that he was "received under the hospitable roof of Brother George W. Harris, who
treated us with all possible kindness" (HC 3:9). Several days later, he was called to the high council in Far West, Missouri, and ordained a high priest (HC 3:14-15).

He was one of nine men who signed a resolution in December 1838, sent to the Missouri legislature in behalf of the citizen Saints of Caldwell County, regarding their
grievances (HC 3:217-24). Harris was called as the ranking member of the high council at Commerce, Illinois, in October 1839, and was appointed by the Prophet to
go on a fund-raising mission to the East (HC 4:161, 164, 199).

In October 1841, he was selected as an alderman in Nauvoo and was serving as the "President pro tem" of the city council at the time of the martyrdoms of Joseph and
Hyrum. In fact, Harris signed the document declaring the Nauvoo Expositor a "public nuisance," which event triggered the momentum that led to that fateful day of June
27, 1844, when "the best blood of the nineteenth century" was spilled (D&C 135:6; HC 7:63).

Harris was appointed commissary of the first encampment of pioneers headed to the Salt Lake Valley (HC 7:586). He did not go west with the Saints, preferring to
remain in Iowa, where he died in 1857.

Harris Martin

Outside of the Smith family itself, Martin Harris was one of the earliest supporters of Joseph Smith's divine work. In the fall of 1827, shortly after Joseph received the
gold plates from the angel Moroni, Martin made a present of fifty dollars to the young Prophet which enabled him to get to Pennsylvania where he could pursue the
work of translation without the severe hindrance he suffered in New York.

In February 1828, Martin visited Joseph and persuaded the latter to allow him to copy from the plates some of the characters, which Harris then took to New York
City to show some learned professors. The result was that an ancient prophecy by Isaiah was fulfilled (Isa. 29:11-14; 2 Ne. 27:15-22; JS-H 1:61-65).

Martin's role as a chief participant in the fulfillment of further prophecy was again brought to the forefront when he was responsible for losing the first 116 pages of
translated writings from the Book of Mormon plates. The Lord, having foreseen this eventuality, had prepared a second set of plates which Joseph was later allowed to
translate, following a severe rebuke for his carelessness in losing the first manuscript (HC 1:20-28; 1 Ne. 9; Words of Morm. 1:3-7). This event was the setting which
precipitated the revelations found in sections 3 and 10 of the Doctrine and Covenants. For his role in becoming a dupe of the devil, Martin was labeled "a wicked man"
by the Lord (D&C 3:12; 10:7).

Although his loss of the sacred manuscript denied him further participation as a scribe for Joseph Smith, Martin's repentance allowed him to serve as one of the three
special witnesses to the Book of Mormon (D&C 17; HC 1:52-57). In this capacity, he saw the gold plates from which the sacred book was translated; saw the
heavenly messenger who brought the plates; viewed the sword of Laban, the Urim and Thummim, and the Liahona; and heard the voice of God declaring the record to
be true.

Martin mortgaged his farm in order to help finance the first printing of the Book of Mormon and was cautioned by the Lord not to "covet [his] own property, but [to]
impart it freely" (D&C 19:26). He served on the first high council of the Church at Kirtland (D&C 102:3, 34) and was one of the select few first called to participate in
a united order (D&C 58:35). In order to keep his identity secret on several occasions, the Lord referred to him as "Ma-hemson" (D&C 82:11; 104:24, 26; pre-1981
ed.).

The month prior to Joseph Smith's fleeing Kirtland for fear of his life, Martin Harris and other disaffected Mormons were excommunicated from the Church (IE, March
1969, p. 36). Martin remained in Kirtland for the next thirty-two years until he was persuaded to come to Utah. Edward Stevenson was instrumental in raising funds to
accomplish this purpose, and Martin arrived in Salt Lake on August 30, 1870. Five of the Quorum of the Twelve witnessed his rebaptism, and one of them, Orson
Pratt, confirmed him a member of the Church.

Although far removed from Church activity for many years, Martin was true to his witness of the divinity of the Book of Mormon. On one occasion, when some of his
acquaintances deliberately got him "tipsy," he was questioned about the truthfulness of his declaration of belief regarding the Book of Mormon. "Now, Martin," they
cajoled, "do you really believe you did see an angel when you were awake?" To the delight of the crowd, Harris replied, "No! I do not believe it." However their glee
was short-lived, for he then said: "Gentlemen, what I have said is true, from the fact that my belief is swallowed up in knowledge; for I want to say to you that as the
Lord lives I do know that I stood with the Prophet Joseph Smith in the presence of the angel, and it was in the brightness of day."

He died in Clarkstoa, Utah, on July 10, 1875, shortly after taking the beloved book in his hands and bearing final testimony of its truthfulness. (Jenson 1:271-76.)

See also: Mahemson: Three Witnesses; Wicked Man, A

Harvest

See: Sheaves; Tares; Thrust in His Sickle']">Earth Is Ripe; Field Is White Already to Harvest; Ripe; Sheaves; Tares; Thrust in His Sickle

Haws   Peter
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In 1841, Peter Haws was appointed as one of a four-man committee to see that the Nauvoo House was built (D&C 124:62, 70: HC 4:301-2). He was also appointed
a member of the "Nauvoo Agricultural and Manufacturing Association," whose purpose was "the promotion of agriculture and husbandry in all its branches, and for the
Harvest

See: Sheaves; Tares; Thrust in His Sickle']">Earth Is Ripe; Field Is White Already to Harvest; Ripe; Sheaves; Tares; Thrust in His Sickle

Haws Peter

In 1841, Peter Haws was appointed as one of a four-man committee to see that the Nauvoo House was built (D&C 124:62, 70: HC 4:301-2). He was also appointed
a member of the "Nauvoo Agricultural and Manufacturing Association," whose purpose was "the promotion of agriculture and husbandry in all its branches, and for the
manufacture of flour, lumber, and such other useful articles as are necessary for the ordinary purposes of life" (HC 4:303). Haws's participation in constructing the
Nauvoo House was still being mentioned in Joseph Smith's history as late as April 1843 (HC 5:369).

Haws is also mentioned as a companion of the Prophet during one of his arrests and later served a mission to Alabama (HC 5:210, 370). In October 1844, he was
called to preside over a new district of the Church, and in the westward movement of the Saints he served as a captain of one of the companies (HC 7:306, 482).

Although he remained actively involved in Church affairs following the martyrdoms of Joseph and Hyrum Smith, he later became critical of the Twelve Apostles'
leadership. His apostate attitude led to his being cut off from the Church early in 1849. He is an example of Brigham Young's warning that "if the Spirit of God
whispers ... to His people through their leader, and they will not listen nor obey, what will be the consequences of their disobedience? Darkness and blindness of mind.
ï¿½ until they apostatize entirely from God and His ways." (JD 12:117.)

He That Is Tithed Shall Not be Burned

In good-humored jest, one will occasionally hear the law of tithing referred to as "fire insurance." The basis for this is the Lord's promise that "he that is tithed shall not
be burned at [my] coming" (D&C 64:23). "What does that mean?" asked Elder Rudger Clawson. "Does it mean that if a man will not pay his tithing, that the Lord is
going to send a ball of fire down from heaven and burn him up? No: the Lord does not do that way. The Lord works on natural principles. This is what it means, if I
read correctly: a man who ignores the express command of the Lord, by failing to pay his tithing, it means that the Spirit of the Lord will withdraw from him; it means
that the power of the priesthood will withdraw from that man, if he continues in the spirit of neglect to do his duty. He will drift away into darkness, gradually but surely,
until finally (mark you) he will lift up his eyes among the wicked. That is where he will finally land; and then when the destruction comes and when the burning comes, he
will be among the wicked and will be destroyed; while those who observe the law will be found among the righteous, and they will be preserved." (CR, Oct. 1913, p.
59.)

See also: Tithing

Healing

"We believe in the gift of ... healing," states our seventh article of faith. This spiritual gift is mentioned throughout the Doctrine and Covenants (e.g., 24:13; 35:9; 42:43-
52; 46:19-20; 84:65-73). Although the major method whereby healings are accomplished is through the laying on of hands by Melchizedek Priesthood bearers (James
5:14-15; D&C 42:44), healings have occurred in other ways. For example, the command of a priesthood bearer, without the accompanying laying on of hands, has
effected healings (John 11:43-44; Acts 3:1-8). This latter approach has been used even in the physical absence of the afflicted person (John 4:46-53).

Touching an article belonging to one of great faith and priesthood power has also brought about healings (Luke 8:43-48; Acts 19:11-12). Of course, fasting and prayer
is a most efficacious method of healing (Mark 9:25-29).

Smith and Sjodahl distinguish between two types of healing: mental and spiritual. "Mental healing is as old as the race. It is done through 'suggestion.' ... The spirit within
is an intelligent being and is greatly helped, in its efforts to repair tissue or withstand the attacks of adverse agencies, by the suggestion of others who have great will-
power.ï¿½Spiritual healing is by the Spirit of God, through the Priesthood. It is healing effected by the Holy Spirit imparting the strength necessary to overcome the
causes of diseases, and it often operates instantaneously.ï¿½ Spiritual healing is divine healing. It is part of the gospel. Mental healing is human. It is good in its place,
but it is not part of the gospel." (SS 402-3.)

The use of natural laws in healing is explained by Elder Parley P. Pratt: "To heal a person by the touch, or by the laying on of hands, in the name of Jesus Christ, is as
much in accordance with the laws of nature, as for water to seek its own level, an apple to fall to the ground when loosened from the tree where it grew, or quicksilver
to attract its own affinities. A person commissioned of Jesus Christ, and filled with this spiritual substance, can impart of the same to another, provided there is a
preparation of heart, and faith on the part of the receiver. Or if, as in cases of healing, casting out devils, etc., it happens that the receiver has no command of his own
mind-as in cases of little children, persons swooned, fainted, deranged, or dead, then the faith of the administrator alone, or in connection with other friends and agents,
on his behalf, is sufficient, in many cases, to perform the work." (KT, 107-8.)

See also: Destroying Angel; Great and Dreadful Day of the Lord; Miracles

Health in Their Navel

Those who observe the Word of Wisdom are promised that they "shall receive health in their navel and marrow to their bones" (D&C 89:18). The navel is
representative of the inner organs of the body; thus, the promise of "health in their navel" suggests that they will receive blessings of health to their inner organs.

See also: Marrow to Their Bones; Word of Wisdom

Heart

"The heart suggests our daily conduct in life," said President Harold B. Lee (SHP, 331). Indeed, the Master taught that "out of the abundance of the heart the mouth
speaketh" (Matt. 12:34). And the author of Proverbs wrote: "For as he thinketh in his heart, so is he" (Prov. 23:7). Thus, the heart is symbolic of one's thoughts,
feelings, and actions. They who are pure in heart (D&C 97:21) and have open hearts (D&C 64:22) and broken hearts (D&C 20:37) are receptive to the warm glow of
spiritual light radiating from the Source of all truth and righteousness. To those who harden their hearts, this eternal life-giving substance is restricted and spiritual heart
failure results.

Elder Delbert L. Stapley said: "The word heart is used in scripture as the core of life and strength; hence it includes mind, spirit, and soul, and one's entire emotional
nature and understanding. One of the dictionary definitions states: 'Heart is the center of the total personality with reference to intuition, feeling, or emotion: the center of
emotion, in contrast to the head as the center of intellect.'

"In many statements
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addition, heart is defined as having spirit, courage, and enthusiasm. Thus, when we love the Lord with all our heart and soul, we love him in spirit, with courage,
enthusiasm, and profound earnestness of purpose." (CR, Oct. 1968, pp. 27-28.)
Elder Delbert L. Stapley said: "The word heart is used in scripture as the core of life and strength; hence it includes mind, spirit, and soul, and one's entire emotional
nature and understanding. One of the dictionary definitions states: 'Heart is the center of the total personality with reference to intuition, feeling, or emotion: the center of
emotion, in contrast to the head as the center of intellect.'

"In many statements it is regarded as the central source of one's mental faculties or capacities.ï¿½ It is also the seat of one's affections, moral life, and character. In
addition, heart is defined as having spirit, courage, and enthusiasm. Thus, when we love the Lord with all our heart and soul, we love him in spirit, with courage,
enthusiasm, and profound earnestness of purpose." (CR, Oct. 1968, pp. 27-28.)

See also: Blindness of Heart; Bosom; Broken Heart; Desire of Their Hearts; Full Purpose of Heart; Harden Their Hearts; Hearts ... Shall Turn to Fathers; Lay It to
Heart; Lowliness of Heart; Murmurings of His Heart; Open Your Hearts; Pure in Heart; Singleness of Heart; Soften the Hearts; Stir Up the Hearts; Upright in Heart

Hearts ... Shall Turn to Fathers

The promise of turning the hearts of the children to their fathers through the restoration of the keys held by Elijah is an oft-quoted scriptural phrase (D&C 2:2; 27:9;
110:15; 128:17; Mal. 4:5-6; 3 Ne. 25:5-6; JS-H 1:38-39). To turn one's heart to the fathers is to seek after one's dead, and to perform the saving ordinances of the
gospel in their behalf. "The greatest responsibility in this world that God has laid upon us," said the Prophet Joseph, "is to seek after our dead." (TPJS, 356).

The restoration of Elijah's keys in 1836 (D&C 110:13-16) has literally turned the hearts of the children to the fathers. Elder Joseph Fielding Smith observed "that in
1836 there were no genealogical societies in this land or in Europe. Save for the keeping of pedigrees of royal and noble families, very little attention was being paid to
the records of the dead in any Christian country. The first organized effort to collect and file genealogies of the common people was made shortly after the coming of
Elijah. This was the formation of the New England Historic and Genealogical Society. In 1844, this society was incorporated." Since then, "A great many societies have
also been organized.ï¿½ but all of them since the keys of the Priesthood were returned to the earth which planted in the hearts of the children the promises made to their
fathers." (WTP, 168-69; see also MWW, 189-92.)

See also: Elijah; Promises Made to the Fathers

Heathen

The "heathen" is spoken of three times in the Doctrine and Covenants (D&C 45:54; 75:22; 90:10). According to the Bible Dictionary, a heathen is a gentile. Eider
Bruce R. McConkie defined heathens as "those who do not even profess a knowledge of the true God as record is borne of him in the scriptures. They worship idols
or other gods that are entirely false as distinguished from so-called Christian peoples who attempt to worship the Lord, but who have totally false concepts of the nature
and kind of being that he is." (MD, 347.)

See also: Heathen Nations

Heathen Nations

The term heathen nations is employed twice in the Doctrine and Covenants (D&C 45:54; 90:10) and refers to those nations which worship false gods and idols who
are generally represented by some tangible material. Heathen nations are the antithesis of Christian nations, or those nations who profess a belief in Jesus Christ.

See also: Heathen

Heaven

The word heaven often refers to the dwelling place of God and those who abide his holy presence (D&C 1:17; 110:13; 129:1-3; Alma 18:30). The plural heavens may
symbolically represent the inhabitants of heaven (D&C 76:1; 1 Ne. 21:13) or the power of God (D&C 121:33). On the other hand, heavens may refer to the expanse
of sky above the earth (D&C 67:2; Morm. 9:11; Moses 2:20). The term end of heaven (D&C 133:7; 2 Ne. 23:5) refers to perceived limits of the horizon rather than
to an actual end of the firmament.

See also: Celestial; Fire; Firmament; Heavenly; Sea of Glass and Fire

Heavenly

Joseph Smith wrote "that all things may have their likeness ï¿½-that which is earthly conforming to that which is heavenly" (D&C 128:13). Paul's writings to the
Corinthians are then quoted, wherein he stated, "As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly" (1 Cor.
15:48; D&C 128:14).

"The heavenly" evidently appears to be that which emanates from the Lord of heaven and earth, the Savior Jesus the Christ. "The image of the heavenly" of which Paul
speaks (1 Cor. 15:49) is the "image of Christ or immortality, which is the natural inheritance of all men from Christ" (DNTC 2:402).

See also: Heaven

Heirs According to the Covenant

Following a conference of the Church held in Kirtland in June 1831, the Lord revealed that the next conference would "be held in Missouri, upon the land which I will
consecrate unto my people, which are a remnant of Jacob, and those who are heirs according to the covenant" (D&C 52:2).

While the footnote references indicate "the covenant" is the "everlasting covenant" of the gospel-that which the "faithful children of Abraham" take upon themselves (Gal.
3:7-9)-there appears to be a broader application. When the resurrected Lord appeared to the "remnant of Jacob" living in the Americas, he said: "This is the land of
your inheritance; and the Father hath given it unto you" (3 Ne. 15:13). He further declared, "This people will I establish in this land, unto the fulfilling of the covenant
which I made with your father Jacob; and it shall be a New Jerusalem" (3 Ne. 20:22). Jacob's son Joseph-"a remnant of Jacob"-was given an inheritance "unto the
utmost bound of the everlasting hills" (Gen. 49:22-26). His posterity has occupied portions of this land of inheritance since shortly after 600 B.C. (1 Ne. 5:14; 13:30).

Inasmuch as the location for the New Jerusalem, or the city of Zion, has been identified as Independence, Jackson County, Missouri (D&C 57:1-3), it would seem that
the rightful heirs of this land are those members of the Church ("remnants of Jacob") who are called to possess this land of inheritance and build the city of Zion and its
promised temple. This "remnant" would not be restricted to only those who are descendants of the people whom Jesus visited in this "land of promise," for the promise
was  to all of(c)
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See also: Remnant of Jacob
Inasmuch as the location for the New Jerusalem, or the city of Zion, has been identified as Independence, Jackson County, Missouri (D&C 57:1-3), it would seem that
the rightful heirs of this land are those members of the Church ("remnants of Jacob") who are called to possess this land of inheritance and build the city of Zion and its
promised temple. This "remnant" would not be restricted to only those who are descendants of the people whom Jesus visited in this "land of promise," for the promise
was to all of Joseph's posterity. (DS 2:247-51.)

See also: Remnant of Jacob

Hell

The term hell is used in the Doctrine and Covenants in basically two senses: (1) to illustrate the forces of the devil who use their pernicious power to fight against God
and all that is good (D&C 6:34; 122:1); and (2) to indicate the actual place of the devil's domain or the place to which he and his followers will be confined (D&C
10:26; 29:38; 63:4; 76:84; 76:106; 104:18; 121:23; 123:10). The phrases gates of hell (D&C 10:69; 17:8; 18:5; 21:6; 33:13; 98:22; 128:10), hosts of hell (88:113),
jaws of hell (122:7), and handcuffs, chains, shackles, and fetters of hell (123:8) are further descriptions of these two basic meanings.

However, there is a third meaning of the term: a state of mind. President George Q. Cannon said that heaven and hell are "not altogether a question of locality," for we
carry them with us. "Hell is with the individual that deserves it." (GT 1:95.) Brigham Young taught that one who through his wicked ways grieves the Spirit of the Lord
sufficiently to cause the withdrawal of that Spirit is "shut out from the presence of the Lord.ï¿½ does not hear His voice, sees not His face, receives not the ministering
of His angels or ministering spirits, and ... must surely be in hell" (JD 2:137).

Furthermore, speaking against the idea of universal salvation and death-bed repentance, he said: "Were the wicked, in their sins, under the necessity of walking into the
presence of the Father and Son, ï¿½ their condition would be more excruciating and unendurable than to dwell in the lake that burns with fire and brimstone" (JD
8:153-54). King Benjamin gave a graphic description of the suffering experienced by those whose sins have consigned them to hell (Mosiah 2:36-39).

Hell, as a place, is basically divided into three phases: (1) The present domain of the devil and his hosts, where they seek souls in their war against mankind on this earth
(D&C 29:36-37); (2) the spirit prison in which the wicked remain in torment until the day of redemption (Alma 40:11-14; D&C 38:20-22, 29-30; Moses 7:36-39; DS
2:229); and (3) that future place of exquisite suffering and everlasting punishment where the devil, his angels, and all whom they have led away to misery as sons of
perdition will be eternally consigned (D&C 29:38; 76:43-47). All who receive residence in any of these locations do so because they choose to go there.

"There is no power on earth or in hell that can compel a man to go to hell or to be damned if in the exercise of his agency he chooses to serve God" (GT 1:139).

See also: Chains of Hell; Damnation of Hell; Fetters of Hell; Gates of Hell; Hosts of Hell; Jaws of Hell; Lake of Fire and Brimstone

Helmet of Salvation

Elder Bruce R. McConkie has said: "As members of the Church, we are engaged in a mighty conflict. We are at war. We have enlisted in the cause of Christ to fight
against Lucifer and all that is lustful and carnal and evil in the world.ï¿½ The great war that rages ... is resulting in many casualties, some fatal." (CR, Oct. 1974, pp. 43 -
44.)

In order to protect us from becoming casualties in this war, the Lord has prepared spiritual armament with which our bodies should be clothed. Among this protective
armor is a "helmet of salvation" (D&C 27: 18).

President Harold B. Lee noted that "our head or our intellect is the controlling member of our body. It must be well protected against the enemy, for 'as a man thinketh
in his heart, so is he.' (Proverbs 23:7.) ... With the goal of salvation ever in our mind's eye as the ultimate to be achieved, our thinking and our decisions which
determine action will always challenge all that would jeopardize that glorious future state. Lost indeed is that soul who is intellectually without the 'helmet of salvation'....
Our intellects, so protected, must always measure learning by the gospel criteria: Is it true? Is it uplifting? Will it benefit mankind? ï¿½ Our thoughts must 'smell of the
sunshine.'" (SHP, 334-35.)

Hen Gathereth Her Chickens

The Lord, who is a master at using analogies and symbolism, has indicated his willingness to gather his people "as a hen gathereth her chickens under her wings" (D&C
10:65; 29:2; 43:24; 3 Ne. 10:4-6; Matt. 23:37; Luke 13:34). Just as a mother hen provides safety and security for the chicks beneath her protective wings, so will the
Savior provide peace and eternal safety to those who gather under his protective arms. However, just as safety will not come to the chick who refuses to respond to his
mother's plea, there is no spiritual security for those who refuse the call of the Savior to gather to him.

There is a need for those who have already so gathered to assist the Savior in his work of gathering the lost and wayward. Elder Marvin J. Ashton suggested the text
might read, "How often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not help me!" (En., Dec.
1971, p. 101.)

Herbs

Twice in the Doctrine and Covenants herbs are referred to as something that can have a positive effect on the body. The sick should be "nourished with all tenderness,
with herbs and mild food" (D&C 42:43). And "all wholesome herbs God hath ordained for the constitution, nature, and use of man" (D&C 89:10).

A clarifying footnote in the 1981 edition of the Doctrine and Covenants indicates that herbs refers to plants. Although it is common to think of herbs strictly in the sense
of actual or alleged medicinal properties they possess, Sperry indicates that there is a broader meaning to the word: "For most practical purposes 'wholesome herbs'
may be defined as edible plants or vegetables as they are commonly known" (DCC, 454).

See also: Word of Wisdom (#2)

Herriman Henry

The only mention of Henry Herriman in the Doctrine and Covenants is in connection with his appointment as one of the seven Presidents of the Seventy (D&C
124:138). He served in this capacity from February 1838, until his death on May 17, 1891, at Huntington, Utah (CA 1978:117). Elder Herriman was the senior
president of that body during the last nine years of his life and served a total of fifty-three years in the council.

He was a member
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thousand miles to Adam-ondi-Ahman. He was present "when the Prophet Joseph declared that the remnants of an altar found on the top of the hill, near Grand river,
were what was left of the identical altar upon which Father Adam offered sacrifice" (Jenson 1: 194).
The only mention of Henry Herriman in the Doctrine and Covenants is in connection with his appointment as one of the seven Presidents of the Seventy (D&C
124:138). He served in this capacity from February 1838, until his death on May 17, 1891, at Huntington, Utah (CA 1978:117). Elder Herriman was the senior
president of that body during the last nine years of his life and served a total of fifty-three years in the council.

He was a member of Zion's Camp in 1834 and was a leader of the Kirtland Camp in 1838. This latter group left Ohio in 1838 and traveled approximately one
thousand miles to Adam-ondi-Ahman. He was present "when the Prophet Joseph declared that the remnants of an altar found on the top of the hill, near Grand river,
were what was left of the identical altar upon which Father Adam offered sacrifice" (Jenson 1: 194).

He suffered all the persecutions heaped upon the Saints in Missouri and was one of the few authorized to travel in Daviess County, Missouri, during the height of
troubles in that land (HC 2:184; 3:210). He actively participated in building up Nauvoo and served missions to Canada, Maine, and Great Britain (HC 2:35; 6:335;
Jenson 1:193).

Elder Herriman crossed the plains originally in the Heber C. Kimball pioneer company in 1848, and later "acted as the president of the only company of missionaries,
who ever crossed the plains with handcarts. Though fifty-two years of age," observed Andrew Jenson, "he pulled his handcart [as] faithfully and ably as his younger
missionary companions."

Hicks John a.

In January 1841, the name of John A. Hicks was given as the president of the elders quorum in Nauvoo (D&C 124:137). He is next mentioned in the minutes of a
Church meeting held April 8 of that same year, when objections were raised to his continuing as a presiding officer (HC 4:341). On October 5, 1841, conference
minutes reflect the following: "President Brigham Young presented an appeal from the decision of the Elders' quorum on a charge made against Elder John A. Hicks by
Dimick B. Huntington for a breach of the ordinances of the city, for falsehood and schismatical conversation. After hearing the testimony in the case it was voted that
Elder John A. Hicks be cut off from the Church." (HC 4:428.)

The tragic fall of Hicks did not end with this action, for he is mentioned as a member of the apostate mob at Carthage and is credited with having stated that he and
others had "determined to shed the blood of Joseph Smith ... whether he was cleared by the law or not" (HC 7:560).

Hid From the World

An 1832 revelation spoke of the faithful as being "hid from the world with Christ in God" (D&C 86:9). The Apostle Paul used this same phrase in writing to the early
Saints in Colosse (Col. 3:3). The Prophet Joseph Smith gave an interpretation to this phrase. Placing his hands upon one of the faithful members of the Church, he said:
"Your life is hid with Christ in God, and so are many others. Nothing but the unpardonable sin can prevent you from inheriting eternal life for you are sealed up by the
power of the priesthood unto eternal life, having taken the step necessary for that purpose." (HC 5:391.) Thus, to be hid from the world is to be assured of eternal life
or to have one's calling and election made sure.

Hidden Things of Darkness

There are two instances in which the Lord speaks of the "hidden things of darkness" (D&C 123:13; 1 Cor. 4:5). A footnote in the Doctrine and Covenants refers to the
subject of secret combinations in the Topical Guide, which implies that these hidden things of darkness were of an evil nature; i.e., no man's secret combinations or sins
will remain hidden but will ultimately be revealed. Sperry's commentary also indicates that these hidden things of darkness are things of iniquity to be eventually
unmasked (DCC, 644-45).

According to one Bible commentator, the phrase as used by the Apostle Paul refers to "the things that are at present unknown. There is no suggestion of evil in the
phrase." (Dummelow, 898.)

See also: Secret Combinations

Hidden Treasures

Those who keep the Word of Wisdom are promised "great treasures of knowledge, even hidden treasures" (D&C 89:19). One who keeps his physical body free from
the ill effects of harmful substances is likely to be more alert and capable of understanding and assimilating knowledge. One who keeps his spiritual senses sharp will
discover treasures of knowledge hidden from the world.

Commenting on living the Word of Wisdom, President Ezra Taft Benson said: "Living the commandments of God is a condition of worthiness for entrance into the
House of the Lord. There wisdom and 'great treasures of knowledge' are given that relate to our happiness in this life and joy throughout eternity.

"The Lord will increase our knowledge, wisdom, and capacity to obey when we obey His fundamental laws. This is what the Prophet Joseph Smith meant when he said
we could have 'sudden strokes of ideas' which come into our minds as 'pure intelligence' [TPJS, 151]. This is revelation." (En., May 1983, p. 54.)

Speaking of hidden treasures of knowledge, Elder Spencer W. Kimball said: "The treasures of both secular and spiritual knowledge are hidden ones-but hidden from
those who do not properly search and strive to find them. The knowledge of the spiritual will not come to an individual without effort any more than will the secular
knowledge or college degrees. Spiritual knowledge gives the power to live eternally and to rise and overcome and develop and finally to create.

"Hidden knowledge is not unfindable. It is available to all who really search.ï¿½

"... The coming of the Father and the Son to a person is a reality-a personal appearance- and not merely dwelling in his heart.ï¿½

"This personal witness, then, is the ultimate treasure." (CR, Oct. 1968, p. 129).

See also: Riches of Eternity; Treasures; Word of Wisdom (#2)

Higbee Elias

In March 1838, Elias Higbee asked the Prophet Joseph to explain the meaning of several verses in the 52d chapter of Isaiah. The answers to these questions are found
in Doctrine and Covenants 113:7-10.

Higbee  was(c)
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                            Infobase   1838 Corp.
                                            to 1843. He first heard of the Church in the spring of 1832 and traveled from Ohio to Jackson County, Missouri, to be
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baptized later that summer. He was ordained a high priest on August 7, 1834, by Elder Orson Pratt and later served as a missionary.

Higbee helped in the construction of the Kirtland Temple and received his endowments there. He suffered the persecution of the Missouri period of Church history and
In March 1838, Elias Higbee asked the Prophet Joseph to explain the meaning of several verses in the 52d chapter of Isaiah. The answers to these questions are found
in Doctrine and Covenants 113:7-10.

Higbee was the Church Recorder from 1838 to 1843. He first heard of the Church in the spring of 1832 and traveled from Ohio to Jackson County, Missouri, to be
baptized later that summer. He was ordained a high priest on August 7, 1834, by Elder Orson Pratt and later served as a missionary.

Higbee helped in the construction of the Kirtland Temple and received his endowments there. He suffered the persecution of the Missouri period of Church history and
later settled at the site of Nauvoo, where he was appointed to serve on the committee charged with building the temple.

Higbee died in full fellowship, true to the faith, on June 8, 1843, in Nauvoo. "He endured much persecution for the gospel's sake, both in Missouri and other places. In
his official capacities he was always just and trustworthy and manifested great zeal for the prosperity of the latter-day work." (Jenson 1:253.)

High Council

The earliest date on which revelatory mention of a "high council" appears is February 9, 1831 (D&C 42:34). Although this body is mentioned earlier in Doctrine and
Covenants 20:67, that particular verse was added five years after the original revelation had been received, following the establishment of a permanent high council in
Kirtland on February 17, 1834. Prior to this there had been "several Councils of twelve High Priests called for special cases" (JD 11:7).

The procedural pattern of operations of all high councils-their "form and constitution"-is outlined in section 102 (HC 2:31). "The Stake High Council consists of twelve
High Priests, presided over by the Stake President, assisted by his two counselors" (PGG, 216). "The functions of a Stake High Council are largely judicial, yet
important legislative and executive powers are conferred upon it. And in the establishment of various committees within it, in representing the Stake Presidency in
visiting wards, Priesthood quorums, auxiliary groups, and assisting the Presidency in any manner called upon, the Council is seen as an important administrative
body." (PCG, 299.)

See also: Standing High Councils; Traveling High Priests

High Priesthood

The term High Priesthood appears in the Doctrine and Covenants with both capitalized initial letters (D&C 107:64) and uncapitalized letters (D&C 84:29). Its meaning
was officially declared by the First Presidency in 1902: "It is well to remember that the term 'High Priesthood,' as frequently used, has reference to the Melchizedek
Priesthood, in contradistinction to the 'Lesser,' or Aaronic Priesthood" (IE 5:551).

See also: Melchizedek Priesthood

High Priests

In June 1831, at a conference in Kirtland, nineteen men were the first to be ordained to the office of high priest in modern times (ECH, 106). This office of the
Melchizedek Priesthood had been mentioned in a revelation received several months earlier (D&C 42:31, 71). Reference to this office can also be found in section 20,
but in verses that were added five years after the original revelation was received (D&C 20:66).

Although it is a separate office in the priesthood, it is often used to designate men who hold yet other offices. For example, bishops must be high priests unless lineal
descent from Aaron can be ascertained (D&C 68:14-21). Apostles are designated as high priests (D&C 84:63), as are members of the First Presidency of the Church
(D&C 107:22). High councilors must be high priests (D&C 102:1).

The office of high priest is an appendage to the Melchizedek Priesthood and derives its authority from that priesthood (D&C 107:2-5). One who holds the office of
high priest would do well to ponder these words of President Joseph F. Smith: "Every man who holds the office of high priest in the Church, or has been ordained a
high priest, whether he is called to active position in the Church or not-inasmuch as he has been ordained a high priest, should feel that he is obliged-that it is his
bounden duty, to set an example before the old and young worthy of emulation, and to place himself in a position to be a teacher of righteousness, not only by precept
but more particularly by example-giving to the younger ones the benefit of the experience of age, and thus becoming individually a power in the midst of the community
in which he dwells.ï¿½ There is no body of priesthood in the Church who should excel, or who are expected to excel, those who are called to bear the office of high
priest in the Church." (GD, 182.)

Those who belong to the high priests quorum "should have a lively union with it, not a dead connection" (PCG, 125).

High Tower

Anciently, after being delivered from danger, David spoke of the Lord as being his rock, fortress, deliverer, strength, buckler, horn of salvation, and high tower (2 Sam.
22:3; Ps. 18:2). In modern times the Lord promised to be the salvation and high tower of Zion (D&C 97:20).

A tower is symbolic of strength or readiness to repel incursions by the enemy. The higher the tower, the more territory that can be watched. God is the ultimate High
Tower. His omniscience and omnipotence can keep one safe from enemies by giving sufficient warning so that appropriate defenses can be made ready.

See also: Watch Towers

High-Mindedness

As used in Doctrine and Covenants 124:3, high-minded is an adjective denoting honorable, principled, and fair. However, as used in an 1833 revelation, the noun high-
mindedness means arrogant and haughty, full of pride (D&C 90:17).

Highway Cast Up in the Midst of the Great Deep

See: They Who Are in the North Countries; Ice Shall Flow Down at Their Presence

Him Who Laid the Foundation of the Earth
 Copyright
Jesus Christ,(c)as2005-2009,   Infobase
                   a premortal God,      Media
                                    clothed in aCorp.
                                                tabernacle of spirit, created the earth upon which we dwell (D&C 45: 1; John 1:1-5, 14; 3 Ne. 9:15). In an190
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                                                                                                                                                                   issued
by the First Presidency and Council of the Twelve Apostles in 1916, the role of Jesus as Creator was defined: "Scriptures that refer to God in any way as the Father of
the heavens and in the earth are to be understood as signifying that God is the Maker, the Organizer, the Creator of the heavens and the earth.
See: They Who Are in the North Countries; Ice Shall Flow Down at Their Presence

Him Who Laid the Foundation of the Earth

Jesus Christ, as a premortal God, clothed in a tabernacle of spirit, created the earth upon which we dwell (D&C 45: 1; John 1:1-5, 14; 3 Ne. 9:15). In an epistle issued
by the First Presidency and Council of the Twelve Apostles in 1916, the role of Jesus as Creator was defined: "Scriptures that refer to God in any way as the Father of
the heavens and in the earth are to be understood as signifying that God is the Maker, the Organizer, the Creator of the heavens and the earth.

"With this meaning, as the context shows in every case, Jehovah, who is Jesus Christ, the Son of Elohim, is called 'the Father,' and even 'the very eternal Father of
heaven and earth.' (See ... Mosiah 16:15.) With analogous meaning, Jesus Christ is called 'The Everlasting Father' (Isa. 9:6; compare 2 Ne. 19:6.) The descriptive titles
'Everything' and 'eternal' in the foregoing texts are synonymous.

"That Jesus Christ who we also know as Jehovah, was the executive of the Father, Elohim, in the work of creation is set forth in the book Jesus the Christ, Chap. 4.
Jesus Christ, being the Creator, is constantly called the Father of heaven and earth in the sense explained above; and since his creations are of eternal quality, he is very
properly called the Eternal Father of heaven and earth." (CHMR 1:168; also IE 19:34.)

See also: Jesus Christ

Hiram Ohio

Joseph Smith's journal entry of September 12, 1831, reads: "I removed with my family to the township of Hiram, and commenced living with John Johnson. Hiram was
in Portage county, and about thirty miles southeasterly from Kirtland. From this time until the forepart of October, I did little more than prepare to re-commence the
translation of the Bible." (HC 1:215.)

Of this move, Joseph Fielding Smith wrote: "It was for the purpose of correcting these scriptures [the Bible], in large part, that Joseph Smith and Sidney Rigdon moved
to Hiram where they could be at peace and able to pursue their work. It was also their intention to prepare for publication the revelations which had been given up to
this time, as soon as the printing press was ready in Independence, Missouri. The revision of the Bible had been delayed by command of the Lord, while the Prophet
was in Fayette, because of the pressure of other duties." (CHMR 1:242.)

It was in this little town of Hiram that fourteen revelations were given the Prophet Joseph. Among these were the preface (D&C 1) and appendix (D&C 133) to the
Doctrine and Covenants, as well as the magnificent manifestation entitled "A Vision" (D&C 76).

At a special conference in Hiram in early November 1831, the decision was made to print the revelations which now comprise part of what we have as the Doctrine
and Covenants (HC1:221-37).

Hoar Frost

In a moment of despair and discouragement, Joseph Smith was promised that those who falsely charged him should have "their prospects ... melt away as the hoar frost
melteth before the burning rays of the rising sun" (D&C 121:11). The word hoar denotes something white; the hoar frost is the white frozen dew produced when once
humid air is frozen.

Holiness

Members of The Church of Jesus Christ of Latter-day Saints are commanded to walk "in holiness before the Lord" (D&C 20:69; 21:4). Furthermore, Zion, which
represents the "pure in heart" (D&C 97:21), is to "increase in beauty, and in holiness," extending her borders and strengthening her stakes (D&C 82: 14).

To be in a state of holiness is to be set apart for holy or sacred purposes and to avoid that which is common, worldly, or profane (LDSBD, 703). To have "holiness of
heart" is to be spiritually pure (D&C 46:7). One who walks in holiness walks in concert with Christ and has the companionship of the Spirit. One who walks in holiness
eschews anything that is sordid and sinful, having "no more disposition to do evil, but to do good continually" (Mosiah 5:2; see also Alma 13:12).

See also: Garments Pure and White; Pure; Pure in Heart; Sanctification; Unspotted

Holy Angel An

At the time the Church was organized, the Lord reminded Joseph Smith that following his cleansing experience during the First Vision, wherein he saw and conversed
with the Father and Son, he again became entangled in the ways of the world. "But after repenting, and humbling himself sincerely, through faith, God ministered unto
him by an holy angel" (D&C 20:5-6). This was the angel Moroni, who gave him power to bring forth and translate the Book of Mormon and anciently had hidden the
sacred records which he was now authorized to bring forth (JS-H 1:28-54; Ether 5; Moro. 10).

See also: Moroni

Holy City

The faithful who "die in the Lord" are promised an inheritance in the "holy city" (D&C 63:49). This sanctified city of Saints is the New Jerusalem (TPJS, 86; Ether
13:5). This is the "city of Zion" (D&C 57:1-3); the "city of the heritage of God" (D&C 58:13); the "city of the living God, the heavenly place, the holiest of all" (D&C
76:66).

This "City Eternal" was seen in a dream by Elder David O. McKay, and described in the following terms: "a beautiful white city.ï¿½ trees with luscious fruit, shrubbery
with gorgeously-tinted leaves, and flowers in perfect bloom abounded everywhere. The clear sky above seemed to reflect these beautiful shades of color." Each
inhabitant of the city "wore a white flowing robe and a white headdress," and above their heads, written in gold, were these words: "These Are They Who Have
Overcome the World-Who Have Truly Been Born Again!" (CE, 101-2.)

See also: City of the Heritage of God; City of the Living God; City of Zion; New Jerusalem

Holy Day
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Holy Ghost
See also: City of the Heritage of God; City of the Living God; City of Zion; New Jerusalem

Holy Day

See: Sabbath Day

Holy Ghost

"The Holy Ghost has not a body of flesh and bones, but is a personage of Spirit," declared the Lord through his prophet (D&C 130:22-23). This third member of the
Godhead, in whom we declare our belief (Articles of Faith 1: 1), "is a Spirit in the form of a man" (DS 1:38). Whether he will ever have a physical body has not been
revealed, and, in the words of a prophet, "It is a waste of time to speculate" on this subject (DS 1:39). He has a specific size and dimension and "can no more be
omnipresent in person than can the Father or the Son, but by his intelligence, his knowledge, his power and influence, over and through the laws of nature, he is and can
be omnipresent throughout all the works of God" (GD, 61).

Some become confused about the personage of the Holy Ghost because prophets and gospel writers have written that following Jesus' baptism, "the Holy Ghost
descended upon him in the form of a dove" (D&C 93:15; 1 Ne. 11:27; 2 Ne. 31:8; Matt. 3:16; Mark 1:10). Joseph Smith said: "The sign of the dove was instituted
before the creation of the world, a witness for the Holy Ghost, and the devil cannot come in the sign of the dove. The Holy Ghost is a personage, and is in the form of a
personage. It does not confine itself to the form of the dove, but in [the] sign of the dove. The Holy Ghost cannot be transformed into a dove; but the sign of a dove
was given to John to signify the truth of the deed, as the dove is an emblem or token of truth and innocence." (TPJS, 276.)

President Harold B. Lee suggested that the office of the Holy Ghost involved pronouncing "one free from guilt or blame ... to absolve" one from the stain of sin (SHP,
51). This is what was meant when the Lord proclaimed, "by the Spirit ye are justified" (Moses 6:60).

A major mission of the Holy Ghost is to testify of the reality of Jesus as the Christ. As Paul wrote to the Corinthians, "no man can know that Jesus is the Lord, but by
the Holy Ghost" (JST, 1 Cor. 12:3; italics added). Additionally, the Doctrine and Covenants states that "to some it is given by the Holy Ghost to know that Jesus Christ
is the Son of God, and that he was crucified for the sins of the world" (D&C 46:13; see also Moro. 10:6-7).

The power of the Holy Ghost -the ability to receive revelation-is based upon faith in Christ and righteousness (1 Ne. 10:17). The effect of this upon man is to expand
his mind and his whole soul with "pure intelligence" (TPJS, 149-50).

See also: Blasphemy Against the Holy Ghost; Comforter; Gift of the Holy Ghost; God; Holy Spirit of Promise; Spirit; Spirit of the Lord; Spirit of Truth; Unspeakable
Gift of the Holy Ghost

Holy House

In three places in the Doctrine and Covenants the term holy house refers specifically to the Kirtland Temple (D&C 96:2; 109:13; 110:8). However, reference to "my
holy house" in Doctrine and Covenants 124:39 is an allusion to temples in general. A temple is a holy house of God.

Elder James E. Talmage provided the following understanding of the term temple: "Both by derivation and common usage the term 'temple,' in its literal application, is of
restricted and specific meaning. The essential idea of a temple is and ever has been that of a place specially set apart for service regarded as sacred, and of real or
assumed sanctity; in a more restricted sense, a temple is a building constructed for and exclusively devoted to sacred rites and ceremonies. The Latin Templum was the
equivalent of the Hebrew Beth Elohim and signified the abode of Deity; hence, as associated with Divine worship, it meant literally the HOUSE OF THE LORD." (HL,
1.)

See also: House

Holy Land

An 1832 revelation states the Lord will not allow the children of the kingdom (the Lord's own people) to pollute his holy land (D&C 84:59). Sperry suggests the land
referred to is Missouri, which at that time had been designated as the land of Zion, the gathering place for God's Saints (DCC, 399; see also HC 1:318; D&C 57:1-4).
Six years later the Lord referred to the city of Far West, Missouri, as a "holy and consecrated land" (D&C 115:7).

Perhaps there is a broader meaning to holy land that extends beyond the borders of a single state, for any place where the Saints are gathered and the Lord's Spirit is
present could be designated as a holy land or place (D&C 6:32; Matt. 18:20).

See also: Children of the Kingdom; Holy Places

Holy Men That Ye Know Not of

In Doctrine and Covenants 49:8, reference is made to "holy men that ye know not of." According to President Joseph Fielding Smith, these men "who were without sin,
and reserved unto the Lord, are translated persons such as John the Revelator and the Three Nephites, who do not belong to this generation and yet are in the flesh in
the earth performing a special ministry until the coming of Jesus Christ" (CHMR 1:209; see also SS, 284).

Holy One

"Christ is the Holy One," declared Elder Bruce R. McConkie, "a designation signifying that he is a holy, pure, sanctified Person, One who was and is without sin, who
had no reason for repentance, and who stands perfect in all things" (MD, 360; see also D&C 78:16; Isa. 43:15; 49:7; Ps. 16:10; Acts 2:27; 3:14; 13:35; 2 Ne. 9:20,
41; 3 Ne. 26:5; Morm. 9:5, 14).

See also: Jesus Christ

Holy One of Zion

The use of the title "Holy One of Zion" (D&C 78:15) has been defined as follows: "To speak of Christ as the Holy One of Zion is to point attention both to his holiness
and to the especial and personal relationship that exists between him and his Zion.ï¿½When the perfect Zion-composed solely of the pure in heart (D&C 97:21)-is
again established on earth, then the presence of the Lord will be felt there as his presence was found in the ancient city of that name. (Moses 7:16-19, 62-64.)" (MD,
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See also: Zion
The use of the title "Holy One of Zion" (D&C 78:15) has been defined as follows: "To speak of Christ as the Holy One of Zion is to point attention both to his holiness
and to the especial and personal relationship that exists between him and his Zion.ï¿½When the perfect Zion-composed solely of the pure in heart (D&C 97:21)-is
again established on earth, then the presence of the Lord will be felt there as his presence was found in the ancient city of that name. (Moses 7:16-19, 62-64.)" (MD,
361.)

See also: Zion

Holy Places

"My disciples shall stand in holy places, and shall not be moved," declared the Lord (D&C 45:32; 87:8). According to Elder Harold B. Lee, holy places are to be
found in Zion, which, according to the scriptures, is where the pure in heart dwell (D&C 97:21). Therefore, "the all-important thing is not where we live but whether or
not our hearts are pure" (CR, Oct. 1968, pp. 61-62).

Latter-day Saints are to gather upon "holy places" (D&C 101:64); in other words, wherever members of Christ's church are located that place should be holy, as befits
the dwelling places of saints. Temples are, of course, designated as special holy places (D&C 124:39); however, should not the home be just as holy a place?

See also: Holy Land

Holy Priesthood

The Holy Priesthood which the Lord took out of the midst of ancient Israel (D&C 84:25) was the Melchizedek Priesthood, or "the Holy Priesthood, after the Order of
the Son of God" (D&C 107:3).

President Joseph Fielding Smith said the following: "The Lord offered to Israel in the days of Moses the fulness of the Gospel with the Higher Priesthood and its keys,
intending to give unto them the blessings of exaltation and make of them a royal Priesthood. When Moses went up into the sacred Mount Horeb and received the
writings which the Lord made with his own finger, he received the fulness of the Gospel with its ordinances and covenants, but when Moses returned after his absence
of forty days and found the Israelites reveling in idolatry, he broke the tables. Later the Lord gave unto him other tables but changed some of the commandments, and
took away the Higher, or Melchizedek Priesthood, and gave to the people the carnal law." (CHMR 1:338-39.)

See also: Melchizedek Priesthood

Holy Priesthood After the Order of the Son of God

In 1835, the Lord revealed the original name of the Melchizedek Priesthood as being "the Holy Priesthood, after the Order of the Son of God," who is Christ (D&C
107:1-4). This name ceased to be used in order "to avoid the too frequent repetition of his name."

The original name is alluded to in other scriptural references. Section 84, for example refers to "the priesthood which is after the holiest order of God" (84:18). Jacob
and Joseph, ancient Nephite priesthood bearers, were "ordained after the manner of his holy order." (2 Ne. 6:2, see also AGQ 1:124-25). Another Nephite, the
prophet Alma, spoke of God having "ordained priests, after his holy order, which was after the order of his Son" (Alma 13:1-11).

See also: Melchizedek Priesthood; Order of the Only Begotten Son

Holy Spirit of Promise

With the exception of a single occurrence in the New Testament (Eph. 1:13), the only other scriptural references to the "Holy Spirit of Promise" are all in the Doctrine
and Covenants (D&C 76:53; 88:3; 124:124; 132:7, 18, 19, 26).

"The Holy Spirit of Promise is the Holy Ghost who places the stamp of approval upon every ordinance: baptism, confirmation, ordination, marriage. The promise is that
the blessings will be received through faithfulness.

If a person violates a covenant, whether it be of baptism, ordination, marriage or anything else, the Spirit withdraws the stamp of approval, and the blessings will not be
received." (DS 1:45.)

See also: Comforter, Another; Holy Ghost; Sealed by the Holy Spirit of Promise

Honorable Men of the Earth

The Lord informs us that among the inhabitants of the terrestrial world will be "honorable men of the earth, who were blinded by the craftiness of men" (D&C 76:75).
These are they who "failed to comply with the requirements of exaltation" (AF, 92).

According to Webster, an "honorable" person is one who is noble, commendable, and respectable. Thus, the inhabitants of the terrestrial kingdom will be good men
and women of the earth.

Elder Alvin R. Dyer said: "Many noble and great bodies will possess the terrestrial kingdom.... These, for the most part, will be men who, during earth-life existence,
sought the excellence of men; and some who gave of their time, talents and endeavors to the ways of man-made ideals of culture, science, and education, but thought
not to include God and his ways in their search for a complete life. They received more of the spirit of the world and of the wisdom which men teach.... neglecting that
spirit which is of God." (WAI, 552-53.)

See also: Terrestrial

Honors of Men

One reason why men lose the power of their priesthood is that they seek after the things of the world and the honors of men (D&C 121:35). To seek the honors of
men is to set aside the things of God and place priority upon the praise of the world (D&C 58:39).

Nephi  saw the
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and the praise of the world rather than for the welfare of Zion (2 Ne. 26:29).

Another ancient Nephite prophet indicated that seeking such praise cankers the soul and brings a misery which never dies (Morm. 8:38). Whenever the applause,
One reason why men lose the power of their priesthood is that they seek after the things of the world and the honors of men (D&C 121:35). To seek the honors of
men is to set aside the things of God and place priority upon the praise of the world (D&C 58:39).

Nephi saw the wicked destroying the Saints of God for the praise of the world (1 Ne. 13:9). He also saw the practice of priestcraft whereby men preached for gain
and the praise of the world rather than for the welfare of Zion (2 Ne. 26:29).

Another ancient Nephite prophet indicated that seeking such praise cankers the soul and brings a misery which never dies (Morm. 8:38). Whenever the applause,
accolades, and praise of the world take precedence over the things of God, one is seeking the honors of men.

Hope

Inseparably connected with faith is the principle of hope (D&C 18:19; Ether 12; Moro. 7; 1 Cor. 13). Hope is a qualification for those who labor in the ministry (D&C
4:5; 12:8). The true meaning of hope has been provided by the Nephite prophet Moroni, who taught that hope consists of the faith that through one's righteousness and
the atonement of Christ, one will not only be resurrected but also "raised unto life eternal" (Moro. 7:40-42).

A modern-day Apostle said, "Hope enables men to have faith in the first instance and then because of faith the hope increases until salvation is gained." Thus, "as used
in the revelations, hope is the desire of faithful people to gain eternal salvation in the kingdom of God hereafter. It is not a flimsy, ethereal desire, one without assurance
that the desired consummation will be received, but a desire coupled with full expectation of receiving the coveted reward." (DNTC 2:263-65.)

"The hope of the righteous shall be gladness," wrote the author of Proverbs (Prov. 10:28; see also 14:32).

Horah

On various occasions the Lord deemed it wisdom to disguise the identities of individuals to whom he revealed his will. Once the necessity for the secrecy had passed,
the true identities were made known (HC 1:255). One of the unnamed individuals in a revelation given April 26, 1832, was a person designated as "Horah" (D&C
82:11). Recent editions of the Doctrine and Covenants identify Horah as John Whitmer.

See also: Whitmer, John

Hosanna

Teachers and preachers of the gospel have been exhorted to cry, "Hosanna, hosanna, blessed be the name of the Lord God!" (D&C 19:37.) In his dedicatory prayer
of the Kirtland Temple, the Prophet pleaded that we might mingle our voices with those of the angels in "singing Hosanna to God and the Lamb!" (D&C 109:79.)

The word Hosanna is "of Hebrew origin, meaning literally, save now, or save we pray, or save we beseech thee [and] is both a chant of praise and glory to God and an
entreaty for his blessings" (MD, 368). As an entreaty, it is a plea to show one the way to salvation. It was used in both senses by the crowds who shouted "Hosanna to
the son of David" as the Savior rode humbly yet triumphantly into Jerusalem (Matt. 21:1-11).

The Nephites uttered the same plea of salvation to the resurrected Christ (3 Ne. 11:17), whereupon he taught them the basic principles of the gospel and commanded
them to be baptized.

Hosts of Heaven

The "hosts of heaven" (D&C 38:1; 45:1) or "heavenly hosts" (D&C 84:42) are those who inhabit celestial spheres. Unfortunately, one-third of the hosts of heaven who
dwelt in the Father's presence prior to the creation of this earth chose to forsake their celestial mansions and became "hosts of hell" (D&C 29:36-38; 88:113).

Those who choose to follow the teachings of the Lord Jesus in this life, doing all that is required of them, will qualify to become subjects of the Lord of Hosts, or the
Lord of the hosts of heaven.

Hosts of Hell

As described in the Doctrine and Covenants, the "hosts of hell" consist of (1) those spirits who forfeited their place among the "hosts of heaven" and chose to follow
Lucifer in his rebellion against God in the spirit world (D&C 29:36-37; Abr. 3:27-28; Rev. 12:7-9) and (2) those individuals who received a tabernacle of flesh upon
this earth but who knowingly and willfully rejected righteousness and committed the unpardonable sin-blasphemy against the Holy Ghost (D&C 76:31-38; 132:27).

These demented devils will follow their leader into a battle reminiscent of the premortal war (D&C 88:110-15; Rev. 12:7-9). However, as before, Satan and his
soldiers shall be defeated by Michael and the "hosts of heaven" in a struggle that will end in the triumph of righteousness and the eternal banishment of the "hosts of hell"
to outer darkness and endless punishment (D&C 76:43-46).

See also: False Spirits; Hell; Sons of Perdition; Third Part of the Hosts of Heaven

Hot Drinks

One of the items prohibited by the Word of Wisdom is the use of "hot drinks" (D&C 89:9). These beverages were defined by Joseph Smith as "tea and coffee" (TS
3:799-801). Furthermore, President Joseph Fielding Smith has written: "Patriarch Hyrum Smith delivered an address to the Saints in Nauvoo, in 1842, in which he
declared that hot drinks include tea and coffee, and this interpretation was accepted by the Church. However, all hot drinks, whether they are stimulants or not, are
harmful to the body." (CHMR 1:385.)

More recently, under the heading of "Cola Drinks," an official publication of the Church stated: "The leaders of the Church have advised, and we do now specifically
advise, against use of any drink containing harmful habit-forming drugs" (CR, Apr. 1975, p. 102).

See also: Word of Wisdom (#2)

House
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the meaning thereof. For example, "house" may refer to one's dwelling (D&C 41:7) or to the family that occupies it (D&C 75:18-22). The word house can also be
symbolic of the faithful who are living in such a way that they have membership in God's house (D&C 58:9; 85:7; 101:55; 132:8-18).
See also: Word of Wisdom (#2)

House

The use of the word house varies widely within the Doctrine and Covenants, and one must look beyond the word to the context in which it is used in order to ascertain
the meaning thereof. For example, "house" may refer to one's dwelling (D&C 41:7) or to the family that occupies it (D&C 75:18-22). The word house can also be
symbolic of the faithful who are living in such a way that they have membership in God's house (D&C 58:9; 85:7; 101:55; 132:8-18).

On the other hand, God will divinely discipline those who claim such membership but whose lives are not in accord therewith (D&C 112:25). Those whose houses are
in order in this life will inherit the eternal mansions of the Father (D&C 81:6; 98:18).

A temple is a "house of the Lord." Among the temples mentioned are the Kirtland Temple (D&C 88:119; 94; 95; 96; 97; 109; 117:16); the Far West Temple (D&C
115:8-14; 118:5; 119:2); the Independence Temple, or Temple of Zion (D&C 57:1-3; 84:5, 31-32); the Nauvoo Temple (D&C 124; 30-31); and the temple at
Jerusalem (D&C 45:18).

The counsel in Doctrine and Covenants 88:119 regarding the establishment of a house of prayer, fasting, faith, learning, glory, order, and God, though referring to the
Kirtland Temple (D&C 95:3; 109:8), also has implications to the necessity of establishing personal houses of godliness and orderliness.

Elsewhere in section 88, the house of which the Lord speaks refers to the school of the prophets (D&C 88:119-37).

See also: Holy House

House for Boarding a

See: Nauvoo House

House of David

The term house of David refers specifically to those who have descended through the loins of David and who are therefore automatically children of his fore-fathers-
Judah, Jacob, Isaac, and Abraham. The yoke of bondage (D&C 109:63) which has been upon the house of David has evidently been the dispersion and persecution
which has followed his descendants, especially since the destruction of Jerusalem by the Romans in A.D. 70. The prophet Zenos declared that "they shall wander in the
flesh, and perish, and become a hiss and a by-word, and be hated among all nations" (1 Ne. 19:14).

In the dedicatory prayer of the Kirtland Temple, the Prophet Joseph Smith pleaded with the Lord to allow both the persecution and dispersion to be lifted from these
descendants of David and his patriarchal fathers (D&C 109:61-64).

There are several significant prophecies affecting the house of David. One has been fulfilled and the second is yet to come. The first was fulfilled when the promised
Messiah, Jesus the Christ, was born in the house of David, according to prophetic and divine utterances (Ps. 132:11; Luke 1:31-33: Acts 2:29-30; Rom. 1:3; 2 Tim.
2:8). His mortal mother, Mary, was of Davidic descent and her genealogy is recorded in the third chapter of Luke (Talmage, 86). Jesus himself responded to the title
"son of David" (Matt. 9:27; 15:22; 20:30-31; 21:9).

The second significant prophecy regarding the house of David was when the Prophet Joseph Smith declared that "the throne and kingdom of David is to be taken from
him and given to another by the name of David in the last days, raised up out of his lineage" (TPJS, 339). This is yet to come to pass.

See also: David; Israel

House of Israel

House of Israel appears only five times in the Doctrine and Covenants (D&C 14:10; 18:6; 29:12; 39:11; 42:39), but it is synonymous with "Israel" (D&C 35:25),
"children of Israel" (D&C 8:3), "nations of Israel" (D&C 90:8), and "tribes of Israel" (D&C 77:9-11). It can denote one of the following: (1) a literal descendant of
Jacob (Israel) through his children, or (2) the covenant people of the Lord who have wholeheartedly accepted the gospel and become heirs to all the promises
bestowed upon the patriarchal fathers-Abraham, Isaac, and Jacob.

Faithful followers of Christ become the true seed of Abraham. Lineage of the flesh does not qualify one for eternal membership in his hallowed household. Paul
instructed the Galatians on this matter when he said, "They which are of faith, the same are the children of Abraham.... For as many of you as have been baptized into
Christ have put on Christ.... And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." (Gal. 3:7, 26-29.)

Joseph Smith said, "The effect of the Holy Ghost upon a Gentile, is to purge out the old blood, and make him actually of the seed of Abraham" (TPJS, 150).

See also: Children of Israel; Israel; Seed of Abraham; Tribes of Israel

House of Joseph

Those who are descendants of Jacob's son Joseph, through either of the latter's two sons, Ephraim or Manasseh, are of the house of Joseph. Section 113 speaks of a
servant of Christ who will be of mixed descent, coming both through Ephraim, son of Joseph, and through Jesse, a descendant of Judah. President Joseph Fielding
Smith has declared: "We, each and all, have descended through a mixed lineage. No one can lay claim to a perfect descent from father to son through just one
lineage." (AGQ 3:61.)

See also: Joseph; Israel

House of Prayer

The "house of prayer" to which the Saints are commanded to go each sabbath day is the location where the sacrament service and other sacred sabbath meetings are
held (D&C 59:9). This may be within the walls of a beautiful chapel dedicated to the purpose of worship, or in a humble home where "two or three are gathered in [the
Lord's] name" (D&C 6:32).

However,
 Copyrightregardless of location,
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order" (D&C 28:13). All meetings are to be conducted under the direction of the presiding priesthood authority.

Of course, each individual is responsible for maintaining his own personal "house of prayer," making his own abode a house of daily worship (D&C 88:119).
The "house of prayer" to which the Saints are commanded to go each sabbath day is the location where the sacrament service and other sacred sabbath meetings are
held (D&C 59:9). This may be within the walls of a beautiful chapel dedicated to the purpose of worship, or in a humble home where "two or three are gathered in [the
Lord's] name" (D&C 6:32).

However, regardless of location, the only authorized "house of prayer" is the place designated by the proper priesthood authority: "For all things must be done in
order" (D&C 28:13). All meetings are to be conducted under the direction of the presiding priesthood authority.

Of course, each individual is responsible for maintaining his own personal "house of prayer," making his own abode a house of daily worship (D&C 88:119).

House of the Daughters of Zion

See: Daughters of Zion

Household of Faith

The term household of faith is found only in the Doctrine and Covenants (121:45) and in Paul's writings (Gal. 6:10). It appears to be synonymous with the term
household of God, which is found only once in scriptural writings (Eph. 2:19) and has been defined as "those who dwell together as brethren (of like-minded faith)
under one roof, the roof of the gospel (DNTC 2:504).

Housetops

Speaking of the rebellious, the Lord stated that "their iniquities shall be spoken upon the housetops, and their secret acts shall be revealed" (D&C 1:3). In essence, the
wicked will have their sins spoken of publicly-they shall not be hidden (Morm. 5:8).

In a positive vein, the prophet Nephi speaks of the day when "the words of the book which were sealed [Book of Mormon] shall be read upon the house
tops" [spoken of publicly] (2 Ne. 27:11). One can also visualize this occurring through radio or television antennae attached to housetops.

How Beautiful Upon the Mountains ï¿½

Joseph Smith wrote of a voice of gladness which both the living and the dead should hear and then quoted a verse of scripture from Isaiah: "How beautiful upon the
mountains are the feet of those that bring glad tidings of good things, and that say unto Zion: Behold thy God reigneth!" (D&C 128:19; Isa. 52:7.)

This particular passage is also referred to in the Book of Mormon (1 Ne. 13:37; 3 Ne. 20:40). According to the prophet Abinadi, all who have proclaimed the peace
and glad tidings of the gospel are the "seed of Christ" and are those who are "beautiful upon the mountains" (Mosiah 12:21; 15:15-18). Their beauty is symbolic of the
message of Christ which they bear.

Humility

One of the cardinal virtues to be cultivated by the Saints of God is humility. All who desire to serve God must possess this attribute (D&C 4:6; 12:8; 118:3; Col. 3:12).
Humility involves freedom from pride or arrogance; to be humble is to be meek and teachable.

Christ was thus the meekest of men (Matt. 11:29). Even as we are commanded to model our lives after the Master (Matt. 5:48; 3 Ne. 12:48), so we are commanded
to be humble (D&C 105:23; 112:10; 124:97, 103). Humility is required of all who wish to rend the veil and see God (D&C 67:10).

See also: Abase

Humphrey Solomon

Among those called to missionary service in June 1831, was Solomon Humphrey (D&C 52:35). Humphrey was born September 23, 1775, and his name is
occasionally rendered as Humphreys or Humphry (HC 1:285; 2:73-74, 184). In September 1832, at Potsdam, New York, he confirmed George A. Smith a member
of the Church. The latter was to become an Apostle and member of the First Presidency.

Humphrey served as a member of the famous Zion's Camp contingent and was revered for his bravery and love of wildlife. The following is Joseph Smith's account of
an occurrence on May 27, 1834: "This afternoon, Elder Solomon Humphrey, an aged brother of the camp [Zion's Camp] having become exceedingly weary, lay down
on the prairie to rest himself and fell asleep. When he awoke, he saw, coiled up, within one foot of his head, a rattlesnake lying between him and his hat, which he had
in his hand when he fell asleep. The brethren gathered around him saying: 'It is a rattlesnake, let us kill it;' but Bro. Humphrey said 'No, I will protect him, you cannot
hurt him, for he and I have had a good nap together.'" Humphrey died in September of that same year, in Clay County, Missouri. (Jenson 4:689-90.)

Hundred and Forty-Four Thousand

When the Lamb of God returns to earth to stand upon Mount Zion, he will be accompanied by "a hundred and forty-four thousand, having his Father's name written on
their foreheads" (D&C 77:1; 133:18; Rev. 7:4; 14:1). Although an explanation of these servants is given in section 77, Elder Orson Pratt provides further information
regarding the name of the Father that is sealed in their foreheads: "Will it be simply a plaything, a something that has no meaning? Or will it mean that which the
inscriptions specify?-that they are indeed Gods-one with the Father and one with the Son." (JD 14:242-43.)

Joseph Smith taught that the selection of this body of redeemed souls, twelve thousand from each of the tribes of Israel, had already commenced (HC6:196). One
commentary describes these select Saints as "kings and priests ... converted, baptized, endowed, married for eternity, and finally sealed up unto eternal life, having their
calling and election made sure" (DNTC 3:491; 2 Pet. 1:1-19).

Huntington William

The name of William Huntington surfaces in the Doctrine and Covenants as a member of the Nauvoo high council in 1841 (D&C 124:132). However, this faithful Saint
was known in the circles of the Church for some time prior to this. Before the Church was organized, it was revealed to him that he would live to see the true Church,
which he boldly proclaimed. When he first heard of "Mormonism" in the winter of 1832-33, he "read the Book of Mormon, believed it with all his heart and preached it
almost every day, to his neighbors and everybody he could see." He was finally baptized in 1835, after which his home became a meetinghouse for the Saints. He lived
in Kirtland for some time, where he suffered the persecution heaped upon the members who were faithful. "His house was a hiding place for Father Joseph Smith,
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and many of the pursued and persecuted Saints found a retreat there and a hiding place from apostates' persecution."
was known in the circles of the Church for some time prior to this. Before the Church was organized, it was revealed to him that he would live to see the true Church,
which he boldly proclaimed. When he first heard of "Mormonism" in the winter of 1832-33, he "read the Book of Mormon, believed it with all his heart and preached it
almost every day, to his neighbors and everybody he could see." He was finally baptized in 1835, after which his home became a meetinghouse for the Saints. He lived
in Kirtland for some time, where he suffered the persecution heaped upon the members who were faithful. "His house was a hiding place for Father Joseph Smith,
Hyrum, Samuel and Don Carlos, while they were trying to escape from the persecutions in Kirtland. The Egyptian mummies were also hid in his house for a long time,
and many of the pursued and persecuted Saints found a retreat there and a hiding place from apostates' persecution."

He served as a high councilor in Kirtland and as commissary for the Saints in Far West. He worked on the Nauvoo Temple as a stone cutter, and later within its sacred
walls as an ordinance worker. He helped lay one of the corner stones of this edifice on April 6, 1841. Huntington served as one of the leaders of the pioneer companies
and presided over the Church at the Mt. Pisgah, Iowa, settlement. "In this place his labors were extreme and unremitting for the good and welfare of the people, and
the comfort of the sick of which there were a great many." He died on August 19, 1846, while serving his people. Huntington's biographical epitaph reads: "In life he
was beloved by all the Saints. His love and zeal for the cause of God were unsurpassed by any. His judgment was respected and his conduct never questioned; he
never had a trial or difficulty with any person in the Church." (Jenson 1:368-70.)

Hyde Orson

One of the more frequently mentioned men in the Doctrine and Covenants is Orson Hyde. He is first mentioned in connection with his call to "proclaim the everlasting
gospel" in 1831 (D&C 68:1, 7). Several months later, in January 1832, he is told to accompany Samuel Smith on a mission "into the eastern countries" (D&C 75:13),
where he traveled over two thousand miles without purse or scrip. Almost three years later, the Prophet was assured that Orson was safely performing a special
mission for the First Presidency (D&C 100:14).

He was mentioned as a member of the Kirtland high council as well as one of its two clerks (D&C 102:3, 34). Still another missionary journey is mentioned in D&C
103:40, and the last reference in the Doctrine and Covenants to Elder Hyde is as a member of the Quorum of the Twelve Apostles (124:129).

Prior to joining the Church, he affiliated with the Campbellite movement because of the influence of the then Campbellite preacher, Sidney Rigdon. Initially, he preached
against "Mormonism" and the "golden Bible," but upon further investigation became convinced of the error of his former ways and was baptized into this new faith.

In February 1835, he was called to join with two of his brothers-in-law, Lyman and Luke Johnson, as they all became members of the Quorum of the Twelve
Apostles. He occupied the position of president of that quorum from December 27, 1847 until April 10, 1875, when President Brigham Young changed the seniority
status based upon Hyde's having been dropped from the quorum many years previous to that for a period of almost two months-May 4, 1839 to June 27, 1839. He
died on November 28, 1878, while serving faithfully within his apostolic calling.

"Elder Hyde was a man of great natural ability, and by industrious application had acquired a good education, which, with his great and varied experience and extended
travels, rendered him a powerful instrument in the hands of God for the defense and dissemination of the gospel and the building up of the Latter-day Work."

He performed numerous missions, the most famous of which was his trip to Palestine where on Sunday morning, October 24, 1841, he climbed the Mount of Olives
and dedicated that land to the return of the scattered of Judah. (Jenson 1:80-82; CA1978:105-6.)

Hypocrisy

An undesirable character trait which the Lord has frequently denounced is hypocrisy (Matt. 6:1-18; 7:1-5; 23:23-29; 3 Ne. 16:10). Hypocrisy is to publicly pretend or
profess to believe in principles but to privately practice otherwise. Hypocrites will ultimately "be detected and shall be cut off, either in life or in death" (D&C 50:6-8;
101:90; 124:8).

See also: Feigned Words; Liars

Hyrum

There are fourteen instances in which the name Hyrum is used without a surname in the Doctrine and Covenants, and each refers to Hyrum Smith. These instances are
found in sections 11, 23, 112, 115, 124, and 135.

See also: Smith, Hyrum

I
Ice Shall Flow Down At Their Presence

One of the prophecies connected with the return of the ten lost tribes from the north countries is that "they shall smite the rocks, and the ice shall flow down at their
presence" (D&C 133:26). Some have conjectured that this refers to the breaking down of ice masses that might be barring the way of the returning tribes. However,
one scholar suggested a different approach: "Presumably, when our sphere becomes a new earth; when every valley is exalted and every mountain is made low; when
the islands become one land, and the great deep is driven back into the north countries-when all these and other changes occur, then there will also be changes in the
climate, and the ice masses of the polar areas will no longer be as they are now" (Mill M, 326-7).

See also: They Who Are in the North Countries

Idolatry

The Lord has warned against the practice of idolatry (D&C 52:39; 3 Ne. 30:2; Lev. 19:4; 1 Cor. 10:14). Idolatry is not confined to the worship of idols made in the
image of some false and powerless god but extends to the unnatural worship or pursuit of anything that displaces God as the first and foremost thought of one's heart.
The Savior counseled, "Seek ye first the kingdom of God" (3 Ne. 13:33) for "no man can serve two masters....Ye cannot serve God and Mammon [riches or the things
of this world]." (3 Ne. 13:24.)

Idumea

"Idumea is equivalent to Edom, the nation so despised by the prophets of the Old Testament. Edomites were descendants of Esau and their actions made them a
symbol of crass materialism and wickedness towards the servants of God." (DCC, 15.) Therefore, Idumea, or the world against which the Apostle John warned us (1
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See also: Babylon; Kingdoms of the World; World
Idumea

"Idumea is equivalent to Edom, the nation so despised by the prophets of the Old Testament. Edomites were descendants of Esau and their actions made them a
symbol of crass materialism and wickedness towards the servants of God." (DCC, 15.) Therefore, Idumea, or the world against which the Apostle John warned us (1
John 2:15-17) and which shall be harshly judged by the Lord (D&C 1:36), is representative of everything that is in contrast to the Lord's revealed ways.

See also: Babylon; Kingdoms of the World; World

Ignorance

See: Knowledge

Illinios

The Encyclopedia Brittanica states that "Illinois is a state that long has been profoundly divided within itself." Although this statement has direct reference to the basic
division between the metropolitan area of Chicago and "downstate" Illinois, the divisiveness between the Saints of Nauvoo and their Illinois neighbors was in large part
responsible for the stain of "innocent blood on the escutcheon" of that state (D&C 135:7).

In the early 1840s, the political climate in western Illinois was such that "no election could occur without the opposing Whig and Democratic candidates courting or
denouncing the Mormon vote" (CC, 12). The Saints became the proverbial political hot potato. Unfortunately, "Mormonism" was handed over to the mobs, and the
"best blood of the nineteenth century" now stains the soil of Illinois (D&C 135:6).

The impact of Joseph Smith on Illinois was not to be removed with the burial of his physical remains beneath her soil. The work of God which rolled forth from Nauvoo
between 1839 and 1846 has continued its charted course. Temples and stakes are now found in far-off lands, and missionaries continue to preach the glad tidings
throughout the earth. Nauvoo, as a city, has long since been eclipsed by Chicago in size and worldly fame; yet, the scope of the work once espoused and envisioned in
Illinois continues to spread to the ends of the earth.

See also: Carthage; Escutcheon; Martyrdom; Nauvoo; Nauvoo House; Northern States; Ramus; Warsaw

Immanuel

See: King Immanuel

Immortality

The terms immortality and eternal life have frequently been associated with one another (D&C 29:43; 81:6; Moses 1:39), but their separate meanings must not be
confused. Eternal life is a restricted reward for righteousness that is bestowed upon inhabitants of the highest heaven, or kingdom of glory, which is celestial (D&C
131:1-4).

Immortality is a gift of grace granted by God to all who have received tabernacles of flesh here on earth, regardless of the kingdom which they inherit in the hereafter
(DS 2:4-10). "Immortality is to live forever in the resurrected state with body and spirit inseparably connected" (MD, 376). According to revelation, immortality will be
granted to every living thing (D&C 29:24-25).

The term immortal has occasionally been applied to the condition of Adam and Eve before the Fall. "We use the term 'immortal' meaning that they could have lived
forever in that state in which they were created if they had not fallen," declared President Joseph Fielding Smith. In this case "the term 'immortal' does not mean that
they had passed through a resurrection and thus become immortal, for we are taught that a resurrected being cannot die again." (CHMR 1:292; Alma 11:44-45; D&C
63:49; John 11:26.)

See also: Atonement; Grace; Resurrection

Immutable Covenant

There are two occasions in the Doctrine and Covenants in which the Lord uses the word immutable. In one instance he speaks of an immutable covenant (D&C 98:3),
and in the second he speaks of a promise that is immutable and unchangeable. (D&C 104:2.) Webster defines immutable as "not capable of or susceptible to change."
The Lord's covenants and promises are irrevocable, unchanging guarantees that are not susceptible to change.

See also: Covenant

Impositions

The Prophet Joseph spoke of the "nefarious and murderous impositions that have been practiced upon this people" (D&C 123:5). Impositions are wrongful acts
practiced by one person or group upon another.

See also: Concatenation

In the Season Thereof

The phrase in the season thereof is used under different circumstances, but all such usages have a common thread of meaning. For example, the Lord speaks of using
the produce of the earth "in the season thereof" (D&C 59:18; 89:11). "Some have stumbled over the meaning of the expression ï¿½ and have argued that grains and
fruits should only be used in the season of their growth and when they have ripened. This is not the intent, but any grain or fruit is out of season no matter what part of
the year it may be, if it is unfit for use." (CHMR 1:385.)

The term in the season thereof refers to "the appropriate time." The Lord admonishes us to offer prayers "in the season thereof" (D&C 68:33). "The season of prayer,"
said Elder Joseph Fielding Smith, "is in the morning before the family separates" (CR, Oct. 1919, p. 143). Of course, this "season" extends throughout the day
inasmuch as one should constantly be involved in prayer (Alma 37:37; 3 Ne. 18:15-25).

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                                           praying, and all things at the appropriate time (season). "To every thing there is a season, and a time to every
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the sun" (Eccl. 3:1).

See also: Season
The term in the season thereof refers to "the appropriate time." The Lord admonishes us to offer prayers "in the season thereof" (D&C 68:33). "The season of prayer,"
said Elder Joseph Fielding Smith, "is in the morning before the family separates" (CR, Oct. 1919, p. 143). Of course, this "season" extends throughout the day
inasmuch as one should constantly be involved in prayer (Alma 37:37; 3 Ne. 18:15-25).

In summary, one should consider eating, praying, and all things at the appropriate time (season). "To every thing there is a season, and a time to every purpose under
the sun" (Eccl. 3:1).

See also: Season

Inalienable Rights

A declaration of belief speaks of the "inalienable rights" of citizens (D&C 134:5). This simply means rights that are beyond the power of anyone or anything to change
or withhold.

Increase

The Lord warns that those who do not achieve the highest order of the celestial glory cannot have an increase (D&C 131:1-4). While increase has reference to eternal
offspring, it appears to also have connotations in terms of one's eternal progression towards Godhood, which is available only to those who inherit eternal life, or life in
the presence of the Father and Son (D&C 132:17-24). The ultimate destiny of these righteous ones will be to follow in the footsteps of the Father and increase in glory
through bringing to pass the immortality and eternal life of their own eternal offspring (Moses 1:39).

See also: Continuation of the Lives; Continuation of the Seeds; Fulness of the Glory of the Father; Gods

Inculcate

President Wilford Woodruff used the word inculcate in the document known as the Manifesto (D&C OD-1). To inculcate is to teach and impress by frequent
admonition.

Incumbrances

In 1833 the Lord told John Johnson "to seek diligently to lift incumbrances upon a certain house known to the brethren, in order that he may dwell therein" (D&C 96:9;
DCC, 491). An incumbrance is a legal claim such as a mortgage or lien attached to a property which shows that money is owed to the holder of the incumbrance.

Independence Missouri

In July 1831, the Lord revealed Independence, Jackson County, Missouri, as the "center place" for the "city of Zion" and "spot for the temple" (D&C 57:1-3). On
August 3 of that year, Joseph Smith dedicated the temple site and the Saints proceeded to build up Zion (HC 1:199). During the next two years, however,
circumstances prevented their accomplishing the desired objectives, and they were ruthlessly driven from the county in the latter part of 1832.

Although the Saints looked upon the expulsion as temporary, over a century has passed since the Lord's decree. President Joseph Fielding Smith has said, "Some of
the members of the Church seem to be fearful lest the word of the Lord shall fail. Others have tried to convince themselves that the original plan has been changed and
that the Lord does not require at our hands this mighty work which has been predicted by the prophets of ancient times. We have not been released from this
responsibility, nor shall we be. The word of the Lord will not fail.

"If we look back and examine his word carefully, we will discover that nothing has failed of all that he has predicted, neither shall one jot or tittle pass away unfulfilled. It
is true that the Lord commanded the saints to build to his name a temple in Zion. This they attempted to do, but were prevented by their enemies, so the Lord did not
require the work at their hands at that time. [D&C 124:49-54.] The release from the building of the temple did not, however, cancel the responsibility of building the
City and the House of the Lord, at some future time. When the Lord gets ready for it to be accomplished, he will command his people, and the work will be
done." (DS 3:78-79.)

"It should be remembered that the great temple, which is yet to be built in the City Zion, will not be one edifice, but twelve. Some of these temples will be for the lesser
priesthood." (DS 3:93; see also HC 1:357-59.)

Thus, the seat of Jackson County-Independence-located on the Kansas-Missouri border, almost as a suburb of Kansas City, will one day rise in glory and fame under
the title of the "New Jerusalem."

See also: Center Place; City of Zion; Goodly Land; Jackson County; Missouri; New Jerusalem; Work of the Gathering; Zion

Infant State

The Lord declared that the redemption of Christ makes it possible for man to return to his "infant state, innocent before God" (D&C 93:38). Commenting on this verse,
President Joseph Fielding Smith said: "Every spirit was innocent in the beginning. When Lucifer rebelled because of his agency, he persuaded others to follow him, then
their innocence came to an end, for they were in rebellion before God and had to be cast out.... It seems very reasonable that others were not valiant in that premortal
state, and they may have led to the gradations upon the earth. However, the Lord declared that every spirit coming into this world is innocent. That is to say, so far as
this life is concerned the spirit coming here is innocent. Nothing is to be laid to its charge; this is a correction of the false doctrine which prevails in some religious
organizations, that children are born with the taint of 'original sin' upon them. Such false doctrine denies the mercies of Jesus Christ and declares ignorance of the
atonement of our Lord." (CHMR 1:402; italics added.)

Innocent Blood (#1)

See: Shed Innocent Blood

Innocent Blood (#2)

In recounting the tragedy at Carthage, John Taylor spoke of the "innocent blood" of the martyrs, Joseph and Hyrum Smith (D&C 135:7). Their innocence stems not
from living lives of perfection, for they too fought occasional failings in mortal moments. However, their victorious struggles had won for them a degree of spirituality
 Copyrightby
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martyrdom. "I am going like a lamb to the slaughter," he said, "but I am calm as a summer's morning; I have a conscience void of offense towards God, and towards all
men. I shall die innocent, and it shall yet be said of me-he was murdered in cold blood." (D&C 135:4.)
Innocent Blood (#2)

In recounting the tragedy at Carthage, John Taylor spoke of the "innocent blood" of the martyrs, Joseph and Hyrum Smith (D&C 135:7). Their innocence stems not
from living lives of perfection, for they too fought occasional failings in mortal moments. However, their victorious struggles had won for them a degree of spirituality
unequaled by the majority of mankind. The innocence of Joseph and Hyrum is expressed in Joseph's own prophetic proclamation, as he resolutely faced the road to
martyrdom. "I am going like a lamb to the slaughter," he said, "but I am calm as a summer's morning; I have a conscience void of offense towards God, and towards all
men. I shall die innocent, and it shall yet be said of me-he was murdered in cold blood." (D&C 135:4.)

The Prophet's uncle, John Smith, was later to state: "I was in jail with him [Joseph] and his brother Hyrum a few hours before they were killed, and I can testify before
God, that they died innocent of any crime, and that they sealed their testimony with their blood" (CR, Apr. 1927, p. 85: italics added).

See also: Blood; Martyrdom; Murdered in Cold Blood; Smith, Hyrum; Smith, Joseph, Jr.

Innumerable Company of Angels

The future inhabitants of the celestial kingdom are described as having "come to an innumerable company of angels, to the general assembly and church of Enoch, and
of the Firstborn" (D&C 76:67).

"How many people by actual number shall be saved and exalted in the heavenly Jerusalem? Though the gate is strait and the way narrow and though comparatively few
of earth's present inhabitants shall be so rewarded, yet the total number who actually do so obtain shall be large beyond comprehension. John speaks in one place of
'ten thousand times ten thousand, and thousands of thousands,' which is a hundred million, plus unspecified millions (Rev. 5:11), and in another of 'a great multitude,
which no man could number.' (Rev. 7:9.) It should be remembered that this host shall include the millions of children who have died before they arrived at the years of
accountability as well as the unnumbered hosts who pass through their mortal probation in that millennial day when 'children shall grow up without sin unto
salvation.' (D&C45:58.)" (DNTC 3:230.)

See also: Angels

Intelligence

A revelation of 1833 declared, "The glory of God is intelligence, or in other words, light and truth" (D&C 93:36). Elder John A. Widtsoe said, "The word intelligence,
as used in common speech, means readiness in learning, quickness of mind. Its higher gospel meaning is more profound. The intelligent man is he who seeks knowledge
and uses it in accordance with the plan of the Lord for human good.... Intelligence, [is] but another name for wisdom. In the language of mathematics we may say that
knowledge, plus the proper use of knowledge, equals intelligence, or wisdom." (CR, Apr. 1938, p. 50.)

Elder Joseph Fielding Smith wrote that "there is a vast difference between the meaning of intelligence and that of knowledge. The former, while it includes the latter, is
more potent and has a great significance. Intelligence is more than the capacity to understand and communicate truth. The intelligent man glories in righteousness not
only does he know truth, but wisely applies it in all his actions." (WTP, 227.)

The same revelation mentioned above proclaims that light and truth, or intelligence, "forsake that evil one." (D&C 93:37). Therefore, as President Joseph F. Smith
declared, "Satan possesses knowledge, far more than we have but he has not intelligence, or he would render obedience to the principles of truth and right" (WTP,
231). "A man who has intelligence will worship God and repent of his sins; he will seek to know the will of God and follow it." (DS 1:290-91.) God "is perfect
intelligence," or, in other words, his every thought and act is in perfect harmony with truth and right (TPJS, 55).

A second meaning for intelligence is implied in Doctrine and Covenants 93:29, wherein it is stated that "intelligence, or the light of truth, was not created or made,
neither indeed can be." Joseph Smith taught that "the spirit of man is not a created being; it existed from eternity, and will exist to eternity. Anything created cannot be
eternal." (TPJS, 158; 373.) In commenting on this statement, Elder Joseph Fielding Smith wrote: "In saying the spirit of man is not created the Prophet without any
doubt had in mind the intelligence as explained in the Doctrine and Covenants, Sec. 93:29.... From this we gather that the intelligence in man was not created, but the
Prophet taught very clearly that man is in very deed the offspring of God, and that the spirits of men were born in the spirit world the children of God." (TPJS, 158,
footnote.) When Abraham wrote of the "intelligences that were organized before the world was," he spoke of the spirit children of our Father in Heaven begotten from
an eternal intelligence (Abr. 3:22).

Interest

See: Tithing

Interpolations

Speaking of the apocryphal writings, the Prophet Joseph Smith said "many things contained therein ï¿½ are not true, which are interpolations by the hands of
men" (D&C 91:2). Interpolations are words or phrases not found in original manuscripts but inserted at a later time. These may be deliberate efforts to corrupt the
original text (1 Ne. 13:24-26; Morm. 8:33; HC 6:57).

See also: Apocrypha

Interpretation of Tongues

"We believe in the ... interpretation of tongues," states our seventh article of faith. This gift is one of those spiritual manifestations mentioned in section 46 (D&C 46:25).
The ability to comprehend the meaning of what another is saying in a strange or foreign tongue is the gift of interpretation of tongues.

"Be not so curious about tongues," Joseph Smith cautioned, "do not speak in tongues except there be an interpreter present; the ultimate design of tongues is to speak
to foreigners" (TPJS 247). If an unknown tongue were being spoken, such as occurred when Brigham Young first met the Prophet Joseph, one blessed with the gift of
interpretations of tongues would be present (HC 1:296-97).

Elder James E. Talmage wrote, "The gift of interpretation may be possessed by the one speaking in tongues, though more commonly the separate powers are
manifested by different persons" (AF, 225).

See also: Gift of Tongues; Speak with Tongues
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Inviolate

According to a declaration of belief, laws should be held inviolate if governments are to exist in peace (D&C 134:2). To be held inviolate is to hold something sacred,
manifested by different persons" (AF, 225).

See also: Gift of Tongues; Speak with Tongues

Inviolate

According to a declaration of belief, laws should be held inviolate if governments are to exist in peace (D&C 134:2). To be held inviolate is to hold something sacred,
to respect and honor it.

Iowa

The westward trek of the Saints from Illinois to Utah took them across the state of Iowa (see map no. 4 on page 298 of the 1981 edition of the D&C). The area of
Iowa was first explored by non-Indians in about 1673, but permanent settlement did not take place by white men until the early 1830s, although Spanish land grants
were briefly occupied before this time. The area was included in the Louisiana Purchase from France in 1803. The French and Indian influence is readily found today in
such city names as Des Moines, Keokuk, and the name of the state itself.

The Territory of Iowa was established in 1838, and in 1846 Iowa was granted statehood. This was the year the great exodus of Saints took place across her soil.

See also: Burlington, Iowa; Council Bluffs, Iowa; Madison, Iowa; Nashville, Iowa; Territory of Iowa

Isaac

Isaac was the miracle child promised to Abraham, then in his hundredth year, and Sarah, then in her ninetieth year (Gen. 17:17). His name, given him by the Lord,
allegedly means "laughter," which may have reference to Abraham's reaction to the announcement that in his old age he would sire a son. Abraham's laughter should not
be mistaken to imply mockery or doubt that such an event should transpire, but should be seen as the laughter of rejoicing and happiness (JST, Gen. 17:23). Sarah
likewise spoke of the laughter which Isaac's birth had brought into her life (Gen. 21:6).

Isaac was the focal point in the test of Abraham's faith, when the latter received a commandment to offer his son on the sacrificial altar. Isaac was saved at the last
moment by an angel of God (Gen. 22). He received the birthright and patriarchal promises and blessings from his father (Gen. 25:5). When Isaac was sixty, his wife,
Rebekah, bore him twin sons-Esau and Jacob. Esau became the father of the Edomite nation, and Jacob became the father of the Israelite nation.

He was "a peace-loving shepherd of great personal piety, full of affection for the members of his own family" (BD, 82), and lived to the age of 180 (Gen. 35:28-29).
Because of his strict obedience to the commandments of the Lord, he has already entered into his exaltation and sits upon a throne as a god (D&C 132:37).

Isaiah

The name of the great prophet Isaiah is recorded in three sections of the Doctrine and Covenants (D&C 76:100: 113: 138:42).

Isaiah, the son of Amoz, was a prophet in Israel from about 740-701 B.C., and is responsible for having written a scriptural record containing many Messianic
prophecies as well as the history and destiny of Israel (BD, 82). The Savior himself said, "Search these things diligently: for great are the words of Isaiah" (3 Ne. 23:1;
italics added).

The Book of Mormon quotes 32 percent of Isaiah's writings, which writings "delighted" the soul of the prophet Nephi. They "are plain unto all those that are filled with
the spirit of prophecy." (2 Ne. 25:1-5.) A modern-day Apostle, Bruce R. McConkie, has said of Isaiah, "Personally, I feel about Isaiah and his utterances the same
way Nephi felt and think that if I expect to go where Nephi and Isaiah have gone, I had better speak their language, think their thoughts, know what they knew, believe
and teach what they believed and taught, and live as they lived" (En., Oct. 1973, p. 78).

Contrary to the theory espoused by some, Latter-day Saints believe there was but one Isaiah who was responsible for having written the entire book bearing his name.
He was one of the "great and mighty ones" visited by the Redeemer in the spirit world following his sacrifice on Golgotha (D&C 138:38, 42).

Ishmaelites

Originally the Ishmaelites (D&C 3:18) were those people who descended from the sons of Ishmael, a man who joined his family with that of the Book of Mormon
prophet Lehi as the Lord led them away from Jerusalem around 600 B.C. (1 Ne. 7). Ishmael was a descendant of Ephraim, and his sons married into Lehi's family (JD
23:184-85). His sons joined forces with Lehi's rebellious sons, Laman and Lemuel, and ultimately became known as Lamanites (1 Ne. 7:6; 2 Ne. 4:13; Jac. 1:13-14:
Alma 3:7-8; 47:35; Morm. 1:9). Ishmaelitish ancestry, through intermarriage, is found among the Lamanites today.

Islands of the Sea

In the opening verse of the Doctrine and Covenants the Lord calls upon all men, including those upon the islands of the sea, to give heed to his voice (D&C 1:1).
Scattered Israel will be gathered from the isles of the sea (1 Ne. 22:4; 2 Ne. 10:8; Isa. 11:11). Good and evil will both reach to the islands of the sea (D&C 88:94;
133:8) and the Lord's second coming will be witnessed there (D&C 133:20).

In general, islands of the sea refer to distant countries (Dummelow, 424). When the ancient inhabitants of America referred to their land as an isle of the sea (2 Ne.
10:20), it was in the perspective of their being on a mass of land separated by great waters from their orignal homeland (CBM, pp. 214, 319).

Israel

The name Israel appears over forty times in the Doctrine and Covenants. It is the name initially given to Jacob, the father of the twelve sons who became the twelve
tribes of Israel (Gen. 32:28; 35:10).

Elder Bruce R. McConkie said, "Literally, the name Israel means contender with God, the sense and meaning indicating one who has succeeded in his supplication
before the Lord, who has enlisted as a soldier of God, who has become a prince of God" (MD, 389). By extension, and by promised blessing to Abraham's posterity,
the name Israel applies to the faithful in all ages and not just a single man or nation (Abr. 2:10; Gal. 3:29).

The Prophet Joseph Smith taught that "one of the most important points in the faith of the Church of the Latter-day Saints, through the fullness of the everlasting Gospel,
isCopyright  (c) 2005-2009,
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and intensify. The Lord declared, "My arm is stretched out in the last days, to save my people Israel" (D&C 136:22).
the name Israel applies to the faithful in all ages and not just a single man or nation (Abr. 2:10; Gal. 3:29).

The Prophet Joseph Smith taught that "one of the most important points in the faith of the Church of the Latter-day Saints, through the fullness of the everlasting Gospel,
is the gathering of Israel" (TPJS, 92-93). This gathering is proceeding for both the living and the dead as worldwide missionary and temple activity continues to increase
and intensify. The Lord declared, "My arm is stretched out in the last days, to save my people Israel" (D&C 136:22).

Historically, the name Israel has been used in the following ways: (1) a personal name for Jacob; (2) a name applied to all of Jacob's descendants; (3) the titular name
bestowed on the faithful followers of Christ; (4) the name whereby the northern tribes were known, especially after the division of the United Kingdom (1 Sam. 11:8);
(5) the name whereby Judah, the nation of Jews, has been known, whether as a distinct body occupying a land called Israel, or as a group of scattered people. A
careful reading of each reference in the Doctrine and Covenants should readily identify the sense in which it is being used.

See also: Army of Israel; Camp of Israel; Children of Israel; Children of Jacob; Covenant People; God of Israel; Heirs According to the Covenant; House of Israel;
Israel's God; Jacob; Judge in Israel; Keys of the Gathering of Israel; Remnants of Israel; Remnants of Jacob; Restoration of the Scattered Israel; Sons of Jacob; Stone
of Israel; Tribes of Israel

Israel's God

The term Israel in this case is the special name applied to the faithful Saints of God in all lands and is not meant to denote a specific nation. Wherever the Church is
established on this earth, and the members thereof are living in righteousness, there is Israel.

Israel's God (D&C 127:3)-the Mighty One of Israel (D&C 36:1) or the Holy One of Israel (Omni 1:26)-is the same God who created and rules over this earth. He is
Jehovah, the Great I AM, the God of Abraham, Isaac, and Jacob. He came to this earth as Jesus the Christ, the Son of the Eternal Father (D&C 38:1-3; John 1:1-3,
14; 8:51-59; 1 Ne. 19:7-17; 3 Ne. 11:7-17; Ex. 3:14).

He is the God to whom all mankind should give obedience as they worship him in truth and righteousness. However, many reject him through false teachings and
unrighteous living, thus establishing their own false gods. Therefore, Israel's God is worshipped in truth only by those who truly know him and abide his teachings. All
others will one day hear those fateful words, "Ye never knew me; depart from me ye that work iniquity" (JST, Matt. 7:33).

See also: God of Israel; Jesus Christ; Mighty God of Jacob

J
Jackson County Missouri

Jackson County, Missouri, is destined, perhaps, to become the most famous county in the entire world. As The Church of Jesus Christ of Latter-day Saints continues
to spread stakes of Zion throughout the earth (Isa. 54:2; 3 Ne. 22:2; D&C 109:59), the name of Jackson County will continue to gain recognition. Within its borders
the sacred city of Zion, the New Jerusalem, will be established, "from whence the law and the word of the Lord shall go forth to all peoples" (DS 3:66-79).

"The monument to Mormonism will stand in Jackson County, Missouri," declared Elder Orson F. Whitney. "There the great City will be built: There Zion will arise and
shine, 'the joy of the whole Earth,' and there the Lord will come to His temple in His own time, when His people shall have made the required preparation." (SS, 147.)

This county is specifically mentioned in four revelations (D&C 101:71; 105:28; 109:47; 124:51). It will obviously be of major import in some future revelations yet to
be received through the Lord's prophet. Though it was a place of persecution for the Saints of the early Church, it shall be a refuge of righteousness when the city of
Zion is established (D&C 101:1-3, 16-20).

See also: Center Place; City of Zion; Independence, Missouri; Missouri; New Jerusalem; Work of the Gathering; Zion

Jacob

A grandson of Abraham, Jacob was the father of the twelve sons who became the twelve tribes of Israel. He was one of the twin boys born to Isaac and Rebekah. His
lifelong struggle with his twin brother, Esau, was foreseen while they were yet within the womb of their mother, who was informed that the children within her would
form two nations, with the elder one serving the younger (Gen. 25:22-26). Esau, the firstborn, sold his birthright to Jacob and lost his father's blessing to his younger
brother (Gen. 25:29-34; 27).

One of the more significant events in Jacob's life was his dream of the ladder reaching from heaven to earth (Gen. 28:12). The Prophet Joseph compared the three
degrees of glory to the "three principal rounds of Jacob's ladder," and referred to Jacob as a prophet and seer (TPJS, 12-13, 304-5).

Jacob had numerous spiritual experiences and at one time proclaimed, "I have seen God face to face" (Gen. 32:30). That his life must have been accordant with God's
will is evidenced by the Lord's statement to Joseph Smith that Jacob had entered into his exaltation and was now sitting enthroned as a god (D&C 132:37).

See also: Branch of the House of Jacob; Children of Jacob; Israel; Jacob Shall Flourish in the Wilderness; Mighty God of Jacob; Remnants of Jacob; Sons of Jacob

Jacob Shall Flourish in the Wilderness

In March 1831, the Lord promised that "Jacob shall flourish in the wilderness and the Lamanites shall blossom as the rose" (D&C 49:24). This has reference to the
descendants of Jacob (Israel) whose forefathers came to the Americas shortly after 600 B.C. and whose record is contained within the pages of the Book of Mormon.
These are those we know today as the Lamanites, or American Indians, who can be found from the northern tip of Alaska to the southern tip of Chile.

The rapid growth of The Church of Jesus Christ of Latter-day Saints among these people is evidence that the promised blossoming and flourishing has commenced. In
an area conference of the Church in Chile, for example, an Apostle of the Lord uttered a remarkable prophecy regarding that land of Lamanites: "I foresee the day,"
said Elder Bruce R. McConkie, "when The Church of Jesus Christ of Latter-day Saints will be the most powerful influencing leaven in this entire nation."

Another of the Lord's special witnesses, President Marion G. Romney, promised those people of Jacob in Bolivia that they would "live to see the day when millions of
Indians will join The Church of Jesus Christ of Latter-day Saints." ("The Day of the Lamanite," devotional address at the Salt Lake Institute of Religion by Duane V.
Cardall, April 1, 1977, pp. 5-6.)
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"Maybe it was a vision," he declared, speaking of this special spiritual experience of three decades earlier. In this "vision" the prophet saw the "flourishing" and
"blossoming" of the Lamanite people in Mexico as they rose to responsible positions within the community and Church. He saw "stakes by the hundreds" and "a
Another of the Lord's special witnesses, President Marion G. Romney, promised those people of Jacob in Bolivia that they would "live to see the day when millions of
Indians will join The Church of Jesus Christ of Latter-day Saints." ("The Day of the Lamanite," devotional address at the Salt Lake Institute of Religion by Duane V.
Cardall, April 1, 1977, pp. 5-6.)

At a special area conference of the Church in Mexico City in February 1977, President Spencer W. Kimball related a dramatic dream to the people of that great land.
"Maybe it was a vision," he declared, speaking of this special spiritual experience of three decades earlier. In this "vision" the prophet saw the "flourishing" and
"blossoming" of the Lamanite people in Mexico as they rose to responsible positions within the community and Church. He saw "stakes by the hundreds" and "a
temple." (CN, Feb. 19, 1977, C-3.) Thus, at general conference in 1947, he declared, "The Lamanites must rise in majesty and power" (CR, Oct. 1947, p. 22).

That this has occurred was well documented in an address by Elder J. Thomas Fyans in which the details of this "blossoming" were described. (CR, Apr. 1976, pp.
16-19.) The "flourishing" has only begun, for declared the Lord's prophet to the assembled Saints in Mexico, "I look forward to another thirty years of tremendous
progress. I can see things unbelievable almost which will happen to you and your children." (CN, Feb. 19, 1977, C-3.)

See also: Lamanites; Line Running Between Jew and Gentile

Jacobites

The Jacobites spoken of in Doctrine and Covenants 3:17 are descendants of Jacob, a faithful son of Lehi (1 Ne. 18:7). The term Jacobite was a family name used not
only in the days of Jacob but also hundreds of years later, even though in a broader sense they were also referred to as Nephites (Jac. 1:13-14; 4 Ne. 1:36; Morm.
1:8).

Jacob beheld the glory of the Lord in his youth and also beheld angels (2 Ne. 2:3-4; 2 Ne. 10:3; 2 Ne. 11:3; Jac. 7:5, 12). He was a prophet among his people and
wrote the book of Jacob in the Book of Mormon. His sermons are also found in his brother Nephi's records (2 Ne. 6, 9-11). His descendants, or those having his
blood lineage, can be found among some of the Lamanites of our day.

James

The ancient Apostle, James, was a brother to his fellow Quorum of the Twelve member, John (Matt. 10:2). He is referred to as a "son of Zebedee," "Boanerges," and
"son of thunder" (Mark 3:17). These latter titles may have had reference to the thunderous reaction of James and his brother John to the refusal of a Samaritan city to
host the Savior. They cried out, "Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did?" (Luke 9:51-56.)

His ministry must have tempered him, for he is reported to have readily forgiven the man whose accusations brought him to the executioner's sword, saying: "Peace, my
son, peace be unto thee, and pardon of thy faults" (AA, 76).

During his life he served as the second of the three-man inner circle that constituted the First Presidency of the early Church (TPJS, 158; DS 3:152). In June 1829, he
appeared as a resurrected being to Joseph Smith and Oliver Cowdery and helped ordain them to the holy apostleship (D&C 27:12; 128:20; MD, 478). The Prophet
Joseph declared that James's name should be correctly translated as "Jacob" (TPJS,349).

James George

One of the little-known individuals of early Mormon history is George James. He was called by revelation to the office of a priest in 1831 (D&C 52:38) and was later
mentioned as a traveling companion with the Prophet Joseph on one of his missionary journeys (HC 1:369). The only other times he is mentioned in early Church
history is when he is having problems with the Church.

The minutes of the high council in Kirtland, April 4, 1834, reflect that he had been charged with not attending his meetings, not going on an assigned mission, and
treating "lightly some of the weak" (HC 2:47). James gave an explanation and rendered a confession to the council whereupon he was extended the hand of fellowship.

On November 10, 1834, Joseph Smith and Sidney Rigdon cosigned a letter sent to James in which he was admonished to come to Kirtland and face charges rendered
against him. The correspondence mentioned that he was in an "important and interesting station in the Church" and that he was suspended from acting within the
authority of his office until the matter had been resolved. (HC 2:170.) No further mention is made of the matter involved. James remained in Ohio where he died in
1864.

Jaques Vienna

One of the few women mentioned in the Doctrine and Covenants, Vienna Jaques was counseled to go from Kirtland to Missouri after she had received money "to bear
her expenses" (D&C 90:28). Almost two months later, the Prophet Joseph made this notation in his journal: "It was ï¿½ decided that Sister Vienna Jaques should not
proceed immediately on her journey to Zion, but wait until William Hobert was ready, and go in company with him" (HC 1:342). A letter sent from the First Presidency
in July 1833 acknowledged their pleasure that Sister Jaques and Brother Hobert had arrived safely in Missouri (HC 1:368).

The last mention of this woman is in a letter the Prophet wrote to her on September 4, 1833. In this correspondence the Prophet said: "I have often felt a whispering
since I received your letter, like this: 'Joseph, thou art indebted to thy God for the offering of thy Sister Vienna, which proved a savor of life and pertaining to thy
pecuniary concerns. Therefore she should not be forgotten of thee, for the Lord hath done this, and thou shouldst remember her in all thy prayers and also by letter, for
she oftentimes calleth on the Lord, saying, O Lord, inspire thy servant Joseph to communicate by letter some word to thine unworthy handmaiden, and say all my sins
are forgiven, and art thou not content with the chastisement wherewith thou has chastised thy handmaiden?' Yea, sister, this seems to be the whispering of a spirit, and
judge ye what spirit it is." (HC 1:407-9.)

She evidently continued faithful in the Church, for she received her endowment in the Nauvoo Temple and moved west with the Saints to Salt Lake City, where she
died on February 7, 1884.

Jared

Perhaps one of the greatest compliments ever paid a man was the following statement of a father-son relationship: "And Jared taught Enoch in all the ways of
God" (Moses 6:21). Jared is mentioned in the Doctrine and Covenants as having been "ordained under the hand of Adam who also blessed him" at the age of 200
(D&C 107:47). He was one of the seven great high priests called by Adam into the valley of Adam-ondi-Ahman, three years before our great progenitor's death
(D&C 107:53). At the age of 162, Jared begat his noble son Enoch and afterwards lived to the age of 962 (Gen. 5:16-20; Moses 6:20-21). His father was Mahalaleel
and Jared was a great-great-great-grandson of Adam.
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Jarrings

In December 1833, the Lord chastised some of the Saints. "Jarrings and contentions" were listed among their transgressions (D&C 101:6). Jarrings are contentious
God" (Moses 6:21). Jared is mentioned in the Doctrine and Covenants as having been "ordained under the hand of Adam who also blessed him" at the age of 200
(D&C 107:47). He was one of the seven great high priests called by Adam into the valley of Adam-ondi-Ahman, three years before our great progenitor's death
(D&C 107:53). At the age of 162, Jared begat his noble son Enoch and afterwards lived to the age of 962 (Gen. 5:16-20; Moses 6:20-21). His father was Mahalaleel
and Jared was a great-great-great-grandson of Adam.

Jarrings

In December 1833, the Lord chastised some of the Saints. "Jarrings and contentions" were listed among their transgressions (D&C 101:6). Jarrings are contentious
disputations and arguments. They are harsh quarrels, squabbles, or altercations.

See also: Contention

Jaws of Hell

The uniquely descriptive yet foreboding words that "the very jaws of hell shall gape open the mouth wide after thee" were given to the Prophet Joseph as he languished
in the Liberty Jail. (D&C 122:7.) It appears that even before the moment of their first recorded encounter (JS-H 1:15-17) Satan sought to destroy this chosen and
anointed vessel of the Lord (JS-H 1:20).

"Few men have been called on to suffer more than did Joseph Smith," said one of his successors. "His entire life was spent in the midst of persecution by the hands of
his enemies." (CHMR 2:181.)

Elder Bruce R. McConkie observed that "such are the ways of Satan that when the God of heaven seeks to send the greatest light of the ages into the world, the forces
of evil oppose it with the deepest darkness and iniquity of their benighted realm" (CR, Oct. 1975, p. 24). Surely the very "jaws of hell," symbolic of the monstrous
mouth of perdition's pit, extended their hellish width to the utmost in an attempt to physically destroy, and spiritually swallow, the Prophet and the divine work he had
been ordained to perform.

See also: Devil; Hell

Jehovah

When the Lord Jesus Christ appeared to Joseph Smith and Oliver Cowdery in the Kirtland Temple in 1836, he was identified as Jehovah (D&C 110:1-4). This same
personage was known to the ancient patriarchs as the God of the Old Testament: "And I appeared unto Abraham, unto Isaac, and unto Jacob. I am the Lord God
Almighty, the Lord JEHOVAH. And was not my name known unto them?" (JST, Ex. 6:3.)

"Jehovah is the Anglicized rendering of the Hebrew, Yahveh or Jahveh, signifying the Self-existent One, or The Eternal. This name is generally rendered in our English
version of the Old Testament as LORD, printed in capitals." (Talmage, 36.) "The Jews regarded Jehovah as an ineffable name, not to be spoken; they substituted for it
the sacred, though to them the not-forbidden name, Adonai, signifying the Lord" (Talmage, 37).

Though variations of this sacred name appear in the Old Testament (Gen. 22:14; Ex. 17:15; Judg. 6:24), the name itself, as the name of the Lord, appears only four
times (Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4). The name can also be found in the Book of Mormon (2 Ne. 22:2; Moro. 10:34).

See also: Great I Am; Jesus Christ

Jeremy

The only mention of Jeremy in all of scripture is in a priesthood line of authority revealed in 1832. He is mentioned as having received this power "under the hand of
Gad"- himself a little-known figure-and in turn Jeremy conferred the priesthood upon another unknown individual, Elihu (D&C 84:9-10). Undoubtedly, we will learn the
history of these men when "those things which never have been revealed from the foundation of the world, but have been kept hid from the wise and prudent, shall be
revealed" (D&C 128:18).

Jerusalem

Unless the qualifier New precedes the word Jerusalem-in which case it means the city to be established at the site now known as Independence, Missouri-when the
name of Jerusalem appears in the Doctrine and Covenants, it refers to the renowned city of the Old World. However, reference may be to the ancient city (D&C 5:20;
29:12; 45:18, 24; 95:9) or to the city as it now stands or will yet become prior to the Millennium (D&C 77:15; 109:62; 124:36; 133:13, 21, 24).

The Bible Dictionary gives the following information on Jerusalem: "It lay on the frontier line between Judah and Benjamin, and was chosen by David to be his capital.
Until then it had been merely a mountain fortress, about 2,600 feet above sea level, surrounded by deep valleys on all sides except the north.... After the division of the
kingdoms, Jerusalem remained the capital of Judah. It was frequently attacked by invading armies."

Jerusalem became one of the focal points of Christ's ministry and harbored the hill on which he gave his life, following his eternal expiation in Gethsemane. Less than
four decades later, it was destroyed by invading Romans, in fulfillment of a prophecy uttered by the Savior (Luke 21:20-22). During the next eighteen hundred years it
was literally "trodden down of the Gentiles."

With the creation of the state of Israel in 1948, Jerusalem-although partitioned by the United Nations-once again became the habitat of Judah. Two decades later, in
the famous "six-day war," the divided city became one. However, it is yet to play a major role in future pre-Millennial events, and shall be one of the Lord's capitals
during the one-thousand-year reign of Christ on this paradisiacal planet (DS 3:67-71).

See also: New Jerusalem

Jesse

Jesse, a descendant of Judah, was the father of David, king of Israel (1 Chron. 2:3-12). He was, therefore, one of the earthly forefathers of Jesus, for Mary, the mother
of the Babe of Bethlehem, was of this lineage (Talmage, 86). According to section 113, Jesse will have designated descendants who will have great power in furthering
the work of the Lord (D&C 113:1-6).

See also: David;
 Copyright       Root of Jesse
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Jesus Christ
Jesse, a descendant of Judah, was the father of David, king of Israel (1 Chron. 2:3-12). He was, therefore, one of the earthly forefathers of Jesus, for Mary, the mother
of the Babe of Bethlehem, was of this lineage (Talmage, 86). According to section 113, Jesse will have designated descendants who will have great power in furthering
the work of the Lord (D&C 113:1-6).

See also: David; Root of Jesse

Jesus Christ

"Jesus is the individual name of the Savior, and as thus spelled is of Greek derivation; its Hebrew equivalent was Yehoshua or Yeshua, or, as we render it in English,
Joshua. In the original the name was well understood as meaning 'Help of Jehovah,' or 'Savior.'" (Talmage, 35.) The name was divinely prescribed by the angel Gabriel
in a vision shown to Joseph, the husband of Mary (JST, Matt. 2:3-4).

"Christ is a sacred title, and not an ordinary appellation or common name; it is of Greek derivation, and in meaning is identical with its Hebrew equivalent Messiah or
Messias, signifying the Anointed One." All other scriptural titles applied to Jesus "are expressive of our Lord's divine origin and Godship." (Talmage, 35-36.)

An ancient prophet declared, "For the right way is to believe in Christ and deny him not.ï¿½ Jesus is the Christ, the Eternal God." (2 Ne. 25:28; 26:12.) Adding to that
witness is the confirming observation of twentieth century Apostle, James E. Talmage: "The solemn testimonies of millions dead and of millions living unite in proclaiming
Him as divine, the Son of the Living God, the Redeemer and Savior of the human race, the Eternal Judge of the souls of men, the Chosen and Anointed of the Father-in
short, the Christ" (Talmage, 1-2). All must bear in mind the prophetic pronouncements from two continents that "there is none other name given under heaven save it be
this Jesus Christ ... whereby man can be saved" (2 Ne. 25:20; Acts 4:12).

The central role of Jesus Christ in the theology of the Latter-day Saints was expressed by the Prophet Joseph: "The fundamental principles of our religion are the
testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things
which pertain to our religion are only appendages to it" (HC 3:30). The Church of Jesus Christ of Latter-day Saints is "Christocentric," said Elder Neal A. Maxwell,
who then humbly proclaimed: "I gladly and unashamedly acknowledge Jesus of Nazareth, Savior and King! ... I witness that he lives-with all that those simple words
imply. I know I will be held accountable for this testimony; but as ... readers, you are now accountable for my witness-which I give in the very name of Jesus
Christ." (En., May 1976, pp. 26-27; italics added.)

It is significant that the Doctrine and Covenants serves as yet another witness for the reality of Him who gave so much, who suffered the greatest of pain to atone for
our sins (D&C 19:16-19). "And now after the many testimonies which have been given of him, this is the testimony, last of all, which we give of him: That he
lives/" (D&C 76:22; italics added.) "The death on Calvary," said Elder Orson F. Whitney, "was no more the ending of that divine career, than the birth at Bethlehem
was its beginning" (CR, Apr. 1927, p. 101).

See also: Advocate with the Father; Ahman; Almighty, The; Alpha and Omega; Alphus; Atonement; Beginning and the End; Bleed at Every Pore; Bridegroom;
Creator; Eternal King; Father, Jesus As; Firstborn, The; God; God of Enoch; God of Israel; Good Shepherd; Grace; Great I Am; Him Who Laid the Foundation of
the Earth; Holy One; Immanuel; Israel's God; Jehovah; King Immanuel; Lamb; Light of Christ; Lord; Lord of Hosts; Lord of Sabaoth; Messenger of Salvation;
Messiah; Mighty God of Jacob; Most High; Omegus; One God; Only Begotten of the Father; Only Begotten Son; Pillar of Heaven; Presence of the Son; Prints of the
Nails; Red in His Apparel; Redeemer; Resurrection; Rock; Savior; Son, The; Son Ahman; Son of God; Son of Man; Stone of Israel; Supreme Being; Well of Living
Water; Word, The; Word of My Power

Jethro

"Among the scholars who are uninspired, there is doubt as to who Jethro was. In Exodus 3:1, he is called the father-in-law of Moses, but these scholars say the name
may mean any male relative by marriage. In Exodus 2:18, Reul, or Raguel, appears as the name of the father-in-law of Moses. Then it is maintained that the transaction
related of Jethro in Exodus 18:12-27, is told of Hobab in Numbers 10:29. These may have been names given to Jethro by different scribes, or in different
countries." (SS, 500.)

Jethro was a Midianite, a descendant of Abraham, and evidently received the priesthood through this lineage. Jethro, in turn, conferred it upon his son-in-law, Moses
(D&C 84:6-7).

Jewels

Twice in the Doctrine and Covenants the Lord speaks of the day when he shall make up his "jewels" (D&C 60:4; 101:3). "This is an expression found in Malachi 3:17,
where 'jewels' refers to the people of God, and where the meaning seems to be that when God segregates His people from the world, His power, as that of a monarch
wearing a crown of jewels, will be made manifest to all men. But the testimony concerning the truth must be given to the world before the coming of that day, in order
that, when it comes, its portent may be known to all." (SS, 358.)

Jews

The term Jews has multiple meanings, and the context in which it is used should be scrutinized to determine which applies.

A Jew was originally a descendant of Judah, one of the twelve sons of Israel (Jacob). It has been used in a much broader context to include those who have been part
of the kingdom ruled over by Judah. For example, 2 Nephi 30:4 calls the Nephites "descendants of the Jews," and in modern revelation the Lord identifies the
Lamanites as Jews (D&C 19:27; 57:4).

Since Lehi and Ishmael, the fathers of the Nephite and Lamanite nations, were descendants of Joseph through Manasseh and Ephraim, respectively (1 Ne. 5:14; Alma
10:3: JD 23:184-85), an explanation is in order. President Joseph Fielding Smith said: "Lehi was a citizen of Jerusalem, in the kingdom of Judah.... and all of the
inhabitants of the kingdom of Judah, no matter which tribe they had descended through, were known as Jews." "The Nephites were of the Jews, not so much by
descent as by citizenship, although in the long descent from Jacob, it could be possible of some mixing of the tribes by intermarriage." (DS 3:263.)

It should also be remembered that the Nephites and Lamanites intermixed with the descendants of Mulek, who was a son of the king who ruled Judah at the time it was
destroyed by the Babylonians (Omni 1:14-19: Hel. 6:10; 8:21; 1 Ne. 1:4:2 Chron. 36; 2 Kgs. 24, 25). Thus, the literal blood of Judah was mixed with that of Joseph.

In the New Testament, the Apostle Paul identified himself as "a Jew of Tarsus" when addressing the citizens of Jerusalem (Acts 21:39). In writing to the Romans and
the Philipplans, however, he claimed his lineage through the tribe of Benjamin (Rom. 11:1; Phil. 3:5). Thus, in one instance he is proclaiming his citizenship, and in
another his lineage.
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See also: Children of Judah; House of David; Israel; Kingdom of the Jews; Lamanites: Tribe of Judah

Job
In the New Testament, the Apostle Paul identified himself as "a Jew of Tarsus" when addressing the citizens of Jerusalem (Acts 21:39). In writing to the Romans and
the Philipplans, however, he claimed his lineage through the tribe of Benjamin (Rom. 11:1; Phil. 3:5). Thus, in one instance he is proclaiming his citizenship, and in
another his lineage.

See also: Children of Judah; House of David; Israel; Kingdom of the Jews; Lamanites: Tribe of Judah

Job

One of the ultimate compliments which can be paid an individual is to tell him that he possesses the "patience of Job." The Lord himself' uses Job as an example of long-
suffering and patience in reminding the Prophet Joseph that his trials, up to that point, had not yet been as severe as were those of Job (D&C 121:10).

Although this righteous man of Old Testament times was severely tried and tempted, the tragic loss of his family, friends, wealth, and health did not cause him to lose
faith in his God: "Naked came I out of my mother's womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away: blessed be the name of the
Lord.... Though he slay me, yet will I trust in him." (Job 1:21; 13:15.)

The great Jehovah spoke well when he said of Job, "There is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil" (Job
1:8).

John

The following are the references to the name John in the Doctrine and Covenants, followed by the person to whom they have reference. (For further information, see
"John the Apostle," "John the Baptist," "Whitmer, John," and "Gospel of John."

D&C Reference and Identity

7:1
Apostle John, sometimes referred to as the "revelator" (128:6; 77:2), or the "beloved" (7:1; 3 Ne. 28:6).

13:Preface
Apostle John

15:1
John Whitmer

20:35
Apostle John

27:7-8
John the Baptist

27:12
Apostle John

30:9
John Whitmer

35:4
John the Baptist

47:1
John Whitmer

61:14
Apostle John (see Rev. 16:4 and DCC, 364-5)

76:15
Gospel of John, the Apostle

76:100
John the Baptist

77:1, 2, 3, 5, 6, 14
Apostle John

84:27
John the Baptist

88:3, 141
Gospel of John the Apostle

93:6-18, 26
There is not total agreement on the part of scholars as to the identity of this John (see the listing under "John the Baptist" and "John the Beloved" in the index of the
1981 edition of the D&C). John Taylor, Orson Pratt, Bruce R. McConkie and Sidney Sperry all suggest that the passages in section 93 refer to John the Baptist (ABL,
80-81; DCC, 473).

128:6
Apostle John
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128:20
Apostle John
80-81; DCC, 473).

128:6
Apostle John

128:20
Apostle John

130:3
Gospel of John

133:55
John the Baptist

135:7
Apostle John

John the Ancient Apostle

The ancient Apostle John is referred to by this title in the preface of section 13, in conjunction with his fellow Apostles Peter and James. These three Apostles were
given the keys of presidency and constituted the First Presidency of the early Church (D&C 7:7; TPJS, 158; DS 3:152). In this capacity, John helped deliver the keys
of the kingdom to the Prophet Joseph Smith (D&C 27:12; 128:20).

In addition to his being mentioned as an Apostle and member of the First Presidency, John is referred to by several other titles in the Doctrine and Covenants: "my
beloved" (7:1); "my servant" (61:14); and "the Revelator" (77:2; 128:6). Other titles by which he is known are "son of Zebedee" and "Brother of James" (Matt. 4:21;
Mark 1:19); "Boanerges" and "son of thunder" (Mark 3:17).

His writings are referred to in several places in the Doctrine and Covenants: 20:35; 76:15; 88:3; 130:3; and 135:7. John is the author of five New Testament books: the
Gospel of John; 1, 2, and 3 John; and the book of Revelation. He was granted his request to remain upon the earth as a "ministering angel" and has continued his
ministry to this day (D&C 7; John 21:20-24; HC 1:176).

See also: Elias; John; Ministering Angel; Revelations of John

John the Baptist

"Among those that are born of women," said the Savior, "there hath not risen a greater than John the Baptist" (Matt. 11:11).

He was, in a sense, a miracle child, for he was born to Elisabeth and Zacharias at a time when they were "well stricken with years." His was a birth foretold not only by
angelic announcement (Luke 1:13) but also by prophetic pronouncements on two separate continents (Isa. 40:3; 1 Ne. 10:7-10). When only eight days old, he
received an "ordination" from "the angel of God" which empowered him "to overthrow the kingdom of the Jews, and to make straight the way of the Lord before the
face of his people, to prepare them for the coming of the Lord" (D&C 84:28).

Regarding this ordination, Elder Bruce R. McConkie stated that it was "not to the Aaronic Priesthood, for such would come later, after his baptism and other
preparation" (DNTC 1:89). What he received was "the divine commission to serve as the greatest forerunner of all the ages," the prophet who would prepare the way
for the Lord. That John understood his secondary position to that of Jesus is well illustrated by his own declarations: "He that cometh after me is mightier than I, whose
shoes I am not worthy to bear." (Matt. 3:11.) "He must increase, but I must decrease" (John 3:30).

Both the Savior and the Apostle John identified the Baptist as an Elias, or as one who prepares the way for something greater (John 1:20-28: Matt. 17:12-13; D&C
27:7). The Prophet Joseph Smith declared: "The spirit of Elias is to prepare the way for a greater revelation of God, which is the priesthood of Elias, or the priesthood
that Aaron was ordained into. And when God sends a man into the work to prepare for a greater work, holding the keys of the power of Elias, it was called the
doctrine of Elias." (TPJS, 335-36.)

Though it was claimed that "John did no miracle" (John 10:41), yet his greatness is unquestioned by those who understand his ministry. Joseph Smith enumerated on the
reasons for his greatness as follows: (1) "He was entrusted with a divine mission of preparing the way before the face of the Lord. Whoever had such a trust committed
to him before or since? No man." (2) "He was entrusted with the important mission, and it was required at his hands, to baptize the Son of Man. Whoever had the
honor of doing that? Whoever has so great a privilege and glory? Whoever led the Son of God into the waters of baptism ... ?" (3) "John, at that time, was the only
legal administrator in the affairs of the kingdom there was then on the earth, and holding the keys of power. The Jews had to obey his instructions or be damned, by
their own law; and Christ Himself fulfilled all righteousness in becoming obedient to the law which he had given to Moses on the mount, and thereby magnified it and
made it honorable, instead of destroying it. The son of Zacharias wrested the keys, the kingdom, the power, the glory from the Jews, by the holy anointing and decree
of heaven, and these three reasons constitute him the greatest prophet born of a woman." (TPJS, 275-76.)

John was given additional keys which were not held by any of the priests of his day, including his faithful father, Zacharias (AGQ 5:2). In addition to those powers
mentioned above, John held the keys of presidency in the Aaronic Priesthood (TPJS, 272-73, 319; DS 3:88-89). Though he was beheaded by those whose sins he
openly denounced (Mark 6: 17-28), yet he returned to earth, on May 15, 1824, as a complete resurrected being to give those keys to Joseph Smith and Oliver
Cowdery (D&C 13; 27:8; 133:55).

Thus, John was not only the forerunner for the earthly ministry of the Savior, but, through the first restoration of priesthood keys in nearly two centuries, he has likewise
prepared the way for His second coming.

See also: Elias; John

John the Beloved

See: John; John the Ancient Apostle

John the Revelator
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See: John; John the Ancient Apostle

John the Son of Zacharias
See: John; John the Ancient Apostle

John the Revelator

See: John; John the Ancient Apostle

John the Son of Zacharias

See: John; John the Baptist

Johnson Aaron

The appointment of Aaron Johnson as a member of the high council at "the cornerstone of Zion" (Nauvoo) is the only mention of him in the Doctrine and Covenants
(D&C 124:132). At the October conference in 1844, following the martyrdoms of Joseph and Hyrum, he was again mentioned as a member of that body (HC 7:296).
His name appears among those who left Kirtland in the summer of 1838, following the flight of the Prophet from that area to avoid his enemies (HC 3:93).

Johnson is also listed among those who covenanted to assist the Saints in removing from Missouri in January 1839 (HC 3:252). He was a lieutenant in the Nauvoo
Legion (HC 6:350) and was loyal to Joseph and Hyrum in the face of false accusations against the latter (HC 6:495). He was a delegate to the political convention that
nominated Joseph Smith for president of the United States (HC 6:390) and later served as an officiator in the Nauvoo Temple (HC 7:548).

Jenson's Biographical Encyclopedia mentions an "Aaron Johnson" who was ordained a high priest in Nauvoo in 1847, but this is not the same man, for the first Johnson
was a high priest in 1841 when he served on the Nauvoo high council. Johnson came west with the Saints and served as a bishop in both Garden Grove and
Springville. He was active in the territorial government in Utah, serving in the legislature and as a chief justice in Utah County. He died on May 10, 1877.

Johnson John

John Johnson is mentioned five times in the Doctrine and Covenants, though in three instances his name was originally disguised as "Zombre" (D&C 96:6; 102:3, 34;
104:24, 34). He was described as "one of the highly favored men in the early days of this dispensation, who did not remain faithful to the end, though at one time he
was valiant in the cause.

"He had seen his wife miraculously healed by the Prophet Joseph. He opened his home at Hiram to Joseph and his family, while the Prophet was engaged in his great
Biblical work. He defended Joseph against a murderous mob, risking his own life. In fact, his collar bone was broken in the conflict, but he was instantly healed under
the hands of David Whitmer. He became a member of the first High Council, and he saw two of his sons, Luke S. and Lyman E., rise to the exalted position of
members of the Council of the Twelve Apostles. And yet, when the spirit of apostasy possessed so many Church members in Kirtland, in 1837 and 1838, he as well as
his sons were affected by it. He died in Kirtland, July 30th, 1843, at the age of 64 years." (SS, 607.)

See also: Zombre

Johnson Luke

One of the prominent men of early Mormon history was Luke S. Johnson. The Lord revealed his will to Johnson in a revelation given in November 1831 (D&C 68:7).
He was called on a mission to the South in 1832 (D&C 75:8-9) and was called as the fourth highest ranking member of the Kirtland high council in 1834 (D&C 102:3,
34).

Jenson wrote that Luke S. Johnson, "one of the original pioneers of Utah, was born Nov. 2, 1807, in Pomfret, Windsor Co., Vermont. He was baptized by the
Prophet Joseph Smith May 10, 1831. He was a member of Zion's Camp, and on Feb. 15, 1835, was ordained one of the Twelve Apostles. After a while he indulged
in speculation and devoted more of his attention to his financial interests than to his duty in the Church and was excommunicated from the Church for apostasy at Far
West, Mo., April 13, 1838. He continued friendly relations with the saints, however, and was baptized in Nauvoo and came to the 'Valley' as one of the pioneers in
July, 1847. In 1858 he settled at St. John, Tooele County, Utah, and was appointed Bishop when that ward was organized. On Dec. 9, 1861, he died at the home of
his brother-in-law, Orson Hyde, in Salt Lake City." (Jenson 4:709.)

A fitting capstone comment to his life's story is expressed in Doctrine and Covenants 18:13: "And how great is [God's] joy in the soul that repenteth!"

See also: Those Who Have Fallen

Johnson Lyman

The name of Lyman Johnson appears twice in the Doctrine and Covenants, once when he is called to the ministry (D&C 68:7) and several months later when he is
specifically called to preach in the "eastern countries" (D&C 75:14). He was born October 24, 1811, in Pomfret, Vermont, and baptized in February 1831 by Sidney
Rigdon. In 1834 he traveled to Missouri with Zion's Camp and was one of those called from that body to serve in the first Quorum of the Twelve Apostles in this
dispensation.

Jenson provides the following details of Johnson's life: "He studied the Hebrew language in the winter of 1835-36, and after returning from another mission to the East
in the fall of 1836 he entered into merchandising and soon after apostatized. At a conference held in Kirtland September 3, 1837, he was disfellow-shipped, but as he
made confessions he was restored to his former standing, a few days later. His repentance, however, not being genuine, he was excommunicated from the Church at
Far West, Mo., April 13, 1838. Until his death he remained friendly to his former associates, making frequent visits to Nauvoo, after the Saints had located there. He
relinquished his business of merchandising and commenced to practice law, locating himself at Davenport, Iowa. A few years later he removed to Keokuk, where he
continued his practice, and was finally drowned in the Mississippi river at Prairie du Chien, Wis., December 20, 1856." (Jenson 1:92.)

See also: Those Who Have Fallen

Joseph

Most instances in which the name Joseph appears in the Doctrine and Covenants refer to the Prophet of the restoration (e.g., D&C 3:9; 5:7; 6:18). However, there are
several instances in which the name Joseph refers to the Old Testament prophet-leader (D&C 27:10; 98:32). Joseph was the eleventh son born to the ancient patriarch
Jacob, and first son of Rachel. As a great-grandson of Abraham, he became heir to the promises given by God to the patriarchal fathers, Abraham, Isaac, and Jacob.
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Joseph's life was characterized by his unwavering fidelity to God, regardless of the circumstances in which he found himself. For example, following his being sold as a
slave into Egypt by his jealous brothers (Gen. 37), Joseph suffered himself to be wrongfully cast into prison rather than to submit to the seductive advances of his
Most instances in which the name Joseph appears in the Doctrine and Covenants refer to the Prophet of the restoration (e.g., D&C 3:9; 5:7; 6:18). However, there are
several instances in which the name Joseph refers to the Old Testament prophet-leader (D&C 27:10; 98:32). Joseph was the eleventh son born to the ancient patriarch
Jacob, and first son of Rachel. As a great-grandson of Abraham, he became heir to the promises given by God to the patriarchal fathers, Abraham, Isaac, and Jacob.
His history can be found in chapters 37-50 of the book of Genesis.

Joseph's life was characterized by his unwavering fidelity to God, regardless of the circumstances in which he found himself. For example, following his being sold as a
slave into Egypt by his jealous brothers (Gen. 37), Joseph suffered himself to be wrongfully cast into prison rather than to submit to the seductive advances of his
master's wife. His classic answer to her should be repeated by all when faced with the trials of temptation: "How then can I do this great wickedness, and sin against
God?" (Gen. 39:9.)

Joseph's two sons, Ephraim and Manasseh, were born to him by his wife, Asenath, who was the daughter of Potipherah, the priestly head of the state religion. She was
a descendant of the Hyksos, Semitic shepherds who were ruling in the land of Egypt during Joseph's sojourn in that country. This marriage brought Joseph into the
"very heart of the royal circle," and placed him on a "footing of equality with the highest nobles of Egypt" (AGQ 1:169-71). Additionally, Pharaoh placed Joseph next to
him in authority throughout the land of Egypt. From this position of power, he was able to save both the Egyptians and his own family, the Israelites, from the
destructive forces of a famine (Gen. 41-47).

Just as his spiritual strength and prophetic foresight saved an ancient people from temporal starvation, so shall the strength of his sons and daughters save a modern-day
people from spiritual starvation. Through his lineage the Prophet Joseph Smith was born, and through his posterity the world is receiving the teachings and saving
ordinances of the gospel of Jesus Christ (2 Ne. 3; AGQ 5:70-71).

Of Joseph, Pharaoh said that "there is none so discreet and wise" and that he was a man in whom the spirit of God resided (Gen. 41:38-39).

See also: Ephraim; House of Joseph; Israel; Josephites: Seth (Joseph): Smith, Joseph Jr.

Josephites

The Josephites to whom a knowledge of the Savior was promised are descendants of Joseph, youngest son of Lehi and Sariah, who were the progenitors of the people
whose history is recorded in the Book of Mormon (D&C 3:17; 1 Ne. 18:7). The term Josephite was a family name used not only in the days of Joseph but also
centuries later (4 Ne. 1:36-37; Morm. 1:8).

However, in a much broader sense, the descendants of Joseph were usually referred to as "the people of Nephi," according to the system of government under which
they lived (Jacob 1:13-14: 4 Ne. 1:36; Morm. 1:8). Joseph received a promise that his seed would never be completely destroyed, and thus his blood has been
intermingled and preserved with the posterity of his brethren known as the Lamanites (2 Ne. 3:3, 23).

Joy

"Men are, that they might have joy," declared an ancient prophet (2 Ne. 2:25). More recently the Lord spoke of "that which bringeth joy," enumerating such things as
revelation, knowledge, mysteries, peaceable things, and life eternal (D&C 42:61). True joy is an intense inner peace and happiness that can only come from righteous
living.

The Book of Mormon reminds us that "wickedness never was happiness" (Alma 41:10) and refers to the gospel as "the great plan of happiness" (Alma 42:8). The
Savior declared that he experienced a fulness of joy because of the righteousness of his people (3 Ne. 27:31). Resurrected beings are capable of receiving a fulness of
joy (D&C 93:33).

See also: Happiness

Judah

The name Judah appears three times in the Doctrine and Covenants, each time in reference to the descendants of the ancient son of Jacob (109:64; 133:13, 35). Judah
was the fourth son of Israel's (Jacob's) first wife, Leah. His patriarchal blessing included the promise that "thy father's children shall bow down before thee" and that "the
sceptre shall not depart from Judah ï¿½ until Shiloh [Christ] come" (Gen. 49:8, 10). Through his loins the Savior would be born; One to whom "every knee shall
bow" (Rom. 14:11; Mosiah 27:31).

"The Shiloh prophecy," according to President Joseph Fielding Smith, "has reference to the authority which should in course of time be conferred upon the descendants,
or tribe of Judah, when Israel became established in the land of their inheritance. This authority was to be that of kingly rule or exercise of authority in making and
enforcing the law." (DS 1:21.)

Judah's leadership among his own brothers is evident on several occasions, such as when he acted as spokesman for them before Joseph in Egypt (Gen. 44). He was
earlier responsible for saving Joseph's life when he suggested the young man be sold into slavery rather than left to die (Gen. 37:23-28).

See also: Children of Judah; Israel; Jews; Tribe of Judah

Judge in Israel

See: Bishop; Common Judge

Judgment

Judgment is the decreed status of an individual by justice with its accompanying retribution or reward. In the Doctrine and Covenants, the Lord speaks of the "last great
day of judgment" (D&C 19:3), which has reference to that final judging before the "judgement-seat of Christ" (D&C 135:5). This will occur at the end of the
Millennium. However, there will also be a "judgment" passed on the wicked of the world when Christ comes to usher in his thousand-year reign of righteousness (D&C
1:36; 43:29; 84:114-15; 99:5; 133:2).

There is also that "judgment" which comes more immediately upon the unrighteous, either directly from the Lord or through his authorized servants (D&C 82:11;
107:71-74). In this latter instance, the bishop passes regular judgment on members of his ward through personal interviews. Thus, the "hour" or "day of judgment" is in
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"When we come to stand before the bar of God, to be judged out of the things which are written in the books," cautioned President Joseph F. Smith, "we may find a
difference between those things which are written in the books here and the things which are written in the books there" (CR, Apr. 1899, p. 68).
1:36; 43:29; 84:114-15; 99:5; 133:2).

There is also that "judgment" which comes more immediately upon the unrighteous, either directly from the Lord or through his authorized servants (D&C 82:11;
107:71-74). In this latter instance, the bishop passes regular judgment on members of his ward through personal interviews. Thus, the "hour" or "day of judgment" is in
at least this way an ongoing process, an everyday occurrence, through which Saints and sinners alike are sifted.

"When we come to stand before the bar of God, to be judged out of the things which are written in the books," cautioned President Joseph F. Smith, "we may find a
difference between those things which are written in the books here and the things which are written in the books there" (CR, Apr. 1899, p. 68).

See also: Day of Judgment

Just

According to Webster, the word just can mean reasonable, proper, righteous, deserved, lawful, upright, or fair. When the Lord declared that justification is "just and
true" (D&C 20:30), the word just could be interpreted as fair or correct. When we are told that Christ "suffered for sins, the just for the unjust" (D&C 138:7), it is a
reminder that he who was righteous suffered for the unrighteous. To receive a just remuneration (D&C 42:72) is to receive a fair or deserved compensation. To declare
that "we believe it just to preach the gospel to the nations of the earth" (D&C 134:12) is to suggest that it is lawful or proper.

See also: Just Men Made Perfect; Resurrection of the Just; Testimony of the Just

Just Men Made Perfect

Future inhabitants of the celestial kingdom will be "just men made perfect through Jesus" (D&C 76:69; see also Heb. 12:22-23). It is important to remember the role of
the Savior in salvation, for "it is by grace that we are saved, after all we can do" (2 Ne. 25:23; italics added). According to Webster, to be "just" is to conform to the
spiritual law, to be righteous before God.

Those who inherit the celestial kingdom will be those who have proven themselves capable of strictly obeying every law of God (GT 1:102-3). They will not
immediately attain this celestial status, for perfection is a process.

Elder Bruce R. McConkie has said: "When the Saints of God chart a course of righteousness, when they gain sure testimonies of the truth and divinity of the Lord's
work, when they keep the commandments, when they overcome the world, when they put first in their lives the things of God's kingdom: when they do all these things,
and then depart this life- though they have not yet become perfect-they shall nonetheless gain eternal life in our Father's kingdom; and eventually they shall be perfect as
God their Father and Christ His Son are perfect" (CR, Oct. 1976, p. 159; italics added).

In the meantime, the spirits of these "just men" continue to labor in the paradise of God (D&C 129:1-7; D&C 138:30).

See also: Perfect

Justice

"Justice continueth its course and claimeth its own," declared the Lord (D&C 88:40). According to Elder Bruce R. McConkie, "Justice deals with the unbending,
invariable results that always and ever flow from the same causes. It carries a connotation of righteousness, fairness, impartiality. It embraces the principle and practice
of just dealing, of conformity to a course of perfect rectitude, of adherence to a standard of complete integrity."

"According to the terms and conditions of the great plan of redemption, justice demands that a penalty be paid for every violation of the Lord's laws." (MD, 405, 406.)

The penalty imposed by justice can be tempered by the mercy extended through the Atonement. Nevertheless, an ancient prophet announced that without repentance
there would be no mercy, for "justice claimeth the creature and executeth the law, and the law inflicteth the punishment" (Alma 42:22). A modern-day prophet, Spencer
W. Kimball, warned that "the Lord may temper justice with mercy, but he will never supplant it. Mercy can never replace justice. God is merciful, but he is also
just." (MF, 358.)

An excellent discussion of the relationship between justice and mercy, and the role of Jesus Christ as Mediator can be found in a general conference address by Elder
Boyd K. Packer (see En., May 1977, pp. 54-56).

See also: Anger, Atonement, Mercy

Justification

On the day the Church was organized, the Prophet Joseph declared "that justification through the grace of our Lord and Savior Jesus Christ is just and true" (D&C
20:30). Paul told the Romans that we are "justified by faith" (Rom. 5:1).

Smith and Sjodahl defined the doctrine of justification as "a judicial act, whereby God declares that the sinner who repents and by faith accepts the sacrifice of the
Lamb of God, and who is baptized according to the Word of God, is acquitted and received into His Kingdom." (SS, 104.) Thus, one who is justified is declared
righteous and pronounced innocent before God. This presupposes that the individual remains on the road of righteousness, doing all that is required for celestial
salvation (2 Ne. 31:19-20).

Man is incapable of becoming justified through his own efforts alone. He must rely on the grace of Christ (2 Ne. 25:23; Alma 22:14).

K
Key to the Knowledge of God

The Melchizedek Priesthood "holdeth the key of the mysteries of the kingdom," declared the Lord, "even the key of the knowledge of God" (D&C 84:19). This key
appears to be the power of divine revelation, for "one great privilege of the Priesthood," according to Joseph Smith, "is to obtain revelations of the mind and will of
God" (HC 2:477).

Nevertheless,
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italics added). Thus, while the "key" is revelation from God, there are certain prerequisites that must be fulfilled in order for that knowledge to be divinely dispensed.

To possess "the knowledge of God," in the ultimate sense, is to possess that knowledge which God himself possesses, which is all knowledge (D&C 38:1-2; 2 Ne.
The Melchizedek Priesthood "holdeth the key of the mysteries of the kingdom," declared the Lord, "even the key of the knowledge of God" (D&C 84:19). This key
appears to be the power of divine revelation, for "one great privilege of the Priesthood," according to Joseph Smith, "is to obtain revelations of the mind and will of
God" (HC 2:477).

Nevertheless, "the things of God are of deep import; and time, and experience, and careful and ponderous and solemn thoughts can only find them out" (HC 3:295;
italics added). Thus, while the "key" is revelation from God, there are certain prerequisites that must be fulfilled in order for that knowledge to be divinely dispensed.

To possess "the knowledge of God," in the ultimate sense, is to possess that knowledge which God himself possesses, which is all knowledge (D&C 38:1-2; 2 Ne.
9:20). Additionally, however, "the knowledge of God" is to know Him and His Beloved Son. "This is eternal lives-to know the only wise and true God, and Jesus
Christ, whom he hath sent" (D&C 132:24; John 17:3).

The discovery of Deity is described in the following words: "He is not to be discovered by an archaeologist's pick, a translator's interpretation of an ancient text, nor a
theologian's imagination about how he was named and known by them of old. God is and can be known only by revelation" (PM, 100-101). Revelation can be found
in the fulness of the holy scriptures, which Joseph Smith defined as "the key of knowledge" (JST, Luke 11:53).

Keys of Salvation

The Prophet Joseph declared that to Adam "was made known the plan of ordinances for the salvation of his posterity unto the end" (HC 4:207). Furthermore, "Jesus
ï¿½ set the ordinances to be the same forever and ever, and set Adam to watch over them, to reveal them from heaven to man, or to send angels to reveal them" (HC
4:208). Thus, whenever the true ordinances of salvation have been practiced among mankind, it has been through the direct authorization of Adam, who holds the keys
of salvation (D&C 78:16), or the power to authorize the use of the saving ordinances.

These ordinances must be administered through the priesthood, which power was first given to Adam. Through him it has been given to authorized servants of God
down through the ages. Joseph Smith stated that Adam held the keys of the priesthood and whenever they are revealed from heaven, "it is by Adam's authority" (HC
3:386).

Keys of the Church

The name of the true Church of Christ is frequently used synonymously with the term kingdom of God. Thus, the keys of the kingdom of God are the keys of the
Church. (D&C 42:69.) These keys are the authorized power to preside over and administer the affairs of the Lord's church here upon the earth. Joseph Smith indicated
that the parable of the mustard seed (Matt. 13:31-32; Mark 4:30-32; Luke 13:19-20) was given to represent the growth of the Church (kingdom) in the last days
(TPJS, 98-99).

See also: Keys of the Kingdom of God

Keys of the Gathering of Israel

The authority whereby the dispersed of Israel are gathered is known as the "keys of the gathering of Israel." "Moses received the keys of the gathering of Israel at Sinai,
when he was called and sent to lead Israel from Egypt to the promised land which the Lord had given to their father Abraham. He gathered Israel, and while he was not
privileged to place them in possession of the land, nevertheless the keys were in his hands for the gathering. He came to Peter, James, and John on the mount at the
transfiguration and there bestowed upon them the same keys for the gathering of Israel in the days in which they lived. (Matt. 17:3.) He was sent to the Prophet Joseph
Smith and Oliver Cowdery to bestow the keys for the gathering of Israel in the dispensation of the fulness of times." (DS 3:257; D&C 110:11.)

See also: Moses

Keys of the Kingdom of God

In a revelation given in October 1831, the Lord announced that "the keys of the kingdom of God are committed unto man on the earth, and from thence shall the gospel
roll forth unto the ends of the earth" (D&C 65:2). President Joseph Fielding Smith declared, "We ï¿½ hold the keys of the kingdom of God on earth, which kingdom is
The Church of Jesus Christ of Latter-day Saints.

"These keys are the right of presidency; they are the power and authority to govern and direct all of the Lord's affairs on earth. Those who hold them have power to
govern and control the manner in which all others may serve in the priesthood.... They have been given to each man who has been set apart as a member of the Council
of the Twelve. But since they are the right of presidency, they can only be exercised in full by the senior Apostle of God on earth, who is the President of the
Church." (CR, Apr. 1972, pp. 98-99; italics added; see also D&C 81:2; 112:15, 30-32; 132:7; GD, 168.)

See also: Apostles; First Presidency of the Church; Keys of the Kingdom of Heaven; Kingdom of God; Kingdom of Heaven

Keys of the Kingdom of Heaven

"'The keys of the kingdom are the power, right, and authority to preside over the kingdom of God on earth (which is the Church) and to direct all of its
affairs' (Mormon Doctrine, pp. 377-379). These keys include the sealing power, that is, the power to bind and seal on earth, in the Lord's name and by his
authorization, and to have the act ratified in heaven" (DNTC 1:389).

"When the ordinances of salvation and exaltation are performed by or at the direction of those holding these keys such rites and performances are of full force and
validity in this life and in the life to come, that is, they are binding on earth and in heaven" (DNTC 1:424). The terms kingdom of God and kingdom of Heaven are often
used interchangeably. However, Elder James E. Talmage drew a distinction between the two, stating that "the kingdom of God is a preparation for the kingdom of
Heaven, which is yet to come" (CR, Apr. 1917, p. 65).

Thus, the keys of the kingdom of heaven appear to be vicariously vested in those mortal men (prophets and Apostles) who hold the keys of the kingdom of God on
earth, enabling them to perform ordinances which are valid in the eternities of heaven. These keys were bestowed upon Peter and his presidency in the days of the
Savior and restored to the Prophet Joseph Smith in our day (see Matt. 16:13-19; 17:1-7; 18:18; D&C 27:12-13; 128:20). They are held by those ordained Apostles
who have been set apart as members of the Council of the Twelve (CR, Apr. 1972, p. 99).

See also: Keys of the Kingdom of God; Kingdom of God; Kingdom of Heaven

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Both the Lord and John the Baptist declared that the "keys of the ministering of angels" are vested in the Aaronic Priesthood (D&C 13; 84:26-27). Nevertheless, in
their fulness all priesthood keys are held by only one man on earth at a time, that man being the President and prophet of The Church of Jesus Christ of Latter-day
who have been set apart as members of the Council of the Twelve (CR, Apr. 1972, p. 99).

See also: Keys of the Kingdom of God; Kingdom of God; Kingdom of Heaven

Keys of the Ministering of Angels

Both the Lord and John the Baptist declared that the "keys of the ministering of angels" are vested in the Aaronic Priesthood (D&C 13; 84:26-27). Nevertheless, in
their fulness all priesthood keys are held by only one man on earth at a time, that man being the President and prophet of The Church of Jesus Christ of Latter-day
Saints (D&C 132:7). However, "he may delegate any portion of this power to another, in which case that person holds the keys of that particular labor" (GD, 136).
Thus, a bishop, as president of the Aaronic Priesthood within his ward, holds the keys of the ministering of angels (D&C 107:87-88). These keys contain the right,
when necessary, to receive instruction from "angels" sent to declare the word of God.

The ancient Nephite prophet Moroni taught that "it is by faith that angels appear and minister unto men; wherefore, if these things have ceased wo be unto the children
of men, for it is because of unbelief, and all is vain" (Moro. 7:37). President George Q. Cannon defined an angel as "any being who acts as a messenger for our
heavenly Father.... be he a God, a resurrected man, or the spirit of a just man" (JI 26:53). In a very real sense, therefore, those priesthood leaders who have been
called by divine revelation to direct the affairs of the kingdom here upon the earth also act in the capacity of ministering angels as they impart the word of God. This is
affirmed in this statement by Heber C. Kimball: "While in the act of ministering the Gospel, the servants of God may be considered angels" (JD 10:103).

Lee A. Palmer suggested the following categories of ministering angels: (1) Unembodied spirits-those who have not yet received a body of flesh and bones, but who
belong to this earth and shall yet be born thereon; (2) Translated beings-those who have been granted a temporary stay of death to continue their mortal ministry, such
as John the Beloved (D&C 7; John 21:20-25); (3) Resurrected beings; (4) Departed spirits in paradise-those who have died and not yet been resurrected; (5) And
those who will remain angels forever in the hereafter (D&C 131:1-4; 132:17: APTC, 300).

The ministering of angels is not restricted to priesthood bearers only, for the prophet Alma declared that God imparts "his word by angels unto men, yea, not only men
but women also" (Alma 32:23). The Book of Mormon records a marvelous outpouring of the Spirit when angels ministered unto little children (3 Ne. 17:21-25).

Keys of the Mysteries of the Kingdom

The "keys of the mysteries" (D&C 28:7), or the "keys of the mysteries of the kingdom" (D&C 64:5), are the right to receive the mind and will of the Lord in behalf of
the kingdom (Church) here on the earth (CHMR 1:235; D&C 43:1-6). The keys are the authority (SS, 390).

Only the senior Apostle on earth-the President of The Church of Jesus Christ of Latter-day Saints-may reveal the mysteries to the Church and the world. However, as
an ancient prophet said, "It is given unto many to know the mysteries of God; nevertheless they are laid under a strict command that they shall not impart only according
to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him" (Alma 12:9). "Knowledge
through our Lord and Savior Jesus Christ," said the Prophet Joseph, "is the grand key that unlocks the glories and mysteries of the kingdom of heaven" (HC 5:389).

See also: Mysteries of the Kingdom; Mysteries

Keys of This Dispensation

The "keys of this dispensation" (D&C 110:16) refer to the keys of the dispensation of the fulness of times. Joseph Smith received these keys and will hold them
throughout eternity, under the direction of Adam, who, under the direction of the Savior, presides over all dispensations (CHMR 1:388; TPJS, 157-58).

See also: Dispensation of the Fulness of Times

Keys of This Ministry

According to President Joseph Fielding Smith, "the keys of this ministry" (D&C 7:7) "constituted the authority of Presidency of the Church" in the dispensation over
which Peter, James, and John presided (HC 3:387; Matt. 17:1-9; D&C 81:1-2). "These keys were given at the transfiguration to these three Apostles, and they in turn
gave them to Joseph Smith and Oliver Cowdery in this dispensation" (CHMR 1:49; D&C 27:12-13; 128:20).

See also: Keys of the Kingdom of God; Mount, This

Keys Whereby He May Ask and Receive

Hyrum Smith was promised that he would receive the "keys whereby he may ask and receive" (D&C 124:95). Inasmuch as they were given as part of the keys
belonging to the office of the Assistant President of the Church, they evidently refer to the keys of the kingdom, held by the Presidency of the Church. Oliver Cowdery
had formerly held them in concert with Joseph Smith.

Speaking of Oliver's position, President Joseph Fielding Smith said: "That which had been bestowed upon him was exceedingly great and had he been willing to humble
himself, it was his privilege to stand with the Prophet Joseph Smith through all time and eternity, holding the keys of the Dispensation of the Fulness of Times" (CHMR
1:121).

"Hyrum Smith received a double portion. He received the office of Patriarch which belonged to his father and came to him by right, and also received the keys to be
'Second President' and precede the counselors as Oliver Cowdery had done. So he would have remained as President of the Church had he not died a martyr." (DS
1:221.) The "keys whereby he may ask and receive" included the right to inquire after the mind and will of the Lord in behalf of the Church.

See also: Cowdery, Oliver; Keys of the Kingdom of God; Smith, Hyrum

Kick Against the Pricks

The Lord warned that those whose actions cause the withdrawal of his Spirit will be left unto themselves "to kick against the pricks" (D&C 121:38). This phrase was
used by the Savior in referring to Saul's misguided mission of persecution against the ancient Saints (Acts 9:5).

A sharp instrument known as a "goad" was often used in earlier days to prod animals into activity. If the animal responded by kicking at the goad, it only injured itself
by driving the point deeper into its body. Thus, the animal became the victim of self-inflicted pain. Those who "kick" against the "goads" of the gospel, find themselves
the victims of
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Elder Harold B. Lee declared that when individuals "fall away" from the gospel, "they first begin to 'kick against the pricks'.... These no doubt are the pricks of the
gospel. I wonder, perhaps, if they are not those things President J. Reuben Clark ï¿½ called 'restraints,' the restraints of the word of wisdom, the restraints imposed in
used by the Savior in referring to Saul's misguided mission of persecution against the ancient Saints (Acts 9:5).

A sharp instrument known as a "goad" was often used in earlier days to prod animals into activity. If the animal responded by kicking at the goad, it only injured itself
by driving the point deeper into its body. Thus, the animal became the victim of self-inflicted pain. Those who "kick" against the "goads" of the gospel, find themselves
the victims of their own misdirected actions.

Elder Harold B. Lee declared that when individuals "fall away" from the gospel, "they first begin to 'kick against the pricks'.... These no doubt are the pricks of the
gospel. I wonder, perhaps, if they are not those things President J. Reuben Clark ï¿½ called 'restraints,' the restraints of the word of wisdom, the restraints imposed in
keeping the Sabbath day holy, injunctions against card playing.... And so we might go on. These are the restraints against which some people seem to rebel and are
kicking constantly against the -'pricks' of the gospel." (CR, Oct. 1947, pp. 65-66.)

More recently, President Spencer W. Kimball indicated that those who "kick against the pricks" are "those who stifle and smother the convictions of the conscience,
who rebel against God's truths and laws, who quarrel with his providence and who persecute and oppose his ministers." (CN, Nov. 4, 1978, p. 4.)

Kimball Heber C.

One of the great names to grace the annals of history is that of Heber C. Kimball. His name appears but once in the Doctrine and Covenants, as a member of the
Quorum of the Twelve (D&C 124:129), but the faithful history of his life is emblazoned on the records of the righteous. Elder Kimball was called as one of the original
members of that August group of men in February 1835. Of these original twelve, Joseph Smith said only Brigham Young and Heber C. Kimball had failed to lift their
heel against him (HC 5:412).

In 1847, Elder Kimball was called to serve as a counselor to Brigham Young in the First Presidency, which position he faithfully occupied until his death. His call to the
Presidency was a fulfillment of a blessing bestowed on him by Patriarch Hyrum Smith on March 9, 1842: "You shall be blest with a fullness and shall be not one whit
behind the chiefest," said the Patriarch. "As an Apostle you shall stand in the presence of God to judge the people; and as a Prophet you shall attain TO THE HONOR
OF THE THREE!"

He was described by one biographer as "broad and magnanimous in his ways, kind to the widow and the fatherless, beloved by his associates.... He was a loving,
peaceful man, and was designated the 'Herald of Peace.' ï¿½ His special gift of the Spirit was that of prophecy. His predictions and their fulfillment would make a long
chapter of themselves, and full of thrilling interest. When the Saints were about to settle in Commerce, Ill., and though received with open arms by the good people of
Illinois, Apostle Kimball looked upon the beautiful site and said sorrowfully, 'This is a beautiful place, but not a long resting place for the Saints.' ... When hard times
pressed the Saints in Salt Lake City, and a thousand miles separated them from commercial points, President Kimball stood up in the Tabernacle and prophesied that in
less than six months clothing and other goods would be sold in the streets of Great Salt Lake City cheaper than they could be bought in New York. This astonished the
people. One of his brethren said to him after the meeting that he did not believe it. 'Neither did I,' said Brother Kimball, 'but I said it. It will have to go.' No one saw the
possibility of its verification. Six months, however, had not passed away when large companies of emigrants, burning with the gold fever from the East, came into the
city, and becoming eager to reach the glittering gold fields of California, they sold their merchandise on the streets for a less price than the New York prices.... These
are but examples of many like predictions uttered by this great Apostle of the Lord." (Jenson 1:34-37.)

A statement in the Deseret News, dated June 22, 1868, the day of his death, said of him: "A prince and a great man has this day passed from among us! ï¿½ A faithful
and unflinching servant of God, who had passed through the most severe ordeals with unyielding integrity."

Kimball Spencer W.

On September 30, 1978, a momentous revelation on priesthood was presented for approval to the assembled Saints at the 148th Semiannual General Conference of
The Church of Jesus Christ of Latter-day Saints. This revelation, known as Official Declaration-2 (OD-2) in the Doctrine and Covenants, was received the previous
June in a sacred meeting of the First Presidency and Council of the Twelve Apostles. Spencer W. Kimball, twelfth prophet, seer, and revelator of the Church in this
dispensation, had his prayerful petition answered as the Lord manifested his will.

This prophet of God was born on March 28, 1895 to Andrew Kimball, then serving as president of the Indian Territory Mission, and Olive Wooley Kimball. That he
was destined to become one of the Lord's anointed was evidenced early to those who were close to him and in touch with the Spirit. When Spencer was but ten years
of age, his father said to a neighbor: "That boy, Spencer, is an exceptional boy.... I have dedicated him to be one of the mouthpieces of the Lord-the Lord willing. You
will see him some day as a great leader." (IE, Nov. 1943, p. 702.) This inspired pronouncement was in keeping with the Prophet Joseph Smith's observation that
"every man who has a calling to minister to the inhabitants of the world was ordained to that very purpose in the Grand Council in heaven before this world was" (HC
6:364).

Spencer's Aunt Mary Kimball was also moved by the spirit of inspiration when she said of the young boy, "That boy will some day be the prophet of the Lord" (En.,
May 1974, p. 60). Almost seven decades later, as the seventy-seven-year-old Apostle underwent open-heart surgery, that same spirit of inspiration whispered its
warm message to the noble surgeon who performed this delicate operation. Dr. Russell M. Nelson, who himself would one day receive the Apostolic office, was
inspired to know that the man lying on that operating table was the choice of Providence to become one of his prophets and preside over his church (SWK, 8).

When Elder Kimball was called to the Apostleship in 1943, one of his acquaintances said of this new church leader, "Two of his outstanding characteristics are, first, his
love for people, a love which begets love.... and second, his relentless attention to the duties of the day" (IE, Oct. 1943, p. 639). These two characteristics became
trademarks of his ministry both as an Apostle and later as President of the Church.

He was set apart to the "highest office in the world" (CR, Oct. 73, p. 53) on December 30, 1973. From that day, the inspiration guiding his hand in the administration
of Church affairs was evident. One of the most significant events of his ministry was the organization of the First Quorum of the Seventy, which included the calling of
General Authorities from the international areas of the Church. Numerous innovations in Church procedure came under his inspired leadership. However, he should not
be remembered for his genius in governing, but for his spiritual strengths.

One of his fellow Apostles said of him, "Above all his other talents, he developed the talent for spirituality-the talent to believe and accept the truth, the talent to desire
righteousness" (En., May 1974, p. 73). Another of his Apostolic Brethren said, "When he prays we feel the Lord's power near.... To pray with President Kimball is a
spiritual refreshment." (En., May 1974, pp. 36-37.)

This prophet is a prototype of spirituality for all to follow. His marvelous, mortal ministry came to a close when he passed away on November 5, 1985.

Kindled

See: Anger
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Kindness
Kindled

See: Anger

Kindness

See: Bowels; Brotherly Kindness

Kindred

The term kindred appears several times in the Doctrine and Covenants, usually in connection with the phrase every kindred, tongue, and people (D&C 10:51; 77:8, 11;
124:58; 133:37). Webster defines kindred as "a group of persons interrelated by blood; a family, clan, race, or the like." Thus, the kindred of the earth are the
multitudinous people of the earth, who are ultimately related to one another through their common parents -Adam and Eve.

King Benjamin

As a result of having lost 116 pages of precious manuscript from the translation of the Book of Mormon, Joseph Smith was informed that he was not to re-translate the
lost portion, which was contained on what are known as the large plates of Nephi, or the "other plates" (1 Ne. 9:4), but instead should translate the material found on
the small plates of Nephi, or "these plates" (1 Ne. 9:3). These latter plates covered the same time period as the former plates and were, in a sense, a duplication.
However, the Lord indicated the small plates were of greater worth in terms of the things he wanted to bring to the attention of his people.

These plates covered the time period from 600 B.C. down to "the reign of king Benjamin," whose record is contained in the book of Mosiah, the eighth book in the
Book of Mormon (D&C 10: 40-41). King Benjamin was a Book of Mormon prophet who served as king over the Nephite nation about 120 B.C. He succeeded his
father, Mosiah, as the king over the land of Zarahemla. Under his stewardship, the record of the kings (large plates) and the record of the prophets (small plates) were
combined into one record.

Thus, beginning with the book of Mosiah in the Book of Mormon, we have a unified record. Prior to this time a duplicate record was being kept. (See Omni 1:23-25:
Words of Mormon 1:10.) He delivered one of the major sermons in the Book of Mormon, much of which was based upon things made known to him by an angel from
God (see Mosiah 2, 3, 4).

See also: Manuscript (116 Pages)

King Immanuel

The only time the title "King Immanuel" appears in the Doctrine and Covenants is in section 128, verse 22. The name applies to the Lord Jesus Christ. The title of
"King" represents the regal position occupied by the Savior as our Eternal King (D&C 128:23). "Immanuel" literally means "God with us." This is the name which
Gabriel announced should be given to the Son of Mary in fulfillment of the prophecy of Isaiah (Matt. 1:23; Isa. 7:14).

See also: Jesus Christ

Kingdom of God (in Heaven)

President Joseph Fielding Smith stated: "The celestial kingdom is the kingdom spoken of in the scriptures as the kingdom of God, which men are commanded to seek
first in preference to all else. [D&C 6:7; Matt. 6:33; Luke 12:31; 3 Ne. 13:33.] It is the place where those who enter receive eternal life, in addition to immortality.
Immortality is the gift to live forever given to all men. Eternal life is life in the presence of the Father and the Son and is the kind of life which they possess." (DS 2:23-
24.)

See also: Keys of the Kingdom of God; Keys of the Kingdom of Heaven; Kingdom of God (on Earth); Kingdom of Heaven

Kingdom of God (on Earth)

An 1834 revelation indicated the kingdoms of this world were to acknowledge the kingdom of Zion (the Church) as the "kingdom of our God and his Christ" (D&C
105:32). "The Kingdom of God is the Church established by divine authority upon the earth; this institution asserts no claim to temporal rule over nations; its sceptre of
power is that of the Holy Priesthood, to be used in the preaching of the gospel and in administering its ordinances for the salvation of mankind living and
dead" (Talmage, 788).

Joseph Smith authoritatively declared: "I say, in the name of the Lord, that the kingdom of God was set upon the earth from the days of Adam to the present time.
Whenever there has been a righteous man on earth unto whom God revealed His word and gave power and authority to administer in His name.... in the ordinances of
the gospel and officiate in the priesthood of God, there is the kingdom of God....

"Where there is no kingdom of God there is no salvation. What constitutes the kingdom of God? Where there is a prophet, a priest, or a righteous man unto whom God
gives his oracles, there is the kingdom of God; and where the oracles of God are not, there the kingdom of God is not." (HC 5:256-257; italics added.)

"It has at times also been referred to as the kingdom of heaven, as in the parables of the Savior, see particularly the parable of the ten virgins," noted President Joseph
Fielding Smith. "In the sense in which this term is used in these revelations ï¿½ the kingdom of God is the Church of Jesus Christ of Latter-day Saints." (CHMR 1:194;
italics added.)

See also: Keys of the Kingdom of God; Kingdom of God (in Heaven); Kingdom of Heaven

Kingdom of Heaven

Two statements by Elder James E. Talmage clarify the term kingdom of Heaven (D&C 65:6). "The Kingdom of Heaven is the divinely ordained system of government
and dominion in all matters, temporal and spiritual; this will be established on earth only when its rightful Head, the King of kings, Jesus the Christ, comes to reign. His
administration will be one of order, operated through the agency of His commissioned representative invested with the Holy Priesthood. When Christ appears in His
glory, and not before, will be realized a complete fulfillment of the supplication: 'Thy kingdom come. Thy will be done in earth, as it is in heaven.'" (Talmage, 788-89;
italics added.)
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"Do you believe that the kingdom of heaven has been already set up upon the earth?" queried Elder Talmage. "I do not. I know that the kingdom of God is a
preparation for the kingdom of heaven, which is yet to come. The expressions 'Kingdom of God' and 'Kingdom of Heaven' are oft times used synonymously and
Two statements by Elder James E. Talmage clarify the term kingdom of Heaven (D&C 65:6). "The Kingdom of Heaven is the divinely ordained system of government
and dominion in all matters, temporal and spiritual; this will be established on earth only when its rightful Head, the King of kings, Jesus the Christ, comes to reign. His
administration will be one of order, operated through the agency of His commissioned representative invested with the Holy Priesthood. When Christ appears in His
glory, and not before, will be realized a complete fulfillment of the supplication: 'Thy kingdom come. Thy will be done in earth, as it is in heaven.'" (Talmage, 788-89;
italics added.)

"Do you believe that the kingdom of heaven has been already set up upon the earth?" queried Elder Talmage. "I do not. I know that the kingdom of God is a
preparation for the kingdom of heaven, which is yet to come. The expressions 'Kingdom of God' and 'Kingdom of Heaven' are oft times used synonymously and
interchangeably in our imperfect English translation of the Holy Bible, particularly in the Gospel according to Matthew, where the expression 'Kingdom of Heaven' is
most commonly used.... The kingdom of God is the Church of Christ; the kingdom of heaven is that system of government and administration which is operative in
heaven, and which we pray may some day prevail on earth. The kingdom of heaven will be established when the King shall come, as come He shall, in power and
might and glory, to take dominion in and over and throughout the earth." (CR, Apr. 1917, p. 65; italics added.)

See also: Keys of the Kingdom of God; Keys of the Kingdom of Heaven; Kingdom of God

Kingdom of the Jews

The kingdom of the Jews (D&C 84:28), according to one source, was the political kingdom of the Jewish people extant at the time of John the Baptist's ministry. John
"had the authority to close the Mosaic dispensation, after a last call to the people for repentance. He exercised that authority, and the result was the overthrow of the
Jewish polity, the destruction of Jerusalem, and the dispersion of the people." (SS, 503.) Sperry, however, suggested that the overthrow of the kingdom of the Jews
had reference to the spiritual kingdom rather than the physical kingdom which was overthrown by the Romans in A.D. 70 (DCC, 392).

In light of John the Baptist's mission to act as a forerunner in preparing the way for the Savior's ministry, this makes sense. The Jews had spiritually trodden crooked
paths, and the ministries of John and Jesus were to make those paths "straight" (see Matt. 3:3) by overthrowing false philosophies and establishing the true kingdom.

See also: Jews; John the Baptist

Kingdom of Zion

See: Church of Jesus Christ of Latter-day Saints, The; Kingdom of God (on Earth)

Kingdom Which Is Not a Kingdom of Glory

In section 88, the Lord manifest the principle whereon one obtains an inheritance in a celestial, terrestrial, or telestial kingdom-obedience to the laws which govern each
respective kingdom (D&C 88:22-24). One who cannot abide the laws of a given kingdom will not inherit that kingdom. This is an irrevocable decree! (D&C 130:20-
21.)

These three kingdoms are all kingdoms of "glory," that is, they shall have varying degrees of that light which emanates from the presence of Deity. However, to those
who are classified as "sons of perdition" or as "angels to the devil," there shall come no glory for their fate is to have all light taken from them. They must abide a
kingdom which is not a kingdom of glory (D&C 88:24, 32).

These inhabitants of hell, as well as the future inhabitants of the telestial glory, will have already spent time in an outer darkness, or place devoid of the presence of God,
prior to the last and final judgment. However, telestial beings will eventually be redeemed from the depths of darkness while the sons of perdition will have to "return
again to their own place," a place of neither light nor glory (Alma 40:13; D&C 88:32; 101:90-91; 133:71-73; GT 1:85).

See also: Damnation of Hell; Hell; Lake of Fire and Brimstone; Outer Darkness; Sons of Perdition

Kingdoms of the World

The Prophet Joseph Smith taught that the beasts which Daniel saw in his vision (Daniel 7) represented the kingdoms of the world, or the inhabitants thereof. These
inhabitants were "beastly and abominable characters; they were murderers, corrupt, carnivorous, and brutal in their dispositions" (TPJS, 289).

The kingdoms of the world represent all that is in opposition to the kingdom of God. Therefore, as one fails to keep the commandments-to stay on the Lord's side of
the line-one forfeits citizenship with the Saints in the household of God and becomes a subject in the kingdoms of the world (D&C 103:8).

See also: Babylon; Idumea; World

Kings

The plural word kings appears eight times in the Doctrine and Covenants, with all but one of those occasions referring to men who hold positions of sovereignty over
lands and peoples of the earth (e.g., 1:23; 109:55; 124:3). The exception is when the Lord applies the term kings to those who will be exalted within the celestial
kingdom (D&C 76:56). These kings will be given divine dominion, through the power of the priesthood, to rule in their respective spheres and stewardships forever.
They will be among the royal house of Christ, who is the King of kings (Rev. 17:14; 19:16).

"Those holding the fullness of the Melchizedek Priesthood are kings and priests of the Most High God," declared the Prophet Joseph, "holding the keys of power and
blessings" (HC 5:555).

Kirtland Ohio

It is hard to imagine that a town in which 47 of the canonized revelations contained in the Doctrine and Covenants were received is so insignificant to the world that a
recent edition of the National Geographic Atlas does not even acknowledge its existence. Such is the lot of Kirtland, Ohio; headquarters of the Church from 1831 until
1837. In this obscure village, located about six miles from the shores of Lake Erie in the northeastern part of Ohio, significant, sacred events took place.

It was in Kirtland that the first temple of modern times was erected and dedicated to the Lord on March 27, 1836 (D&C 109). Within its sacred walls, angels mingled
with men on that holy occasion (HC 2:427-28). Less than one week later, the Prophet and Oliver Cowdery were visited by such heavenly beings as the Savior,
Moses, Elijah, and Elias as keys of authority were restored to the earth (D&C 110).
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The first high council and first stake of the Church were organized at Kirtland in February 1834 (D&C 102). One year later, the first Quorum of the Twelve Apostles
and the First Quorum of the Seventy were organized. Two years prior to this, the primary quorum of the Church-the First Presidency-had been established. Thus,
Kirtland was the spawning ground for the three basic quorums which preside over the Church today (D&C 107:22-26).
It was in Kirtland that the first temple of modern times was erected and dedicated to the Lord on March 27, 1836 (D&C 109). Within its sacred walls, angels mingled
with men on that holy occasion (HC 2:427-28). Less than one week later, the Prophet and Oliver Cowdery were visited by such heavenly beings as the Savior,
Moses, Elijah, and Elias as keys of authority were restored to the earth (D&C 110).

The first high council and first stake of the Church were organized at Kirtland in February 1834 (D&C 102). One year later, the first Quorum of the Twelve Apostles
and the First Quorum of the Seventy were organized. Two years prior to this, the primary quorum of the Church-the First Presidency-had been established. Thus,
Kirtland was the spawning ground for the three basic quorums which preside over the Church today (D&C 107:22-26).

Even though the Lord had revealed that Missouri was to be the "land of Zion," or the Saints' inheritance (D&C 57:1-3), two months later, in September 1831, he
commanded that a "strong hold in the land of Kirtland" be maintained "for the space of five years" (D&C 64:21). The building of a temple and the restoration of keys
from heaven might not have been possible under the conditions in which the Saints lived in Missouri.

Kirtland was to survive as a strong hold of Zion until she met the measure of her creation. She must first give birth to those wondrous events for which she was created.
"After this glorious event," said Joseph Fielding Smith, "the members of the Church were at liberty to remove to Zion (Missouri). In fact there followed a few months
later an apostasy, and many turned away from the Church, but some were saved and they were under the necessity of fleeing from the place." (CHMR 1:237.) The
deserted temple stood sound in structure, yet barren of spirit.

See also: Kirtland Temple; Shinehah

Kirtland Temple

On December 27, 1832, the Saints were commanded to build a house of God (D&C 88:119). About six months later the Saints were reprimanded for not having
commenced the work of the temple (D&C 95:3). Several days later the work of building the temple began (ECH, 128-29).

The Kirtland (Ohio) Temple was dedicated on March 27, 1836, the first temple in the dispensation of the fulness of times (D&C 109). A great outpouring of the Spirit
occurred on this occasion (HC 2:427-28). Several days later, the resurrected Lord appeared to the Prophet Joseph Smith and Oliver Cowdery and other heavenly
messengers bestowed keys of authority on these anointed leaders (D&C 110).

The temple was built for purposes of worship rather than for ordinance work relating to the redemption of the dead (LDS 1:151-52). Following the flight of the Saints
from Kirtland because of apostasy and persecution, the temple was abandoned and became an ordinary building devoid of the Spirit.

Elder James E. Talmage has written: "The building is yet standing, and serves the purposes of an ordinary meeting-house for an obscure sect that manifest no visible
activity in temple building, nor apparent belief in the sacred ordinances for which temples are erected. The people whose sacrifice and suffering reared the structure no
longer assert claims of ownership. What was once the Temple of God, in which the Lord Jesus appeared in person, has become but a house, -a building whose sole
claim to distinction among the innumerable structures built by man, lies in its wondrous past." (HL, 123.)

See also: Breastwork of the Pulpit; Kirtland, Ohio; Rods; Temple

Knight Joseph Sr.

The name of Joseph Knight appears in two places in the Doctrine and Covenants, once in the preface of section 12, a revelation directed to him personally, and once in
section 23, verse 6. The first revelation was a direction to help "establish the cause of Zion," and the second revelation admonishes him to take up his "cross" and "pray
vocally before the world as well as in secret." Knight was baptized shortly after this latter revelation was received.

This kindly "old gentleman" is first mentioned in the Prophet's history when he came to Joseph's assistance by bringing a quantity of provisions which enabled the work
of the translation of the Book of Mormon to continue. This help was rendered on several occasions thereafter. (HC 1:47.) Knight also employed the Prophet and was
at the Smith home when Joseph went to obtain the plates from the Hill Cumorah.

Under the date of August 22, 1842, the Prophet wrote the following tribute to Joseph Knight, Sr.: "I am now recording in the Book of the Law of the Lord, of such as
have stood by me in every hour of peril, for these fifteen long years past, say, for instance, my aged and beloved brother, Joseph Knight, Sen., who was among the
number of the first to administer to my necessities, while I was laboring in the commencement of the bringing forth of the work of the Lord, and of laying the foundation
of the Church of Jesus Christ of Latter-day Saints. For fifteen years he has been faithful and true, and even-handed and exemplary, and virtuous and kind, never
deviating to the right hand or to the left. Behold he is a righteous man, may God Almighty lengthen out the old man's days; and may his trembling, tortured, and broken
body be renewed, and in the vigor of health turn upon him, if it be Thy will, consistently, O God; and it shall be said of him, by the sons of Zion, while there is one of
them remaining, that this man was a faithful man in Israel; therefore his name shall never be forgotten." (HC 5:124-25.)

Joseph Knight, Sr., died a faithful member of the Church on February 3, 1847, at Mount Pisgah, Iowa, during the exodus.

Knight Newel

"Having been born of goodly parents," Newel Knight was a strength and true friend to the Prophet Joseph. He is mentioned in four sections of the Doctrine and
Covenants (D&C 52:32; 54:2; 56:6-7; 124:132). Section 124 refers to his participation on the Nauvoo high council. He also served in similar capacities in Missouri
(HC 2:124, 523).

Knight's name occupies a unique position within the Church, for it was from him that the Prophet cast out a devil, performing what has been labeled the "first miracle of
the Church." Knight saw the devil leave him and vanish from the room. "This was the first miracle which was done in the Church, or by any member of it," said the
Prophet, "and it was done not by man, or by the power of man, but it was done by God, and by the power of godliness; therefore, let the honor and the praise, the
dominion and the glory, be ascribed to the Father, Son, and Holy Spirit, for ever and ever" (HC 1:82-83).

He experienced a great spiritual manifestation June 9, 1830. During a great outpouring of the Spirit at the first conference of the Church, the Prophet recorded the
following: "Brother Newel Knight, had to be placed on a bed, being unable to help himself. By his own account of the transaction, he could not understand why we
should lay him on the bed, as he felt no sense of weakness. He felt his heart filled with love, with glory, and pleasure unspeakable, and could discern all that was going
on in the room; when all of a sudden a vision of the future burst upon him. He saw there represented the great work which through my instrumentality was yet to be
accomplished. He saw heaven opened, and beheld the Lord Jesus Christ, seated at the right hand of the majesty on high, and had it made plain to his understanding that
the time would come when he would be admitted into His presence to enjoy His society for ever and ever." (HC 1:85.)
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"Newel Knight ï¿½ was a faithful and staunch member of the Church, continuing thus until the time of his death," which occurred on the winter plains ofPage   216 / 371
                                                                                                                                                       the Midwest,
January 11, 1847 (Jenson 2:744).
on in the room; when all of a sudden a vision of the future burst upon him. He saw there represented the great work which through my instrumentality was yet to be
accomplished. He saw heaven opened, and beheld the Lord Jesus Christ, seated at the right hand of the majesty on high, and had it made plain to his understanding that
the time would come when he would be admitted into His presence to enjoy His society for ever and ever." (HC 1:85.)

"Newel Knight ï¿½ was a faithful and staunch member of the Church, continuing thus until the time of his death," which occurred on the winter plains of the Midwest,
January 11, 1847 (Jenson 2:744).

Knight Vinson

The name of Vinson Knight appears twice in section 124. In verse 74 the Lord admonishes him to buy stock in the Nauvoo House, and in verse 141 he is named as a
bishop in Nauvoo. He had previously served as a counselor in the bishopric in Kirtland (HC 2:365, 509). On February 1, 1841, he was elected as one of the first
councilors for the City of Nauvoo (HC 4:287).

On August 31, 1842, Joseph Smith penned the following: "In council with Bishops Miller and Whitney, Brigham Young, John Taylor, &c., concerning Bishop Vinson
Knight's sickness. Brother Knight has been sick about a week, and this morning he began to sink very fast until twelve o'clock when death put a period to his
sufferings." (HC 5:84.)

Knowledge

The Lord promised that those who faithfully sought him would receive "revelation upon revelation, knowledge upon knowledge.... that which bringeth joy, that which
bringeth life eternal" (D&C 42:61; see also 1:28; 2 Ne. 28:30). Joseph Smith declared that "a man is saved no faster than he gets knowledge" (TPJS, 217). However,
"the fact is, knowledge alone is not sufficient to save men. They must put their knowledge into practice and act up to that which they know." (GT 2:273.) Thus, when
the Lord decreed that "it is impossible for a man to be saved in ignorance" (D&C 131:6), he had specific reference to the saving ordinances of the gospel and the
proper application of knowledge to righteous ends. (DS 1:290.)

Elder Marion G. Romney taught, "the knowledge one must have to be saved is that which comes with a testimony of the truthfulness of the gospel of Jesus Christ,
including all the principles that it teaches" (LTG, 45). Those who lack this knowledge because of their own "wilful and sinful neglect" will be accordingly condemned,
while those who lacked opportunity to gain this knowledge will find this but a "temporary deficiency; for Eternal Justice provides means of education beyond the
grave" (VM, 278).

There is, of course, other knowledge which should be sought. "As a people the Latter-day Saints are ardent friends of learning, true seekers after knowledge," declared
President George Q. Cannon (GT 2:234). The Lord admonished Joseph Smith "to obtain a knowledge of history, and of countries, and of kingdoms, of laws of God
and man, and all this for the salvation of Zion" (D&C 93:53). Similarly, the patrons of the School of the Prophets were likewise admonished to obtain a knowledge of
temporal as well as spiritual things (D&C 88:77-80).

Ultimately one must acquire a knowledge of all things to become as omniscient as God is. However, knowledge alone will not be sufficient to give one the "fulness"
which the Father hath (DS 1:291; D&C 93:26-27). President Spencer W. Kimball said, "It is my understanding that when we have learned all we need to know about
creation of worlds, that we shall still need the power of the Priesthood to effect the creation" ("The New and Everlasting Covenant," Ten-Stake Fireside Address,
BYU, September 30, 1973, manuscript copy, p. 6).

Satan's knowledge gives him temporary power, but he, and those who follow him, will never experience the joy that the power of the priesthood provides the righteous.
And, regardless of the extent of his knowledge, he will always be subservient to the power of the Priesthood.

See also: Hidden Treasures of Knowledge; Treasures; Unfruitful in the Knowledge of the Lord; Word of Knowledge

L
Laban

The "sword of Laban" is one of the artifacts the Three Witnesses of the Book of Mormon were privileged to see (D&C 17:1; LIFS, 242). Laban was a descendant of
Joseph, who was sold into Egypt. He lived in Jerusalem about 600 B.C. and possessed a genealogical record of Joseph's family (1 Ne. 3:3; 5:14, 16). This record,
engraven upon plates of brass, also contained the first five books of the Old Testament, a record of the Jews down to the reign of King Zedekiah, and prophetic
utterances from "the beginning" down to the time of Jeremiah (1 Ne. 3:3; 5:11-13).

Laban rejected the request to deliver up these plates of brass to the prophet Lehi and even sought to slay Lehi's sons after having stolen their wealth. His power was
such that he could command and even slay fifty men (1 Ne. 3:31). Nevertheless, the power of the Lord was greater. The plates were delivered into Nephi's hands, and
Laban's life was taken as a result of the Lord's dictum that "it is better that one man should perish than that a nation should dwindle and perish in unbelief" (1 Ne. 4:13).

See also: Sword of Laban

Laborers in the Vineyard

The Lord's mention of the "laborers in the vineyard" (D&C 33:3; 39:17) has direct reference to the New Testament parable of the same name (Matt. 20:1-16; see also
Jacob 5:71-75). "In principle the Parable of the Laborers in the Vineyard applies to all who are called into the ministry of the Master" (DNTC 1:561).

Elder James E. Talmage suggested the parable "was delivered by the Master, as a rebuke of the bargaining spirit in the Lord's work.... Those who diligently labor,
knowing that the Master will give to them whatever is right, and with thought for the work rather than for the wage, shall find themselves more bountifully enriched. A
man may work for wages and yet not be a hireling. Between the worthy hired servant and the hireling there is the difference that distinguishes the shepherd from the
sheep herder." (Talmage, 481-82.)

Lake of Fire and Brimstone

The reference to a "lake of fire and brimstone" appears twice in the Doctrine and Covenants (D&C 63:17; 76:36), ten times in the Book of Mormon (e.g., 2 Ne. 9:16,
19, 26), and twice in the New Testament (Rev. 19:20; 21:8). Additional references are made to "fire and brimstone" within the Bible (e.g., Gen. 19:24; Ps. 11:6; Rev.
14:10).

The wicked(c)
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                             they shall Media
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                                                into such a lake unless they repent. Brimstone is a sulphurous substance found in great quantities onPage
                                                                                                                                                     the shores
                                                                                                                                                            217 of /the
                                                                                                                                                                      371
Dead Sea. Peloubet indicates that it is "very inflammable, and when burning emits a peculiar suffocating odor" (Peloubet, 100). Thus, one who is spiritually cast into
such a lake, would suffer great discomfort and anguish, literally suffocating the spirit by the stench of one's sins.
The reference to a "lake of fire and brimstone" appears twice in the Doctrine and Covenants (D&C 63:17; 76:36), ten times in the Book of Mormon (e.g., 2 Ne. 9:16,
19, 26), and twice in the New Testament (Rev. 19:20; 21:8). Additional references are made to "fire and brimstone" within the Bible (e.g., Gen. 19:24; Ps. 11:6; Rev.
14:10).

The wicked are warned that they shall be cast into such a lake unless they repent. Brimstone is a sulphurous substance found in great quantities on the shores of the
Dead Sea. Peloubet indicates that it is "very inflammable, and when burning emits a peculiar suffocating odor" (Peloubet, 100). Thus, one who is spiritually cast into
such a lake, would suffer great discomfort and anguish, literally suffocating the spirit by the stench of one's sins.

Just as one could not physically survive submersion in a literal lake of fire and brimstone, neither can one spiritually survive submersion in sin. The effects are similar, for
one destroys the body and the other the spirit. This is the end state of the "devil and his angels," who shall be cast into such a lake of "everlasting fire" (D&C 29:28).

See also: Fire: Hell

Lamanites

The term Lamanites appears a dozen times in the Doctrine and Covenants (e.g., D&C 3:18, 20; 19:27; 49:24). In a specific sense, Lamanites are descendants of the
rebellious, eldest son of the prophet Lehi (l Ne. 2:5). However, throughout the Book of Mormon the term is normally applied to those individuals who, like the man
after whom they were named, rebelled against the light of the gospel and the prophets who proclaimed it. They were those who sought to destroy the people of Nephi
or who "revolted" against the Church and "wilfully rebelled" against the gospel (Jacob 1:14; 4 Ne. 1:20).

There were times throughout the one-thousand-year recorded history of the Lamanites when they accepted the gospel, became righteous, and were even assimilated
among the Nephites (Alma 19:35; 23:7; 24:19; Hel. 6:1). From A.D. 34 until A.D. 194, for example, there was no separate Lamanite nation, but all were "children of
Christ" (4 Ne. 1:1-20). Ultimately, the Lamanites were reestablished as a separate nation and totally destroyed the Nephite nation. They became the forefathers of
what Joseph Smith identified as the western tribes of Indians. (TPJS, 17, 92-93.)

In 1976, President Spencer W. Kimball identified the Lamanites as the sixty million or more native inhabitants of the Americas and the islands of the South Pacific (CR,
Oct. 1976, p. 9). According to Elder Wilford Woodruff, these people will "blossom as the rose," and "a nation will be born in a day" as they accept the gospel (JD
15:282).

A dark skin was originally placed upon the Lamanites to distinguish them from the Nephites and to keep the two people from mixing (2 Ne. 5:21; Alma 3:7-8).
President Joseph Fielding Smith has written that "the dark skin was the sign of the curse. The curse," however, "was the withdrawal of the Spirit of the Lord." (AGQ
3:122.) Thus, when they or any other people accept the light of the gospel, "their scales of darkness shall begin to fall from their eyes" (2 Ne. 30:6).

In our day, "the dark skin of those who have come into the Church is no longer considered a sign of the curse" (AGQ 3:123).

See also: Jacob Shall Flourish in the Wilderness; Lemuelites; Line Running Between Jew and Gentile; Testimony of Their Fathers

Lamanites Shall Blossom As the Rose

See: Jacob Shall Flourish in the Wilderness

Lamb

The "Lamb" is Jesus Christ (D&C 76:21, 85, 119; 88:106, 115; 109:79). He was slain (D&C 76:39) and took upon himself our sins (Alma 7: 14). The Lamb will soon
stand upon Mount Zion (D&C 133:55-56) to usher in the Millennium and will invite the faithful to feast at his marriage supper (D&C 58:11; 65:3). To him will the "song
of the Lamb" be eternally sung (D&C 133:56).

Just as sacrificial lambs had to be "without blemish and without spot," so did his life have to be unblemished in order to effect the Atonement (1 Pet. 1:19; Heb. 9:14). It
was most appropriate for John the Baptist to announce the Savior's ministry by declaring, "Behold the Lamb of God, which taketh away the sin of the world" (John
1:29). The appelation "Lamb of God" was used extensively by the ancient prophet Nephi when referring to the Savior (1 Ne. 10-14).

See also: Jesus Christ; Marriage of the Lamb

Lamb's Book of Life

See: Book of Life

Lamech

The Old Testament mentions a fifth lineal descendant from Cain named Lamech (Gen. 4:16-24). This man followed his forefather's wicked ways and entered into a
secret covenant with Satan whereby "he became Master Ma-han" (Moses 5:49). He, who was denied priesthood blessings, is not the same Lamech mentioned in the
priesthood lineage of section 107 (D&C 107:51). This latter Lamech, the father of Noah (Gen. 5:25-31), was the first of the early patriarchs to receive the priesthood
under the hands of someone other than Adam, being ordained by Seth at the age of thirty-two.

Lamps Trimmed and Burning

The Lord has counseled his people to "be faithful, praying always, having your lamps trimmed and burning, and oil with you, that you may be ready at the coming of the
Bridegroom" (D&C 33:17). Commenting on the lamps and oil used in the parable of the wise and foolish virgins (Matt. 25:1-13), Elder James E. Talmage said: "The
lighted lamp, which each of the maidens carried, is the outward profession of Christian belief and practice; and in the oil reserves of the wiser ones we may see the
spiritual strength and abundance which diligence and devotion in God's service alone can insure"(Talmage, 578-79).

Land

See: Earth ... Like It Was in the Days Before It Was Divided; Eastern Brethren/Countries/ Lands; Good of the Land of Zion; Goodly Land, The; Holy Land; Islands of
the Sea; Land Flowing with Milk and Honey; Land of Inheritance; Land of Kirtland; Land of Missouri; Land of Promise; Land of the Living; Land of Zion; Sickness of
the Land; This Land
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Land Flowing With Milk and Honey
See: Earth ... Like It Was in the Days Before It Was Divided; Eastern Brethren/Countries/ Lands; Good of the Land of Zion; Goodly Land, The; Holy Land; Islands of
the Sea; Land Flowing with Milk and Honey; Land of Inheritance; Land of Kirtland; Land of Missouri; Land of Promise; Land of the Living; Land of Zion; Sickness of
the Land; This Land

Land Flowing With Milk and Honey

At a conference of the Church in 1831, Jesus Christ spoke of giving his Saints "a land of promise, a land flowing with milk and honey, upon which there shall be no
curse when the Lord cometh" (D&C 38:18). Such a land appears to be descriptive of the state of the terrestrial earth during the Millennium, when it will have returned
to its paradisiacal glory, the state in which it existed before the Fall (Articles of Faith 1:10; AF, 375-77).

The reference to a land flowing with milk and honey is "a proverbial expression indicating fertility and abundance" (Dummelow, 51). It is found in the Old Testament
and is descriptive of the land of promise into which Jehovah led the children of Israel (Ex. 3:8; Lev. 20:24; Jer. 11:5).

See also: Land of Inheritance; Land of Promise; Milk

Land of Inheritance

Reference to a land of inheritance may have reference to Missouri, the site of the future New Jerusalem (D&C 101:1), or it may have reference to the paradisiacal earth
during the Millennium or even thereafter when it attains its celestial state (D&C 38:19; AF, 375-81; MD, 210-11).

See also: Land Flowing with Milk and Honey; Land of Promise

Land of Kirtland

See: Kirtland

Land of Missouri

See: Missouri

Land of Promise

Two revelations received in 1831 speak of a land of promise. In the first instance, the land of promise is the future regenerated earth (D&C 38:18-19; AF, 375-81),
and in the second instance it refers specifically to the land of Missouri (D&C 57:1-3).

Reference in the Old Testament to the land of promise is to the land of Canaan, which Jehovah promised to give the children of Israel (Josh. 23:5). The land of promise
referred to in the Book of Mormon (1 Ne. 2:20; Ether 2:7) is the land of America.

See also: Land Flowing with Milk and Honey; Land of Inheritance

Land of the Living

The phrase "land of the living" is found three times in scripture (D&C 81:3; Ps. 27:13; 116:9). It is an expression referring to the state or value of mortal life as opposed
to that of the dead or those who dwell in the spirit world (Dummelow, 340).

Land of Zion

"The whole of America is Zion itself from north to south," declared the Prophet Joseph Smith (TPJS, 362). There are over fifty references to the "land of Zion" in the
Doctrine and Covenants, however, and these refer to the land of Missouri in which the Saints attempted to establish the cause and the city of Zion (e.g., D&C 57:14;
63:24-48; 78:3; 103).

President Joseph Fielding Smith said, "We accept the fact that the center place where the City New Jerusalem is to be built, is in Jackson County, Missouri.... But we
do hold that Zion, when reference is made to the land, is as broad as America, both North and South-all of it is Zion." (DS 3:72.) Thus, the references to building up
Zion, found in prophetic utterances, has implications far beyond the borders of Missouri.

See also: Zion

Laneshine House

In order to maintain secrecy, a revelation given on April 3, 1834, referred to the building that housed the printing office in Kirtland as the "Laneshine house" (D&C
104:28, pre-1981 edition; HC 1:255). Perhaps the destruction of the Saints' press in Missouri the previous year was part of the reasoning for such secrecy. Oliver
Cowdery, one of two called upon to manage the office, was assigned to occupy a lot adjacent to that which housed the printing establishment.

See also: Shinelah

Last Days

The singular last day and the plural last days are phrases appearing frequently in the Doctrine and Covenants (e.g., D&C 1:4: 4:2; 64:34; 136:22). One also finds the
synonymous terms last time (D&C 24:19) and last times (D&C 121:27) interspersed throughout the pages of the Doctrine and Covenants. When the Lord promises
that the "faithful ï¿½ shalt be lifted up at the last day" (D&C 5:35), reference is made to the glorious day when "time shall be no more" and the righteous shall inherit
celestial crowns.

"The rise of the Church of Christ in these last days" (D&C 20:1), the committing of the keys of the priesthood "for the last times" (D&C 27:13), and the labors in the
"vineyard for the last time" (D&C 43:28) all have reference to these final days before the Second Coming of Christ and the ushering in of the Millennium. Elder Joseph
Fielding Smith said, "By the 'last time' the Lord meant the Dispensation of the Fulness of Times" (CR, Apr. 1946, p. 155).
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See also: Dispensation of the Fulness of Times
"The rise of the Church of Christ in these last days" (D&C 20:1), the committing of the keys of the priesthood "for the last times" (D&C 27:13), and the labors in the
"vineyard for the last time" (D&C 43:28) all have reference to these final days before the Second Coming of Christ and the ushering in of the Millennium. Elder Joseph
Fielding Smith said, "By the 'last time' the Lord meant the Dispensation of the Fulness of Times" (CR, Apr. 1946, p. 155).

See also: Dispensation of the Fulness of Times

Last Death

Speaking of those who are "spiritually dead," the Lord referred to this death as both the "first death" and the "last death" (D&C 29:41). This latter death has been
described as "the final judgment passed upon the wicked.... banishment from the presence of the Lord" (DS 2:217).

The last death is not "the dissolution or annihilation of both spirit and body," for, once resurrected, they are never again to be divided (DS 2:222; Alma 11:45). The last
death is reserved for "those who have sinned unto death" (D&C 64:7), whose loathsome lives have branded them as "sons of perdition" (D&C 76:32-38). They shall
die a "second death, for they are cut off again as to things pertaining to righteousness" (Hel. 14:16-18).

See also: Sons of Perdition; Spiritually Dead

Last Resurrection

When the trump sounds, announcing the Second Coming, the Saints will come forth in a glorious resurrection. However, the Lord will declare to the sinners, "stay and
sleep until I shall call again" (D&C 43:18). These are those who "are to be judged and are found under condemnation" (D&C 88:100), who shall not come forth until
the "last resurrection" (D&C 76:85).

This resurrection will include all beings of a telestial order and also those miserable creatures whose actions have designated them as "sons of perdition" (D&C 76:31-
33, 81-85; 88:32). These are they who arise in the "resurrection of the unjust" (D&C 76:17).

See also: Resurrection; Resurrection of the Unjust

Latter Days

The latter days (D&C 138:44; 1 Ne. 15:13), latter times (Hel. 15:12), or last times (D&C 121:27) have reference to the period of time preceding the Second Coming.

Latter-Day Saints

See: Saints

Laughter

If one were to rely strictly on the few references to laughter in the Doctrine and Covenants as a measure of the place of humor in life, superficial sobriety might abound.
Therefore, it is important to understand the setting in which the statements regarding laughter were made. It is in connection with Sabbath activities that the Lord
counsels us to have "cheerful hearts and countenances," but to avoid "much laughter" (D&C 59:15).

To the participants in the school of the prophets the admonition was to cast away their "excess of laughter," and to "cease from all your light speeches, from all laughter,
from all your lustful desires" (D&C 88:69, 121). The purposes of this spiritual school made it inappropriate to mingle jest and joviality with the serious and sacred
matters under consideration. In this particular setting, light-mindedness had no place.

In our day there are places where light-mindedness and loud laughter are inappropriate. Elder Joseph Fielding Smith counseled that "amusement, laughter, [and] light-
mindedness, are all out of place in the sacrament meetings of the Latter-day Saints" (CR, Oct. 1929, p. 62). This same counsel was applied to general conference
sessions when the Lord's spokesman, President Harold B. Lee, cautioned the speakers and congregation about "great crescendos" of laughter "that might be mistaken
by those who are listening on the outside" (CR, Oct. 1972, p. 176).

The scriptures remind us that "to every thing there is a season, and a time to every purpose under the heaven," including "a time to laugh" (Eccl. 3:1-4). Elder Boyd K.
Packer has observed that the Savior himself "would chuckle with approval when at times of recreation the music is comical or melodramatic or exciting. Or at times
when a carnival air is in order that decorations be bright and flashy, even garish."

Nevertheless, Elder Packer cautioned, "I am sure He would be offended at immodesty and irreverence in music, in art, in poetry, in writing, in sculpture, in dance, or in
drama" (DSY, 1976, p. 279).

There is a standard which governs the appropriateness of merriment. In this respect Elder Joseph Fielding Smith counseled: "I do not believe the Lord intends and
desires that we should pull a long face and look sanctimonious and hypocritical. I think he expects us to be happy and of a cheerful countenance, but he does not
expect of us the indulgence in boisterous and unseemly conduct and the seeking after the vain and foolish things which amuse and entertain the world." (CR, Oct. 1916,
p. 70.) That which evokes our laughter must be celestially compatible with Christ's sense of humor.

Appropriate laughter and a smiling countenance should be part of a religion that espouses the doctrine that "men are, that they might have joy" (2 Ne. 2:25), and whose
founding Prophet proclaimed, "Happiness is the object and design of our existence; and will be the end thereof, if we pursue the path that leads to it; and this path is
virtue, uprightness, faithfulness, holiness, and keeping all the commandments of God" (TPJS, 255-56). Latter-day Saints must not be "pallbearer types," quipped Elder
Paul H. Dunn; "you can be spiritual and have fun too" (CN, Apr. 15, 1978, p. 14).

See also: Light-Mindedness

Law and the Prophets

The Lord's reference to "the law and the prophets" (D&C 59:22) is one which he used anciently on both hemispheres (Matt. 5:17; 22:40; 3 Ne. 15: 2-10). The "law"
generally referred to the Pentateuch, or first five books of the Bible, with particular emphasis on the Mosaic law. The "prophets" had reference to the other extant
writings of the Old Testament, commencing with Joshua, which had been canonized as scripture at that time.
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Thus, "the law and the prophets" was the accepted Hebrew scripture, indicating God's will as revealed through his prophets. To the Nephites, the resurrected Lord
said: "Behold, I have given unto you the commandments; therefore keep my commandments. And this is the law and the prophets," he declared. (3 Ne. 15:10.)
The Lord's reference to "the law and the prophets" (D&C 59:22) is one which he used anciently on both hemispheres (Matt. 5:17; 22:40; 3 Ne. 15: 2-10). The "law"
generally referred to the Pentateuch, or first five books of the Bible, with particular emphasis on the Mosaic law. The "prophets" had reference to the other extant
writings of the Old Testament, commencing with Joshua, which had been canonized as scripture at that time.

Thus, "the law and the prophets" was the accepted Hebrew scripture, indicating God's will as revealed through his prophets. To the Nephites, the resurrected Lord
said: "Behold, I have given unto you the commandments; therefore keep my commandments. And this is the law and the prophets," he declared. (3 Ne. 15:10.)

See also: Law of Carnal Commandments; Law of Moses

Law of Carnal Commandments

The Lord speaks of "the law of carnal commandments" in a revelation on priesthood (D&C 84:27). Of this law, Elder Bruce R. McConkie has written: "To Moses the
Lord first gave the higher priesthood and revealed the fulness of the gospel. But Israel rebelled and manifest such gross unworthiness that their God took from them the
power whereby they could have become a kingdom of priests and of kings and gave them instead a lesser law, a law of carnal commandments, a preparatory gospel, a
schoolmaster to bring them to Christ and the fulness of his gospel. He gave them instead the law of Moses." (MD, 434; D&C 84:17-28; Gal. 3; Heb. 4:2; JST, Ex.
34:1-2.)

See also: Law of Moses

Law of Christ

The Lord declared that those "who are not sanctified through the law which I have given unto you, even the law of Christ, must inherit" kingdoms other than the celestial
kingdom (D&C 88:21). The law of Christ encompasses all of the commandments, covenants, and ordinances in the gospel that set the requirements for receiving a
fulness of the glory of the Father in his eternal presence.

Law of Circumcision

The Prophet Joseph's inspired rendition of Genesis 17 provided much insight regarding the law of circumcision. To Abraham, the Lord declared: "And I will establish a
covenant of circumcision with thee, and it shall be my covenant between me and thee, and thy seed after thee.... This is my covenant ...; every man child among you
shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall
be circumcised among you, every man child in your generations." (JST, Gen. 17:8-20.)

"One of the provisions of this law of circumcision was that it should be practiced by the chosen seed, to identify and distinguish them, until the day of the mortal ministry
of Christ. From Abraham to the meridian of time, the gospel and such of the laws of salvation as were revealed in any period were reserved almost exclusively for the
seed of Abraham in whose flesh the token of circumcision was found.

"But beginning in the meridian of time the Lord's eternal plans called for sending the gospel to all the world; the Gentile nations were to be invited to come to Christ and
be heirs of salvation. The laws of salvation were to be offered to those in whose flesh the token of the everlasting covenant was not found. ï¿½ Accordingly, the need
for the special token in the flesh no longer existed, and so circumcision as a gospel ordinance was done away in Christ....

"Paul, the Apostle to the Gentiles, of necessity had to write and teach much about circumcision so that his converts would understand that it was done away in
Christ." (MD, 143-44; see also Rom. 2-4; 1 Cor. 7:19; Gal. 5:6; 6:15; Col. 2:11; 3:11.) It was, in fact, Paul's writings to the Corinthians on this issue that prompted
the inspired explanation in Doctrine and Covenants 74.

Law of Moses

The "law of Moses" is mentioned by name in only two sections of the Doctrine and Covenants (D&C 22:2; 74:3-5), although it is also spoken of as "the law of carnal
commandments" (D&C 84:27). Elder Bruce R. McConkie has succinctly described this law as follows: "Moses received by revelation many great gospel truths, as for
instance the Ten Commandments recorded in the 20th chapter of Exodus. These gospel truths, being eternal in their nature, are part of the fulness of the everlasting
gospel; they have always been in force in all dispensations. They are part of 'the law of Christ.' (D&C 88:21.) But the particular things spoken of in the scriptures as the
law of Moses were the ordinances and performances that were 'added because of transgressions.' (Gal. 3:19.) They were the 'divers washings, and carnal ordinances,
imposed on them until the time of reformation.' (Heb. 9:10.) They were 'the law of commandments contained in ordinances.' (Eph. 2:15.) In great detail they are
recorded in Exodus, Leviticus, Numbers, and Deuteronomy, and were preserved on the brass plates which the Nephites took with them. (1 Ne. 4:15-16.)" (MD, 434-
35.)

The Book of Mormon gives added insight to the nature of this law. Among the more important references are chapters 12 to 16 of Mosiah, wherein the prophet
Abinadi said: "The law of Moses ï¿½ is a shadow of those things which are to come-Teach ï¿½ that redemption cometh through Christ the Lord" (Mosiah 16:14-15).

Of significance is the resurrected Lord's personal pronouncement that "the law is fulfilled that was given unto Moses. Behold, I am he that gave the law.... therefore, the
law in me is fulfilled ...; therefore it hath an end" (3 Ne. 15:2-10).

See also: Law and the Prophets; Law of Carnal Commandments

Law of Sarah

"Sarah gave Hagar to Abraham in accordance with law. It is known that, according to the Code of Hammurabi, which, in many respects, resembles the later Mosaic
law, if a man's wife was childless, he was allowed to take a concubine and bring her into his house, though he was not to place her upon an equal footing with his first
wife. This was the law in the country from which Abraham came. A concubine was a wife of inferior social rank." (SS, 831.)

The "law of Sarah" seems to be the approval given by the first wife for the husband to take additional wives, in order to "raise up seed" unto the Lord (D&C 132:61,
64-65). Even though God commanded Abraham to take Hagar to wife, Sarah, as the first wife, gave her approval (D&C 132:34). It appears that if the first wife will
not give her approval, however, after having been properly taught the priesthood propriety of such action, she is under condemnation and the husband is exempt from
this "law of permission."

A caution should be issued in relation to this law. Currently this law and all principles pertaining to the practice of plural marriage have been officially suspended by The
Church  of Jesus
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For example, in recent years President Spencer W. Kimball declared: "We warn you against the so-called polygamy cults which would lead you astray. Remember the
Lord brought an end to this program many decades ago through a prophet who proclaimed the revelation to the world. People are abroad who will deceive you and
this "law of permission."

A caution should be issued in relation to this law. Currently this law and all principles pertaining to the practice of plural marriage have been officially suspended by The
Church of Jesus Christ of Latter-day Saints. Since 1890, this has been the position proclaimed by the prophets of God.

For example, in recent years President Spencer W. Kimball declared: "We warn you against the so-called polygamy cults which would lead you astray. Remember the
Lord brought an end to this program many decades ago through a prophet who proclaimed the revelation to the world. People are abroad who will deceive you and
bring you much sorrow and remorse. Have nothing to do with those who would lead you astray. It is wrong and sinful to ignore the Lord when he speaks. He has
spoken-strongly and conclusively." (En., Nov. 1975, p. 5.)

See also: Hagar; One Wife; Sarah; Uriah

Law William

Unfortunately, infamy now claims the name of William Law, a man whose name is found among the latter verses of section 124. At that time, he was called to serve as
second counselor in the First Presidency, which position he occupied for about three years (1841-1844).

Although "for a season considered a good and faithful man," he allowed the spirit of apostasy to enter his heart to the degree that he sought the death of Joseph the
Prophet and was described as Joseph's "most bitter foe and maligner" (HC 7:57). He was excommunicated from the Church on April 18, 1844. A short time later,
Law openly opposed the Prophet and was one of the instigators of the infamous Nauvoo Expositor, which Joseph called a "foul, noisome, filthy sheet" (HC 6:585).

The name of William Law "is classed in history with those ï¿½ who were the instigators and abettors of the murder of Joseph and Hyrum Smith" (Jenson 1:53). Of him,
well might the Psalmist have written: "Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me" (Psalm 41:9).

Lay It to Heart

The admonition to "lay it to heart" was included in instructions given some elders of the Church in 1831 (D&C 58:5). This is similar to the admonition to "treasure up in
your heart" (D&C 11:26) or to "ponder it in your heart" (Moro. 10:3). All of these admonitions mean to seriously consider something. Jehovah told the ancient
Israelites to "lay up [carefully consider and remember] these my words in your heart and in your soul" (Deut. 11:18).

Laying on of Hands

See: Gift of the Holy Ghost

Lee Ann

Although she is not mentioned in the text of a revelation, Ann Lee is mentioned in the preface of section 49 in 1981 editions of the Doctrine and Covenants. She is
believed to have been born in Manchester, England, on February 29, 1736, and spent her early life as a member of the Anglican Church. She married Abraham
Stanley, by whom she had four children, all of whom died in infancy. She converted to the "Shaking Quakers" in 1758, a sect headed in England by Jane and James
Wardley, and later became a leader in that movement.

Lee believed that the deaths of her children were judgments upon her sexual desires, and she developed the doctrine that sexual expression is a source of sin. She also
claimed to have seen a vision that showed Adam and Eve transgressed sexually. This led to the practice of celibacy among her followers.

The Shaking Quakers got their name from their practice of whirling, trembling, and shaking during religious services, which they believed helped rid them of their sins.
Lee began exercising this practice in Anglican church services and finally was imprisoned for blasphemy. The Wardleys became convinced that Christ would come the
second time in the form of a woman, and when Lee was released from prison she was declared the fulfillment of that role. She then became known as "Mother Ann" or
"Ann of the Word."

She emigrated to the United States in 1774 and established a communal society in Watervliet, New York, near Albany. The Quakers, also known as the United
Society of Believers in Christ's Second Appearing, believed strongly in personal confession before two witnesses. Lee died on September 8, 1784, but others carried
the work forward. Quakerism was at its peak between 1830-1850 but today is virtually extinct, due largely to the practice of celibacy. (See Encyclopedia Americana,
vols. 17, 24, 1985 ed.)

See also: One Wife; Shakers; Son of Man Cometh Not in the Form of a Woman

Left Hand

The Savior warns the wicked, they who are found on his left hand, that they will be subject to woes and he will be ashamed of them before the Father (D&C 19:5;
29:27; Matt. 25:41). King Benjamin cautioned those who do not choose to take upon them the name of Christ that they will be found on the left hand of God (Mosiah
5:10, 12). The left hand is called the sinister, which "is associated with evil, rather than good. Sinister means perverse." (DS 3:108.)

It is significant that covenants with the Lord are associated with the right hand and the hand of friendship is generally extended with the right hand. Those who keep their
covenants with Christ and seek to be his friend (D&C 93:45) will be found in the favorable position-on his right hand.

See also: Right Hand

Lehi

The man Lehi, spoken of in Doctrine and Covenants 17:1, is the patriarch-prophet whose posterity's history is contained in the Book of Mormon. He was one of the
many prophets in Jerusalem around 600 B.C. and was a contemporary of the Old Testament prophet Jeremiah (1 Ne. 1:4; 5:13).

His was not only the voice of warning to the wicked but also the voice of Messianic hope as he testified of the Messiah's forthcoming mission (1 Ne. 1:18-19; 10:4-
10). The people rejected his testimony and sought his life, but the Lord led him to safety and ultimately to a new and "promised" land (1 Ne. 1:20; 2:1-3, 20; 18:23).

He and his wife, Sariah, were the parents of six sons-Laman, Lemuel, Sam, Nephi, Jacob, and Joseph-and of at least two unnamed daughters (1 Ne. 1:1, 5; 18:7; 2
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See also: Book of Mormon; Jacobites; Josephites; Lamanites; Lemuelites; Nephites
10). The people rejected his testimony and sought his life, but the Lord led him to safety and ultimately to a new and "promised" land (1 Ne. 1:20; 2:1-3, 20; 18:23).

He and his wife, Sariah, were the parents of six sons-Laman, Lemuel, Sam, Nephi, Jacob, and Joseph-and of at least two unnamed daughters (1 Ne. 1:1, 5; 18:7; 2
Ne. 5:6; JD 23:184). Many years after his death he was described as a man of good works (Hel. 5:6).

See also: Book of Mormon; Jacobites; Josephites; Lamanites; Lemuelites; Nephites

Lemuelites

The Lord indicated his desire to have the Book of Mormon come to the knowledge of the Lemuelites (D&C 3:18). Specifically, the Lemuelites were originally those
people who descended from Lemuel, second oldest son of Lehi (1 Ne. 2:5). They were generally known as Lamanites throughout the Book of Mormon, in deference
to their following the leadership of that group (Jacob 1:13-14; Alma 3:7-8; Alma 47:35; Morm. 1:9). Lemuelite blood is intermixed among the people known as
Lamanites in our day.

See also: Lamanites

Lesser Priesthood

The Lord himself defined the meaning of "lesser priesthood." "Why it is called the lesser priesthood is because it is an appendage to the greater, or the Melchizedek
Priesthood, and has power in administering outward ordinances" (D&C 107:13-14). Elder Boyd K. Packer reminds us that "the Melchizedek Priesthood always
presides over the Aaronic, or the lesser Priesthood" (CR, Nov. 1981, p. 44). For example, when John the Baptist restored the lesser priesthood in our dispensation, he
affirmed that he acted under the direction of those who held the keys of the higher priesthood (JS-H 1:68-72).

The term lesser must not be taken lightly, however, for "it is neither small nor insignificant" (AF, 204). President Wilford Woodruff proclaimed: "I desire to impress
upon you the fact that it does not make any difference whether a man is a Priest or an Apostle, if he magnifies his calling. A Priest holds the keys of the ministering of
angels. Never in my life, as an Apostle, as a Seventy, or as an Elder, have I ever had more of the protection of the Lord than while holding the office of a Priest. The
Lord revealed to me by visions, by revelations, and by the Holy Spirit, many things that lay before me." (MS 53:629.)

See also: Aaronic Priesthood; First Priesthood; Levitical Priesthood; Priesthood

Letter of the Gospel

The letter of the gospel (D&C 107:20) encompasses all of the divinely mandated covenants, ordinances, and principles of the gospel. One must adhere to the letter of
the gospel in order to qualify for the promised blessings (see D&C 130:30-31). However, there must be harmony between one's heart and one's actions. To
mechanically go through the motions of compliance to prescribed procedures without the accompanying commitment in one's heart does not bring a fulness of blessings.

The Apostle Paul drew a distinction between those who were outwardly observing the law as opposed to those who had an inner conviction (Rom. 2:28-29). Moroni
cautioned against doing things grudgingly, for without "real intent of heart ï¿½ it profiteth him nothing, for God receiveth none such" (Moro. 7:6-11).

See also: Gospel; Full Purpose of Heart

Levi

The sons of Levi are referred to three times in the Doctrine and Covenants (D&C 13; 124:39; 128:24). Levi was the third son of Jacob and Leah (Gen. 29:34).
Though there was at least one episode in his life which caused his father some heartache (Gen. 34; 49:5-7), Levi must have been judged sufficiently faithful to have been
granted posterity such as Moses, Aaron, and all who would later minister in the ordinances of the lesser priesthood to the other tribes of Israel (Ex. 4:14; Num. 3; 4;
8).

See also: Levitical Priesthood; Priesthood; Sons of Levi

Levitical Priesthood

The Aaronic Priesthood is divided into two sections-Aaronic and Levitical-but it is one priesthood (D&C 107:2, 6). The Aaronic Priesthood, as restored to the earth in
this dispensation, includes the Levitical order. Elder James E. Talmage wrote that the Levitical Priesthood "is to be regarded as an appendage to the Priesthood of
Aaron, not comprising the highest priestly powers" (AE 205).

The tribe of Levi was chosen to assist Aaron in ministering the functions of the priesthood to the other tribes of Israel (Num. 3; 4; 8). "However, within the tribe, only
Aaron and his sons could hold the office of priest. And, still further, from the firstborn of Aaron's sons (after Aaron) was selected the high priest (or president of the
priests). Thus Aaron and his sons after him had greater offices in the Levitical Priesthood than did the other Levites." (BD, 599.)

"The sons of Aaron, who presided in the Aaronic order, were spoken of as holding the Aaronic Priesthood; and the sons of Levi, who were not sons of Aaron, were
spoken of as the Levites. They held the Aaronic Priesthood but served under, or in a lesser capacity, than the sons of Aaron." (DS 3:86.)

See also: Aaronic Priesthood

Liars

Some of the most harsh pronouncements have been uttered against liars, "those who knowingly utter or act out falsehoods" (MD, 440). By the word of the Lord, liars
will "be thrust down to hell" (2 Ne. 9:34), "not have part in the first resurrection" (D&C 63:17-18)-which means they will inherit the telestial kingdom-and "suffer the
wrath of God." (D&C 76:102-6.)

God, as a being of total truth, cannot lie (D&C 62:6; 3 Ne. 27:18). On the other hand, Lucifer "is the father of all lies" (2 Ne. 2:18) and "was a liar from the
beginning" (D&C 93:25). Those possessed with a lying spirit "put off the Spirit of God" that it has no place in them, giving the devil power over them (Alma 30:42).

See also: Feigned Words; Hypocrisy
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Liberty

"Abide ye in the liberty wherewith ye are made free; entangle not yourselves in sin," declared the Lord (D&C 88:86; italics added). Unfortunately, misguided and
beginning" (D&C 93:25). Those possessed with a lying spirit "put off the Spirit of God" that it has no place in them, giving the devil power over them (Alma 30:42).

See also: Feigned Words; Hypocrisy

Liberty

"Abide ye in the liberty wherewith ye are made free; entangle not yourselves in sin," declared the Lord (D&C 88:86; italics added). Unfortunately, misguided and
twisted thinking has caused many to equate liberty and freedom with a lack of constraints and a submersion in sin. According to the Lord, however, sin brings bondage
(D&C 84:50).

Elder Rulon S. Wells observed, "We sometimes boast of being in the land of the free.... Nevertheless, we are not free until we have overcome evil -until we liberate
ourselves from bondage of sin." (CR, Apr. 1930, p. 70.) The bondage of sin is to be shackled as slaves, in servitude to sin; it is to be fettered with chains of carnality
and to be taken captive by the devil (Alma 12:11). Elder Charles H. Hart said that "sin is the barbed wire that cuts and scars, and sometimes leaves the poison of its
rust within the wound, to destroy the body and to contaminate the soul" (CR, Oct. 1913, p. 43).

True liberty comes with making the right choices that lead to eternal life; horizons are expanded, opportunities are multiplied, and the realm of the righteous is to reign
over dominions, kingdoms, and principalities, worlds without end (D&C 121:29; 132:19). The progress of the wicked, however, is restricted; sin will eternally limit
their choices. They will be without true liberty. Truly they have sold an eternal inheritance for a mess of pottage (Gen. 25:29-34: for an excellent example of a story
where one man mistook the meaning of liberty, see En., Nov. 1986, p. 12).

See also: Banner of Liberty

Liberty Missouri

Located just a few miles directly north of Independence, Missouri, is the town of Liberty, in Clay County. Although it is not expressly mentioned in the Doctrine and
Covenants, other than in three prefaces, it was the location where three significant revelations were received (D&C 121; 122; 123). The impassioned pleas of the
imprisoned Prophet burst forth from the bowels of Liberty Jail, to be soothed by God's Spirit: "My son, peace be unto thy soul; thine adversity and thine afflictions shall
be but a small moment" (D&C 121:7). The "small moment" was to last from the latter part of November 1838 until April 1839.

Joseph and Hyrum Smith, Sidney Rigdon, Lyman Wight, Alexander McRae, and Caleb Baldwin were confined in an un-heated dungeon area with two small grilled
windows. It was 14 feet square, 6 1/2 feet high, and had no sanitary facilities. Their bed was the fiat side of a hewn oak log that lay on the floor. "Here they suffered,
during that time, many untold hardships. Much of the time they were bound in chains. Their food was often not fit to eat, and never wholesome or prepared with the
thought of proper nourishment. Several times poison was administered to them in their food, which made them sick nigh unto death, and only the promised blessings of
the Lord saved them." (ECH, 210.)

Hyrum Smith was to later testify that they "were also subjected to the necessity of eating human flesh for the space of five days or go without food.... The latter I chose
in preference to the former." (HC 3:420.) The guard boasted he had fed them on "Mormon beef."

Perhaps this total experience illustrates that even in dire conditions of physical and mental suffering, the spirit can soar beyond physical walls of confinement and
depravity. One need not succumb and surrender to the environment.

See also: Clay County

License

The word license is used in two different contexts in the Doctrine and Covenants. In 1830, some priesthood bearers are told to obtain a license authorizing them to
perform the duties of their callings (D&C 20:63-64). These were simply certificates attesting to the fact that the men claiming authority were in fact duly ordained to
their respective priesthood offices. Today we would call these certificates of ordination.

When the Lord instructed Sidney Gilbert to establish a store and obtain a license (D&C 57:8-9), it had reference to government granted authorization to conduct his
business affairs (DCC, 234).

Lift Up the Heel

To "lift up the heel against" someone (D&C 121:16) is to treat him treacherously, brutally, violently, or without feeling (Dummelow, 345). Judas lifted up his heel against
the Savior when he betrayed the Master into the hands of wicked men (Ps. 41:9; John 13:18).

Lifted Up At the Last Day

Those who are faithful in keeping the commandments are promised that they shall be lifted up at the last day (D&C 5:35; 9:14; 17:8; 75:16). The words raise up (John
6:39; 3 Ne. 15:1) and caught up (D&C 17:18; 1 Thess. 4:17) are also found in scripture. To be lifted, raised, or causht up is to take part in the first resurrection (D&C
88:96-98). It is to meet and return with the Savior at his second coming and to "be saved in the everlasting kingdom of the Lamb" (1 Ne. 13:37; DNTC 3:51).

See also: First Fruits; Trump of the Angel of God

Light

See: Angel of Light; Children of Light; Clothed with Light for a Covering; Light and Life of the World; Light of Christ; Light to the World; Light unto the Gentiles

Light and Life of the World

"I am the light of the world," declared the Savior during his earthly ministry, and "he that followeth me shall not walk in darkness, but shall have the light of life" (John
8:12; D&C 45:7). Jesus is the light "which giveth life to all things" (D&C 88:13). He is the light who illuminates the path and points the way to safety in this life.

Those who faithfully follow that strait and narrow path will themselves be filled with celestial light and inherit eternal life in the hereafter. For, said the Lord, "he that
receiveth light, and continueth in God, receiveth more light; and that light groweth brighter and brighter until the perfect day" (D&C 50:24).
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All who turn from darkness and accept the fulness of Christ's gospel will find themselves awakening as from a deep sleep. They will "awake unto God," and their souls
will be "illuminated" by the light of his everlasting word (Alma 5:7). Elder Dallin H. Oaks noted that "Jesus Christ is the light and life of the world because all things were
made by him. Under the direction and according to the plan of God the Father, Jesus Christ is the Creator, the source of the light and life of all things." (En., Nov.
8:12; D&C 45:7). Jesus is the light "which giveth life to all things" (D&C 88:13). He is the light who illuminates the path and points the way to safety in this life.

Those who faithfully follow that strait and narrow path will themselves be filled with celestial light and inherit eternal life in the hereafter. For, said the Lord, "he that
receiveth light, and continueth in God, receiveth more light; and that light groweth brighter and brighter until the perfect day" (D&C 50:24).

All who turn from darkness and accept the fulness of Christ's gospel will find themselves awakening as from a deep sleep. They will "awake unto God," and their souls
will be "illuminated" by the light of his everlasting word (Alma 5:7). Elder Dallin H. Oaks noted that "Jesus Christ is the light and life of the world because all things were
made by him. Under the direction and according to the plan of God the Father, Jesus Christ is the Creator, the source of the light and life of all things." (En., Nov.
1987, p. 63.)

See also: Children of Light; Jesus Christ

Light of Christ

The "light of Christ" (D&C 88:7) is synonymous with "the light of truth" (D&C 88:6), "the Spirit of Jesus Christ" (D&C 84:45-47), "the Spirit of the Lord" (D&C
121:37), and "the Spirit of Christ" (Moro. 7:16). It is that power which gives light to men's minds, as well as to the sun, moon, and stars, "which light proceedeth forth
from the presence of God to fill the immensity of space-The light which is in all things, which giveth life to all things, which is the law by which all things are governed,
even the power of God" (D&C 88:6-13).

President Joseph Fielding Smith said, "This Light of Christ is not a personage. It has no body. I do not know what it is as far as substance is concerned; but it fills the
immensity of space and emanates from God. It is the light by which the worlds are controlled, by which they are made." Furthermore, it "is impersonal and has no size,
nor dimension." It "is the active agency by which the great discoveries in these modern times have been accomplished. It is this Spirit which the Lord declares he will
withdraw from the world [D&C 63:32], and which he said to Noah would not always 'strive with man,' and not the Holy Ghost which they never had. [Moses 8:17;
Gen. 6:3; D&C 1:33.] It is this Spirit which led Columbus in his discoveries." (DS 1:52-53.) The Light of Christ should not be confused with the Holy Ghost, who is "a
personage of Spirit." (D&C 130:22.) However, "the person of the Holy Ghost can work through the Spirit of Christ that permeates everything, or he can work by
personal contacts" (DS 1:54).

An ancient prophet declared that "the Spirit of Christ is given to every man, that he may know good from evil" (Moro. 7:16). In other words, it acts as our conscience.
A modern-day prophet said, "Every soul who walks the earth, wherever he lives, in whatever nation he may have been born, no matter whether he be in riches or in
poverty, had at birth an endowment of that first light which is called the Light of Christ, the Spirit of Truth, or the Spirit of God-that universal light of intelligence with
which every soul is blessed" (SHP, 115). It is this Spirit which touches one's heart, declaring the truthfulness of the gospel to the soul. Brigham Young proclaimed that
this Spirit has "enlightened, instructed, and taught by revelation" every man or woman who has ever been upon the face of the earth (JD 2:139-40).

See also: Conscience

Light Speeches

See: Laughter; Light-Mindedness

Light to the World

As defined by the Lord, the "light to the world" is the everlasting covenant, or, in other words, the fulness of the gospel of Jesus Christ as revealed through his church
(D&C 45:9, 28). Isaiah wrote of a "standard" that was to be set up to the people of this world (Isa. 49:22; 1 Ne. 21:22). Elder Marion G. Romney identified the
Church as that standard of which Isaiah spoke (CR, Apr. 1961, p. 119).

To the Church the Lord declared: "Arise and shine forth, that thy light may be a standard for the nations" (D&C 115:5). The charge to the Saints in all ages has been to
dispel darkness with the light of the gospel (Matt. 5:14-16; 3 Ne. 12:14-16; D&C 115:42-5). For example, Paul declared that his mission was to open the eyes of the
people and "to turn them from darkness to light, and from the power of Satan unto God" (Acts 26:18).

See also: Children of Light; Church of Jesus Christ of Latter-day Saints, The; Light and Life of the World; Standard for My People

Light Unto the Gentiles

See: Children of Light

Light-Mindedness

Among the admonitions given in the revelation known as the Olive Leaf is the counsel to cease from light-mindedness (D&C 88:121). To be light-minded is to be
lacking in seriousness, which is contrary to the divine counsel to "let the solemnities of eternity rest upon your minds" (D&C 43:34). This does not mean that man should
be without laughter and joy, but that he should shun that which is frivolous and inappropriate. We should avoid "seeking after the vain and foolish things which amuse
and entertain the world," declared Elder Joseph Fielding Smith (CR, Oct. 1916, p. 70).

See also: Laughter

Line Running Between Jew and Gentile

The Lord used the expression "the line running directly between Jew and Gentile" to refer to a boundary of land he wished the Saints to purchase (D&C 57:4). "This
expression," said President Joseph Fielding Smith, "has reference to the line separating the Lamanites from the settlers in Jackson County. At this time the United States
Government had given to the Indians the lands west of the Missouri.... The Lamanites, who are Israelites, were referred to as Jews, and the Gentiles were the people,
many of whom were the lawless element, living east of the river." (CHMR 1:188-89; DS 3:264.) In 1831, the Missouri River served as a very readily identified line that
separated these two diverse societies.

See also: Borders by the Lamanites; Jacob Shall Flourish in the Wilderness; Lamanites

Lineage
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priesthood or an office therein (D&C 68:21; 84:14-15; 86:8, 10; 107:41; 113:8). For example, section 68 speaks of the "literal descendants of Aaron" who have a
right to the bishopric (D&C 68:21), while section 107 speaks of he who has a right to the office of Patriarch to the Church (D&C 107:41). These two offices are the
only authorized "hereditary" offices (those passed from father to son, or inherited because of one's ancestry) in the Church. (DS 3:160.)
See also: Borders by the Lamanites; Jacob Shall Flourish in the Wilderness; Lamanites

Lineage

The dictionary defines lineage as a direct descent from a common progenitor. The term as used in the Doctrine and Covenants refers to one's right to hold the
priesthood or an office therein (D&C 68:21; 84:14-15; 86:8, 10; 107:41; 113:8). For example, section 68 speaks of the "literal descendants of Aaron" who have a
right to the bishopric (D&C 68:21), while section 107 speaks of he who has a right to the office of Patriarch to the Church (D&C 107:41). These two offices are the
only authorized "hereditary" offices (those passed from father to son, or inherited because of one's ancestry) in the Church. (DS 3:160.)

In a different vein, lineage refers to one's membership in one of the twelve tribes of Israel. This lineage is declared in the course of a personal patriarchal blessing, which
makes the individual heir to the promised blessings of that particular tribe. Although one's lineage may be declared to be from a particular tribe, or blood line, it is
undoubtedly a mixed lineage, for "no one can lay claim to a perfect descent from father to son through just one lineage" (AGQ 3:61). It is even possible for two
individuals from the same family to be declared as belonging to two separate tribes (AGQ 5:167).

It should be remembered that all members of The Church of Jesus Christ of Latter-day Saints are of the lineage of Abraham, the great-grandfather of the twelve tribes
(Abr. 2:9-11; Gal. 3:26-29).

See also: Bishop; Literal Descendant of Aaron; Order of This Priesthood; Patriarch; Patriarchal Blessings; Seed of Abraham

Literal Descendant of Aaron

A man who can trace his lineage directly back to Aaron would be a "literal descendant of Aaron." Aaron was a descendant of Levi, who was a son of Jacob (Ex. 6:16-
20; Gen. 29:43). Inspired patriarchs have pronounced the lineage of Levi upon many men in the Church, but a descendant of Levi is not necessarily also of Aaron's
lineage, for he may have come through a different line of Levi's posterity. President Joseph Fielding Smith has written, "There is evidently a great host of men who are
descendants of Levi but not of Aaron" (DS 3:92).

By revelation, the Lord has designated these "literal descendants" as individuals who "have a legal right to the bishopric, if they are the firstborn among the sons of
Aaron" (D&C 68:16-18; 107:16). The "bishopric" mentioned "has no reference whatever to bishops of wards," said President Joseph Fielding Smith, but instead refers
to one who has been designated to preside over the Aaronic Priesthood by the First Presidency of the Church (DS 3:92; D&C 68:21).

Presently, the First Presidency has designated that the youth programs of the Church be under the direction of the Quorum of the Twelve. This includes the Aaronic
Priesthood. (CR, Apr. 1977, p. 51.)

See also: Aaron; Bishop; Firstborn; Lineage

Little Children

When the Lord declared that "little children are redeemed from the foundation of the world" (D&C 29:46), he was speaking of children who had not yet reached the
age of accountability and were therefore innocent (see D&C 29:46-47; 68:27; JST, Gen. 17:11; Moro. 8:12, 20). We are commanded to become as little children
(i.e., innocent) in order to merit God's kingdom (Matt. 18:3; Mosiah 3:19).

The title of "little children" can also be used figuratively in referring to those whose judgment is not mature on a given subject (see D&C 78:17; John 13:33).

See also: Accountable Before Me

Little One Become a Strong Nation

In speaking of the events preceding his second coming, the Lord spoke of "the day when the weak shall confound the wise, and the little one become a strong nation,
and two shall put their tens of thousands to flight" (D&C 133:58). The latter part of this scripture refers to the two prophets to be raised up to the Jewish nation of
Israel who will hold the armies of the earth at bay (D&C 77:15; Rev. 11:1-14).

The cross-reference to "the little one" who becomes "a strong nation" is found in Isaiah's words: "A little one shall become a thousand, and a small one a strong
nation" (Isa. 60:22). This citation could refer specifically to the Jewish nation, Israel, which from a very small beginning has become a nation of prominence with proven
military clout. She who was once considered "barren" and "desolate" has indeed brought forth considerable posterity. Her "husband," the Lord, the Holy One of Israel,
has not forsaken her and has removed her reproach (Isa. 54; 3 Ne. 22).

On the other hand, the "little one" who was to "become a strong nation" may also refer to the Lord's people in general. This "nation of Israel," not confined to a
geographical location, had its birth on April 6, 1830, when six men organized The Church of Jesus Christ of Latter-day Saints. This was the small stone destined to
become a mountain and fill the earth (D&C 65:2: 109:72-73; Dan. 2:34-35, 44).

See also: Church of Jesus Christ of Latter-day Saints, The; Israel

Little Ones

The title "little ones" may have reference to children (D&C 31:2), particularly those who have not arrived at the age of accountability (JST, Matt. 18:11), or it may refer
in general to those who hold membership in the kingdom of God on earth (D&C 121:19).

Little Season

See: Season

Littleness of Soul

The Lord chastised one of the early brethren for his littleness of soul on one occasion (D&C 117:11 ). This had reference to his smallness of spirit or his lack of spiritual
strength at this particular time.

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See: Fruit of Loins; Gird Up Your Loins
The Lord chastised one of the early brethren for his littleness of soul on one occasion (D&C 117:11 ). This had reference to his smallness of spirit or his lack of spiritual
strength at this particular time.

Loins

See: Fruit of Loins; Gird Up Your Loins

Long-Suffering

One of the characteristics of one possessing priesthood power is that of long-suffering (D&C 121:41). To be long-suffering is to be forbearing, patient, or enduring,
particularly in the face of adversity. It is a characteristic of those holding membership in the presiding quorums of the Church (D&C 107:30).

Loosed in Heaven

See: Sealing and Binding Power

Lord

Regarding the name Lord, Elder Bruce R. McConkie has written: "Both the Father and the Son, as omnipotent and exalted personages, are commonly known by the
name-title Lord. (Ps. 110:1; Matt. 22:41-46.) Embraced within this appellation is the concept that they are supreme in authority and sovereign over all, that they are the
rulers and governors of all things. Since it is Christ in particular, however, through whom Deity operates where men and their affairs are concerned, it follows that most
scriptural references to the Lord have reference to him. (D&C 76:1; Isa. 43:14; 49:26; Luke 2:11; Acts 10:36; Philip. 2:11.)" (MD, 450.)

See also: Father, The; God; Jesus Christ; Lord of Hosts; Lord of Sabaoth; Lord's Day; Lord's Errand

Lord of Hosts

Jesus Christ is the Lord of Hosts or the Leader and King of the hosts of heaven as well as the righteous hosts of Israel here upon the earth (1 Chron. 17:24; Isa. 6: 5).
"I am a great King, saith the Lord of hosts, and my name is dreadful among the heathen" (Mal. 1:14). Thus, to the righteous, the appearance of the Lord of Hosts is a
joyful occasion, but the wicked tremble and seek to hide themselves when he manifests himself (Rev. 6:15-16).

The title appears to be used in instances in which a stern warning or reprimand is necessary. For example, of the twelve references in the Doctrine and Covenants that
use the phrase Lord of Hosts, the majority of them are couched in the context of a warning or reprimand (see D&C 1:33; 29:9; 56:10; 64:24; 85:5; 121:23; 127:4;
133:64; 135:7).

Elder Bruce R. McConkie suggested that Lord of Hosts refers to the Lord as "a man of war (Ex. 15:3), a God of battles (Ps. 24:8), a leader of his saints in days of
conflict and carnage" (MD, 451).

See also: Jesus Christ; Lord of Sabaoth

Lord of Sabaoth

The title "Lord of Sabaoth" was divinely defined to the Prophet Joseph in 1833: "The creator of the first day, the beginning and the end" (D&C 95:7). Smith and
Sjodahl suggested that "'Sabaoth' is a Hebrew word meaning 'hosts.' It sometimes refers to the armies of Israel and other nations; sometimes to the priests officiating in
the Sanctuary; sometimes to the people of God generally, and sometimes to the stars and planets in the sky. 'Lord of Hosts' is equivalent to the 'all-sovereign,' or
'omnipotent' Lord." (SS, 540.)

Thus, the Lord of Sabaoth is He who is Lord over the hosts or armies of Israel, as well as the creator of heaven and earth (Hel. 14:12; Mosiah 3:8). It is to him that the
people of God should look for leadership, hope, encouragement, and direction.

See also: Jesus Christ; Lord of Hosts

Lord's Anointed

See: Anointed; Prophet

Lord's Business

See: Lord's Errand

Lord's Day

The term Lord's day (D&C 59:12) was defined by President George Q. Cannon as follows: "'The Lord's Day' (Rev. 1:10) is the day on which He rose from the dead
and on which His disciples at that period assembled to worship and break bread in His name. That was the 'first day of the week' (John 20:1; Acts 20:7), as they
counted time. This custom was observed in the primitive Christian Church, and the Seventh Day was also observed by the Jewish disciples for a time. But Paul and
other leading Elders of the Church set themselves against the observance of the rites and rules of the Mosaic law and proclaimed the liberty of the Gospel, the law
having been fulfilled in Christ. He chided those who were sticklers for special days as required by the law but himself observed the Lord's Day-the first day of the
week. It is the spirit of Sabbath observance that is acceptable to God rather than its letter. One day out of seven is to be a day of rest and worship. It would not matter
which day of the week that was but for the sake of order and uniformity. So the Lord has designated for the Saints which day they should keep holy, and that is the
'Lord's Day,' commonly called 'the first day of the week.'" (GT 2:143; italics added.)

The "Lord's day" (the Sabbath) should not be confused with the "day of the Lord," which has reference to Christ's second coming.

See also: Sabbath Day
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Lord's Errand

To be on an "errand" is to be about the business of doing something that needs immediate attention. It is to have received a charge to accomplish a given objective, to
The "Lord's day" (the Sabbath) should not be confused with the "day of the Lord," which has reference to Christ's second coming.

See also: Sabbath Day

Lord's Errand

To be on an "errand" is to be about the business of doing something that needs immediate attention. It is to have received a charge to accomplish a given objective, to
act as an authorized agent. The Lord reminded several servants that they should "be in haste upon their errand and mission" (D&C 61:7). Again, he declared, "as ye are
agents, ye are on the Lord's errand" (D&C 64:29).

President Harold B. Lee said, "When one becomes a holder of the priesthood, he becomes an agent of the Lord. He should think of his calling as though he were on
the Lord's errand. That is what it means to magnify the priesthood." (SHP, 255.) Thus, whether as a holder of the priesthood or functioning within any divinely received
calling, one is on the Lord's errand by duly acting in his behalf.

Lot of Tahhanes

In a revelation dealing with the United Order, the Lord specified the inheritance that each member of the order should receive. Sidney Rigdon was told to maintain the
place where he then resided and "the lot of Tahhanes." (D&C 104:20, pre-1981 edition). This latter location was the tannery, which Rigdon was competent to manage
and which would support him while in the ministry (DCC, 542). A tannery is a place where animal skins or hides are made into leather.

Love

One of the attributes necessary for success in the work of the Lord is love (D&C 4:5; 12:8). The Lord has commanded his Saints to "live together in love" (D&C
42:45) and to "let thy love abound unto all men" (D&C 112:11). The Father and Son are examples of perfect love, and the Atonement is a manifestation of that love
(D&C 138:3; John 3:16).

Love is a word of beauty and hope that symbolizes strong feelings of attraction toward something or someone and concern for his or her well-being. True love lifts
another. It is not confined to physical displays, although these can be an important element of love. Love's driving force has the power not only to create life but also to
sustain and transform it for the better. To speak of love in the context of something contrary to that which is wholesome, uplifting, and in keeping with the will of God is
to misuse its divine meaning, to prostitute and demean a word which should be held in the highest respect and reverence.

The Prophet Joseph Smith noted that "love is one of the chief characteristics of Deity, and ought to be manifested by those who aspire to be the sons of God. A man
filled with the love of God, is not content with blessing his family alone, but ranges through the whole world, anxious to bless the whole human race." (TPJS, 174.) He
further observed that "nothing is so much calculated to lead people to forsake sin as to take them by the hand and watch over them with tenderness. When people
manifest the least kindness and love to me, oh, what power it has over my mind, while the opposite course has a tendency to harrow up all the harsh feelings and
depress the human mind." (In., July 1964, p. 252.)

See also: Charity; Love of Men Shall Wax Cold; Love Unfeigned

Love of Men Shall Wax Cold

One of the signs of the last days is that "the love of men shall wax cold, and iniquity shall abound" (D&C 45:27; see also JS-M 1:10; Matt. 24:12). Elder Bruce R.
McConkie suggests that this has reference to Saints who sin and lose their love of God, thereby apostatizing from the Church (DNTC 1:641).

See also: Love

Love Unfeigned

Among the qualities that give power to the priesthood, or the capacity to exercise a positive influence over another, is that of love unfeigned (D&C 121:41). Such love
is genuine, sincere, without pretense or intent to deceive. In this sense we reflect on the words of the Apostle Paul and say that love unfeigned "doth not behave itself
unseemly, seeketh not her own.... thinketh no evil" (1 Cor. 13:5). Unfeigned love does not seek a selfish advantage over another.

See also: Love

Lowliness of Heart

One of the attributes the righteous should possess is lowliness of heart (D&C 107:30; Eph. 4:2; 1 Ne. 2:19; Moro. 8:26). To be lowly in heart is to be meek and
humble, submissive to God's will and not self-seeking.

Lucifer

The name Lucifer is found in each of the standard works except the Pearl of Great Price (D&C 76:25-27; 2 Ne. 2:17-18; Isa. 14:12-20; Luke 10:18). It is the name
by which the devil was known in the premortal councils of heaven, before he was cast out and "the heavens wept over him" (D&C 76:26). According to Smith and
Sjodahl, "The name means 'Light-bearer' and indicates the exalted position of him who was so called, for a 'light-bearer' is a sun in the firmament. But when he was cast
out, he was called Perdition." (SS, 450.)

See also: Devil

Lust

Those who lust after another lose the Spirit, commit adultery in their hearts, and deny the faith (D&C 42:23; 63:16). In this context, to lust is to have unrighteous sexual
desires toward another. Lustful desires (D&C 88:121) are carnal cravings. In a broad sense, to lust is to have an excessive desire to possess something thought to bring
one great pleasure which is inherently sinful or which might lead to sin.

See also: Adultery; Covet; Sin; Uncleanness

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Lyman    Amasa

The name of Amasa Lyman appears in two sections of the Doctrine and Covenants, once in conjunction with his position in the presidency of the quorum of high priests
one great pleasure which is inherently sinful or which might lead to sin.

See also: Adultery; Covet; Sin; Uncleanness

Lyman Amasa

The name of Amasa Lyman appears in two sections of the Doctrine and Covenants, once in conjunction with his position in the presidency of the quorum of high priests
in Nauvoo (D&C 124:136) and once in connection with his service as one of the leaders of the pioneer camp (D&C 136:14).

He joined the Church as a young man, being baptized on April 27, 1832. His initial meeting with the Prophet Joseph was described as follows: "When he grasped my
hand in that cordial way ï¿½ I felt as one of old in the presence of the Lord; my strength seemed to be gone, so that it required an effort on my part to stand on my feet;
but in all this there was no fear, but the serenity and peace of heaven pervaded my soul, and the still small voice of the spirit whispered its living testimony in the depths
of my soul, where it has ever remained, that he was the Man of God."

Lyman served numerous missions during his early years in the Church, many in connection with his call as an Apostle. He joined that high quorum on August 20, 1842,
but was replaced a few months later because of the reinstatement of Orson Pratt to the Twelve.

He was appointed a counselor to the First Presidency about February 4, 1843, and retired from that position with the death of the Prophet Joseph. He was placed in
the Quorum of the Twelve on August 12, 1844, but because of difficulties with doctrine he was deprived of his Apostolic office on October 6, 1867, and was
excommunicated on May 12, 1870. He died at Fillmore, Utah, on February 4, 1877. (Jenson 1:96-99; CA 1978, 104.)

M
Madison (Iowa)

William Law, second counselor in the First Presidency, wascounseled by the Lord to "proclaim [the] everlasting gospel with a loud voice, and with greatjoy, as ï¿½
moved upon by [the]Spirit, unto the inhabitants of Warsaw Carthage.... Burlington, and ï¿½ Madison" (D&C 124:88). Although we are still uncertain regarding its
exact location, it is assumed that the present site of Ft. Madison, Iowa, is the town of Madison spoken of in the revelation, for it is the only town of that name in the
same general area as the other three towns mentioned in the revelation and is located just across the Mississippi River and northeast of Nauvoo, Illinois.

Magistrate

Latter-day Saints "believe in being subject to kings, presidents, rulers, and magistrates" (AF, 1:12). Magistrates are public officials charged or vested with the
responsibility of administering the law (see D&C 134:4; Acts 16:19-21).

Magna Charta

In a broad sense, the "magna charta of the United States," as mentioned in the memorial written by John Taylor (D&C 135:7), refers to the constitution of our country,
which guarantees the rights and privileges that were so flagrantly violated, leading to the martyrdoms of Joseph and Hyrum Smith.

The word comes from the magna charta, or Great Charter, to which the English barons forced King John to affix his seal June 15, 1215. It was based on an earlier
charter but included rights and principles which later came into existence and laid the foundation for the security of English political and personal liberty.

Magnifying Their Calling

The Lord makes great promises to those who magnify their calling in the priesthood (D&C 84:33-38), including the promise of eternal life and all that God the Father
himself possesses. To magnify one's calling is to literally enlarge upon it in the same sense in which a magnifying glass increases or broadens the borders of that which is
being scrutinized.

President Joseph Fielding Smith observed that "priesthood offices or callings are ministerial assignments to perform specially assigned service in the priesthood. And the
way to magnify these callings is to do the work designed to be performed by those who hold the particular office involved." (CR, Oct. 1970, 91.) To magnify one's
calling is to keep "an eye single to the glory of God" and to "serve him with all your heart, might, mind and strength, that ye may stand blameless before God at the last
day" (D&C 4).

See also: Oath and Covenant

Mahalaleel (#1)

The name Mahalaleel was found in previously published editions of the Doctrine and Covenants (D&C 82:11). At the time of this revelation, given April 26, 1832, it
was not desirable that the world know who Mahalaleel was (see HC 1:255). Recent editions of the Doctrine and Covenants have identified Algernon Sidney Gilbert as
the one referred to as Mahalaleel; thus Mahalaleel is no longer used in this scripture.

See also: Gilbert, Algernon Sidney

Mahalaleel (#2)

The second usage of the name Mahalaleel in the Doctrine and Covenants is really its primary use, for it refers to the ancient patriarch who was a great-great-grandson
of father Adam (D&C 107:46; Gen. 5:4-12; Moses 6:10-19). He was one of the seven great high priests whom Adam called together in the valley of Adam-ondi-
Ahman, three years before the latter's death (D&C 107:53). Mahalaleel was 496 years of age at the time Adam ordained and blessed him, and he lived a total of 895
years (Gen. 5:17; Moses 6:20). His name is mentioned in the ancestral lineage of Joseph, husband of Mary (Luke 3:37). Mahalaleel begat Jared, who was also one of
the great high priests of early times (Gen. 5:15-16; Moses 6:20; D&C 107:53).

Mahemson

Martin Harris was referred to by the name of "Mahemson" on two different occasions (D&C 82:11; 104:24, 26; pre-1981 edition). Occasionally the Lord preferred to
hide the identity of those to whom he spoke in the early days of the Church, and this was the name he chose to apply to Harris in January 1832 and in April 1834 (HC
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1:255). The name no longer is used in current editions of the Doctrine and Covenants.

See also: Harris, Martin
Mahemson

Martin Harris was referred to by the name of "Mahemson" on two different occasions (D&C 82:11; 104:24, 26; pre-1981 edition). Occasionally the Lord preferred to
hide the identity of those to whom he spoke in the early days of the Church, and this was the name he chose to apply to Harris in January 1832 and in April 1834 (HC
1:255). The name no longer is used in current editions of the Doctrine and Covenants.

See also: Harris, Martin

Majesty on High

The title "Majesty on high" is found in Doctrine and Covenants 20:16 and in the New Testament (Heb. 1:3; 8:1). In the latter instance the title is applied to God the
Father, on whose right hand the Son stands (compare Heb. 12:2), while in the latter-day revelation it might be applied to either the Father or Son. The word majesty
has reference to sovereign power, authority, and dignity. The Father and Son are the Sovereigns of salvation.

See also: Father, The; Jesus Christ

Maker

The title of "Maker" appears three times in the Doctrine and Covenants (D&C 30:2; 121:4; 134:6), and refers to Deity. In the ultimate sense, the Maker is our Father
in Heaven, he who created our spirits (Heb. 12:9). However, inasmuch as the Son, Jesus Christ, shares the fulness of the Father (D&C 93:16-17), as well as being the
Maker of the heavens and earth (John 1:1-14; D&C 38:1-3; 3 Ne. 9:15), the title appropriately applies to him as well.

See also: Creator; God

Malachi

The writings of the Old Testament prophet Malachi are thrice quoted in the Doctrine and Covenants (D&C 110:14; 128:17;133:64). In addition, without mentioning his
name, Moroni quotes his words in section 2. In each instance reference is made to the mission of Elijah and the events connected with that mission. Malachi wrote the
last book of the Old Testament, which was of such importance that the resurrected Lord quoted portions of it to the ancient inhabitants of the Americas during his visit
among them, having been "commended" of the Father to do so (3 Ne. 24:1-3; 25:1-6; 26:1-2).

The angel Moroni likewise quoted the writings of Malachi during his initial visit to the young prophet Joseph Smith on the night of September 21, 1823 (JS-H 1:36-39).
Other than his legacy of great prophetic writings -which were probably written the latter half of the fifth century B.C.-little is known of Malachi. He was among the
"great and mighty" seen in vision by President Joseph F. Smith (D&C 138:38-46).

Mammon of Unrighteousness

In the Sermon on the Mount the Savior explicitly cautioned against serving "mammon," which is the Aramaic word for riches (Matt. 6:24; 3 Ne. 14:24). Therefore, it
may seem strange to some that in 1832 he would say, "Make unto yourselves friends with the mammon of unrighteousness, and they will not destroy you" (D&C
82:22).

President Joseph Fielding Smith offered the following explanation: "It is not intended that in making friends of the 'mammon of unrighteousness' that the brethren were to
partake with them in their sins; to receive them to their bosoms, intermarry with them and otherwise come down to their level. They were to so live that peace with their
enemies might be assured. They were to treat them kindly, be friendly with them as far as correct and virtuous principles would permit, but never to swear with them or
drink and carouse with them. If they could allay prejudice and show a willingness to trade with and show a kindly spirit, it might help to turn them away from their
bitterness." (CHMR 1:323.)

Man ï¿½ Like As Moses

Elder John A. Widtsoe gave the following explanation of the "man ï¿½ like as Moses": "In the early days of the Church, persecution raged against the Saints in Jackson
County, Missouri. For the comfort of the people, the Lord gave several revelations. In one He promised; 'I will raise up unto my people a man, who shall lead them like
as Moses led the children of Israel.' (D&C 103:16.)"

"In modern revelation the President of the Church is frequently compared to Moses. Soon after the organization of the Church, the Lord said, 'no one shall be
appointed to receive commandments and revelations in this church excepting my servant Joseph Smith, Jun., for he receiveth them even as Moses.' (D&C 28:2.) In one
of the great revelations upon Priesthood, this is more specifically expressed: 'the duty of the President of the office of the High Priesthood is to preside over the whole
church, and to be like unto Moses.' (D&C 107:91 .)

"The discussion of this question among the Saints, led to the following statement in the Times and Seasons (6:922) by Elder John Taylor, then the editor: 'The President
(of the Church) stands in the Church as Moses did to the children of Israel, according to the revelations.'

"The man like unto Moses in the Church is the President of the Church." (ER, 248.)

See also: Chosen by the Body; President of the High Priesthood

Man of God

An 1833 revelation counseled Bishop Newel K. Whitney to search diligently for an agent to handle secular matters. One of his prime qualifications was that he be "a
man of God, and of strong faith" (D&C 90:22). In a broad sense, a man of God is one who avoids that which is "foolish and hurtful" and "follow[s] after righteousness,
godliness, faith, love, patience, meekness" (1 Tim. 6:5-12). He is full of good works (2 Tim. 3:17). In a more specific sense a man of God is an authorized minister or
servant of God such as Moses (Deut. 33:1), Samuel (1 Sam. 9:6-10), or Nephi (Hel. 11:18).

Man Should [Not] Possess That Which Is Above Another

President Joseph F. Smith said: "It is written that 'It is not given that one man should possess that which is above another.' [D&C 49:20.] Of course, there is some
allowance to be made for this expression. A man who had ability superior to another man, and is able to manage and control larger affairs than another, may possess
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prudently, they would each have alike." (CR, Oct. 1898, pp. 23-24.)

See also: Equal
Man Should [Not] Possess That Which Is Above Another

President Joseph F. Smith said: "It is written that 'It is not given that one man should possess that which is above another.' [D&C 49:20.] Of course, there is some
allowance to be made for this expression. A man who had ability superior to another man, and is able to manage and control larger affairs than another, may possess
far more than another who is not able to control and manage as much as he. But if they each had what they were capable of managing and of using wisely and
prudently, they would each have alike." (CR, Oct. 1898, pp. 23-24.)

See also: Equal

Man That Sheddeth Blood or Wasteth Flesh

The Lord has indicated that one who forbids the use of meat "is not ordained of God." Nevertheless, he warns man that blood should not be shed nor flesh wasted
(D&C 49:18-21). The Prophet Joseph Smith clarified the meaning of shedding blood in his inspired revision of Genesis 9: "Every moving thing that liveth shall be meat
for you," declared the Lord to Noah. "But the blood of all flesh which I have given you for meat, shall be shed upon the ground, which taketh life thereof, and the blood
ye shall not eat. And surely, blood shall not be shed, only for meat, to save your lives; and the blood of every beast will I require at your hands." (JST, Gen. 9:8-11.)

Further cautions have come from Church Presidents. President Joseph Fielding Smith said: "It is a grievous sin in the sight of God to kill merely for sport. Such a thing
shows a weakness in the spiritual character of the individual. We cannot restore life when it is taken, and all creatures have the right to enjoy life and happiness on the
earth where the Lord has placed them. Only for food, and then sparingly, should flesh be eaten, for all life is from God and is eternal." (CHMR 1:210; see also En.,
Nov. 1978, pp. 44-45 for President Spencer W. Kimball's feelings on this issue.)

Commenting on the Word of Wisdom, President Ezra Taft Benson said: "In this revelation the Lord counsels us to use meat sparingly. I have often felt that the Lord is
further counseling us in this revelation against indiscriminately killing animals." (En., May 1983, p. 54.)

See also: Beasts; Flesh; Word of Wisdom (#2)

Manchester New York

On a recognition test, many Latter-day Saints would score well on the name of "Palmyra, Ontario County, New York" but would probably not do too well with
"Manchester, New York." Yet, it is in Manchester that the Prophet Joseph received his first heavenly manifestations. Located just west of Palmyra in the same county
of Ontario, the town of Manchester became the residence of the Smith family during Joseph's fourteenth year (JS-H 1:3; SLS, 24-25). Shortly thereafter, in a grove
adjacent to the family farm, celestial light burst through the abyss of spiritual darkness which had long encompassed the earth; revelatory rays illuminated the mind of a
young boy who communed personally with the Father and Son. Though no temple has been built upon its land, Manchester stands as a sacred spot where Deity once
visited. (JS-H 1:5-20.) During the next few years in which he resided at Manchester, the young Prophet was to receive visits from other heavenly messengers (JS-H
1:27-54; JD 15:185; 17:374; 21:161). From the bosom of the Hill Cumorah, located "convenient to the village of Manchester," Joseph received the sacred plates from
which the Book of Mormon was translated. It was in a wooded area adjacent to the Smith residence in Manchester that Joseph showed the plates to the Eight
Witnesses (HC 1:57). This town was one of the three centers of Church activity in New York during its first year of existence (D&C 24:3), and four sections of the
Doctrine and Covenants originated within its borders (D&C 2; 19; 22; 23).

See also: New York State

Manifestations of the Spirit

The Lord promised that those who believe will be visited by "manifestations of the Spirit" (D&C 5:16). According to scripture, it is the Holy Ghost "which manifesteth
all things which are expedient unto the children of men" (D&C 18:18). As a revelator, the Holy Ghost's presence is felt in the warm whispers, or burning spiritual
sensations, one feels deep within the soul.

The Spirit's purifying power also enables one to endure the presence of Deity (D&C 67:11-13; 76:118), for all who hearken to the promptings of the Spirit will come
to the Father (D&C 84:46-47).

The Prophet Joseph Smith noted that "the Lord cannot always be known by the thunder of His voice, by the display of His glory or by the manifestations of His
power" (HC 5:30-31). The Apostle Paul observed that "the things of God knoweth no man, except he has the Spirit of God" (JST, 1 Cor. 2:11; italics added).

Manifestations from the Spirit of God are directed to the spirit of man. Joseph Smith taught that "all things whatsoever God in his infinite wisdom has seen fit and proper
to reveal to us, while we are dwelling in mortality, in regard to our mortal bodies, are revealed to us in the abstract, and independent of affinity of this mortal tabernacle,
but are revealed to our spirits precisely as though we had no bodies at all; and those revelations which will save our spirits will save our bodies" (HC 6:313; italics
added).

See also: Holy Ghost; Revelation

Manifesto

The declaration ending the practice of plural marriage (OD-1) is popularly referred to as the Manifesto. It is identified as such in the 1981 edition of the Doctrine and
Covenants, which includes excerpts from three addresses on the subject by Wilford Woodruff. As shown in these excerpts, the Manifesto is the result of revelation
from God to his prophet, who said, "I wrote what the Lord told me to write."

See also: Law of Sarah; One Wife; Utah Commission

Man's Time

Man's time is reckoned according to the planet whereon he resides (D&C 130:4-5). Here on earth, 24 hours equal one day and 365 days equal one year. A year on
the planet Mercury is equal to 88 of our days, while Saturn's year is equal to 10,767 of our days, or 29 1/2 of our years.

This is still a diminutive figure, however, when one considers that God's residence, the celestial sphere Kolob, passes but one day's time at the same time our earth has
passed through one thousand years (Abr. 3:1-9; 2 Pet. 3:8).

Mansions      of My Father
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The Savior declared, "In my Father's house are many mansions" (D&C 98:18: John 14:2). The promise of a "crown" in those mansions is restricted to those who merit
eternal life because of their unwavering righteousness, being "faithful in all things" (D&C 20:14; 59:2; 66:12; 106:8; 124:5).
This is still a diminutive figure, however, when one considers that God's residence, the celestial sphere Kolob, passes but one day's time at the same time our earth has
passed through one thousand years (Abr. 3:1-9; 2 Pet. 3:8).

Mansions of My Father

The Savior declared, "In my Father's house are many mansions" (D&C 98:18: John 14:2). The promise of a "crown" in those mansions is restricted to those who merit
eternal life because of their unwavering righteousness, being "faithful in all things" (D&C 20:14; 59:2; 66:12; 106:8; 124:5).

The Prophet Joseph Smith announced, "There are mansions for those who obey a celestial law, and there are other mansions for those who come short of the law
every man in his own order" (TPJS, 366). Thus, the phrase "In my Father's house are many mansions" should be rendered "In my Father's kingdom are many
kingdoms" (TPJS, 366).

Latter-day revelation outlines the three major kingdoms (mansions) which God has prepared (D&C 76; 88). However, "the three kingdoms of widely differing glories
are severally organized on a plan of graduation. The Telestial kingdom comprises subdivisions; this also is the case ï¿½ with the Celestial; and, by analogy, we conclude
that a similar condition prevails in the Terrestrial. Thus the innumerable degrees of merit amongst mankind are provided for in an infinity of graded glories.ï¿½ We may
conclude that degrees and grades will ever characterize the kingdoms of our God." (AF, 409; D&C 76:98; 131:1.)

See also: Celestial; Crown of Righteousness; Glory; Telestial; Terrestrial

Mantle

The Lord has counseled to "clothe yourselves with the bond of charity, as with a mantle, which is the bond of perfectness and peace" (D&C 88:125). A mantle is a
robe or a cloak and the term is often used symbolically to express a covering that characterizes a trait or the authority which an individual possesses. For example,
when Elijah cast his mantle upon Elisha, this was symbolic of the authority being transferred from the one to the other (1 Kgs. 19:19). Elisha later used both the mantle
of cloth and the mantle of authority to perform miracles (2 Kgs. 2:13-14).

Manuscript 116 Lost Pages of

The 116 manuscript pages referred to in the prefaces of sections 3 and 10 represented the book of Lehi. Joseph Smith gave it this name in his preface to the first
edition of the Book of Mormon. This book was part of an abridged record the ancient prophet Mormon had placed in the safekeeping of his son, Moroni (Words of
Mormon; Morm. 6:6). Moroni, in turn, gave the sacred record into the hands of a young prophet who translated the writings and published them as the Book of
Mormon. The book of Lehi is not contained in this sacred volume and its loss is explained by Joseph Smith in the following words:

"Some time after Mr. [Martin] Harris had begun to write for me, he began to importune me to give him liberty to carry the writings home and show them; and desired of
me that I would inquire of the Lord, through the Urim and Thummim, if he might not do so. I did inquire and the answer was that he must not. However, he was not
satisfied with this answer, and desired that I should inquire again. I did so and the answer was as before. Still he could not be contented, but insisted that I should
inquire once more. After much solicitation, I again inquired of the Lord, and permission was granted him to have the writings on certain conditions; which were that he
show them only to his brother Preserved Harris, his own wife, his father and his mother, and a Mrs. Cobb, a sister to his wife. In accordance with this last answer, I
required of him that he should bind himself in a covenant to me in the most solemn manner that he would not do otherwise than had been directed. He did so. He bound
himself as I required of him, took the writings, and went his way. Notwithstanding, however, the great restrictions which he had been laid under, and the solemnity of
the covenant which he had made with me, he did show them to others, and by strategem they got them away from him, and they have never been recovered." (HC
1:21.)

In the preface of the first edition of the Book of Mormon, the Prophet Joseph added the following information: "As many false reports have been circulated respecting
the following work, and also many unlawful measures taken by evil designing persons to destroy me, and also the work, I would inform you that I translated, by the gift
and power of God, and caused to be written, one hundred and sixteen pages, the which I took from the Book of Lehi, which was an account abridged from the plates
of Lehi, by the hand of Mormon; which said account, some person or persons have stolen and kept from me, notwithstanding my utmost exertions to recover it again-
and being commanded of the Lord that I should not translate the same over again, for Satan had put it into their hearts to tempt the Lord their God, by altering the
words, that they did read contrary from that which I translated and caused to be written: and if I should bring forth the same words again, or, in other words, if I should
translate the same over again, they would publish that which they had stolen, and Satan would stir up the hearts of this generation, that they might not receive this
work" (see D&C 10:10-46).

The chronological period covered by the book of Lehi is covered in the first six books of our present edition of the Book of Mormon. These writings were taken from
the plates known as the "small plates," while the lost manuscript was taken from the "large plates" of Nephi (see 1 Ne. 9; Words of Mormon).

See also: Book of Mormon; Harris, Martin; Plates of Nephi; Wicked Man, A

Marks William

In July 1838, William Marks was called to preside in Far West, Missouri, and promised that if he proved "faithful over a few things ï¿½ he shall be a ruler over
many" (D&C 117:10). In a previous revelation to the Prophet Joseph, Marks had been portrayed as a great man whom the Lord would raise up "for a blessing unto
many people" (Jenson 1:284).

Although he commenced in the course outlined for him by the Lord, presiding over the Nauvoo Stake from 1839 until 1844, Marks lost his grip on the "iron rod" and
wandered along "forbidden paths" (see 1 Ne. 8:19-28). Following the martyrdoms of Joseph and Hyrum Smith, Marks initially supported the claims of Sidney Rigdon
to the Presidency of the Church. Consequently, the Saints rejected Marks as their stake president in October 1844.

He appeared to experience a change of heart, for on December 9, 1844, he published the following notice in the Times and Seasons: "After mature and candid
deliberation, I am fully and satisfactorily convinced that Mr. Sidney Rigdon's claims to the Presidency of The Church of Jesus Christ of Latter-day Saints are not found
in truth. I have been deceived by his specious pretenses and now feel to warn every one over whom I may have any influence to beware of him, and his pretended
visions and revelations. The Twelve are the proper persons to lead the Church."

Unfortunately, those "forbidden paths" beckoned him once more, and he was excommunicated. He later affiliated with the apostate cults of James J. Strang, in which
Marks served in the first presidency; in the organizations of Charles B. Thompson and John E. Page, both apostates; and, finally, Marks helped "ordain" Joseph Smith,
III, as president of what is now the Reorganized Church, later becoming a counselor in that organization's first presidency. (DS 1:253.)
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Marriage

See: Marriage of the Lamb; New and Everlasting Covenant of Marriage; Plural Marriage
Unfortunately, those "forbidden paths" beckoned him once more, and he was excommunicated. He later affiliated with the apostate cults of James J. Strang, in which
Marks served in the first presidency; in the organizations of Charles B. Thompson and John E. Page, both apostates; and, finally, Marks helped "ordain" Joseph Smith,
III, as president of what is now the Reorganized Church, later becoming a counselor in that organization's first presidency. (DS 1:253.)

Marriage

See: Marriage of the Lamb; New and Everlasting Covenant of Marriage; Plural Marriage

Marriage of the Lamb

The "Lamb" spoken of in the scriptures is Christ (D&C 76:85; John 1:29, 36). The following explanation has been rendered regarding the "marriage supper of the
lamb" (D&C 58:6-11; 65:3). "In this dispensation the Bridegroom, who is the Lamb of God, shall come to claim his bride, which is the Church composed of the faithful
saints who have watched for his return. As he taught in the parable of the marriage of the king's son, the great marriage supper of the Lamb shall then be celebrated.
(Matt. 22:1-14.)" (MD, 469.)

"The elders of Israel are now issuing the invitations to the marriage supper of the Lord; those who believe and obey the gospel thereby accept the invitation and shall sit
in due course with the King's Son at the marriage feast" (DNTC 3:563-64). "Many are called to the marriage supper of the Lamb, to the Church and kingdom of God
on earth, but few are chosen for salvation in the kingdom of God in heaven, because they do not keep the commandments" (DNTC 1:599).

The Prophet Joseph penned this inspired phrase: "For many are called, but few chosen; wherefore all do not have on the wedding garment" (JST, Matt. 22:14; italics
added). The Old Testament speaks of the plight of those who do not possess this garment: "The day of the Lord is at hand.ï¿½ And it shall come to pass ï¿½ that I will
punish ï¿½ all such as are clothed with strange apparel." (Zeph. 1:7-8; italics added.)

John the Revelator added this witness: "The marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in
fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me.ï¿½ Blessed are they which are called unto the marriage supper of the
Lamb." (Rev. 19:7-9.)

See also: Lamb; Jesus Christ

Marrow

The word marrow is found six times in the Doctrine and Covenants and refers to the soft substance that fills bone cavities but is often used to represent vitality and
strength (D&C 6:2; 11:2; 12:2; 14:2; 33:1; see also Heb. 4:12). Those who keep the Word of Wisdom are promised that they "shall receive health in their navel and
marrow to their bones" (D&C 89:18).

See also: Health in Their Navel; Word of Wisdom

Marsh Thomas B.

Thomas B. Marsh is mentioned in several revelations in the Doctrine and Covenants (D&C 31; 52:22: 56:5; 75:31: 112). Marsh was very prominent in the early affairs
of the Church and had the distinction of being called as the first President of the Quorum of the Twelve Apostles. Prior to joining the Church in 1830, he was described
as one upon whom "the spirit of prophecy ï¿½ rested ï¿½ in some degree." He became acquainted with the Church through a newspaper description of the "golden
Bible." He journeyed to Palmyra, arriving just in time to see the first sixteen pages of the Book of Mormon come off the printing press. He secured a copy of this, in
which both he and his wife expressed their belief. (Jenson 1:79.)

His ordination as an Apostle on April 26, 1835, placed him constantly in the ministry. He experienced the persecution in Missouri and at one point spoke so movingly
on the suffering of the Saints that even his tormentors shed tears. However, in the fall of 1838, disaffection settled into his life and he took offense at "a trivial matter,"
which led him to publish false accusations against the Saints (HC 3:166-67; see also JD 3:283-84). George A. Smith later stated that this affidavit was responsible for
the "extermination order" signed against the Mormons by the governor of Missouri, Lilburn W. Boggs (JD 3:284).

He was excommunicated March 17, 1839. He rejoined the Church in July 1857, and spoke the following words at a Sunday service in Salt Lake City, on September
6, 1857: "Many have said to me, 'How is it that a man like you, who understood so much of the revelations of God as recorded in the Book of Doctrine and
Covenants, should fall away?' I told them not to feel too secure, but to take heed lest they also should fall; for I had no scruples in my mind as to the possibility of men
falling away.

"I can say, in reference to the Quorum of the Twelve, to which I belonged, that I did not consider myself a whit behind any of them, and I suppose that others had the
same opinion: but, let no one feel too secure; for, before you think of it, your steps will slide. You will not then think nor feel for a moment as you did before you lost
the Spirit of Christ; for when men apostatize, they are left to grovel in the dark.ï¿½

"I have frequently wanted to know how my apostasy began, and I have come to the conclusion that I must have lost the Spirit of the Lord out of my heart.

"The next question is, 'How and when did you lose the Spirit?' I became jealous of the Prophet, and then I saw double, and overlooked everything that was right, and
spent all my time in looking for the evil; and then, when the Devil began to lead me, it was easy for the carnal mind to rise up, which is anger, jealousy, and wrath. I
could feel it within me; I felt angry and wrathful; and the Spirit of the Lord being gone, as 'the Scriptures say, I was blinded, and I thought I saw a beam in brother
Joseph's eye, but it was nothing but a mote, and my own eye was filled with the beam." (JD 5:206-7.)

Marsh died in January 1866 at Ogden, Utah.

See also: Thomas

Martyrdom

Section 135 is an account of the martyrdom of two of God's noble sons, Joseph and Hyrum Smith. "In the gospel sense, martyrdom is the voluntary acceptance of
death at the hands of wicked men rather than to forsake Christ and his holy gospel. It is the supreme earthly sacrifice in which a man certifies to his absolute faith and to
the desires for righteousness and for eternal life which are in his heart." (MD, 426.)

Andrew   Jenson
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the mission field; and (3) those who died of deprivation inflicted by mobocracy. (CR, Oct. 1925, p. 54.) Martyrdom is a supreme sacrifice, the complete consecration
of oneself to the Lord.
Section 135 is an account of the martyrdom of two of God's noble sons, Joseph and Hyrum Smith. "In the gospel sense, martyrdom is the voluntary acceptance of
death at the hands of wicked men rather than to forsake Christ and his holy gospel. It is the supreme earthly sacrifice in which a man certifies to his absolute faith and to
the desires for righteousness and for eternal life which are in his heart." (MD, 426.)

Andrew Jenson cited three categories of martyrs: (1) those who are put to death violently, such as the Smith brothers and David W. Patten; (2) those who have died in
the mission field; and (3) those who died of deprivation inflicted by mobocracy. (CR, Oct. 1925, p. 54.) Martyrdom is a supreme sacrifice, the complete consecration
of oneself to the Lord.

The selfless sacrifice of one's life is, perhaps, merely symbolic of a lifetime of selfless service and complete commitment to the cause of Christ and Kingdom. In the
words of Elder Robert D. Hales, "It is not in death or in one event that we give our lives, but in every day as we are asked to do it." (En., May 1975, p. 44.)

See also: Broad; Carthage; Carthage Jail; Escutcheon; Harris, George W.; Illinois; Innocent Blood; Murdered in Cold Blood; Sealed His Mission with His Blood;
Smith, Hyrum; Smith, Joseph; Warsaw, Illinois

Marvelous Work

A half dozen times in the Doctrine and Covenants the Lord speaks of a "marvelous" or a "great and marvelous work and a wonder" (D&C 4:1; 6:1; 11:1: 12: 1; 14:1:
18:44). President Joseph Fielding Smith provided the following commentary: "More than seven hundred years before the birth of Jesus Christ the Lord spoke through
Isaiah of the coming forth of the Book of Mormon and the restoration of the Gospel. Isaiah, by prophecy, spoke of the restoration of the new and everlasting covenant,
and the Lord performing a 'marvelous work and a wonder,' which should cause 'the wisdom of their wise men' to perish, and 'the understanding of their prudent men' to
be hid.ï¿½ This marvelous work is the restoration of the Church and the Gospel with all the power and authority, keys and blessings which pertain to this great work for
the salvation of the children of men." (CHMR 1:35: italics added; Isa. 29:11-14; 2 Ne. 27:6-26.)

See also: Restoration, The; Restoration of All Things; Restoration of the Priesthood

Massachusetts

The state of Massachusetts is one of eight states of the Union in which revelations have been received and recorded in the Doctrine and Covenants. The Prophet
Joseph Smith received a revelation in Salem, Massachusetts, on August 6, 1836 (D&C 111). Massachusetts was one of the original thirteen colonies that banded
together in 1776 to declare their independence from the British empire and form the United States of America. It is of interest that Massachusetts was founded in part
by men who were seeking freedom of religious expression.

See also: Northern States; Salem, Massachusetts

Matthew

The Gospel of Matthew is referred to once in the Doctrine and Covenants (D&C 128:10). The Prophet Joseph quoted the words of the Savior regarding the rock of
revelation and the sealing powers which the president of Christ's church possesses (Matt. 16:18-19). Matthew, also known as Levi, son of Alphaeus, was called as
one of the Twelve Apostles to serve in the earthly ministry of the Savior (Mark 2: 14; Matt. 9:9; 10:2-3).

Prior to his call he had been a tax collector. "His Gospel was written for the use of Jewish converts in Palestine. It is full of quotations from the [Old Testament]. His
chief object is to show that Jesus is the Messiah of whom the prophets spoke. He also emphasizes the truth that Jesus is the King and Judge of men.ï¿½ A tradition of
the Western Church asserts that he died a martyr's death." (BD, 102.)

Mcilwaine's Bend Missouri

In the Prophet's history, he states that he and ten elders left Independence, Missouri, on August 9, 1831, to return to Kirtland, Ohio (HC 1:202-3). They traveled by
canoe down the Missouri River. On their third day of travel, they experienced "many of the dangers so common upon the western waters." While camping on the bank
of the river at a place called McIlwaine's Bend, W.W. Phelps "in open vision by daylight, saw the destroyer in his most horrible power, ride upon the face of the
waters; others heard the noise, but saw not the vision." The following morning, after supplicating the Lord, Joseph received the revelation found in section 61.

The geographical location of McIlwaine's Bend can be seen on "The Missouri-Illinois Area" map found on page 297 of editions of the Doctrine and Covenants
published since 1981.

See also: Missouri

Mclellin William E.

One of the sad stories of early Church history is that of William E. McLellin (occasionally spelled M'Lellin). In October 1831, section 66 was directed to him
personally wherein he was promised by the Savior that if he proved faithful he would "have a crown of eternal life at the right hand of my Father" (D&C 66:12). Just a
month later, however, the first intimations of rebellion were displayed by him when he joined with those who criticized the language of some revelations received by the
Prophet Joseph. The Lord challenged them to "appoint him that is the most wise among you" to try to write a revelation that was as good as "the least that is among"
those that comprised the Book of Commandments (D&C 67:6).

Of this event, the Prophet wrote that McLellin, "as the wisest man in his own estimation, having more learning than sense, endeavored to write a commandment like
unto one of the least of the Lord's, but failed.ï¿½ All present that witnessed this vain attempt of a man to imitate the language of Jesus Christ, renewed their faith in the
fulness of the gospel, and in the truth of the commandments and revelations which the Lord had given to the Church through my instrumentality." (Jenson 1:82: italics
added.) Again in January 1832, the Lord had to chasten him "for the murmurings of his heart," but forgave him and sent him forth in the ministry (D&C 75:6-8). Two
years later, the Lord again publicly reprimanded McLellin (D&C 90:35).

That this man had potential for doing good is illustrated in the service he did render. He served on the high council in Clay County, Missouri; was chosen an "assistant
teacher" in the School of the Elders in Kirtland; and was finally called in February 1835 as one of the original Twelve Apostles of this dispensation. Though he rendered
some valuable service, eventually the spirit of faultfinding entered into his heart once more, and on May 11, 1838, he was excommunicated from the Church for his lack
of confidence in the presidency of the Church, his lack of praying, and "sinful lusts." The cancer of contention continued to spread throughout his system, dispelling any
semblance of spirituality. He participated in the mobbing of the Saints in Missouri and once even sought to personally harm the Prophet: "While Joseph was in prison at
Richmond, Mo., Mr. McLellin, who was a large and active man, went to the sheriff and asked for the privilege of flogging the Prophet; permission was granted, on
condition
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             (c)Joseph would Infobase
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                                                 made McLellin's earnest request known to Joseph, who consented to fight, if his irons were taken off. McLellin then
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refused to fight, unless he could have a club, to which Joseph was perfectly willing; but the sheriff would not allow them to fight on such unequal terms." (Jenson 1:83.)

The tragedy of William E. McLellin's demise illustrates one of the "keys" which the Prophet Joseph gave to the Church: "That man who rises up to condemn others,
some valuable service, eventually the spirit of faultfinding entered into his heart once more, and on May 11, 1838, he was excommunicated from the Church for his lack
of confidence in the presidency of the Church, his lack of praying, and "sinful lusts." The cancer of contention continued to spread throughout his system, dispelling any
semblance of spirituality. He participated in the mobbing of the Saints in Missouri and once even sought to personally harm the Prophet: "While Joseph was in prison at
Richmond, Mo., Mr. McLellin, who was a large and active man, went to the sheriff and asked for the privilege of flogging the Prophet; permission was granted, on
condition that Joseph would fight. The sheriff made McLellin's earnest request known to Joseph, who consented to fight, if his irons were taken off. McLellin then
refused to fight, unless he could have a club, to which Joseph was perfectly willing; but the sheriff would not allow them to fight on such unequal terms." (Jenson 1:83.)

The tragedy of William E. McLellin's demise illustrates one of the "keys" which the Prophet Joseph gave to the Church: "That man who rises up to condemn others,
finding fault with the Church, saying that they are out of the way, while he himself is righteous, then know assuredly, that that man is in the high road to apostasy; and if
he does not repent, will apostatize, as God lives" (TPJS, 156-57). Thus having removed the promised "crown," McLellin died devoid of his promised inheritance on
April 24, 1883, at Independence, Missouri.

See also: Those Who Have Fallen

Measure of Its Creation

The Lord speaks of the earth filling the "measure of its creation" (D&C 88:19, 25). Similarly, he has spoken of its answering "the end of its creation" (D&C 49:16). For
what purpose was the earth created? To the end that it might serve as a place whereon God's children may dwell and prove themselves (see Abr. 3:22-26).

The earth fulfills the measure of its creation not only as a home and testing ground for mankind but also as a place of habitation for all creations which God has
designated should inhabit and give life and beauty to this planet.

The ultimate measure of the earth's creation is to become a celestialized orb on which glorified, sanctified, and celestialized sons and daughters of God will dwell in
future eternities (see D&C 77:12; 88:17, 20).

See also: Measure of Man

Measure of Man

The phrase measure of man appears only in Doctrine and Covenants 49:17 and relates to the sacred command of man and woman to "be fruitful, and multiply, and
replenish the earth" (Gen. 1:27-28; Moses 2:28).

There are a designated number (measure) of God's spirit children who are assigned to inhabit the earth. President Joseph Fielding Smith said: "The people who inhabit
this earth were all living in the spirit life before they came to this earth. The Lord informs us that this earth was designed, before its foundations were formed, for the
abode of the spirits who kept their first estate, and all such must come here and receive their tabernacles of flesh and bones, and this is according to the number, or
measure of man according to his creation before the world was." (CHMR 1:209.)

See also: Measure of Its Creation

Meat

The word meat normally refers to the flesh of creatures created by God for food (D&C 49:18; 1 Ne. 17:2) but can also refer to food in general (D&C 51:13; 3 Ne.
13:25). The word can also be symbolic of something with more substance, i.e., a more advanced teaching, principle, or concept (D&C 19:22). Just as the ingestion of
physical meat requires an advanced digestive system, so the ingestion of spiritual or intellectual meat requires proper preparation (see 1 Cor. 3:2).

See also: Milk

Mediator

Jesus Christ is "the mediator of the new covenant who wrought out [the] perfect atonement through the shedding of his own blood" (D&C 76:69; 107:19; Heb. 12:24).
"As Moses was the mediator of the old covenant or testament, so Jesus is the Mediator of the new covenant or testament.ï¿½ 'Our Lord's mission was to bring to pass
"the great mediation of all men," meaning that in his capacity as Mediator he had power to intervene between God and man and effect a reconciliation. This mediation
or reconciliation was affected through his atoning sacrifice, a sacrifice by means of which sinful men-by the proper use of agency-can wash away their guilt and place
themselves in harmony with God. Men "are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to
the captivity and power of the devil." (2 Ne. 2:27.)'" (DNTC 3:78.)

The Apostle Paul reminds us that "there is one mediator between God and men, the man Christ Jesus" (1 Tim. 2:5).

See also: Jesus Christ

Meek

Reiterating a previously announced decree, the Lord stated that the "meek" shall inherit the earth (D&C 88:17). This principle had been spoken of in sermons on both
the eastern and western hemispheres (Matt. 5:5; 3 Ne. 12:5). Elder Alvin R. Dyer once stated that "meekness is a condition of voluntary humility" (CR, Oct. 1970, p.
151).

Some years prior to this, Elder Orson Pratt proclaimed: "The law of meekness includes all the laws of the Gospel, with its ordinances and blessings, Priesthood and
powers, through obedience to which mankind become justified, sanctified, purified, and glorified. Such are the meek of the earth." (JD 1:332.)

Thus, those who are obedient and humble, who do all that is required of them, are the meek who will inherit the celestialized earth (JD 17:117).

Meet

According to Webster, an older usage of the word meet is to signify that which is suitable, acceptable, appropriate, proper, or fit. By substituting these words for the
word meet as it appears in the Doctrine and Covenants, one gains a better understanding of the intended meaning.

In the following
 Copyright       examples from
            (c) 2005-2009,        the Doctrine
                              Infobase Media and   Covenants, meet has been replaced to illustrate this point: "it is [appropriate for] you to know" (D&C
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                                                                                                                                                                          not
[appropriate] that the things which belong to the children of the kingdom should be given to them that are not worthy" (D&C 41:6); "it is [proper] that ï¿½ Joseph ï¿½
should have a house" (D&C 41:7); "it is [acceptable] that ï¿½ Sidney ï¿½ should live as seemeth him good" (D&C 41:8); "it is not [suitable or necessary] that I should
command in all things" (D&C 58:26); "it is not [proper] that my servants ï¿½ should sell their store" (D&C 64:26); "bring forth fruit [suitable] for their Father's
According to Webster, an older usage of the word meet is to signify that which is suitable, acceptable, appropriate, proper, or fit. By substituting these words for the
word meet as it appears in the Doctrine and Covenants, one gains a better understanding of the intended meaning.

In the following examples from the Doctrine and Covenants, meet has been replaced to illustrate this point: "it is [appropriate for] you to know" (D&C 19:8); "it is not
[appropriate] that the things which belong to the children of the kingdom should be given to them that are not worthy" (D&C 41:6); "it is [proper] that ï¿½ Joseph ï¿½
should have a house" (D&C 41:7); "it is [acceptable] that ï¿½ Sidney ï¿½ should live as seemeth him good" (D&C 41:8); "it is not [suitable or necessary] that I should
command in all things" (D&C 58:26); "it is not [proper] that my servants ï¿½ should sell their store" (D&C 64:26); "bring forth fruit [suitable] for their Father's
kingdom" (D&C 84:58); "he is not [fit] for a kingdom of glory" (D&C 88:24); "it is not good, neither [acceptable] in the sight of your Father" (D&C 89:5); "it is
[suitable] in mine eyes that she should go" (D&C 90:30).

Melchizedek

The Lord informs us that "Melchizedek was such a great high priest," that the priesthood of God was named in his honor (D&C 107:1-4). The Old Testament mentions
his name only twice (Gen. 14:28; Psalm 110:4), and Paul's epistle to the Hebrews makes some additional references to him or the order of the priesthood which bears
his name (Heb. 5-7).

To the Prophet Joseph Smith goes the credit for obtaining additional information on this great high priest. We are informed that "Melchizedek was a man of faith, who
wrought righteousness; and when a child he feared God, and stopped the mouths of lions, and quenched the violence of fire" (JST, Gen. 14:26). He was a king over the
land of Salem, and was a man of such "mighty faith" that he brought a people who "had all gone astray" and "were full of all manner of wickedness" to such a state of
repentance that the whole city was taken up to heaven (Alma 13:17-18; JST, Gen. 14:33-34). Therefore, he earned the title "prince of peace." Paul renders this title as
"King of peace," or "King of righteousness" (Heb. 7:2).

It was from Melchizedek that Abraham received his priesthood and to whom he paid his tithes (TPJS, 322-23; Gen. 14:20; Alma 13:15). A fitting tribute to
Melchizedek is rendered by the ancient prophet Alma, who said: "Now, there were many before him, and also there were many afterwards, but none were
greater" (Alma 13:19).

See also: Melchizedek Priesthood

Melchizedek Priesthood

In the Doctrine and Covenants, God's priesthood is referred to as the Melchizedek Priesthood (D&C 68; 84; 107), the "greater priesthood" (D&C 84:19), the
"priesthood which is after the holiest order of God" (D&C 84:18), the "high priesthood" (D&C 84:29), and the "Holy Priesthood, after the Order of the Son of
God" (D&C 107:3). The Prophet Joseph Smith gives the following explanation of Priesthood: "There are two Priesthoods spoken of in the Scriptures, viz., the
Melchizedek and the Aaronic or Levitical. Although there are two Priesthoods, yet the Melchizedek the earth; and is the channel through which all knowledge, doctrine,
the plan of salvation and every important matter is revealed from heaven.

"Its institution was prior to 'the foundation of this earth' ï¿½ and is the highest and holiest Priesthood, and is after the order of the Son of God, and all other Priesthoods
are only parts, ramifications, powers and blessings belonging to the same, and are held, controlled, and directed by it. It is the channel through which the Almighty
commenced revealing His glory at the beginning of the creation of this earth, and through which He has continued to reveal Himself to the children of men to the present
time, and through which He will make known His purposes to the end of time." (TPJS, 166-67.)

In a further discourse on priesthood, Joseph stated that "those holding the fulness of the Melchizedek Priesthood are kings and priests of the Most High God, holding
the keys of power and blessings. In fact, that Priesthood is a perfect law of theocracy, and stands as God to give laws to the people administering endless lives to the
sons and daughters of Adam." (TPJS, 322.)

The Melchizedek Priesthood is "without father, without mother.ï¿½ having neither beginning of days, nor end of life," for it is eternal, having coexisted with God forever
(JST, Heb. 7:3). It is bestowed by right of God upon his worthy sons rather than being an inherited right with "descent from father and mother" (TPJS, 323).

The various administrative callings within the Melchizedek Priesthood include the offices of elder (D&C 107:89), seventy (D&C 107:90), high priest (D&C 68:19),
patriarch or evangelist (D&C 107:39), and Apostle (D&C 20:38).

Regarding offices in the Melchizedek Priesthood, the words of President Joseph F. Smith are worth remembering: "There is no office growing out of this Priesthood
that is or can be greater then the Priesthood itself. It is from the Priesthood that the office derives its authority and power. No office gives authority to the Priesthood.
No office adds to the power of the Priesthood." (GD, 148.) He further stated that "every man holding the Holy Melchizedek Priesthood may act in any capacity and do
all things that such Priesthood holds, provided he is called upon by proper authority to so officiate" (GD, 175).

See also: First Priesthood; Holy Priesthood After the Order of the Son of God; Order of Melchizedek; Order of the Only Begotten Son; Order of the Priesthood;
Priesthood; Sons of Aaron; Sons of Moses

Memorial

The Lord told Thomas B. Marsh that his alms had "come up as a memorial before me" (D&C 112:1). Memorial, in this sense, means a reminder or evidence of
Marsh's good deeds.

See also: Marsh, Thomas B.; Memorials for Your Sacrifices

Memorials for Your Sacrifices

The Lord revealed that one of the purposes for a future temple was for "your memorials for your sacrifices by the sons of Levi" (D&C 124:39). "The Hebrew word
translated as memorial in our Old Testament (cf. Lev. 2:2, 9, 16; 5:12; 6:8; Num. 5:26) is that part of the meal offering which is burnt" (DCC, 654).

The following explanation was issued by Joseph Smith: "It is a very prevalent opinion that the sacrifices which were offered were entirely consumed. This was not the
case; if you read Leviticus, second chap., second and third verses, you will observe that the priests took a part as a memorial and offered it up before the Lord, while
the remainder was kept for the maintenance of the priests; so that the offerings and sacrifices are not all consumed upon the altar-but the blood is sprinkled, and the fat
and certain other portions are consumed.
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"These sacrifices, as well as every ordinance belonging to the Priesthood, will, when the Temple of the Lord shall be built, and the sons of Levi be purified, be fully
restored and attended to in all their powers, ramifications, and blessings." (HC 4:211; italics added.)
case; if you read Leviticus, second chap., second and third verses, you will observe that the priests took a part as a memorial and offered it up before the Lord, while
the remainder was kept for the maintenance of the priests; so that the offerings and sacrifices are not all consumed upon the altar-but the blood is sprinkled, and the fat
and certain other portions are consumed.

"These sacrifices, as well as every ordinance belonging to the Priesthood, will, when the Temple of the Lord shall be built, and the sons of Levi be purified, be fully
restored and attended to in all their powers, ramifications, and blessings." (HC 4:211; italics added.)

See also: Offering unto the Lord in Righteousness; Sacrifice; Sons of Levi

Mercy

In order to satisfy the demands of justice, which require a penalty from all who have broken the laws of God, mercy must intervene. "And, by eternal law," said Elder
Boyd K. Packer, "mercy cannot be extended save there be one who is both willing and able to assume our debt and pay the price and arrange the terms for our
redemption" (CR, Apr. 1977, p. 80; Alma 42:15).

The One who was both willing, able, and chosen to extend such mercy was the Lord Jesus Christ. In a revelatory proclamation issued in 1830, he said: "Listen to the
voice of Jesus Christ, your Redeemer, the Great I Am, whose arm of mercy hath atoned for your sins" (D&C 29:1; italics added). The arm of mercy is symbolic of the
power of mercy which Christ offers to mankind. However, the mercy of the Savior's atonement "claimeth [only] the penitent" (Alma 42:23). The law of mercy "consists
in our Lord's forbearance, on certain specified conditions, from imposing punishments that, except for his grace and goodness, would be the just reward of man" (MD,
483).

President Spencer W. Kimball declared: "Many have greatly misunderstood the place of mercy in the forgiveness program. Its role is not to give great blessings without
effort." (MF, 358.) The Lord warned that all who will not repent must pay the price which justice demands (D&C 19:15-20), for mercy cannot rob justice (Alma
42:13-26).

The Prophet Joseph Smith added this thought: "There is never a time when the spirit is too old to approach God. All are within the reach of pardoning mercy, who have
not committed the unpardonable sin." (TPJS, 191.) "Sow to yourselves in righteousness, reap in mercy," proclaimed the prophet Hosea (Hosea 10:12).

See also: Atonement; Justice

Meridian of Time

The distinctive phrase meridian of time is found only in the Doctrine and Covenants (D&C 20:26; 39:3) and the Pearl of Great Price (Moses 5:57; 6:57, 62; 7:46) and
refers to the time period in which our Savior lived upon the earth.

President Joseph Fielding Smith said: "This means that it was about half way from the beginning of 'time' to the end of 'time.' Anyone who desires can figure it for
himself that our Lord came about 4,000 years from the time of the fall. The millennium is to come some time following the 2,000 years after his coming. Then there is to
be the millennium for 1,000 years, and following that a 'little season,' the length of which is not revealed, but which may bring 'time' to its end about 8,000 years from
the beginning." (DS 1:81.)

Messenger of Salvation

The only place in holy writ where the title "messenger of salvation" occurs is in the Doctrine and Covenants (D&C 93:8). It is, of course, one of the many titles applied
to Jesus Christ and is descriptive of his message and mission of salvation. A messenger is one who bears a message or does an errand. Christ both bore the message of
salvation and performed the acts whereby mankind can reap the rewards thereof.

See also: Jesus Christ

Messiah

The term Messiah (D&C 19:27) comes from the Hebrew and means Anointed One. In the New Testament the Apostle John equates Messiah with Christ (John 1:41;
4:25). When one testifies that Jesus is the Christ, therefore, record is born of the Messianic mission which he has fulfilled and which he will continue to fulfill. Jesus
himself bore such a record when speaking to the woman at the well in Samaria: "I who speak unto thee am the Messias" (JST, John 4:28).

The term Messias is the Greek equivalent of the Hebrew Messiah. This term, as a title or office of Jesus, is used liberally throughout the Book of Mormon;
appropriately so, inasmuch as this sacred volume's major message is to convince both Jew and Gentile that Jesus is the Christ (see Title Page; 1 Ne. 6:4; Morm. 3:20-
22).

An ancient Book of Mormon prophet defined Messiah as the anointed "Savior of the world" (1 Ne. 10:4).

See also: Jesus Christ

Mete

There are two occasions in the Doctrine and Covenants where the term mete is used. Those who go forth in the ministry are promised divine guidance in that which
they shall mete (allot) to every man (D&C 84:85). God will mete out (allot or assign a measure of) just recompense to those who oppress his Saints (D&C 127:3).

Methuselah

The name of Methuselah rings a bell of familiarity among most people, for he is reported to have been the oldest man who ever lived. His years are numbered at 969,
seven years longer than his grandfather, Jared (Gen. 5:20-27; Moses 8:7). His name appears in the Doctrine and Covenants in connection with the great revelation on
priesthood, received March 28, 1835 (D&C 107:50-53).

Methuselah was one hundred years of age when "he was ordained under the hand of Adam," and he in turn ordained Noah when the latter was only ten years old. The
Pearl of Great Price informs us that Methuselah was not taken to heaven along with Enoch and his people in order that "Noah should be of the fruit of his loins" and
"that from his loins should spring all the kingdoms of the earth" (Moses 8:2-3).
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Noah was the son of Lamech, who was the son of Methuselah (Gen. 5:25-29; Moses 8:7-9).

Michael
Methuselah was one hundred years of age when "he was ordained under the hand of Adam," and he in turn ordained Noah when the latter was only ten years old. The
Pearl of Great Price informs us that Methuselah was not taken to heaven along with Enoch and his people in order that "Noah should be of the fruit of his loins" and
"that from his loins should spring all the kingdoms of the earth" (Moses 8:2-3).

Noah was the son of Lamech, who was the son of Methuselah (Gen. 5:25-29; Moses 8:7-9).

Michael

Michael is the noble pre-earthly spirit who came to earth to become the "father of all flesh" and is known in the annals of history as Adam-the first mortal man to walk
this planet (HC 4:207-8; Moses 1:34; 3:7; Abr. 1:3; 1 Ne. 5:ll; D&C 27:11). His name means "Who is as God" (SS, 136).

In pre-earth life, Michael stood as the archangel, or the prince who presided over all other angels (D&C 27:11), but always under the direction of the Father and the
Son (D&C 107:54; HC 4:208). Under their direction, he helped to organize this earth (JD 1:51).

He successfully led the armies of the Lord in battle against the forces of evil in our pre-earth experience (Rev. 12:7-9) and shall be called upon to perform the same role
in the great and last battle with the devil and all who dwell in his demented domain (D&C 88:110-15).

See also: Adam; Ancient of Days; Archangel; Dispensation of the Fulness of Times; Father of All; Keys of Salvation; Seventh Angel

Michigan

Although the state of Michigan is not directly mentioned in the Doctrine and Covenants, one of her cities is. An 1831 revelation instructed several missionaries to
journey to Detroit (D&C 52:8). At this time Michigan was a territory and did not become the twenty-sixth state of the Union until 1837, about the time that the Saints
fled from the adjoining state of Ohio. According to the Encyclopedia Britannica, "the state's name is derived from a Chippewa Indian word meaning, approximately,
'large lake'" (15th ed., 12:104).

See also: Detroit, Michigan; Northern States

Mighty God of Jacob

The title "Mighty God of Jacob" appears but once in latter-day scripture, that being in the dedicatory prayer of the Kirtland Temple (D&C 109:68). The title applies to
Jehovah, God of the Old Testament, who is Jesus Christ. The term "God of Jacob" (1 Ne. 19:10; Alma 29:11; 3 Ne. 4:30; Morm. 9:11), "Mighty One of Jacob" (1
Ne. 21:26; 2 Ne. 6:18), "Holy One of Jacob" (2 Ne. 27:34), and "Mighty One of Israel" (D&C 36:1; 1 Ne. 22:12) are variations of the title and appear elsewhere.
Jacob, or Israel, was the father of the twelve tribes bearing his name and who were called upon to worship the true and living God, the Mighty Jehovah.

See also: Israel's God; Jesus Christ

Mighty One of Israel

See: Israel's God; Mighty God of Jacob

Miles Daniel

The name of Daniel Miles appears but once in the Doctrine and Covenants, when he is mentioned as one of the Seven Presidents of the Seventies (D&C 124:138). He
was called to this position on April 6, 1837. He suffered the persecution heaped upon the Saints in Missouri and was one of the first settlers at the site later known as
Nauvoo, Illinois. Not much is known of his life or service. "Elder Miles died as a faithful member of the Church in the early part of 1845" and was described as "a man
of good faith, constant in his attendance at the meetings of the council, until the time of his death, which occurred at quite an advanced stage of his life" (Jenson 1:192).

Milk

The word milk appears twice in the Doctrine and Covenants, both times in a symbolic sense. In reference to gospel concepts, the Lord declared that milk must be
dispensed before meat (D&C 19:22). In other words, one must digest the basic, elementary principles of the gospel before attempting to swallow the meatier matters
(see 1 Cor. 3:2; Heb 5:12). The reference to a "land flowing with milk and honey" (D&C 38:18) is symbolic of a land of great abundance.

See also: Land Flowing with Milk and Honey; Meat

Millennium

One of the most anxiously awaited ages of this planet earth is that thousand-year period known as the great Millennium. Interestingly enough, this word is unique in all
of scripture to the Doctrine and Covenants, where it appears in two sections, plus the preface of section 29 (D&C 43:30; 130:16). The synonymous term thousand
years appears in three other sections of the Doctrine and Covenants (D&C 29:11, 22; 77:12; 88:101, 110). This latter term is also used in other scripture (Rev. 20:2,
4, 7; Moses 7:64-65).

"Just as century means a period of 100 years so millennium means a period of 1000 years. This earth, according to the divine plan, is passing through a mortal or
temporal existence of seven millenniums or 7000 years. (D&C 77:6-7.) During the first six of these (covering a total period of 6000 years from the time of the fall of
Adam) conditions of carnality, corruption, evil, and wickedness of every sort have prevailed upon the earth. Wars, death, destruction and everything incident to the
present telestial state of existence have held sway over the earth and all life on its face.

"When the 7th thousand years commence, however, radical changes will take place both in the earth itself and in the nature and type of existence enjoyed by all forms
of life on its face. This will be the long hoped for age of peace when Christ will reign personally upon the earth: when the earth will be renewed and receive its
paradisiacal glory; when corruption, death, and disease will cease; and when the kingdom of God on earth will be fully established in all its glory, beauty, and
perfection. (Tenth Article of Faith.) This is the period known to the saints of all ages as the millennium." (MD, 492.)

"Some members of the Church have an erroneous idea that when the millennium comes all of the people are going to be swept off the earth except righteous members
of the Church. That is not so. There will be millions of people, Catholics, Protestants, agnostics, Mohammedans, people of all classes, and of all beliefs, still permitted
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virtue of their good lives, to the terrestrial order, as well as those who have kept the celestial law, will remain upon the face of the earth during the millennium." (DS
1:86.)
perfection. (Tenth Article of Faith.) This is the period known to the saints of all ages as the millennium." (MD, 492.)

"Some members of the Church have an erroneous idea that when the millennium comes all of the people are going to be swept off the earth except righteous members
of the Church. That is not so. There will be millions of people, Catholics, Protestants, agnostics, Mohammedans, people of all classes, and of all beliefs, still permitted
to remain upon the face of the earth, but they will be those who have lived clean lives, those who have been free from wickedness and corruption. All who belong, by
virtue of their good lives, to the terrestrial order, as well as those who have kept the celestial law, will remain upon the face of the earth during the millennium." (DS
1:86.)

"When our Savior comes to rule in the millennium, all governments will become subject unto his government, and this has been referred to as the kingdom of God,
which it is; but this is the political kingdom which will embrace all people whether they are in the Church or not.ï¿½ When the Savior prayed, 'Thy kingdom come,' he
had reference to the kingdom in heaven which is to come when the millennial reign starts." (DS 1:229-30.)

At the end of this period of peace, men will once again begin to deny their Creator, Satan will be loosed "for a little season," and the last battle will take place between
the forces of good and evil (D&C 29:22; 43:31; 88:110-16). Then shall the earth be celestialized and become the "new earth" of which the scriptures speak (D&C
29:23; DS 1:87-89).

See also: Little Season; Michael; New Heaven and Earth; Paradisiacal; Thousand Years

Miller George

A life which illustrates the necessity of constant vigilance, never resting on today's laurels at the expense of tomorrow's salvation, is that of George Miller. In 1841, the
Lord said that Miller was "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" (D&C 124:20).

Unfortunately, that love of testimony and truth did not endure. Appointed to the bishopric by revelation, Miller is listed among the Presiding Bishops of the Church,
where he served as "Second Bishop" from 1844 to about 1847 (CA 1978:123). His name appears frequently in the Prophet's journals. He was appointed to act as
one of two trustees-in-trust of the Church following the death of Joseph Smith and later officiated in the Nauvoo Temple (HC 7:247, 547).

He led a company of pioneers in the westward movement, but began to take exception to the directions issued by the Twelve Apostles and soon found himself in open
opposition to them. He declared that he had "a special appointment from the Prophet Joseph Smith" and stated that the Church should move to the southern part of
Texas rather than to the Rocky Mountains. He moved there to join with Lyman Wight, but soon left to affiliate himself with the apostate movement of James J. Strang.

"Of his later movements and death our annals give no information but his career illustrates the truth of President [Brigham] Young's remarkable prophecy, delivered on
the 8th of August, 1844: 'All that want to draw away a party from the church after them, let them do it, if they can, but they will not prosper.'" (CHC 3:157-59.)

Miller was disfellowshipped December 12, 1848. President Joseph Fielding Smith observed that when the Saints came west, "there were a few among them who
lacked the faith to continue the journey and fell by the wayside, among them Bishop George Miller" (DS 3:343).

Millstone

According to Webster a millstone can be either a circular stone used for grinding or a heavy burden. To those who swear falsely against God's servants or who lead his
children astray through lying and treacherous teachings, the Lord declared that "it had been better for them that a millstone had been hanged about their necks, and they
drowned in the depth of the sea" (D&C 121:22; Matt. 18:6). It would be better for a false teacher or accuser to be drowned and denied mortality than to continue in
life to lead souls astray and to suffer eternal death.

Mind

See: Carnal Desires/Mind; High-Mindedness; Light-Mindedness; Mind Became Darkened; Mind of the Lord; Speak Peace to Your Mind; Weary in Mind; Willing
Mind

Mind Became Darkened

When the Prophet Joseph lost the 116 pages of manuscript known as the book of Lehi, the Lord took away his translating privileges and said: "And you also lost your
gift at the same time, and your mind became darkened" (D&C 10:2). By doing something contrary to the Redeemer's will, Joseph turned from light to darkness.

The Savior declared, "I am the light of the world: he that followeth me shall not [or even can not] walk in darkness" (John 8:12). The Lord has promised "if your eye be
single to my glory, your whole bodies shall be filled with light" (D&C 88:67).

When the Lord's ways are followed, men will be filled with light and the whisperings of the Spirit will penetrate their inner center of perception, understanding, thinking
and feeling-their minds. It will be as if the voice of the Lord came into their minds speaking peace and understanding (see Enos 1:1-10; D&C 6:23; Gen. 41:16).

Darkened minds are those not capable of understanding things of light (see TPJS, 91).

See also: Darkness

Mind of the Lord

When the scriptures speak of obtaining the mind or will of the Lord on a matter it means to come to know his views and desires on a given subject (D&C 68:4; 95:13;
102:23; 133:61; Lev. 24:12; Rom. 11:34). Such knowledge can only come through revelation from the Lord (Jacob 4:8). Satan, who is an enemy to all righteousness
(Mosiah 4:14), does not know the mind of God and consequently his evil efforts to thwart God's plans will come to naught (Moses 4:6).

To have the mind of Christ (1 Cor. 2:16) is to "think what he thinks, know what he knows, say what he would say, and do what he would do in every situation-all by
revelation from the Spirit" (DNTC 2:322). The Prophet Joseph Smith taught that God and Christ possess "the same mind" and that "all those who keep [the]
commandments shall grow up from grace to grace, and become heirs of the heavenly kingdom ï¿½ possessing the same mind ï¿½ and become one ï¿½ even as the
Father, Son and Holy Spirit are one" (LF, 50-51).

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The specific use of the term ministerins angel in Doctrine and Covenants 7:6 refers to the mission which the Apostle John was to perform as a translated being -a man
who has not yet tasted of death and is consequently not yet a resurrected being. The Prophet Joseph Smith declared that one who is translated "obtains deliverance
revelation from the Spirit" (DNTC 2:322). The Prophet Joseph Smith taught that God and Christ possess "the same mind" and that "all those who keep [the]
commandments shall grow up from grace to grace, and become heirs of the heavenly kingdom ï¿½ possessing the same mind ï¿½ and become one ï¿½ even as the
Father, Son and Holy Spirit are one" (LF, 50-51).

Ministering Angel

The specific use of the term ministerins angel in Doctrine and Covenants 7:6 refers to the mission which the Apostle John was to perform as a translated being -a man
who has not yet tasted of death and is consequently not yet a resurrected being. The Prophet Joseph Smith declared that one who is translated "obtains deliverance
from the tortures and sufferings of the body, but their existence will prolong as to the labors and toils of the ministry" (TPJS, 171). On another occasion he said:
"Translated bodies cannot enter into rest until they have undergone a change equivalent to death. Translated bodies are designed for future missions." (TPJS, 191.)

John's mission was to continue as a "ministering angel" to the inhabitants of this earth until such time as he would be called upon to lay down his terrestrial (translated)
body and take up a celestial body. At least a portion of this continuing ministry has been spent with the Ten Lost Tribes, for such was prophetically proclaimed in June
1831. (HC 1:176.)

See also: John the Apostle; Keys of the Ministering of Angels; Ministers

Ministering of Angels

See: Keys of the Ministering of Angels

Ministering Servants

The title of "ministering servants" is used twice in the Doctrine and Covenants, with two different meanings. In D&C 136:37 those angels who have ministered to the
prophets of God are referred to as "ministering servants." These are they who have functioned under the "ministering of angels," as defined elsewhere in this volume.

On the other hand, the "ministering servants" spoken of in the revelation on celestial marriage (D&C 132:16) are resurrected beings who fall short of exaltation,
remaining "separately and singly, without exaltation, in their saved condition to all eternity; and from henceforth are not gods, but are angels of God forever and ever."
These "saved" souls shall serve "those who are worthy of a far more, and an exceeding, and an eternal weight of glory." (D&C 132:15-17.)

See also: Ministers

Ministering Spirits

The term ministering spirits is used but once in the Doctrine and Covenants (D&C 76:88) and should not be confused with the "ministering spirits" of whom the Prophet
Joseph spoke when explaining the difference between these disembodied spirits and angels (TPJS, 191; see also D&C 129). As used in the Doctrine and Covenants, a
"ministering spirit" is one who has a resurrected body and is assigned to minister to other resurrected beings of a lower order, such as terrestrial beings ministering to
those of a telestial world (see also Heb. 1:14).

See also: Ministers

Ministers

Those who serve as authorized agents of the Lord in seeing to the needs of others and carrying out the work of God are ministers (see D&C 84:111; 107:97;
124:137). They do not need academic credentials but rather a divine commission from Deity (Articles of Faith 1:5; Heb. 5:4).

See also: Evangelical Ministers; Ministering Angel; Ministering Servants; Ministering Spirits; Standing Ministers; Traveling Ministers

Miracles

In spite of its frequent use in religious parlance, the word miracles appears but five times in the Doctrine and Covenants (D&C 24:13; 35:8; 45:8; 46:21; 138:26).
Parley P. Pratt offers the following explanation of miracles: "Among the popular errors of modern times, an opinion prevails that miracles are contrary to the laws of
nature, that they are effects without a cause. If such is the fact, then, there never has been a miracle, and there never will be one. The laws of nature are the laws of
truth. Truth is unchangeable, and independent in its own sphere. That which, at first sight, appears to be contrary to the known laws of nature, will always by found, on
investigation, to be in perfect accordance with those laws." (KT, 103.)

Much of what we take for granted in our world today, such as television and space travel, would have been considered miracles by our forefathers. As Orson F.
Whitney succinctly said, "Miracles are not contrary to law; they are simply extraordinary results flowing from superior means and methods of doing things" (CR, Oct.
1928, pp. 64-65). One of the signs of the true Church will be the presence of miracles, for the Lord is a "God of miracles" and "he changeth not" (Morm. 9:19).

See also: Healing

Miraculous Directors

Following a night in which the Lord spoke to him and commanded him to journey into the wilderness, the Book of Mormon prophet Lehi found a "round ball of curious
workmanship" outside his tent (1 Ne. 16:9-10). This ball, made of fine brass, contained two spindles, one of which pointed the way Lehi and his party should travel in
the wilderness by the borders of the Red Sea. The ball worked according to the faith and righteous diligence of Lehi and his followers. Writings appeared on its surface
which changed from time to time and gave the people "understanding concerning the ways of the Lord" (1 Ne. 16:26-30; 18:12, 21). It was variously referred to as a
"ball or compass" (2 Ne. 5:12), a "director" (Mosiah 1:16), or a "Liahona" (Alma 37:38).

Smith and Sjodahl have written: "When Lehi perceived the wonderful qualities of this instrument, he exclaimed, in ecstasy, Liahona! and that became its name.ï¿½
Liahona is a Hebrew word with, possibly, a Nephite termination, added later. L means 'to'; Jah is an abbriviated form of the sacred name, 'Jehovah,' and on means
'light.' The meaning, then, is, 'To Jehovah is light'; that is, 'God has light; light comes from God,' for He had answered his prayers for light and guidance." (SS, 78.)

David Whitmer testified that he-along with Oliver Cowdery, Martin Harris, and Joseph Smith -saw this instrument as promised by the Lord (LJFS, 242; D&C 17:1).

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On June 7, 1831, the Lord revealed that the next conference of the Saints was to convene "in Missouri, upon the land which I will consecrate unto my people.ï¿½ the
'light.' The meaning, then, is, 'To Jehovah is light'; that is, 'God has light; light comes from God,' for He had answered his prayers for light and guidance." (SS, 78.)

David Whitmer testified that he-along with Oliver Cowdery, Martin Harris, and Joseph Smith -saw this instrument as promised by the Lord (LJFS, 242; D&C 17:1).

Missouri

On June 7, 1831, the Lord revealed that the next conference of the Saints was to convene "in Missouri, upon the land which I will consecrate unto my people.ï¿½ the
land of your inheritance, which is now the land of your enemies" (D&C 52:2-3, 42). Other revelations followed wherein elders were urged to go to the "land of
Missouri" (D&C 54:8; 56:5, 9). In July 1831, the Lord revealed that the "place for the city of Zion" was to be in this "land of Missouri," specifically at Independence,
Jackson County. Here a great temple was to be built and the New Jerusalem established (D&C 57:1-4; Ether 13:2-10; DS 3:67-79).

Later revelation announced the "land of Missouri" as the location of the Garden of Eden, and Adam-ondi-Ahman as a place where Adam dwelt following his expulsion
from the Garden (D&C 116; JD 16:48; 18:343; MA, 69-70). It is here that Adam will receive an accounting from all dispensations and in turn report his stewardship
to the Savior (TPJS, 122; 157-58). Other names by which the Lord refered to this land in the Doctrine and Covenants were "land of Zion" (D&C 59:3), "land of
promise" (D&C 57:2), and "land of inheritance" (D&C 101:1).

Thus, to the Latter-day Saints, Missouri provided a paradox of extremes: to the dreamer it was a vision of hope and heritage; yet, it became a nightmare of darkness,
destruction, and despair. To those who initially entered its borders it was the divinely designated land of Zion; the cradle, Eden, from whence the human race sprang;
holy ground where ancient prophets had met and would once again gather; and the land where the New Jerusalem was to be established. These dreams encased the
thinking of those who came to "possess" the promised land.

It is likely that Satan took a keen interest in the efforts of the Saints to establish Zion upon land where he had once won a minor skirmish with Adam and Eve yet had
lost a major battle with God. Thus, his insidious influence was evident in the ill treatment the Saints received from the hands of their Missouri persecutors. Perhaps the
zeal of the Saints in endeavoring to establish their Zion was a major factor in their rejection by the citizens of that state. That the Saints also had a degree of culpability
for their expulsion is evidenced by the reprimands received from the Lord (D&C 101:1-2; 103:1-4). From their peaceful entry in 1831 to their bloody exit in 1838,
Missouri had left its indelible stamp upon the Saints.

The official seal of expulsion was placed upon the Saints by the infamous chief executive of the state of Missouri, Lilburn W. Boggs, who ordered the Mormons
"exterminated or driven from the state." This executive order of October 27, 1838, was repealed on June 25, 1976, by Governor Christopher S. Bond, who expressed
the "deep regret" of all Missourians for the "injustice and undue suffering" which had been inflicted upon these early Saints (CR, Oct. 1976, p. 5).

The day is not far distant when the promised return to the "land of Zion" shall occur, for such is the promise of the Lord (D&C 101:3, 16-20). "Is the State of Utah the
proper monument of the Mormon people?" asked Orson F. Whitney. "No ï¿½ the monument to Mormonism will stand in Jackson County, Missouri." (SS, 147.)
However, only a "portion of the Priesthood will go and redeem and build up the Center Stake of Zion," said Brigham Young (JD 11:16; 18:355-56). Inasmuch as the
whole of America-North and South-is Zion, members will continue to live in other locations as well, as Zion continues to flourish and establish her stakes (TPJS, 362;
DS 3:72).

See also: Goodly Land, The; Independence; Jackson County; Land of Promise; Liberty; McIlwaine's Bend; Missouri River; New Jerusalem; Southern States; Spring
Hill; St. Louis; Van Buren County; Wight's Ferry; Zion']">Adam-ondi-Ahman; Boggs, Lilburn W.; Clay County; Daviess County; Far West; Fishing River; Garden of
Eden; Goodly Land, The; Independence; Jackson County; Land of Promise; Liberty; McIlwaine's Bend; Missouri River; New Jerusalem; Southern States; Spring Hill;
St. Louis; Van Buren County; Wight's Ferry; Zion

Missouri River

In discussing the improbability of any power preventing the heavens from dispensing knowledge to the Latter-day Saints, Joseph Smith compared such efforts to an
attempt to stop the Missouri River from following its decreed course (D&C 121:33). Reference to such a river was logical inasmuch as its course ran just south of
Liberty Jail, in which the Prophet was then incarcerated. The river is mentioned again in the preface of section 136, at which time its west bank served as the site for
Winter Quarters, Nebraska.

According to the Encyclopedia Britannica, the Missouri River is the longest tributary of the Mississippi River. Its flow originates in the Rocky Mountains from whence it
meanders in a southeastern direction to ultimately form a portion of the dividing line of the Nebraska-Iowa, Nebraska-Missouri, and Kansas-Missouri state boundaries.

Moon

See: Army with Banners; Fair as the Moon/Sun; Moon Shall Be Turned into Blood

Moon Shall be Turned Into Blood

"The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the Lord come," proclaimed the prophet Joel (Joel 2:31; JS-H
1:41). This phenomenal event has also been prophesied on other occasions (Matt. 24:29; Rev. 6:12; D&C 29:14; 34:9; 45:42; 88:87; 133:49). In a similar vein, Isaiah
declared "the moon shall not cause her light to shine" (Isa. 13:10).

It is conceivable that this event could occur when the earth is "rolled back" into its paradisiacal planetary orbit where its light is received from the presence of God
rather than the direct solar rays of the sun or reflected rays of the moon (TPJS, 181; JD 17:143).

The "blood" color of the moon may be descriptive in the same sense in which we view the distant planet Mars as being red in color.

See also: Stars Shall Fall from Heaven; Sun Shall Be Darkened

Morley Isaac

The name of Isaac Morley first appears in a revelation received in June 1831 when he was called on a mission to Missouri (D&C 52:23). His farm is indirectly referred
to in a later revelation (D&C 63:38), and thereafter he is chastised for faultfinding and not selling his farm as commanded (D&C 64:15-16, 20). His later faithfulness,
however, is evidenced in the supreme sacrifice he was willing to make, along with six other men, when they offered their lives as a ransom of sacrifice for the safety of
the Saints in Missouri.

In 1835, Morley
 Copyright        and BishopInfobase
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the Lord: "Behold I am well pleased with my servant Isaac Morley and my servant Edward Partridge, because of the integrity of their hearts in laboring in my vineyard,
for the salvation of the souls of men." He served as First Counselor in the Presiding Bishopric from 1831 until 1840 and was ordained as a patriarch for the community
of Far West, Missouri, in which capacity he continued to function later in Utah.
to in a later revelation (D&C 63:38), and thereafter he is chastised for faultfinding and not selling his farm as commanded (D&C 64:15-16, 20). His later faithfulness,
however, is evidenced in the supreme sacrifice he was willing to make, along with six other men, when they offered their lives as a ransom of sacrifice for the safety of
the Saints in Missouri.

In 1835, Morley and Bishop Edward Partridge were vindicated from their earlier rebuke (D&C 64:15-17) when the Prophet Joseph announced this revelation from
the Lord: "Behold I am well pleased with my servant Isaac Morley and my servant Edward Partridge, because of the integrity of their hearts in laboring in my vineyard,
for the salvation of the souls of men." He served as First Counselor in the Presiding Bishopric from 1831 until 1840 and was ordained as a patriarch for the community
of Far West, Missouri, in which capacity he continued to function later in Utah.

His home, cooper's shop, and fields in Illinois were burned by a mob in 1845, but he remained faithful and optimistic. He was largely responsible for maintaining the
survival hopes of those who later settled in Sanpete County, Utah, where he died on June 24, 1865.

"Isaac Morley was of a kind and gentle disposition, unassuming in his manner; and his public preaching and that of his fellow-laborer, Bishop Partridge, was spoken of
by the Prophet Joseph, in the following characteristic terms: 'Their discourses were all adapted to the times in which we live and the circumstances under which we are
placed. Their words are words of wisdom, like apples of gold in pictures of silver, spoken in the simple accents of a child, yet sublime as the voice of an
angel.'" (Jenson 1:235-36.)

See also: Farm, This

Mormon

Although the prophet Mormon is not mentioned in the Doctrine and Covenants, the book bearing his name and the pseudonym of the Church which accepts that book
as scripture do appear (e.g., D&C 1:29; 33:16; 135:7). Mormon stepped into the spiritual spotlight when but a boy. At the age of ten he was given charge of the
sacred records which would someday be translated as the Book of Mormon (Morm. 1:2-4). In his sixteenth year he displayed great capacity in both spiritual and
temporal affairs: he saw the Savior (Morm. 1:15) and was chosen to lead an army of Nephite warriors (Morm. 2:2).

In spite of living in one of the most degenerate of societies, Mormon exercised his agency by following God's ways. He remained unsullied from sin, a powerful example
of righteous resistance to wrong. He proved that it is possible to live in the world and yet not be of the world (1 John 2:15). His commitment to the cause of
righteousness was unsurpassed. Elder Sterling W. Sill observed that "most of us have to be coaxed and begged and reminded to do our duty. Mormon had to be held
back." (UR, 248; Morm. 1:16-17.)

Under the direction of the Spirit of God, Mormon undertook the mammoth task of abridging all of the Nephite records which had been handed down from 600 B.C. to
his day, which was around A.D. 385. His abridgment consists of the books of Mosiah, Alma, Helaman, 3 Nephi, and 4 Nephi in the Book of Mormon. In addition to
these writings, he wrote the Words of Mormon, the first seven chapters of Mormon, and contributed teachings or epistles found in chapters 7, 8, and 9 of his son
Moroni's book.

This great prophet-general was still leading the Nephite armies some fifty-eight years after he had first stood at their helm, and died with most of his people at the great
battle of Cumorah (see Morm. 1-7; 8:3; Words of Mormon; Moro. 7-9).

See also: Book of Mormon; Mormonism

Mormonism

In eulogizing Joseph and Hyrum Smith as martyrs, Elder John Taylor said "their innocent blood on the floor of Carthage jail is a broad seal affixed to 'Mormonism' that
cannot be rejected by any court on earth" (D&C 135:7). In the words of Orson F. Whitney, "Mormonism is no mere nineteenth century religion; it is not merely a
religion of time. It is the religion of the eternities, and has come down from the presence of Jehovah, as the preordained plan for the salvation of the children of
men." (CR, Apr. 1908, p. 89.)

The word Mormonism represents a way of life for those who wish to affiliate with The Church of Jesus Christ of Latter-day Saints and abide by the precepts and
ordinances taught therein. This was attested to by Elder Hugh B. Brown, who noted that "Mormonism is not just a code of ethics; it is not merely a set of inhibitive
injunctions; it is not just a theoretical system of doctrine and philosophy. It is rather a way of life." (CR, Apr. 1956, p. 103.)

Many years ago, Count Leo Tolstoi, the great Russian author, statesman, and philosopher, said the following of the Latter-day Saints: "If the people follow the
teachings of this Church, nothing can stop their progress-it will be limitless. There have been great movements started in the past but they have died or been modified,
before they reached maturity. If Mormonism is able to endure, unmodified, until it reaches the third or fourth generation, it is destined to become the greatest power the
world has ever known." (IE, Feb. 1939, p. 94.)

President George Q. Cannon declared, "That which the world call 'Mormonism' embraces within its scope every good thing upon the face of the earth, leaving nothing
outside" (JD 24:58). President David O. McKay added that "Mormonism has everything of which to be humbly proud" (IE, Sep. 1965, p. 756). A simple definition of
the term was given by President Joseph F. Smith: "I desire to say that 'Mormonism,' as it is called, is still, as always, nothing more and nothing less than the power of
God unto salvation, unto every soul that will receive it honestly and will obey it." (GD, 72.) More recently, Elder Bruce R. McConkie noted that "what men call
Mormonism is the very system of laws and truths which will make of earth a heaven and of man a god" (CR, Oct. 1979, p. 82).

The origin of the name Mormon, from whence "Mormonism" is derived, is found in a letter Joseph Smith wrote to the Times and Seasons, dated May 15, 1843. The
Prophet explained that the word did not have its origin in the Greek language, but rather came from the "reformed Egyptian" language as used in the Book of Mormon.
(Morm. 9:32.) "I may safely say," declared the Prophet, "that the word Mormon stands independent of the learning and wisdom of this generation.ï¿½ We say from the
Saxon 'good'; the Dane, 'god'; the Goth, 'goda'; the German, 'gut'; the Dutch, 'goed'; the Latin, 'bonus'; the Greek, 'kalos'; the Hebrew, 'tob'; and the Egyptian, 'mon.'
Hence, with the addition of 'more,' or the contraction 'mor,' we have the word 'mormon': which means, literally, 'more good.'" (TPJS, 299-300.)

Originally, the term Mormon was applied to members of the Church by those who sought to ridicule the religion of the Saints and the book which bore the name of
Mormon. However, President Joseph Fielding Smith explained: "As time advanced the expression became softened and began to be used by friend and foe alike in
reference to the name of the Church and its members." Nevertheless, he cautioned that "while there can be no disgrace nor condemnation in being called 'Mormons,'
and the Church, the 'Mormon Church,' the fact remains, and this we should all emphasize, that we belong to The Church of Jesus Christ of Latter-day Saints, the name
the Lord has given by which we are to be known and called." (AGQ 4:174-75; D&C 115:4.)

See also: Church of Jesus Christ of Latter-day Saints, The

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Moroni

On a recognition test, among Latter-day Saints, the name of Moroni would undoubtedly score very high. This angel of the restoration who held the keys of the "stick of
the Lord has given by which we are to be known and called." (AGQ 4:174-75; D&C 115:4.)

See also: Church of Jesus Christ of Latter-day Saints, The

Moroni

On a recognition test, among Latter-day Saints, the name of Moroni would undoubtedly score very high. This angel of the restoration who held the keys of the "stick of
Ephraim" (D&C 27:5) was envisioned anciently by John the Revelator (Rev. 14:6-7). It should be noted that "Moroni brought the message, that is, the word; ï¿½ other
angels brought the keys and priesthood, the power." Thus the angel John saw "fly in the midst of heaven, having the everlasting gospel," was probably a composite
being representing several angels of the restoration, among whom was Moroni (DNTC 3:529-31). This faithful Nephite prophet received the sacred Book of Mormon
records from his father, Mormon, and continued the task commenced by his father.

To Mormon's literary contributions, Moroni added the following writings: the abridgment of the Jaredire record, or book of Ether; chapters 8 and 9 of Mormon; the
book of Moroni; and the title page to the Book of Mormon. It is from Moroni, therefore, that the book derives its name. (HC 1:71.) Like his father, Moroni was true
to his covenants, standing firm amidst the whirlwinds of wickedness that prevailed in the Nephite world. His faithfulness was attested to by Mormon, who said: "Behold,
my son, I recommend thee unto God, and I trust in Christ that thou wilt be saved." (Moro. 9:22.) Moroni buried the sacred plates around A.D. 421, and next appeared
as a resurrected angel to Joseph Smith in 1823.

Moroni's close personal association with the youthful prophet evidently came to a close upon the completion of the work (JS-H 1:28-60). The publication in 1830 of
the "stick of Ephraim" as the Book of Mormon was the day for which Moroni and the other Nephite prophets had long prayed. His next appearance may well be when
he will "drink of the fruit of the vine" with the Savior, upon the latter's return to the earth (D&C 27:5).

See also: Angel Flying Through the Midst of Heaven; Book of Mormon; Elias; Fifth Angel or Trump; Holy Angel

Morrow

Authorized ministers who go forth to preach the gospel are counseled to "take no thought for the morrow" (D&C 84:81; Matt. 6:34; 3 Ne. 13:34). According to
Webster, morrow could mean one of three things: (1) morning, (2) the next day, or (3) the time immediately after a specified event.

Moses

A modern-day Apostle has declared: "The prophet Moses was a reality. He was one of the mightiest men who ever lived. He was a prophet of God without parallel, a
man whose work had both ancient and modern significance. With the possible exception of the Prophet Joseph Smith, Abraham, Enoch, and the brother of Jared,
Moses appears to have had a closer personal relationship with the Almighty than any other man of whom we know." (MMM, 13.)

The following is a scriptural prophetic profile of Moses: "He was called to the work by the personal visitation and direct voice of the Lord. (Ex. 3:4.) At one time
heavenly glory came upon him and he was able to endure it. (Moses 1:1-31.) He walked and talked with God as did Enoch. (Moses 1:1-42.) He was described by the
Deity as being 'in the similitude of the Only Begotten.' (Moses 1:6.) He beheld in vision the creations of God. (Moses 1:4, 8; 2:1.) He beheld this entire world and all of
its inhabitants. ï¿½ (Moses 1:28.) He battled Satan face to face-and won! (Moses 1:12-22.) He saw in vision the bitterness of hell. (Moses 1:20.) He delivered Israel
from bondage. (Ex. 12-14.) He received the tablets of the Decalogue from the Lord (Deut. 10), and ï¿½ gave ï¿½ the law ï¿½ to Israel. (3 Ne. 15.) He wrote Genesis
and other books of the Bible. (1 Ne. 5:11-14.) He ministered to the Lord Jesus Christ on the Mount of Transfiguration.ï¿½ (Matt. 17:1-3.) He played an important
part in the modern restoration of the gospel by coming to Joseph Smith in the Kirtland Temple. There he delivered ï¿½ the keys of the gathering of Israel.ï¿½(D&C
110.)" (MMM, 13-14.)

Though the Bible seems to indicate that Moses died a natural death (Deut. 34:1-8; Josh. 1:1-2), modern-day revelation has clarified this "death" as a "translation,"
whereby he was enabled to retain an earthly body for a yet-to-be performed earthly mission on the Mount of Transfiguration (Alma 45:18-19; DS 2:110-11).
Following the resurrection of the Savior, Moses went through an instantaneous death and resurrection; it was in this form that he appeared in 1836 to Joseph Smith and
Oliver Cowdery.

See also: Keys of the Gathering of Israel

Most High

The title "Most High" or "Most High God" appears more than a dozen times in the Doctrine and Covenants (e.g., D&C 39:19; 59:10, 12; 76:112) and refers to the
exalted and lofty positions occupied by both the Father and the Son. "This designation connotes a state of supreme exaltation in rank, power and dignity; it indicates
that each of these Gods is God above all" (MD, 516).

See also: God; Jesus Christ; Servants of the Most High

Mote

The only appearance of the word mote in the Doctrine and Covenants appears in the Lord's promise that "not one hair, neither mote, shall be lost, for it is the
workmanship of mine hand" (D&C 29:25). Mote means a small particle or anything minute. Thus, in the resurrection of man, earth, and beast, the Lord will not
overlook even the most insignificant speck of dust. His work is all encompassing.

Mother of Abominations

See: Church of the Devil; Great and Abominable Church

Mount the

In section 63, verse 21, the Lord refers to "the mount" upon which his three chief Apostles-Peter, James, and John-were shown things of which we do not yet have the
full record. This "mount" is an unnamed mountain whose only description is that it is "an high mountain" where they could be "apart by themselves" (Mark 9:2). It is
commonly referred to as the Mount of Transfiguration (D&C 138:45).

Elder James E. Talmage indicated that Mr. Tabor in Galilee has been one traditional location for this special event. However, Mr. Hermon, located "near the northerly
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may be called decisive is known in the matter." (Talmage, 376; see also LDSBD, 786.)

Important keys of authority were bestowed upon the three chief Apostles of the Lord on this mount and the experience is recognized as one of the most important
commonly referred to as the Mount of Transfiguration (D&C 138:45).

Elder James E. Talmage indicated that Mr. Tabor in Galilee has been one traditional location for this special event. However, Mr. Hermon, located "near the northerly
limits of Palestine, just beyond Caesarea Philippi, where Jesus is known to have been a week before the Transfiguration," is now generally favored, "though nothing that
may be called decisive is known in the matter." (Talmage, 376; see also LDSBD, 786.)

Important keys of authority were bestowed upon the three chief Apostles of the Lord on this mount and the experience is recognized as one of the most important
events recorded in scripture. However, there is much yet to be revealed about this significant event.

Elder Bruce R. McConkie has observed, "Until men attain a higher status of spiritual understanding than they now enjoy, they can learn only in part what took place
upon the Mount of Transfiguration" (DNTC 1:399).

Mount This

Some of the conditions surrounding the Second Coming are reviewed in section 45. One of these is the statement that the Lord shall "set his foot upon this mount, and it
shall cleave in twain" (D&C 45:48). This has specific reference to Christ's appearance on the mount of Olives, or Olivet, for this is the "mount" that will part asunder to
provide a valley wherein the Jews may escape their enemies (Zech. 14:1-7; ST, 170).

See also: Mount of Olivet

Mount of Olivet

One of the places the Savior will appear at his Second Coming will be the "mount of Olivet," which literally means "olive yard" (D&C 133:20). This title is found in both
the Old and New Testaments (2 Sam. 15:30; Acts 1:12) but is also rendered as "the mount of Olives" (Zech. 14:4; Mark 14:26; Luke 21:37). At the base of this
mount is Gethsemane, that sacred, sacrificial spot where Christ suffered for our sins (Luke 22:39-44; Matt. 26:36-44; D&C 19:15-20). This is also the place from
whence the resurrected Lord ascended to heaven (Acts 1:1-12) and to which he shall make a return visit.

At the time Christ will appear upon "the mount of Olivet," the Jews will be under siege of a massive army. Of this event, Elder Charles W. Penrose has written: "At the
crisis of their fate, when the hostile troops of several nations are ravaging the city and all the horrors of war are overwhelming the people of Jerusalem, he [Christ] will
set his feet upon the Mount of Olives, which will cleave and part asunder at his touch. Attended by a host from heaven, he will overthrow and destroy the combined
armies of the Gentiles, and appear to the worshipping Jews as the mighty Deliverer and Conquerer so long expected by their race; and while love, gratitude, awe, and
admiration swell their bosoms, the Deliverer will show them the tokens of his crucifixion and disclose himself as Jesus of Nazareth whom they had reviled and whom
their fathers put to death. Then will unbelief depart from their souls, and 'the blindness in part which has happened unto Israel' be removed." (MS 21:582-83, Sep. 10,
1859; see also Zech. 14:1-7.)

See also: Mount, This

Mount of Transfiguration

See: Mount, The

Mount Sinai

There is a single reference in the Doctrine and Covenants to Mount Sinai (D&C 29:13). The wilderness of Sinai is the place where the children of Israel arrived three
months after leaving the land of Egypt (Ex. 19:1). It was here, on the sacred slopes of the mountain, that the Lord revealed divine manifestations to Moses, including the
Ten Commandments.

Several millennia later, the Savior revealed some signs of his second coming to Joseph Smith. Among these was the commandment that a "trump shall sound both long
and loud, even as upon Mount Sinai.ï¿½ and they shall come forth-yea, even the dead which died in me, to receive a crown of righteousness" (D&C 29:13).

Of this event, Smith and Sjodahl have written: "The resurrection will be accompanied by divine manifestations similar to those that accompanied the giving of the Law
on Sinai. The dead will hear and answer the summons." (SS, 150.) Thus, the Lord used an ancient symbol of sacred manifestations-Mr. Sinai-to illustrate a forthcoming
divine display by Deity.

Mount Zion

There are a number of references to the Second Coming which indicate that Christ will stand upon "mount Zion" with some of his select Saints (D&C 76:66; 84:2, 32:
133:18, 56; Rev. 14:1). Elder Bruce R. McConkie has discussed "mount Zion" in the following words: "There are two Jerusalems and two Mount Zions. The old city
and mount are in Canaan, the holy land of ancient times; the new city and mount are in America, the Zion and choice land of latter-days.

"Mount Zion of old, adjacent to Jerusalem, was a sacred site in ancient Israel (Ps. 48:1-3; 74:2; 78:68; 125:1; Isa. 8:18), and the new Mount Zion, which shall yet
flourish on the American continent in heaven-borne splendor, shall stand as a holy place in the worship of modern Israel. (Ps. 48:1-3; Isa. 4:5; 18:7; 24:23; 29:8; 31:4;
Joel 2:32; Obad. 17, 21; Mic. 4:7.)"

"All of the references to Mount Zion which talk of the Second Coming and related latter-day events appear to have in mind the new Mount Zion in Jackson County,
Missouri.ï¿½ It seems clear that the Lord and his exalted associates shall stand in glory upon the American Mount Zion, although it may well be that in his numerous
other appearances, including that on the Mount of Olivet, which is itself but a few stones' throw from old Mount Zion, he shall also be accompanied by the 144,000
high priests, 'for they follow the Lamb whithersoever he goeth.'" (DNTC 3:525-26; italics added; see also D&C 57:1-3; AF, 345-55; JD 18:69; italics added.)

Mountains Flow Down

In his dedicatory prayer for the Kirtland Temple, Joseph Smith quoted Isaiah, who spoke of the coming of the Lord causing "the mountains to flow down at [his]
presence" (D&C 109:74; Isa. 64:1-3). This same passage of Isaiah is included in Doctrine and Covenants 133:40, 44.

Elder Parley P. Pratt said: "In the resurrection which now approaches, and in connection with the glorious coming of Jesus Christ, the earth will undergo a change in its
physical features. ï¿½ Its mountains will be levelled, its valleys exalted, its swamps and sickly places will be drained and become healthy, while its burning deserts and
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To one who has observed the flow of mountains during volcanic disruptions, it is not inconceivable to think that this force of nature may play some role in fulfilling this
presence" (D&C 109:74; Isa. 64:1-3). This same passage of Isaiah is included in Doctrine and Covenants 133:40, 44.

Elder Parley P. Pratt said: "In the resurrection which now approaches, and in connection with the glorious coming of Jesus Christ, the earth will undergo a change in its
physical features. ï¿½ Its mountains will be levelled, its valleys exalted, its swamps and sickly places will be drained and become healthy, while its burning deserts and
its frigid polar regions will be redeemed and become temperate and fruitful." (KT, 132.)

To one who has observed the flow of mountains during volcanic disruptions, it is not inconceivable to think that this force of nature may play some role in fulfilling this
prophecy, especially considering that the Lord's presence is spoken of as "the melting fire that burneth, and ï¿½ causeth the waters to boil" (D&C 133:41).

See also: Presence of the Lord Shall Be As the Melting Fire

Mountains of the Lord's House

Isaiah spoke of "the mountain of the Lord's house [being] established in the top of the mountains" in the last days (Isa. 2:2-3; 2 Ne. 12:2-3). Speaking of the Salt Lake
Temple during general conference, Elder LeGrand Richards said: "This temple on this temple block is that house of the God of Jacob" (CR, Oct. 1975, p. 77).
However, in the Doctrine and Covenants Judah is warned to "flee unto Jerusalem, unto the mountains of the Lord's house." This latter reference evidently has reference
to another temple to be constructed in Jerusalem, of which the prophets have testified (D&C 133:13; BMC, 174; HC 5:337; JD 18:111).

An extended meaning of "mountains of the Lord's house" was suggested in the Old Testament, Part Two: Gospel Doctrine Teacher's Supplement, published in 1980:
"The word mountain as it appears in the scriptures ï¿½ is a place on earth where God meets his servants to instruct them and direct their activity.ï¿½ When an earthly
place has been sanctified to the Lord where he may commune with his servants (Exodus 25:21-22; 29:42-46), then such a place may be called 'the mountain of the
Lord.' ï¿½ Thus, the mountain of the Lord is the Lord's administrative center where he is at work directing the affairs of his kingdom until the kingdom of heaven comes
to earth. The entire earth will then be a 'mountain.'" (P, 182; see also TPJS, 332-33.)

See also: Salt Lake Temple

Mountains Shout for Joy

In a poetic outburst, the Prophet invited the mountains to shout for joy (D&C 128:23). This expression is related to others which refer to the mountains or hills singing
(Isa. 42:11; 44:23; 55:12; 1 Ne. 21:13). This appears to be an expression of the rejoicing of nature on occasions when God is praised by his creations or when he is
particularly pleased because of the rolling forth of the work of righteousness and redemption.

Municipals

The only mention of the "municipals" of Zion occurs in Doctrine and Covenants 124:39. The word municipals, as used in this sense, is probably akin to municipalities,
which Webster defines as administrative areas having powers of local self-government. Therefore, municipals in this case undoubtedly has reference to the far-flung
ecclesiastical units of the Church-branches, wards, districts, and stakes-which, while operating under the jurisdiction of the General Authorities, must function on a local
basis.

Murdered in Cold Blood

The martyrdom of the Prophet Joseph Smith fulfilled his prophecy that he would be "murdered in cold blood" (D&C 135:4). Those who wantonly kill in cold blood do
so without pity or mercy and with the clear intent to take a life.

See also: Innocent Blood; Martyrdom; Sealed His Mission with His Blood; Smith, Joseph

Murdock John

The name of John Murdock surfaces in two revelations, once in section 52 when he is called to accompany Hyrum Smith to Missouri by way of Detroit (D&C 52:8),
and again in section 99, which is given in total to Murdock. This latter revelation called him on a mission to the east.

Murdock's name is tragically intertwined with that of Joseph Smith, for it was his two motherless twins who were adopted by the Prophet and his wife Emma. The
twins, Joseph S. and Julia, were born the same day that Emma gave birth to twins who lived but three hours, dying the same day that Sister Murdock passed away.
The infant Joseph S. died some eleven months later as a result of the exposure he suffered the night his adopted father-the Prophet-was dragged from his home and
brutally beaten, tarred, and feathered. As a result of this death in March 1832, the Millennial Star of March 18, 1889, referred to the toddler as "the first martyr of this
dispensation" (p. 161).

Brother Murdock joined the Church in November 1830, being baptized by Parley P. Pratt. He was a member of Zion's Camp and served on the high council in both
Far West, Missouri, and the Salt Lake Valley. He was ordained a bishop in Nauvoo in 1842 and served in that capacity both in Illinois and in Utah.

Under the direction of Parley P. Pratt, he opened the mission in Australia and was later ordained a patriarch. His first three wives preceded him to the grave, and he
joined them on December 23, 1871, at the age of seventy-nine. (Jenson 2:362-64.)

Murmurings of His Heart

One of the early leaders of the Church was chastened because of "the murmurings of his heart" (D&C 75:7). To murmur is to complain or express grumbling
discontent. "Murmur not among yourselves," declared Jesus to a crowd of his critics" (John 6:43). The Lord's counsel to Emma Smith should be taken to heart by all
who are prone to criticize: "Murmur not because of the things which thou hast not seen [or understood]" (D&C 25:4; see also 1 Ne. 2:12).

My Mother

See: Smith, Lucy Mack

Mysteries

The Doctrine and Covenants speaks of the "mysteries," "mysteries of God," "mysteries of godliness," "mysteries of my kingdom," "hidden mysteries," and "mysteries of
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Gospel truth. Without question, there are principles which in this life we cannot understand, but when the fulness comes we will see that all is plain and reasonable and
within our comprehension. The 'simple' principles of the Gospel, such as baptism, the atonement, are mysteries to those who do not have the guidance of the Spirit of
Mysteries

The Doctrine and Covenants speaks of the "mysteries," "mysteries of God," "mysteries of godliness," "mysteries of my kingdom," "hidden mysteries," and "mysteries of
the kingdom of heaven" (D&C 6:11; 11:7; 19:10; 63:23; 76:7; 107:19). According to President Joseph Fielding Smith, "There are no mysteries pertaining to the
Gospel truth. Without question, there are principles which in this life we cannot understand, but when the fulness comes we will see that all is plain and reasonable and
within our comprehension. The 'simple' principles of the Gospel, such as baptism, the atonement, are mysteries to those who do not have the guidance of the Spirit of
the Lord." (CHMR 1:43.)

There are, however, certain "mysteries" that are held in reserve for those whose hearts are right and whose faith is full (3 Ne. 26:9-11; Ether 4:7). The Prophet Joseph
Smith taught that the mysteries can only be revealed to men of faith, for the moment you teach these sacred secrets to those of fallible faith, "they will be the first to
stone you and put you to death" (TPJS, 309).

President Harold B. Lee noted that the "mysteries of Godliness [D&C 19:10] are reserved for and taught only to the faithful Church members in sacred temples.ï¿½
The Lord said He had given to Joseph 'the keys of the mysteries, yea, all the hidden mysteries of my kingdom from days of old.ï¿½' (D&C 76:7.) In this sense, then, a
mystery may be defined as a truth which cannot be known except by revelation." (YLW, 210-11.)

See also: Keys of the Mysteries of the Kingdom

N
Nashville Iowa

In discussing places where the Saints could settle, the Lord referred to a place called Nashville (D&C 125:4). This was "a little town, pleasantly situated on the
Mississippi River, at the head of Des Moines Rapids, in Lee County, Iowa, three miles by rail southeast of Montrose, and eight miles north of Keokuk, [which] was
purchased by the Church together with 20,000 acres of land adjoining it, June 24th, 1839.ï¿½ It continued to exist as a 'Mormon' town until the general exodus in
1846." (Historical Record, p. 983; SS, 796.)

Nathan

Speaking of King David, the Lord makes reference to those wives who were given the king by "Nathan, my servant" (D&C 132:39). This Old Testament prophet is
first mentioned in connection with the building of the ancient temple which David contemplated erecting (2 Sam. 7).

Nathan is best remembered, however, for his stern and prophetic rebuke of the king's clandestine relationship with Bathsheeba, the wife of another man. The prophet
portrayed David's sin in a parable, having the king pronounce the penalty upon himself (2 Sam. 12).

Nathanael

The name of one of Christ's fellow travelers in his earthly ministry, the Apostle Nathanael, is noted in a revelation given February 4, 1831 (D&C 41:11). Edward
Partridge is compared with this ancient Apostle and informed that the two are similar in that they are "pure" and "without guile." To be without guile is to be free from
deceitful cunningness.

The origin of this comparison dates back to a statement found in the Gospel of John: "Jesus saw Nathanael coming to him and saith of him, Behold an Israelite indeed,
in whom is no guile" (John 1:47).

He is also known as Bartholomew (Matt. 10:3). Of this double identity, Elder James E. Talmage has written: "The reasons for assuming that Bartholomew and
Nathanael are the same person are these: Bartholomew is named in each of the three synoptic Gospels as an apostle, but Nathanael is not mentioned. Nathanael is
named twice in John's Gospel, and Bartholomew not at all; Bartholomew and Philip, or Nathanael and Philip are mentioned together." (Talmage, 222.)

See also: Guile

Natural

Whether referring to death (D&C 29:43), eyes (D&C 58:3), mind (D&C 67:10), man (D&C 67:12), or body (D&C 88:28), the Doctrine and Covenants clearly
delineates between the natural, fleshy, physical aspect of being and the spiritual. The scriptures stress repeatedly that the natural man cannot see, know of, and
understand the things of God, for "the things of God knoweth no man, except he has the Spirit of God" (JST, 1 Cor. 2:11).

Paul warned the Corinthians that "the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; neither can he know them because they
are spiritually discerned. But he that is spiritual judgeth all things." (1 Cor. 2:14-15.) Smith and Sjodahl described this concept in these terms: "Visions of our Lord are
not perceived with the outward eye, or reflected in the natural mind, but with the spiritual eye. There is a spirit within, whose range of vision is limited by the capacity of
physical organs, so that it can neither see nor hear that which lies beyond the boundaries of what we call 'matter,' but when the veil is lifted, the spirit can perceive the
spiritual world." (SS, 407.) The constant challenge of man is to live in such a way that he can subdue the flesh and allow the spirit to rise to the forefront so that he will
be worthy of penetrating the "veil" when necessary.

Elder Marion G. Romney has said, "I know the scriptures say that 'the natural man is an enemy of God.' ï¿½ (Mosiah 3:19.) And so he is when he rejects the
promptings of the Spirit and follows the lusts of the flesh. But he is not an enemy of God when he follows the promptings of the Spirit.

"I firmly believe that notwithstanding the fact that men, as an incident to mortality, are cast out from the presence of God and deprived of past memories, there still
persists in the spirit of every human soul a residuum from his pre-existent spiritual life which instinctively responds to the voice of the Spirit of Christ until and unless
inhibited by the free agency of the individual." (IE, June 1964, p. 506.)

Natural Death

See: Temporal Death

Naught
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When "men set at naught the counsels of God" (D&C 3:7), they disregard, despise, or scorn his words. To say that something will come to naught means it will amount
to nothing (D&C 3:1; 1 Ne. 17:48).
See: Temporal Death

Naught

When "men set at naught the counsels of God" (D&C 3:7), they disregard, despise, or scorn his words. To say that something will come to naught means it will amount
to nothing (D&C 3:1; 1 Ne. 17:48).

Nauvoo House

Throughout section 124, instructions are given for the building of a boarding house to be known as the "Nauvoo House." The Lord commanded certain individuals to
buy stock in the project, and a building committee was appointed. On February 23, 1841, the state of Illinois approved "An Act to Incorporate the Nauvoo House
Association" (HC 4:301-3).

Sperry described the name of the building as "a delightful habitation" because "Nauvoo is taken from a Hebrew word meaning 'comely', 'lovely', 'beautiful', (Isa. 52:7)
and a resting-place for the weary traveler, that he may contemplate the glory of Zion (D&C 124:23-24) and the glory of this, the cornerstone, thereof (i.e., Nauvoo
Stake; cf. vs. 2). Here the traveler may also receive counsel and teaching from the Lord's servants, 'plants of renown,' who have been set as 'watchmen' upon the walls
ï¿½ of Nauvoo (vs. 61)." (DCC, 656.)

Brooks described the history of this building as follows: "They began construction of the building in 1841, and when the Saints were being driven from Nauvoo, in
1846, the workmen who were still attempting to finish the edifice had completed above two stories. The Nauvoo House was shaped like an 'L,' and was located on the
bank of the Mississippi River."

"When the Saints left Nauvoo, the building, unfinished as it was, became the property of Emma Smith, widow of Joseph the Prophet. It later became the property of
her second husband, Major Lewis C. Bidamon. He put part of it under roof and used it for a hotel. He called it 'The Bidamon House.'" (LDS 1:322-23.)

See also: Quorum of the Nauvoo House

Nauvoo Illinois

The city of Nauvoo "is situated on the east bank of the Mississippi River, at the head of the Des Moines Rapids, in Hancock County, bounded on the east by an
extensive prairie of surpassing beauty, and on the north, west and south by the Mississippi. Nauvoo is about one hundred and ninety miles up the river from St. Louis,
and nearly the same distance from Chicago, towards the west." (ECH, 221.)

Its turbulent history began with a peaceful notation penned by the Prophet Joseph on Friday, May 10, 1839: "I arrived with my family ï¿½ and took up my residence in
a small log house on the bank of the river, about one mile south of Commerce City, hoping that I and my friends may here find a resting place for a little season at
least" (HC 3:349). Unfortunately, the "season" was to be short, for within five years the Prophet and his brother would be slain, and two years later the Saints would be
relentlessly driven from their newfound "resting place." Of this site, Elder Heber C. Kimball had prophetically said: "It is a very pretty place, but not a long abiding home
for the Saints" (LHCK, 256-57).

Commerce, Illinois, the malarial swamp jutting into the mighty Mississippi, had few inhabitants prior to the arrival of the Saints. Trappers, traders, and mosquitos had
shared this unwelcome terrain that was to become the home of Nauvoo, the "City Beautiful." The vision of the Prophet and the obedience and diligence of God's
people were to change this undesirable swamp into a beautiful "Mormon Mecca" that was to become thrice the size of Chicago before the Saints would once again be
forced to seek sanctuary elsewhere.

Upon their arrival, the Saints found a wilderness. "The land was covered with trees and bushes, and much of it, in the lower parts near the river, was so wet that travel
by team was impossible, and on foot, most difficult. Notwithstanding the unhealthful condition, the Prophet felt that by draining the land, and through the blessing of the
Lord, the place could be made a pleasant habitation for the Saints." (ECH, 221.)

As the work of building commenced, not only was the land healed of its malarial malady, but physical bodies were healed as well. On the morning of July 22, 1839,
Joseph arose from a sick bed and began the process of rebuking the destroyer and disease. Commencing within his own household and continuing throughout the sick-
laden land, the Prophet commanded the sick, in the name of the Lord Jesus Christ, to arise and be made whole-"and the sick were healed upon every side of him." As
he spoke, "his voice was like the voice of God, and not of man." (HC 4:3-5.)

The "voice of God" continued to be heard in Nauvoo. Nine public revelations were to be received within her borders (D&C 124-129; 132; 135) in addition to the
countless private manifestations to the Prophet and Church members alike. Joseph declared that the name Nauvoo was of Hebrew origin and signifies a beautiful
situation, or place, carrying with it also the idea of rest (ECH, 221). For a "season," the Lord's people found rest upon this redeemed land.

A temple was reared on this site, and on March 17, 1842, the "key" was turned in behalf of the sisters of the Church as the "Female Relief Society" was organized.
Though the wicked soon wrested the Saints from their land, and desecrated the temple, the Relief Society still stands as a living monument to the women of the Church,
a constant reminder of the eternal partnership they share with the priesthood bearers of God. Metal monuments have recently been added to Nauvoo's terrain to
emphasize the vital role of women in our society.

Although a temporary lull occurred following the deaths of Joseph and Hyrum Smith, it proved to be but the "eye of the storm," for soon the full fury of mobocracy
once again burst upon the storm-tossed Saints. In January 1845, the Illinois state legislature repealed the Nauvoo Charter, which Joseph had "concocted ï¿½ for the
salvation of the Church, and on principles so broad, that every honest man might dwell secure under its protective influence without distinction of sect or party" (HC
4:249). One year later, the Saints began their forced exit from the site they had since renamed the "City of Joseph" (HC 7:394).

Commencing in July 1846, all-out warfare was waged against this once sacred sanctuary of Saints, and on September 17, mob forces "captured" the city. The victory
was "hollow," however, for although sound structures still stood where Saints once dwelt, they were mere shells without spirit. Just as the flight of Joseph's spirit had left
his clay tabernacle lifeless, so had the flight of the Saints left Nauvoo without the spirit and life she once knew.

See also: City of Enoch (Joseph); Nauvoo House; Nauvoo Temple; Quorum of the Nauvoo House

Nauvoo Temple

In January 1841, the Lord revealed his will regarding the building of a temple in Nauvoo, Illinois (D&C 124:40-43). One month later the digging of the cellar
commenced    and
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                                       cornerstone
                                              Corp.for the temple was laid. The first baptisms for the dead were performed on November 21 of that    year. Sacred
endowments for the living were performed in the temple from December 10, 1845, to February 7, 1846.
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Under the direction of the Quorum of the Twelve Apostles the completed structure was dedicated in a private ceremony on April 30, 1846. A public dedication was
Nauvoo Temple

In January 1841, the Lord revealed his will regarding the building of a temple in Nauvoo, Illinois (D&C 124:40-43). One month later the digging of the cellar
commenced and on April 6, 1841, the cornerstone for the temple was laid. The first baptisms for the dead were performed on November 21 of that year. Sacred
endowments for the living were performed in the temple from December 10, 1845, to February 7, 1846.

Under the direction of the Quorum of the Twelve Apostles the completed structure was dedicated in a private ceremony on April 30, 1846. A public dedication was
held May 1-3, with Elder Orson Hyde of the Quorum of the Twelve offering the dedicatory prayer (CA 1978, 265).

Following the Saints' departure from the City of Joseph (Nauvoo), the temple fell into the hands of wicked men. It was set on fire on November 18, 1848, leaving only
the walls standing-these fell during a tornado on May 27, 1850. The building was gone but the purposes for which it had been built would remain eternally.

See also: Nauvoo; Temple

Navel the

See: Health in the Navel

Nebraska

"The name Nebraska is derived from an Indian word meaning 'flat water,' a reference to the Platte River" (Encyclopedia Britannica, 15th ed., 12:922). The Oregon
Trail followed the south side of the Platte River and the Mormon pioneers followed a new route on the north side of the river from their settlement in Winter Quarters
(now Florence, Nebraska) to Fort Laramie in Wyoming (SLS, 242-43).

The thirty-seventh state of the Union did not achieve statehood until 1867, over two decades after the Saints had first trodden across the soil that was, at the time of
their trek, Indian territory. (See map no. 4 on page 298 of the 1981 edition of the D&C.)

The Chronological Order of Contents of the Doctrine and Covenants indicates that Brigham Young received the revelation found in Doctrine and Covenants 136 at
Winter Quarters located on land that is now part of Nebraska.

See also: Winter Quarters

Neck

See: Stfffneckedness

Nefarious and Murderous Impositions

See: Concatenation

Neighbor

Throughout scripture we are counseled to treat our neighbors with consideration, kindness, and respect (Ex. 20:16- 17; Lev. 19:13; Prov. 3:29; Matt. 5:43; Eph. 4:25;
Mosiah 27:4; D&C 42:27; 82:19). The Savior gave the parable of the good Samaritan in response to the query, "Who is my neighbour?" (Luke 10:29-37.) A
neighbor, therefore, is not simply one who lives nearby, but is one's fellow-man or anyone who has needs. In the context of salvation, all who do not presently have a
knowledge and witness of the restored gospel of Jesus Christ with all its saving ordinances are in spiritual need and are the neighbors with whom Latter-day Saints
should share such a message (D&C 88:81).

Nephi of Old

There are at least four great prophets named Nephi who presided among the people of the Book of Mormon: the original Nephi, son of Lehi, who lived about 600
B.C. (1 Ne. 1:1); Nephi, the eldest son of Helaman, who lived about 45 B.C. (Hel. 3:21); Nephi, chief disciple of the resurrected Lord (3 Ne. 12:l), eldest son of
Nephi, who was the son of Helaman; and Nephi, the record keeper, who lived about A.D. 36-110 (4 Nephi 1:19). These last two might have been the same person.

While all of these were men of great faith, the Nephi who is spoken of twice in the Doctrine and Covenants (D&C 33:8; 98:32) is Nephi, the son of Lehi, who was the
founder-father of the Nephite civilization. His history is replete with examples of great faith and devotion to the cause of righteousness, often in the face of great
adversity. Said this great prophet of faith, "If God had commanded me to do all things I could do them" (1 Ne. 17:50).

Whether it was taming the physical elements or the rebellious spirits of men, Nephi exhibited his unfaltering faith (1 Ne. 18:21; 17:45-55). His was the privilege of
seeing great visions and of personally seeing the Savior (1 Ne. 10-14; 2 Ne. 11:2-3). He loved the scriptures, likening them to his life and people and learning
therefrom (1 Ne. 19:23-24; 2 Ne. 25:5). His life could be summed up in his statement that his whole purpose was "to persuade men to come unto the God of
Abraham, and the God of Isaac, and the God of Jacob, and be saved" (1 Ne. 6:4).

See also: Nephites

Nephites

Two major groups of people occupy most of the recorded pages of history in the Book of Mormon: the Nephites and the Lamanites. Both of these groups are
mentioned in an 1828 revelation (D&C 3:17). The Nephites were originally those people who followed their prophet-leader Nephi in preference to his elder brothers,
Laman and Lamuel, and took upon them the name of "the people of Nephi" (2 Nephi 5:5-9). Nephi's younger brother later designated those who were "friendly" to
Nephi as Nephites, and those who "sought to destroy" the people of Nephi as Lamanites (Jacob 1:14).

Throughout the Book of Mormon the Nephites are those people from whom the record keepers are selected and from whom the prophets were generally called.
During the golden era of peace following the visit of the resurrected Savior to the American continent, there were no categories of people and all were called the
"children of Christ" (4 Nephi 1:17).

 Copyright
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called Nephites, regardless of their original ancestry (4 Nephi 1:20-36). Their descendants were ultimately destroyed by the Lamanites. Mormon, one of the last
surviving Nephites, "hid up" many of the sacred records of their history about A.D. 385, and entrusted the records to his son Moroni (Morm. 6). Moroni finished the
record and was among the last of his civilization to survive (Morm. 8:1-7). Nephite blood has been preserved through the lineage of the Lamanites and is sprinkled
Throughout the Book of Mormon the Nephites are those people from whom the record keepers are selected and from whom the prophets were generally called.
During the golden era of peace following the visit of the resurrected Savior to the American continent, there were no categories of people and all were called the
"children of Christ" (4 Nephi 1:17).

In A.D. 231, however, because of the previous revolt of some of the Church who took upon themselves the name of Lamanites, the "true believers in Christ" were
called Nephites, regardless of their original ancestry (4 Nephi 1:20-36). Their descendants were ultimately destroyed by the Lamanites. Mormon, one of the last
surviving Nephites, "hid up" many of the sacred records of their history about A.D. 385, and entrusted the records to his son Moroni (Morm. 6). Moroni finished the
record and was among the last of his civilization to survive (Morm. 8:1-7). Nephite blood has been preserved through the lineage of the Lamanites and is sprinkled
among them today.

See also: Book of Mormon; Fallen People; Mormon; Moroni; Nephi of Old

New and Everlasting Covenant

There is a difference between the new and everlasting covenant and a new and everlasting covenant. The former comprehends the "fulness of the gospel," with all of its
"covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations" (D&C 132:7). A new and everlasting covenant is
only a portion of the fulness of the gospel.

President Joseph Fielding Smith has written: "Marriage for eternity is a new and everlasting covenant. Baptism is also a new and everlasting covenant, and likewise
ordination to the priesthood, and every other covenant is everlasting and a part of the new and everlasting covenant which embraces all things." (AGQ 1:65; see also
D&C 22, 132.)

See also: Everlasting Covenant

New and Everlasting Covenant of Marriage

The new and everlasting covenant of marriage is a portion of the new and everlasting covenant, which is the fulness of the gospel. It is a sacred marriage, solemnized
between husband and wife in one of the holy temples of the Lord and performed by one authorized of the Lord through His earthly prophet. It is an everlasting marriage
which transcends time and endures throughout eternity.

President George Q. Cannon has written: "We believe that when a man and woman are united as husband and wife, and they love each other, their hearts and feelings
are one, that that love is as enduring as eternity itself, and that when death overtakes them it will neither extinguish nor cool that love, but that it will brighten and kindle it
to a purer flame, and that it will endure through eternity" (JD 14:320-21).

Only those who enter into this order of marriage, and through their life-long righteousness have this relationship ratified, will receive the blessings of exaltation and
eternal increase, as husband and wife together, throughout the eternities (D&C 131:1-4; 132:4, 7, 18-20).

See also: Everlasting Covenant; New and Everlasting Covenant; Time

New Covenant

On three occasions in the Doctrine and Covenants the Lord speaks of the "new covenant." Two of these citations refer to Jesus as "the mediator of the new covenant,"
which has specific reference to his redeeming role in the plan of salvation as our Mediator with the Father (D&C 76:69; 107:19). In this sense, the new covenant is the
gospel of Jesus Christ.

The Prophet Joseph Smith spoke of the first principles of the gospel as being "the requirements of the new covenant," and then quoted Peter in admonishing the Saints
to add to these basic principles the virtues of godliness which would assure the Saints of exaltation (HC 1:314-15; 2 Pet. 1:4-10).

The third reference to the "new covenant" is found in section 84 where the Lord admonishes his people to "remember the new covenant, even the Book of Mormon
and the former commandments [i.e., previously issued scriptures, the Old and New Testaments] which I have given" (D&C 84:57).

President Ezra Taft Benson explained, "In the Bible we have the Old Testament and the New Testament. The word testament is the English rendering of a Greek word
that can also be translated as covenant. Is this what the Lord meant when He called the Book of Mormon the 'new covenant'? It is indeed another testament or witness
of Jesus. This is one of the reasons why we have recently added the words 'Another Testament of Jesus Christ' to the title of the Book of Mormon." (En., Nov. 1986,
p. 4.)

See also: New and Everlasting Covenant; People of the Lord

New Heaven and a New Earth

"The new heaven and new earth ï¿½ is the final change, or resurrection, of the earth, after the 'little season' which shall follow the Millennium. When this time comes all
things are to be restored by and through the resurrection." (CHMR 1:143; italics added; D&C 29:22-25; Rev. 21.) This earth, and the heavens surrounding and
belonging to it, are to be celestialized and become the abode of Deity. The earth "shall be crowned with glory, even with the presence of God the Father" (D&C
88:19). It shall be a "sea of glass" in its "sanctified, immortal, and eternal state" (D&C 77:1-2; Rev. 4:6).

The "new heaven and earth" spoken of by Isaiah in his writings (Isa. 65:17-25; 66:22-24), and described in Doctrine and Covenants 101:23-31, is not the same as that
previously described. Isaiah's writings have "reference to the change which shall come to the earth and all upon it, at the beginning of the Millennial reign, as we declare
in the tenth article of the Articles of Faith. This is the renewed earth when it shall receive its paradisiacal glory, or be restored as it was before the fall of man." (CHMR
1:143; italics added; AF, 375-81.)

See also: Day of Transfiguration; Earth Shall Tremble and Reel To and Fro; End of the World; Paradisiacal

New Jerusalem

"I shall say with brevity," declared Joseph Smith, "that there is a New Jerusalem to be established on this continent, and also Jerusalem shall be rebuilt on the eastern
continent" (TPJS, 86). An ancient Book of Mormon prophet had earlier taught this same distinction. Speaking of the eastern continental city from whence his ancestors
came,  Moroni
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Lord" (Ether 13:5). Furthermore, "a New Jerusalem should be built upon this land unto the remnant of the seed of Joseph" (Ether 13:6; italics added). Thus, the New
Jerusalem is to be built upon the American continent.
New Jerusalem

"I shall say with brevity," declared Joseph Smith, "that there is a New Jerusalem to be established on this continent, and also Jerusalem shall be rebuilt on the eastern
continent" (TPJS, 86). An ancient Book of Mormon prophet had earlier taught this same distinction. Speaking of the eastern continental city from whence his ancestors
came, Moroni said, "Wherefore, it could not be a new Jerusalem for it had been in a time of old; but it should be built up again, and become a holy city of the
Lord" (Ether 13:5). Furthermore, "a New Jerusalem should be built upon this land unto the remnant of the seed of Joseph" (Ether 13:6; italics added). Thus, the New
Jerusalem is to be built upon the American continent.

In 1831, the Lord revealed the location of this city as being at Independence, Missouri (D&C 57:1-3). The terms City of Zion and Zion are frequently used
synonymously with the New Jerusalem. According to President Joseph Fielding Smith, the terms City of Zion and New Jerusalem "have reference to the same
sanctified place" (DS 3:67). This will be a millennial city "from whence the law and the word of the Lord shall go forth to all people" (DS 3:68-69). It will be one of two
world capitals, the other being the old Jerusalem (Isa. 2:2-5; Micah 4:1-7; 2 Ne. 12:2-5). The inhabitants of these holy cities will be "they whose garments are white
through the blood of the Lamb" (Ether 13:10-11).

See also: Center Place; City of the Heritage of God; City of the Living God; City of Zion; Garden of Eden; Holy City

New Testament

On March 7, 1831, the Prophet Joseph was instructed to pursue the inspired revision of the New Testament, which he commenced the very next day (D&C 45:60).
This project was intended to restore many of the "plain and most precious" truths which had been lost from this sacred volume of holy writ (1 Ne. 13:24-29). Two
years later, the Prophet penned these words: "I completed the translation and review of the New Testament, on the 2nd of February, 1833, and sealed it up, no more
to be opened till it arrived in Zion" (HC 1:324).

Elder B. H. Roberts makes the following comments regarding that statement: "It was the intention of the Prophet to have this revised version of the Scriptures, which he
had made with such laborious care, published in Zion, at the printing establishment of the Church in that place, (New Testament and Book of Mormon to be published
together; see [HC 1:341]), but before the work could even be commenced, the persecution arose which made the undertaking impracticable. And such was the
unsettled state of the Church throughout the remaining years of the Prophet's life that he found no opportunity to publish the revised Scriptures." Elder Roberts further
quotes President George Q. Cannon, who said, "We have heard President Brigham Young state that the Prophet, before his death, had spoken to him about going
through the translation of the Scriptures again and perfecting it upon points of doctrine which the Lord had restrained him from giving in plainness and fulness at the time
of which we write [2nd Feb., 1833].'" (HC 1:324, footnote.)

The New Testament is a compilation of some twenty-seven books. Latter-day Saints accept this along with the Old Testament as valid scripture from God, "as far as it
is translated correctly" (see Articles of Faith 1:8; AF, 245-53).

See also: New Translation

New Translation

The "new translation" (D&C 124:89) is Joseph Smith's inspired translation of the Bible. Joseph Fielding Smith provided the following information regarding this work:
"It has been thought by some, that the Prophet went through the Bible beginning with the first chapter of Genesis and continued through to the Book of Revelation, but
this was not the case. He went through the Bible topic by topic, and revising as the Spirit of the Lord indicated to him where changes and additions should be made.
There are many parts of the Bible that the Prophet did not touch, because the Lord did not direct him to do so. Therefore, there are many places in the Scriptures
where errors still are found. This work was never fully completed, but the Prophet did as much as the Lord commanded him to do before the days of Nauvoo.
February 2, 1833, he finished the revision of the New Testament, and on the second day of July that same year, he finished the Scriptures, as far as the Lord permitted
him to go at that time." (HC 1:324-68.) It was his intention to make other corrections in Nauvoo, but it seems that the Lord did not permit him to do so. Perhaps the
reason for this is given in 3 Nephi, wherein the Lord forbade Mormon to write more than he has given us, because the people are not prepared to receive it. (3 Ne.
26:6-9.)

"The purpose for this revision is explained by Nephi in writing of the coming forth of the record of the Nephites, (1 Nephi 13), and by the Lord to Moses, as given in
the Book of Moses in the Pearl of Great Price. (Moses 1:40-41.) The Book of Moses in the Pearl of Great Price is a part of this revision revealed to the
Prophet." (CHMR 1:242.)

Sidney Rigdon was called as a scribe to Joseph Smith in this project (D&C 35:18-20).

See also: New Testament; Translation of My Scriptures; Translation of the Prophets; Work of Translation

New York City

A major port of entry to the United States, known to millions throughout the world, is the city of New York. As recorded in Doctrine and Covenants 104:81, the Lord
refers to creditors residing in New York to whom the Church owed money in 1834; it is unclear whether the city or the state is intended. However, New York City is
referred to in an 1832 revelation (D&C 84:114-15). At this time, Bishop Newel K. Whitney was commanded to go to the cities of New York, Albany, and Boston,
"and warn the people of those cities with the sound of the gospel." He was accompanied on his visit by the Prophet Joseph in the fall of 1832. (HC 1:295.)

The Lord warned that "desolation" awaited the inhabitants of these cities unless they repented. In 1866, Elder Orson Pratt repeated this warning to this triad of cities,
promising that they would yet be left "desolate" (MS 28:633-34). On another occasion he said, "The great and populous city of New York, that may be considered
one of the greatest cities of the world, will ï¿½ become a mess of ruins. The people will wonder while gazing on the ruins that cost hundreds of millions to build, what
has become of its inhabitants." (JD 12:344.)

How or when such an event will occur is not known. However, stakes of Zion will be established in New York, declared Joseph Smith (JD 8:205), and "the righteous
need not fear" (1 Ne. 22:17-22).

See also: Cainhannoch

New York State

From that marvelous moment in the spring of 1820, when the veil was rent and the breath of heaven bathed the soul of a young prophet, until the removal of Joseph
Smith to Ohio in January 1831, the state of New York was the focal point of early Church activity. Its soil held the records that were to become the Book of Mormon
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Within the borders of this state, six of the revelations contained in the Doctrine and Covenants were received, as well as numerous other manifestations from heaven,
New York State

From that marvelous moment in the spring of 1820, when the veil was rent and the breath of heaven bathed the soul of a young prophet, until the removal of Joseph
Smith to Ohio in January 1831, the state of New York was the focal point of early Church activity. Its soil held the records that were to become the Book of Mormon
(JS-H 1:28-60).

Within the borders of this state, six of the revelations contained in the Doctrine and Covenants were received, as well as numerous other manifestations from heaven,
including a personal visit by the Father and Son themselves (JS-H 1:10-20). The "stone cut out of the mountain without hands" originated in New York and has
commenced its rolling throughout the world (D&C 65:2; 109:72-73; Dan. 2:34-35, 44).

See also: Albany; Cainhannoch; Colesville; Fayette; Freedom; Manchester; New York City; Northern States; Perrysburg; Seneca County; Stone Cut Out of the
Mountain; Susquehanna River; Wilderness of Fayette

Nicolaitane Band

In July 1838, the Lord warned Bishop Newel K. Whitney to "be ashamed of the Nicolaitane band and of all their secret abominations" (D&C 117:11). Joseph Fielding
Smith said this phrase applied to those in Kirtland who had participated in "abominations" (CHMR 2:98). The name appears in the book of Revelation (Rev. 2:6, 15)
and has been defined as "members of the Church who were trying to maintain their church standing while continuing to live after the manner of the world.

"Whatever their particular deeds and doctrines were, the designation has come to be used to identify those who want their names on the records of the Church but do
not want to devote themselves to the gospel cause with full purpose of heart" (DNTC 3:446).

Nigh At Hand

The phrase nigh at hand is used throughout the Doctrine and Covenants to express the close proximity of the coming of the Lord (D&C 1:35; 29:9; 43:17; 106:4).
According to Webster, nigh means near in place, time, or relationship; close, nearly, or almost. The word nigh is found frequently in the Book of Mormon in phrases
such as "nigh unto [closely resembling] an angel of light" (2 Ne. 9:9); "repenting nigh [almost] unto death" (Mosiah 27:28); and "the day of salvation draweth nigh
[near]" (Alma 13:21). The Pearl of Great Price tells us that "Kolob is set nigh [near in place] unto the throne of God" (Abr. 3:9).

Noah

The great prophet Noah was a grandson of Methuselah and received the priesthood under his hands at the age of ten (Gen. 5:25-29; D&C 107:52). He was ordained
after the order of the Lord and was sent forth to declare the gospel to the inhabitants of the earth, some of whom had sought his life (Moses 8:18-19). According to
Joseph Smith, "Noah was born to save seed of everything, when the earth was washed of its wickedness by the flood" (TPJS, 12). The history of that flood is found in
the Old Testament (Gen. 6, 7, 8), with some additional information appearing in the Pearl of Great Price (Moses 8).

As a result of this "baptism" of the earth, all mankind are descendants of Noah, through his sons, Japheth, Shem, and Ham (Gen. 8: 13). The Prophet Joseph declared
that Noah "stands next in authority to Adam in the Priesthood" and is the angel Gabriel who was privileged to announce the forthcoming births and missions of John the
Baptist and Jesus the Christ (TPJS, 157; Luke 1:5-38). He was scripturally described as "a just man, and perfect in his generation; and he walked with God" (Moses
8:27).

He is also known as Elias, in which capacity, according to Joseph Fielding Smith, he appeared in the Kirtland Temple on April 3, 1836, restoring the keys of the
dispensation of Abraham to Joseph Smith and Oliver Cowdery (AGQ 3:138-41; D&C 110:12). He was among the "congregation of the righteous" whom the Savior
visited in the spirit world following his death on Calvary (D&C 138:38, 41).

See also: Elias; Gabriel

Nobleman

A parable about the redemption of Zion speaks of a nobleman (D&C 101:44-68; see also 103:21). This term is also found in a parable in the New Testament (Luke
19:12) and in reference to a man whose son was sick (John 4:46). A nobleman is a man of high station in society or one of nobility. In the two parables cited, the
nobleman refers to the Lord.

North Countries

See: Ice Shall Flow Down at Their Presence; They Who Are in the North Countries

Northern States

A remarkable prophecy by Joseph Smith in December 1832 foretold of the coming conflict between the southern and northern states in America (D&C 87:3). The
fulfillment of his prophecy commenced some twenty-nine years later, when eleven states from the South seceeded from the remaining twenty-three states in the North.
The northern states consisted of: California, Connecticut, Delaware, Illinois, Indiana, Iowa, Kansas, Kentucky, Maine, Maryland, Massachusetts, Michigan,
Minnesota, Missouri, New Hampshire, New Jersey, New York, Ohio, Oregon, Pennsylvania, Rhode Island, Vermont, and Wisconsin.

Nowise

The word nowise occurs occasionally in scripture (D&C 33:12; 58:28; 84:90; Matt. 5:18: Mosiah 27:26: Moses 6:57). It simply means "no way," or, if preceded by
the word in, it means "in no way."

O
O Lord My God!

In recounting the events of the marytrdom, Elder John Taylor related that the Prophet Joseph's dying words were, "O Lord my God!" (D&C 135:1; see also Ps.
38:21.) Elder B. H. Roberts has discussed the meaning of this phrase in the following words: "Were Joseph Smith's last words-'O Lord My God'-an interrupted
Masonic cry of distress? The question has been somewhat widely debated. Of it the author of this History can form no adequate or positive opinion. In an editorial of
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the Times and Seasons, published soon after the murder (July 15th, 1844), the following passage occurs; referring to Joseph and Hyrum Smith: Page 251 / 371

'They were both Masons in good standing. Ye brethren of "the mystic tie," what think ye! Where is our good Master Joseph and Hyrum? Is there a pagan, heathen, or
In recounting the events of the marytrdom, Elder John Taylor related that the Prophet Joseph's dying words were, "O Lord my God!" (D&C 135:1; see also Ps.
38:21.) Elder B. H. Roberts has discussed the meaning of this phrase in the following words: "Were Joseph Smith's last words-'O Lord My God'-an interrupted
Masonic cry of distress? The question has been somewhat widely debated. Of it the author of this History can form no adequate or positive opinion. In an editorial of
the Times and Seasons, published soon after the murder (July 15th, 1844), the following passage occurs; referring to Joseph and Hyrum Smith:

'They were both Masons in good standing. Ye brethren of "the mystic tie," what think ye! Where is our good Master Joseph and Hyrum? Is there a pagan, heathen, or
savage nation on the globe that would not be moved on this great occasion, as the trees of the forest are moved by a mighty wind? Joseph's last exclamation was, "O
Lord My God!" If one of these murderers, their abettors or accessories before or after the fact, are suffered to cumber the earth, without being dealt with according to
law, what is life worth, and what is the benefit of laws? And more than all, what is the use of institutions which savages would honor, where civilized beings murder
without cause or provocation? In the same editorial it is said: 'With uplifted hands they gave such signs of distress as would have commanded the interposition and
benevolence of savages or pagans.'

"Against this evident belief of his associates and companions in prison-the editorial was most likely written by John Taylor, W. W. Phelps, or Willard Richards, and
may have been the result of consultation among them-there is nothing but the strange fact in human experience that when men are overtaken by sudden death, they so
frequently die with some appeal to God upon their lips, especially if thoughts upon God have largely entered into their lives: and for one I can readily believe that not
thoughts of deliverance from men and their violence [were] in the Prophet's mind, but thoughts of God and sacrifice blended in his martyr-cry-'O Lord My
God!'" (CHC 2:287.)

Oath and Covenant

One of the most solemn and sacred oaths available to man is the celestial contract known as "the oath and covenant of the priesthood" (D&C 84:33-42.) Joseph
Fielding Smith explained: "There is no exaltation in the kingdom of God without the fullness of the priesthood, and every man who receives the Melchizedek Priesthood
does so with an oath and a covenant that he shall be exalted.

"The covenant on man's part is that he will magnify his calling in the priesthood and that he will live by every word that proceedeth forth from the mouth of God, and
that he will keep the commandments.

"The covenant on the Lord's part is that if man does as he promises, then all that the Father hath shall be given unto him; and this is such a solemn and important
promise that the Lord swears with an oath that it shall come to pass." (CR, Apr. 1970, pp. 58-59.)

To receive "all that the Father hath" is "to inherit the same power, the same glory and the same exaltation, until you arrive at the station of a God, and ascend the throne
of eternal power, the same as those who have gone before" (TPJS, 347).

Marion G. Romney observed that "it seems perfectly clear to me that to receive the holy priesthood and not magnify my calling in it, I will fall short of eternal life; and
that if I fail to receive the holy priesthood, I will likewise fall short. There is but one safe course, and that is to receive it and magnify my calling in it." (CR, Oct. 1975, p.
110.)

Obedience

The scriptures are replete with divine injunctions to obey God's laws and walk in his ways (Deut. 30:19-20; Jer. 11:3-4; Matt. 7:21; Mosiah 5:8; D&C 56:3; 59:21;
Abr. 3:24-26; AF 1:3). To render obedience is simply to do as requested, thereby reaping resultant blessings associated with God's laws (D&C 130:20-21).

Elder Francis M. Lyman noted that "Obedience is the first law of God" (CR, Oct. 1899, p. 35). "The Church does not desire blind obedience," observed Elder Neal
A. Maxwell, "rather, that we see things with the eye of faith" (WWPTH, 21). President N. Eldon Tanner further commented, "We do not suggest blind obedience, but
obedience by faith in those things which may not be fully understood by man's limited comprehension, but which in the infinite wisdom of God are for man's benefit and
blessing" (CR, Oct. 1977, p. 67).

Two classic statements regarding obedience that are worthy of following can be found in the words of two noble prophets. At the beginning of man's history, in
response to a query by an angel as to why he was offering a sacrifice to the Lord, Adam said, "I know not, save the Lord commanded me" (Moses 5:6). Centuries
later, the Prophet of the restoration declared, "I made this my rule: When the Lord commands, do it" (HC 2:170).

Oblations

We are commanded to offer "oblations" to the Lord on his holy day (D&C 59:12). "In the Mosaic dispensation, an oblation, or offering, was anything presented to
God to atone for sins, to merit favors, or to express gratitude for favors received. The firstlings of the flock, first fruits, tithes, incense, the shewbread, all these were
oblations or offerings; some prescribed by law, some entirely voluntary. In the New and Everlasting Covenant the Lord graciously accepts tithes and offerings,
donations and gifts; and the Lord's day is a very proper day upon which to remember such obligations." (SS, 352.)

Obviate

An epistle from Joseph Smith uses the phrase "to obviate this difficulty" (D&C 128:3), which simply means "to prevent or preclude this difficulty."

Offering Unto the Lord in Righteousness

"What kind of offering will the sons of Levi make to fulfil the words of Malachi and John? [Mal. 3:1-4; D&C 13; 124:39; 128:24.] Logically such a sacrifice as they
were authorized to make in the days of their former ministry when they were first called. [Ezek. 43:18-27; 44:9-27.] Will such a sacrifice be offered in the temple?
Evidently not in any temple as they are constructed for work of salvation and exaltation today. It should be remembered that the great temple, which is yet to be built in
the City Zion, will not be one edifice, but twelve. Some of these temples will be for the lesser priesthood." (DS 3:93.)

The Prophet Joseph Smith proclaimed: "The offering of sacrifice has ever been connected and forms a part of the duties of the Priesthood.ï¿½ Sacrifices, as well as
every ordinance belonging to the Priesthood, will, when the Temple of the Lord shall be built, and the sons of Levi be purified, be fully restored and attended to in all
their powers, ramifications, and blessings. This ever did and ever will exist when the powers of the Melchizedek Priesthood are sufficiently manifest; else how can the
restitution of all things spoken of by the Holy Prophets be brought to pass. It is not to be understood that the law of Moses will be established again with all its rites and
variety of ceremonies; this has never been spoken of by the prophets; but those things which existed prior to Moses' day, namely, sacrifice, will be continued." (TPJS,
172-73.)
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Until the future day of sacrifice is restored, the present-day "Offering unto the Lord in righteousness" may well be manifest in the faithful observance of priesthood
responsibilities by those who presently hold offices within the priesthood.
their powers, ramifications, and blessings. This ever did and ever will exist when the powers of the Melchizedek Priesthood are sufficiently manifest; else how can the
restitution of all things spoken of by the Holy Prophets be brought to pass. It is not to be understood that the law of Moses will be established again with all its rites and
variety of ceremonies; this has never been spoken of by the prophets; but those things which existed prior to Moses' day, namely, sacrifice, will be continued." (TPJS,
172-73.)

Until the future day of sacrifice is restored, the present-day "Offering unto the Lord in righteousness" may well be manifest in the faithful observance of priesthood
responsibilities by those who presently hold offices within the priesthood.

See also: Memorials for Your Sacrifices; Sacrifice; Sons of Levi

Offerings of Cain

In an 1841 revelation, the Lord made reference to "the offerings of Cain" (D&C 124:75). The meaning thereof was described by the Prophet Joseph: "By faith in [the]
atonement or plan of redemption, Abel offered to God a sacrifice that was accepted, which was the firstlings of the flock. Cain offered of the fruit of the ground, and
was not accepted, because he could not do it in faith, he could have no faith, or could not exercise faith contrary to the plan of heaven. It must be shedding the blood of
the Only Begotten to atone for man; for this was the plan of redemption; and without the shedding of blood was no remission; and as the sacrifice was instituted for a
type, by which man was to discern the great Sacrifice which God had prepared; to offer a sacrifice contrary to that, no faith could be exercised, because redemption
was not purchased in that way, nor the power of atonement instituted after that order; consequently Cain could have no faith; and whatsoever is not of faith is
sin." (TPJS, 58; italics added.)

"The mere shedding of the blood of beasts or offering anything else in sacrifice, could not procure a remission of sins, except it were performed in faith of something to
come; if it could, Cain's offering must have been as good as Abel's." (TPJS, 59.)

Moses tells us that Cain loved Satan more than God and offered his sacrifice unto the Lord as a result of Satan's commanding him to do so. The devil knew it would
not be respected by the Lord and thereby Cain would become angry. (Moses 5: 18, 21.) The tragedy of Cain's offering might be summed up in these words: "He
rejected the greater counsel which was had from God; and this is a cursing" (Moses 5:25; see also WTP, 99-100).

Thus, an "offering of Cain" might well be any offering made to the Lord that is done without full purpose of heart-without faith (see Moro. 7:6-8). Any such offerings
will be rejected by God. Elder Bruce R. McConkie wrote, "If faith is not present in religious rites, can we reach any other conclusion, with reference to them, than that
whatsoever is not of faith is sin?" (DNTC 3:198.)

Office of Priesthood and Patriarch

On January 19, 1841, the Lord revealed that Hyrum Smith was to be released from his position as a counselor in the First Presidency in order to assume his rightful
place as the Patriarch to the Church (D&C 124:91-92). This followed the death of his father, Joseph Smith, Sr. Simultaneously, Hyrum was elevated to the position of
Associate President of the Church, holding the keys of the kingdom jointly with the Prophet Joseph. (See D&C 124:94-95; DS 1:216-22.) Perhaps it was in this latter
capacity that "the office of Priesthood ï¿½ which came by blessing" was more readily manifest, for it did not come "by right" of inheritance.

Hyrum's "inheritance" was his patriarchal position. Richards and Little explained this "right" as follows: "Joseph Smith, Sen., inherited the Patriarchal Priesthood, by right
from the father over the house of Israel in this dispensation. For this right to have descended to him, by lineage, he must of necessity be an Ephraimite, for Ephraim, by
right of appointment and ordination by his father Jacob, is the head of Israel." (1 Chron. 5:1; Gen. 48:16, 20; Jer. 31:9.) "By virtue of this adoption of Ephraim, as the
head of the house of Israel, and Joseph Smith, Sen., being the oldest son of Ephraim, holding the Priesthood in this dispensation, he is Patriarch of the whole church by
right. This right should be perpetuated in his family, as the oldest branch of the tribe of Ephraim. If, from any cause, there should be failure of a son to exercise this right,
then the office would be filled from the next eldest branch of the family." (RL, 74-75.)

See also: Evangelical Minister; Gifts ï¿½ Once Put upon Oliver Cowdery; Patriarch; Smith, Hyrum

Offspring

The reference to offspring in Doctrine and Covenants 122:6 has particular reference to Joseph Smith's children, and speaks of him being torn from their presence by his
enemies.

See also: Fruit of ï¿½ Loins; Seed

Ohio

In December 1830, the Prophet Joseph was told to "go to the Ohio" (D&C 37:1). It was here that he was to receive the "law" of the Lord and "be endowed with
power from on high" (D&C 38:32). The headquarters of the Church were moved from New York to Ohio in January 1831, when Joseph settled within her borders.
As promised, the "law" was revealed the following month (D&C 42), and the promised "endowment of power" came on April 3, 1836, in the newly dedicated Kirtland
Temple (D&C 110).

From within her borders, Ohio was to give birth to the fundamental organization that exists within the Church today. The First Presidency of the Church was established
in Ohio, as well as the Quorum of the Twelve Apostles, First Quorum of the Seventy, and the first stake of the Church, with its attendant high council. Between
February 1831, and April 1836, sixty-four of the revelations recorded in the Doctrine and Covenants were received in Ohio. The towns of Kirtland, Thompson,
Hiram, Orange, and Amherst were the host grounds for the revelatory information received.

The reference to "Ohio" in the revelations, in general, refers to those areas where the Saints gathered, mostly in the northeastern part of the state. Kirtland served as the
major headquarters of the Church until shortly after the dedication of the temple, when the Prophet moved to Missouri.

See also: Amherst, Ohio; Cincinatti, Ohio; French Farm: Hiram, Ohio; Kirtland, Ohio; Kirtland Temple; Orange, Ohio; Plains of Olah Shinehah; Northern States;
Shinehah; Thompson, Ohio

Oil

See: Lamps Trimmed and Burning

Old Father
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The reference to "old Father Whitmer" in Doctrine and Cove- nants 128:21 means Peter Whitmer, Sr., in whose home the Prophet Joseph found hospitality and
experienced great outpourings of the Spirit of God (see HC 1:60). At the time of this revelation, the elder Whitmer was sixty-nine years of age, which in 1842 was
Oil

See: Lamps Trimmed and Burning

Old Father Whitmer

The reference to "old Father Whitmer" in Doctrine and Cove- nants 128:21 means Peter Whitmer, Sr., in whose home the Prophet Joseph found hospitality and
experienced great outpourings of the Spirit of God (see HC 1:60). At the time of this revelation, the elder Whitmer was sixty-nine years of age, which in 1842 was
considered to be rather "old."

See also: Chamber of Old Father Whitmer; Peter Whitmer, Sr.

Olihah

The name Olihah appeared four times in pre-1981 editions of the Doctrine and Covenants, each time as a pseudonym for Oliver Cowdery (D&C 82:11; 104:28, 29,
34). The use of this name in revelation covered a two-year period, with the first revelation being given in April 1832, and the second one in April 1834.

The Lord did not always want the names of individuals to whom he was speaking to be recognized by the general public, so a system of code names was utilized (He
1:255). It is interesting to note that the Saints reverted to this same idea at the time of great persecution when polygamy was being opposed by the government (see
Gustire O. Larsen, The "Americanization" of Utah for Statehood, San Marino, Ca.; Huntington Library, 1971, p. 120).

In current editions of the Doctrine and Covenants, the name Olihah is no longer used.

See also: Cowdery, Oliver

Olive Leaf

In a letter sent from Kirtland, Ohio, dated January 14, 1833, the Prophet Joseph Smith said to W. W. Phelps, one of the presiding brethren in Missouri, "I send you the
'olive leaf' which we have plucked from the Tree of Paradise, the Lord's message of peace to us; for though our brethren in Zion [Missouri] indulge in feelings toward
us, which are not according to the requirements of the new covenant, yet, we have the satisfaction of knowing that the Lord approves of us, and has accepted us, and
established His name in Kirtland for the salvation of the nations" (He 1:316).

There appeared to have been some antagonisms on the part of some of the brethren in Missouri, and so the Prophet sent to them a sublime symbol of peace, the "olive
leaf" containing the revelation now found in section 88 (D&C 88:preface). The olive leaf has traditionally been a symbol of peace between men. It is not unlikely that the
Prophet hoped the sublime truths of this revelation would bring peace and solace to the troubled souls in Zion.

Perhaps the "olive leaf" sent by the Prophet served as a sign to them of the spiritual safety to be found in the gospel in the same sense that the olive leaf in the beak of
the dove was a sign to Noah that it was once again safe to walk upon the earth (see Gen. 8:10-11).

Olive Trees

It is appropriate that the olive tree should be used as a symbol in parables. The trees are extensively cultivated in the land where Jesus lived. During troubled times in
Missouri, the Lord gave the "parable of the nobleman and the olive trees signifying the troubles and eventual redemption of Zion" (D&C 101:43-62). The olive tree is
used several times in scripture as a symbol of a truth being revealed. The Apostle Paul referred to the grafting of the Gentiles into the olive tree (Rom. 11:17-24). The
classic allegory of Zenos, which has been described as "one of the greatest parables ever recorded," describes the history of the house of Israel (Jacob 5; AGQ4:141-
42).

Omaha Nation

The pressures and outrages of mob actions against the Saints caused them to leave Nauvoo as early as February 1846. Almost a year later, "the word and will of the
Lord" came to Brigham Young instructing him how to organize the pioneer companies in their trek to the west. The revelation contained in section 136 was received at
a place designated as Winter Quarters, on land belonging to the Omaha Nation, on the west bank of the Missouri River (D&C 136:preface).

The Omaha Nation was a tribe of American Indians for whom that particular plot of ground had been set aside by the federal government. The Indians had given
permission for the Saints to locate on the land.

See also: Winter Quarters

Omegus

The word Omegus is cited in Doctrine and Covenants 95:17. The word refers to the Lord and is a derivative of the Greek word Omega, which is the last letter of that
alphabet. It denotes "the end." Omegus is the Greek word Omega with a Latin ending.

See also: Alpha and Omega; Jesus Christ; The Beginning and the End

One Eternal Round

The description of the Lord's course as being "one eternal round" is found twice in the Doctrine and Covenants (D&C 3:2; 35:1) and three times in the Book of
Mormon (1 Ne. 10:19; Alma 7:20; 37:12). God's work-"to bring to pass the immortality and eternal life of man"-is a fixed, constant course from which he does not
deviate (Moses 1:39). God follows "one [singular or unified] eternal [recurring] round [course], the same today as yesterday, and forever," of providing the means
whereby his children might receive a fulness of his glory (D&C 35:1; 93:20).

Just as a ring has no beginning or ending, and as his priesthood has neither "beginning of days or end of years" (Alma 13:7), so is the course of God one eternal round.

See also: Beginning and End; Walk in Crooked Paths

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The command that husband and wife should be one flesh is one of the longest standing commandments of the Lord (Gen. 2:24; Matt. 19:5-6; Eph. 5:31; Moses 3:24;
Just as a ring has no beginning or ending, and as his priesthood has neither "beginning of days or end of years" (Alma 13:7), so is the course of God one eternal round.

See also: Beginning and End; Walk in Crooked Paths

One Flesh

The command that husband and wife should be one flesh is one of the longest standing commandments of the Lord (Gen. 2:24; Matt. 19:5-6; Eph. 5:31; Moses 3:24;
D&C 49:16). One flesh is not confined to the physical or affectional aspects of a marital relationship, it is symbolic of the total unity in which the marriage should
function.

President Marion G. Romney provided the following commentary on the meaning of one flesh: "They [husband and wife] should be one in harmony, respect, mutual
consideration. Neither should plan or follow an independent course of action. They should consult, plan and decide together." (En., Dec. 1978, p. 2.)

One God

In contrast to the general Christian world which professes a belief in one God who manifests himself as Father, Son, and Holy Ghost, "a most pure spirit, invisible,
without body, parts, or passions," the Latter-day Saints proclaim, "We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost" (Articles
of Faith 1:1). Indeed, revelation teaches not only the separate nature of each member of the Godhead but also that the Father and Son possess celestial, tangible,
bodies of flesh and bone which each house an eternal spirit (D&C 130:22).

Why then, do latter-day scriptures speak of Father, Son, and Holy Ghost as "one God?" (See D&C 20:28; Testimony of the Three Witnesses; 2 Ne. 31:21.) President
Charles W. Penrose offered the following explanation: "There is the oneness of Deity, the three in one; not as some preachers try to expound it, in the doctrines of the
outside world ï¿½ making them one immaterial spirit-no body, no real personage, no substance. On the contrary, they are three individuals, one in spirit, one in mind,
one in intelligence, united in all things that they do, and it takes the Father, and the Son, and the Holy Ghost, to make the perfect Trinity in one, three persons and one
God or Deity, one Godhead." (CR, Apr. 1921, pp. 13-14.)

The Savior himself spoke of the "oneness" which he and the Father and the Holy Ghost enjoy, and he prayed that his disciples would join that unity (John 17:20-23; see
also D&C 35:2; 3 Ne. 11:27, 31-36; 19:20-23).

See also: Elohim; God; Father, The; Father, Jesus; Holy Ghost: Jehovah; Jesus Christ

One Mighty and Strong

On November 27, 1832, Joseph Smith wrote a memorable letter from Kirtland to W. W. Phelps in Missouri, part of which has since been canonized as section 85 of
the Doctrine and Covenants (HC 1:297-99). In the context of the letter, Joseph, speaking in behalf of the Lord, criticized the manner in which Bishop Edward
Partridge had been conducting the affairs of the Church, and threatened to "send one mighty and strong ï¿½ to set in order the house of God" (D&C 85:7). President
Joseph Fielding Smith has said that verses 6, 7, and 8 of this section "have caused no end of needless speculation due to a misunderstanding of what is written.ï¿½

"There have arisen from time to time men of doubtful intelligence who have laid claim to being the 'one mighty and strong.' Some of these, notwithstanding their
limitations of intellect and power of understanding, have succeeded in gathering around them a few followers of like spirit and lack of understanding." (CHMR 1:350.)

On November 13, 1905, the Deseret News carried an official proclamation from the First Presidency regarding the nature of "the one mighty and strong." A portion of
that explanation follows: "This whole letter ï¿½ related to the affairs of the Church in Zion, Independence, Jackson county, Missouri. And inasmuch as through his
repentance and sacrifices and suffering, Bishop Edward Partridge undoubtedly obtained a mitigation of the threatened judgment against him of falling 'by the shaft of
death, like as a tree that is smitten by the vivid shaft of lightning,' so the occasion for sending another to fill his station-'one mighty and strong to set in order the house of
God, and to arrange by lot the inheritances of the Saints'-may also be considered as having passed away and the whole incident of the prophecy closed.

"If, however, there are those who still insist that the prophecy concerning the coming of 'one mighty and strong' is still to be regarded as relating to the future, let the
Latter-day Saints know that he will be a future bishop of the Church who will be with the Saints in Zion, Jackson county, Missouri, when the Lord shall establish them
in that land.ï¿½ He will hold the same high exalted station that Edward Partridge held; for the latter was called to do just this kind of work-that is, to set in order the
house of God as pertaining to settling the Saints upon their inheritances.ï¿½ This future bishop will also be called and appointed of God as Aaron of old, and as Edward
Partridge was. He will be designated by the inspiration of the Lord, and will be accepted and sustained by the whole Church as the law of God provides. His coming
will not be the result of a wild, erratic movement, or the assumption of authority by a self-appointed egotist seeking power that he may lord it over the people; God's
house is one of order, and admits of no such irregular procedure." (MFP 4:109-20.)

See also: Ark of God, Steady the; Man ï¿½ Like as Moses; Partridge, Edward; President of the High Priesthood; That Man

One Wife

In March 1831, the Lord reaffirmed the divine nature of marriage and added that a man should have but one wife (D&C 49:15-16; HC 1:167). "The statement in
relation to marriage ï¿½ was given to the Church several years before the revelation known as Section 132 was revealed. Hence, it is worded as we find it here
according to the law of the Church in 1831. This statement in relation to marriage was given to correct the false doctrine of the Shakers that marriage was impure and
that a true follower of Jesus Christ must remain in the condition of celibacy to be free from sin and in full fellowship with Christ." (CHMR 1:209; italics added.)

Section 132, recorded in 1843, authorized the practice of plural marriage. The keys to this practice however, are vested only in the Lord's prophet and used only with
divine approbation (D&C 132:7; Jacob 2:30; HC 6:46). Because a Prophet of God, holding these keys, revoked the law of plural marriage in 1890 (see OD-1), the
law of the Church at the present time is the same as when section 49 was revealed: "Wherefore, it is lawful that [a man] should have one wife" (D&C 49:16).

See also: Law of Sarah; Lee, Ann; Manifesto; Whitney, Newel K.

Only Begotten of the Father

See: Jesus Christ; Only Begotten Son

Only Begotten Son

Jesus Christ(c)
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                  2005-2009,in all standardMedia
                                Infobase    worksCorp.
                                                 of scripture used by Latter-day Saints as the Only Begotten Son of God (Jacob 4:11; D&C 49:5; Moses     Page1:6;  255John
                                                                                                                                                                         / 371
3:16). In a classic sermon delivered by President Joseph F. Smith at the Box Elder Stake conference of December 20, 1914, as recorded in the Box Elder News of
January 28, 1915, the following inspired insights were given: "How are children begotten? I answer just as Jesus Christ was begotten of his Father.ï¿½ Just as the infidel
was begotten and born, so was Christ begotten by his Father.ï¿½ We want to try to make it appear that God does not do things in the right way, or that he has another
See: Jesus Christ; Only Begotten Son

Only Begotten Son

Jesus Christ is identified in all standard works of scripture used by Latter-day Saints as the Only Begotten Son of God (Jacob 4:11; D&C 49:5; Moses 1:6; John
3:16). In a classic sermon delivered by President Joseph F. Smith at the Box Elder Stake conference of December 20, 1914, as recorded in the Box Elder News of
January 28, 1915, the following inspired insights were given: "How are children begotten? I answer just as Jesus Christ was begotten of his Father.ï¿½ Just as the infidel
was begotten and born, so was Christ begotten by his Father.ï¿½ We want to try to make it appear that God does not do things in the right way, or that he has another
way of doing things than what we know; we must come down to the simple fact that God Almighty was the Father of His Son Jesus Christ. Mary, the virgin girl, who
had never known mortal man, was his mother. God by her begot His son Jesus Christ, and He was born into the world with power and intelligence like that of His
Father."

Elder James E. Talmage has written: "That Child ï¿½ born of Mary was begotten of Elohim, the Eternal Father, not in violation of natural law but in accordance with a
higher manifestation thereof; and the offspring from that association of supreme sanctity, celestial Sireship, and pure though mortal maternity, was of right to be called
the 'Son of the Highest'" (Talmage, 81).

According to President Smith, "Mary was married to Joseph for time. No man could take her for eternity because she belonged to the Father of her divine Son." (Box
Elder News, Jan. 28, 1915.)

The term only begotten means exactly what it says. Though God the Father is the pre-earth father of all His children conceived and born in the spirit world-of whom
Jesus was the first-only this Son, Jesus the Christ, also had a Heavenly Father of the flesh.

See also: Jesus Christ; Son of God

Open Your Hearts

Occasionally the Lord will admonish us to open our hearts (D&C 31:7; 63:1). According to Smith and Sjodahl, "To 'open' one's 'heart' is to listen to the Word of God
with love and affection, and with an eager desire to understand it and to do the will of God" (SS, 373).

In opening your heart you allow the free-flowing circulation of the eternal life-giving substance of the Spirit, which is the opposite of hardening your heart.

See also: Harden Their Hearts

Oracles

The term oracles is found in Doctrine and Covenants 90 and 124. In the first instance, the Lord reveals that the "oracles" should be given unto the Church by the
Prophet Joseph (D&C 90:4-5). "The interpretation of the term 'oracles' as used in this revelation is given in the dictionary to be 'an infallible authority.'" (CHMR 1:388).
Thus, the Church was assured that an "infallible authority" would be left even if something should befall the Prophet Joseph. When the powers of darkness succeeded in
snuffing out the light of Joseph's mortal life, those oracles remained ever bright upon the earth with the Twelve Apostles.

In a later revelation, the Lord spoke of the "oracles in your most holy places" (D&C 124:39). Of this meaning, Smith and Sjodahl wrote: "'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 (1 Kgs. 8:6; 2 Chron. 4:20; Ps. 28:2)." (SS, 778.)

In Doctrine and Covenants 124:126, the Lord indicated that the First Presidency was "to receive the oracles for the whole church." In other words, they are the
designated body to receive revelations-the oracles of God-for the Church, and in that sense they are the living oracles.

See also: Apostle; First Presidency of the Church

Orange Ohio

During the month of October 1831, three conferences of the Church were held in northeastern Ohio. The first was at the home of John Johnson in Hiram, Portage
County, where the Prophet was staying. The second was held in Kirtland, Geauga County, and the third was held on October 25 and 26, at Orange, Cuyahoga
County, Ohio. The conference convened at the home of Irenus Burnett and was described as "very important."

Elder B. H. Roberts said: "Very many of the brethren holding the Priesthood addressed the conference, and each one expressed his willingness to consecrate all he
possessed to God and His cause. The minutes of the Prophet's remarks ï¿½ stand as follows: 'Brother Joseph Smith, Jun., said that he had nothing to consecrate to the
Lord of the things of the earth, yet he felt to consecrate himself and family.'

"'Brother Hyrum Smith said that he thought best that the information of the coming forth of the Book of Mormon be related by Joseph himself to the Elders present, that
all might know for themselves.'

"'Brother Joseph Smith, Jun., said that it was not intended to tell the world all the particulars of the coming forth of the Book of Mormon; and also said that it was not
expedient for him to relate these things.' "(HC 1:219-20, footnote.)

At this conference, the revelation contained in section 66 was received. Orange was located about twelve miles south of Kirtland, near the Chagrin River.

See also: Book of Mormon; Translation; Urim and Thummim

Ordain

The words ordain and ordained are used a number of times with various meanings in the Doctrine and Covenants. A divine decree for example, is represented in a
statement such as "King Immanuel ï¿½ hath ordained, before the world was, that which would enable us to redeem them out of their prison" (D&C 128:22).

The calling of one to a position, though not a priesthood office, is illustrated with Newel K. Whitney's appointment to be ordained the "agent" in Kirtland (D&C 63:45)
or the calling of six brethren to be ordained stewards over the revelations which would comprise the forthcoming Book of Commandments (D&C 70:3). Certain foods
are described
 Copyright   (c)as2005-2009,
                   being "ordained  [set apart
                              Infobase    Mediaor Corp.
                                                  made available] for the use of man" (D&C 89:10, 12, 14). Presiding officers of both the Aaronic and Melchizedek
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priesthoods are spoken of as being ordained (permanently set apart) to their callings (D&C 107:21).

Certain ordinances are referred to as being ordained of God (D&C 124:39). Joseph Smith spoke of his being "ordained from before the foundation of the
statement such as "King Immanuel ï¿½ hath ordained, before the world was, that which would enable us to redeem them out of their prison" (D&C 128:22).

The calling of one to a position, though not a priesthood office, is illustrated with Newel K. Whitney's appointment to be ordained the "agent" in Kirtland (D&C 63:45)
or the calling of six brethren to be ordained stewards over the revelations which would comprise the forthcoming Book of Commandments (D&C 70:3). Certain foods
are described as being "ordained [set apart or made available] for the use of man" (D&C 89:10, 12, 14). Presiding officers of both the Aaronic and Melchizedek
priesthoods are spoken of as being ordained (permanently set apart) to their callings (D&C 107:21).

Certain ordinances are referred to as being ordained of God (D&C 124:39). Joseph Smith spoke of his being "ordained from before the foundation of the
world" (D&C 127:2), and the Lord speaks of those "who have been ordained among you, whom I have called but few of them are chosen," which further illustrates the
principle of foreordination. Offices in the priesthood are to be conferred through ordination (D&C 20:39; 41:9; 107:39).

Six months after he was set apart as the First Counselor in the Presidency of the Church, Sidney Rigdon was called to be the "spokesman" for Joseph Smith with the
promise that he would be ordained (set apart) to this calling (D&C 100:9). In March 1829, the Lord promised the Prophet Joseph that three witnesses were to be
called and ordained (set apart) to bear testimony of the Book of Mormon (D&C 5:11). These witnesses were later charged to seek out the Twelve Apostles (D&C
18:37) and were responsible for laying hands upon the Twelve and conferring their apostolic blessings upon them. It was not until 1843 that the Prophet Joseph
bestowed the fulness of the keys of authority upon the Twelve (TS 5:650, 651, 698; DS 1:259).

President Joseph Fielding Smith commented on the use of the term ordained in the early history of the Church. "When the Prophet received the Presidency of the High
Priesthood, the history says that he was ordained. [See D&C 107:22.] Today we would say set apart. They used the term ordain in the early days of the Church for
everything, even when sisters were set apart to preside in the Relief Society." (DS 3:106; CHMR 1:61, 126.) Thus, in grasping the full meaning of the word ordain, one
must look at the context in which it was used and relate this to its present usage in the Church.

At the present time, men are ordained to the offices of deacon, teacher, priest, elder, seventy, high priest, bishop, patriarch, and Apostle. In addition, at the present
time when the senior Apostle has been set apart to his office as the prophet, seer, revelator, and President of The Church of Jesus Christ of Latter-day Saints, the term
ordain is used in this priesthood ordinance (see En., Dec. 1985, pp. 2-7).

The difference between being ordained and being set apart is that to be ordained is to receive an office that one holds forever even though additional offices or calls
may come. For example, though he stood as the senior Apostle in the Church, President Spencer W. Kimball once declared to an assembled priesthood body, "I am a
deacon.ï¿½ and a teacher, and a priest" (CR, Apr. 1975, p. 117). In being "set apart," one receives no permanent office or title. Nevertheless, whether one is ordained
or set apart to an office, his stewardship extends only to the day of his release. Thus, for example, if a man is released from presiding over a ward as a bishop, he
retains his ordination but not his office. If, at any future date, he were once again called to serve as an active bishop, he would merely be set apart to his office for he
had previously received his ordination.

Ordained Unto This Condemnation

The only ones who will ever know the miserable consequences of becoming a son of perdition will be "those who are ordained [sentenced or consigned] unto this
condemnation" (D&C 76:48). These unhallowed "angels of the devil," were not foreordained to this fate, but by their own actions have chosen the calamitous
consequences of rebelling against righteousness. Their fate is "ordained" because it is a divine decree.

Smith and Sjodahl have written: "God has ordained that rebellion against Him shall result, if persisted in to the end, in misery, but He has not foreordained anyone to
that fate. A legislature may ordain that thieves must be imprisoned and murderers killed, but that does not mean that it has foreordained any individual, or any number of
individuals, to do that which ends in imprisonment, or death. The sons of Perdition pursue their course according to their own choice, and not as victims of inexorable
destiny." (SS, 455.)

See also: Sons of Perdition

Order of Enoch

A single reference to "the order of Enoch" appears in the revelation on the three degrees of glory (D&C 76:57). Speaking of those who inherit the celestial glory, the
Lord declared them to be "priests of the Most High, after the order of Melchizedek, which was after the order of Enoch, which was after the order of the Only
Begotten Son."

Smith and Sjodahl indicate that "the order of Melchizedek" meant that they held the priesthood of that name (SS, 457). The Doctrine and Covenants explains that this
priesthood used to be called "the Holy Priesthood, after the Order of the Son of God" (D&C 107:2-4).

Elder Bruce R. McConkie equates the order of Enoch with the United Order, which he defined as follows: "The United Order is not a communal system; it is not one
under which all things are held in common. Rather, after a person has made his consecration, the Lord's agent forthwith reconveys to the donor 'as much as is sufficient
for himself and family' (D&C 42:32), each 'according to his family, according to his circumstances and his wants and needs' (D&C 51:3), 'inasmuch as his wants are
just.' (D&C 82:17.)" (MD, 548, 813.)

This order, which the people of Enoch lived, created a Zion amongst them "because they were of one heart and one mind, and dwelt in righteousness; and there was no
poor among them" (Moses 7:18).

See also: Order of Melchizedek; United Order

Order of Melchizedek

Those men who obtain the celestial kingdom must be "priests after the order of Melchizedek" (D&C 76:57). This "order" is the order of the holy Melchizedek
Priesthood, which encompasses all who have been ordained unto this priesthood and who by their "fruits" have proven themselves worthy of holding it eternally (D&C
84:33-42; 107:1-12).

See also: Melchizedek Priesthood; Order of Enoch

Order of the Only Begotten Son

"The order of the Only Begotten Son" spoken of in Doctrine and Covenants 76:57 is the same as "the Holy Priesthood, after the Order of the Son of God," which we
presently call the Melchizedek Priesthood (D&C 107:1-4).
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See also: Holy Priesthood After the Order of the Son of God; Melchizedek Priesthood
Order of the Only Begotten Son

"The order of the Only Begotten Son" spoken of in Doctrine and Covenants 76:57 is the same as "the Holy Priesthood, after the Order of the Son of God," which we
presently call the Melchizedek Priesthood (D&C 107:1-4).

See also: Holy Priesthood After the Order of the Son of God; Melchizedek Priesthood

Order of This Priesthood

The meaning of "the order of this priesthood" (D&C 107:40), according to Smith and Sjodahl, is "the priesthood of a patriarch" (SS, 705). President Joseph Fielding
Smith wrote that "the priesthood which prevailed from Adam to Moses was the Patriarchal Order, yet it was only a part of the Melchizedek Priesthood. All of the
ancient patriarchs were high priests, but the direction of the Church in those days was by patriarchs. After the time of Moses, when the Melchizedek Priesthood was
withdrawn from Israel, this order as it is called, of Patriarchal Priesthood, did not continue. There came, then, the Aaronic Priesthood, with the prophets holding the
Melchizedek Priesthood as high priests. The bestowal of the higher authority, however, had to come by special designation." (DS 3:104.)

Thus, while the prophets from Adam to Moses acted in administrative and presiding positions while holding the patriarchal priesthood, the patriarchal office today is
one of blessing, not one of administration, for, in all such callings, the patriarch serves under the direction of a presiding high priest. On a stake level this is a stake
president, and on a general Church level this is the President of the Church.

This doctrine was emphasized in an editorial by Elder John Taylor, who said: "The president of the church presides over all patriarchs.ï¿½ and this presidency does not
depend so much upon genealogy as upon calling, order, and seniority" (TS 6:921, June 1, 1845).

It should be remembered that a patriarch is an office of calling within the Melchizedek Priesthood and does not constitute a separate priesthood. "All priesthood is
divine authority, but it is divided into the two grand heads, Melchizedek and Aaronic, although we speak of the order of the evangelist, or patriarch, and the order of
the Levites. We could also speak of the order of high priests, or the order of seventies, or of elders, meaning the calling of those who hold these offices." (DS 3:104.)

See also: Office of Priesthood and Patriarch; Patriarch

Ordinance

Elder John A. Widtsoe said, "An ordinance is an earthly symbol of a spiritual reality. It is usually also an act symbolizing a covenant or agreement with the Lord. Finally,
it is nearly always an act in anticipation of a blessing from heaven. An ordinance, then, is distinctly an act that connects heaven and earth, the spiritual and the
temporal." (PC, 107.)

Elder Bruce R. McConkie has distinguished between two kinds of ordinances: (1) "Ordinance-commandments," which include all God's decrees, laws,
commandments, statutes, and judgments; and (2) "Ordinance-rites." This latter group of rites and ceremonies could "be pictured as a smaller circle within the larger
circle of ordinance-commandments." Examples of these rites would be baptism and celestial marriage. In "ordinance-rites," a prayer is offered and a specified action
takes place. (MD, 548-49.)

It is because men have strayed from God's ordinances and broken their covenants that darkness rules the minds of many (D&C 1:15). The covenant of the Saints of
God is "that we will walk in all the ordinances of the Lord" (D&C 136:2-4). Joseph Fielding Smith has emphatically stated that "all of the ordinances of the gospel
pertain to the celestial kingdom of God.

"We are not preaching the gospel with the idea of trying to save people in the terrestrial world. Ours is the salvation of exaltation." (DS 2:190.)

See also: Baptism; Endowment; Gift of the Holy Ghost; Ordinance of the Washing of Feet; Outward Ordinances

Ordinance of the Washing of Feet

At the time the School of the Prophets was established, one of the criteria given by the Lord for entrance into that establishment was that members be "received by the
ordinance of the washing of feet" (D&C 88:139-41). This ordinance was originally "the custom of the Jews under their law," said the Apostle John (JST, John 13:10).
Additionally, however, the Lord instituted it as a sacred ordinance among his chosen disciples at the Last Supper (John 13:4-17).

It was reinstituted on December 27, 1832, by revelation to Joseph Smith. The Prophet administered the ordinance to a group of brethren gathered in conference on
January 23, 1828 (HC 1:323-24).

Later, in remarks delivered to the Twelve Apostles on November 12, 1835, Joseph said: "The item to which I wish the more particularly to call your attention tonight is
the ordinance of the washing of feet. This we have not done as yet, but it is necessary now, as much as it was in the days of the Savior; and we must have a place
prepared, that we may attend to this ordinance aside from the world.ï¿½

"It was never intended for any but official members. It is calculated to unite our hearts, that we may be one in feeling and sentiment, and that our faith may be strong, so
that Satan cannot overthrow us, nor have any power over us here!" (HC 2:307-9.)

During the dedication of the Kirtland Temple, the choir sang a verse from the hymn, "The Spirit of God Like a Fire Is Burning," which said: "We'll wash and be washed,
and with oil be anointed, Withal not omitting the washing of feet." Two days later, the ordinance was commenced among the leaders of the Church. (HC 2:426,430-
31.)

Other Sheep

See: Branch of the House of Jacob

Other Wise Documents and Instructions

In euologizing Joseph Smith, John Taylor spoke of the Book of Mormon, the Doctrine and Covenants, "and many other wise documents and instructions for the benefit
of the children of men" which the Prophet had brought to light (D&C 135:3). Those "other documents and instructions" are found in additional publications such as the
books of Moses, Abraham, Joseph Smith, and the Articles of Faith, which are all located in the Pearl of Great Price. The numerous corrections and clarifications of the
Bible found(c)
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Furthermore, Joseph's prophetic pronouncements as found in such publications as the six volumes of Church History, which he penned, the Teachings of the Prophet
Joseph Smith-a classic in Mormon literature-and the numerous other sources in which his inspired utterances may be found, could all be classified as part of the "many
In euologizing Joseph Smith, John Taylor spoke of the Book of Mormon, the Doctrine and Covenants, "and many other wise documents and instructions for the benefit
of the children of men" which the Prophet had brought to light (D&C 135:3). Those "other documents and instructions" are found in additional publications such as the
books of Moses, Abraham, Joseph Smith, and the Articles of Faith, which are all located in the Pearl of Great Price. The numerous corrections and clarifications of the
Bible found in the Joseph Smith Translation are additional "wise documents and instructions."

Furthermore, Joseph's prophetic pronouncements as found in such publications as the six volumes of Church History, which he penned, the Teachings of the Prophet
Joseph Smith-a classic in Mormon literature-and the numerous other sources in which his inspired utterances may be found, could all be classified as part of the "many
other wise documents and instructions" spoken of by Elder Taylor.

The extent of Joseph's contribution to sacred writ is described by Elder Bruce R. McConkie: "Here is a man who has given to our present world more holy scripture
than any single prophet who ever lived; indeed, he has preserved for us more of the mind and will and voice of the Lord than the total of the dozen most prolific
prophetic penmen of the past" (En., May 1976, p. 95).

Outer Darkness

The concept of outer darkness is mentioned twice in the Doctrine and Covenants (D&C 101:91; 133:73). This place is described by an ancient prophet who said, "The
spirits of the wicked, yea, who are evil-for behold, they have no part nor portion of the Spirit of the Lord: for behold, they chose evil works rather than good; therefore
the spirit of the devil did enter into them, and take possession of their house ï¿½; these shall be cast out into outer darkness; there shall be weeping, and wailing, and
gnashing of teeth, and this because of their own iniquity, being led captive by the will of the devil" (Alma 40:13; italics added).

Those individuals who have committed sins that require redemption through hell, who will become inhabitants of the telestial kingdom, will be in "outer darkness" until
their day of redemption, which will be the final resurrection at the end of the Millennium (GT 1:85; see also D&C 76:81-85; AF, 92; DS 2:22-23).

Those designated as sons of perdition will receive a resurrected body without glory. Following the final conflict between good and evil, heaven and hell, these dreadful
beings will be eternally confined to "a kingdom which is not a kingdom of glory" for "they were not willing to enjoy that which they might have received" (D&C 88:24,
32). They will join the devil and his hellish host of fallen angels in a banishment to an outer darkness where the tiniest rays of the Light of Christ will be unavailable.

See also: Hell; Kingdom Which Is Not a Kingdom of Glory; Sons of Perdition; Telestial Kingdom

Outward Ordinances

A great revelation on priesthood revealed that the lesser or Aaronic Priesthood "has power in administering outward ordinances" (D&C 107:14, 20). The nature of
these ordinances was discussed by Elder Orson Pratt, who said: "The Priesthood of Aaron, being an appendage to the higher Priesthood, has power to administer in
temporal [or outward] ordinances, such as that of baptism for remission of sins, the administration of the Lord's Supper, and in attending to temporal things for the
benefit of the people of God" (JD 18:363-64; italics added).

President Joseph Fielding Smith taught: "We may be sure that the Aaronic Priesthood will never be taken from the earth while mortality endures, for there will always
be need for temporal direction and the performance of ordinances pertaining to the preparatory Gospel'" (CHMR 1:62; italics added).

A further understanding of the outward (temporal) ordinances of the preparatory gospel is provided by Elder John A. Widtsoe: "Baptism is a logical sequence of faith,"
he said. "Every ordinance becomes ï¿½ a necessary tangible outward evidence of some phase of that inward conviction called faith." (ER, 196-97; italics added.) Less
tangible ordinances, such as the laying on of hands-whereby the gift of the Holy Ghost is received -and the sealing blessings of the temple, pertain to the higher
priesthood, which is Melchizedek.

See also: Ordinances; Preparatory Gospel

Ozondah

In April 1832, the Lord instructed Newel K. Whitney to retain responsibility for the "Ozondah," which was the mercantile establishment in Kirtland (D&C 104:39-41;
pre-1981 edition). The use of the word Ozondah was a precautionary measure which the Lord occasionally employed to prevent enemies of the Church from knowing
what his purposes were (HC 1:255). The term Ozondah is found only within this revelation.

P
Packard Noah

In 1841, Noah Packard was called as a counselor to Don Carlos Smith, who presided over the high priests quorum in Nauvoo (D&C 124:136). He was born May 7,
1796, at Plainfield, Hampshire County, Massachusetts, and joined the Church on June 1, 1832.

Within a year after joining the Church he served a short mission to the east and on May 6, 1833, was ordained an elder. He presided over a branch in Parkman, Ohio,
and served on the high council in Kirtland. Packard performed several missions, without purse or scrip, between 1841 and 1845. It is said that during this time he
traveled about 15,000 miles on foot, preached 480 discourses, and baptized 53 people.

He migrated to Utah in 1850, eventually settling in Springville, where he served as a counselor in a branch presidency. The following statement by Andrew Jenson is a
fitting tribute to Packard's life: "His death took place Feb. 17, 1860, at Springville. He died as he had lived firm and unshaken in the gospel of Christ, being in fellowship
with his brethren and leaving many friends to lament his loss." (Jenson 2:685.)

Page Hiram

In September 1830, the Lord gave a revelation in which he stressed that the right to receive revelation for the Church rested only with its President (D&C 28:2). The
revelation was necessitated by the claims of Hiram Page, a brother-in-law of the Whitmer boys, that he was receiving revelation for the Church via a so-called seer
stone in his possession. Oliver Cowdery was specifically counseled by the Lord to tell Page that Satan had deceived him, for that which had come from the stone was
not from God (D&C 28:11).

Prior to this foray in false revelation, Page had been privileged to stand along with seven other men and view the reality of the gold plates from which the Book of
Mormon
 Copyright was
             (c)translated.
                  2005-2009,HisInfobase
                                signatureMedia
                                          at the beginning
                                                  Corp.    of that sacred publication bears record of this unique experience. Although he endured the Page
                                                                                                                                                      persecutions
                                                                                                                                                              259of/ 371
                                                                                                                                                                     mobs
in Jackson County and helped to found the city of Far West, Missouri, as a home for the Saints, he severed his connection with the Church in 1838.

In spite of his remaining outside the faith fostered by the Book of Mormon until his dying day, his knowledge of the truthfulness of the book never waned. Some years
not from God (D&C 28:11).

Prior to this foray in false revelation, Page had been privileged to stand along with seven other men and view the reality of the gold plates from which the Book of
Mormon was translated. His signature at the beginning of that sacred publication bears record of this unique experience. Although he endured the persecutions of mobs
in Jackson County and helped to found the city of Far West, Missouri, as a home for the Saints, he severed his connection with the Church in 1838.

In spite of his remaining outside the faith fostered by the Book of Mormon until his dying day, his knowledge of the truthfulness of the book never waned. Some years
after the death of Page, one of his children wrote the following: "I knew my father to be true and faithful to his testimony of the divinity of the Book of Mormon until the
very last. Whenever he had an opportunity to bear his testimony to this effect, he would always do so, and seemed to rejoice exceedingly in having been privileged to
see the plates and thus become one of the Eight Witnesses." (Jenson 1:278.)

See also: Book of Mormon; Stone, That

Page John E.

The call of John E. Page to fill a vacancy in the Quorum of the Twelve Apostles is recorded in a revelation received July 8, 1838 (D&C 118:6). His position within that
quorum is again mentioned in a later revelation (D&C 124:129). Page was baptized by Martin Harris's brother Emer on August 18, 1833.

"In May, 1836, he was called to go on a mission to Canada, to which he objected for the reason that he was destitute of clothing. The Prophet Joseph took off his coat
and gave it to him, telling him to go, and the Lord would bless him." (Jenson 1:92.) During the two years in which he labored, he baptized over six hundred people.
During the persecutions in Missouri, he lost his wife and two children, "who died as martyrs for their religion, through extreme suffering, for the want of the common
comforts of life."

He had a tendency to disobey counsel and occasionally found himself at odds with the Prophet and other members of the Twelve. For example, though called to
accompany Orson Hyde on a mission to Jerusalem, Page failed to leave American soil. On another occasion he reversed the actions of three members of the Twelve,
following their departure from the branch at Cincinnati. His spiritual demise is written in the following words by Andrew Jenson: "Soon after Pres. [Joseph] Smith's
death, an advertisement appeared in the Beaver (Penn.) 'Argus,' that Elder John E. Page was out of employment and would preach for anybody that would sustain his
family."

Elder Page was disfellow-shipped from the Quorum of the Twelve on Feb. 9, 1846, after which he became very bitter against his former associates and advised the
Saints to accept the apostate James J. Strang as their leader. Soon afterwards he left Nauvoo, and after traveling about 120 miles he met a company of Saints coming
from Canada. These were advised by Page to accompany him to Voree, Wisconsin, the site designated by Strang as the gathering place. A few were deceived, but the
majority continued on to Nauvoo. Page was excommunicated from the Church on June 26, 1846, and died in obscurity near Sycamore, Illinois, in the fall of 1867.
(Jenson 1:93.)

Palms in Our Hands

The Prophet petitioned the Lord to remember the Saints, that on the day of resurrection they might come forth with "palms in [their] hands" (D&C 109:76). John the
Revelator saw "a great multitude, which ï¿½ stood before the Lamb, clothed with white robes, and palms in their hands" (Rev. 7:9). The palms in the hands of these
celestial Saints are "the antitype to Christ's entry into Jerusalem amidst the palm-bearing multitude.ï¿½ The palm branch is the symbol of joy and triumph." (DNTC
3:495.) Surely, the joy of being in the eternal presence of the Father and Son is the ultimate triumph.

Parable

Consistent with his style of teaching in the New Testament, our Lord used parables to illustrate his messages in the Doctrine and Covenants. In several instances, an
explanation is given of New Testament parables (D&C 45:56; 86). The parable of the fig tree is referred to twice (D&C 35: 16; 45:34-39); the wheat and the tares
twice (D&C 86; 101:65-66); and the parable of the redemption of Zion also twice (D&C 101:43-62; 103:21).

Three unique parables are found in the Doctrine and Covenants: the man with the twelve sons (D&C 38:24-27); the degrees of glory (D&C 88:51-61); and the woman
and the unjust judge (D&C 101:81-95).

Elder James E. Talmage gave the following definition of a parable: "The essential feature of a parable is that of comparison or similitude, by which some ordinary, well-
understood incident is used to illustrate a fact or principle not directly expressed in the story. The popular thought that a parable necessarily rests on a fictitious incident
is incorrect; for, inasmuch as the story or circumstance of the parable must be simple and indeed commonplace, it may be real.ï¿½ The narrative or incident upon which
a parable is constructed may be an actual occurence or fiction; but, if fictitious, the story must be consistent and probable, with no admixture of the unusual or
miraculous.ï¿½ The parable is designed to convey some great spiritual truth." (Talmage, 298.)

Paradise of God

The term paradise is sparingly scattered through the scriptures, being used a total of ten times. Its specific usage in the Doctrine and Covenants is confined to section
77, verses 2 and 5, in which "the paradise of God" is mentioned. This heavenly habitation has been described as follows: "Paradise is the abode of the spirits of the just
pending the day of their resurrection. (Alma 40:11-14.) Paradise is not heaven; it is not the ultimate home of the saints; it is not the abode of saved beings. See Luke
16:19-31." (DNTC 1:824; see also 2:447; 3:447.)

When the Savior spoke to the thief on the cross, he did not promise him salvation based upon "deathbed repentance," but rather said: "This day thou shalt be with me in
the world of spirits: then I will teach you ï¿½ and answer your inquiries" (TPJS, 309; Luke 23:43). This declaration was in keeping with a previous promise that the
"dead" would soon hear the voice of the Son of God (John 5:25).

That there is a paradise of happiness for the righteous and prison for the wicked is made clear in the scriptures (D&C 138; see especially verses 12, 20-22, 28-31; DS
2:228-30). Joseph Smith taught that "the spirits of the just are exalted to a greater and more glorious work; hence they are blessed in their departure to the world of
spirits. Enveloped in flaming fire, they are not far from us, and know and understand our thoughts, feelings, and motions, and are often pained therewith." (TPJS, 326.)

Paradisiacal Glory

Although the term paradisiacal glory is not found in the Doctrine and Covenants, it is defined in this volume in order that the concept of a "new heaven and new earth"
might be more readily understood. The tenth article of faith states, "We believe ï¿½ that Christ will reign personally upon the earth; and, that the earth will be renewed
 Copyright
and receive (c) 2005-2009,glory."
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President Joseph Fielding Smith stated: "Too many have the idea that this has reference to the celestialized earth, but this is not the case. It refers to the restored earth
Paradisiacal Glory

Although the term paradisiacal glory is not found in the Doctrine and Covenants, it is defined in this volume in order that the concept of a "new heaven and new earth"
might be more readily understood. The tenth article of faith states, "We believe ï¿½ that Christ will reign personally upon the earth; and, that the earth will be renewed
and receive its paradisiacal glory."

President Joseph Fielding Smith stated: "Too many have the idea that this has reference to the celestialized earth, but this is not the case. It refers to the restored earth
as it will be when Christ comes to reign. This is taught in Isaiah 65:17-25, and in the Doctrine and Covenants, section 101:23-31.ï¿½

ï¿½ Now in time past this earth had a paradisiacal glory, and then came the fall, bringing a change, and that change has been upon the earth in the neighborhood of
6,000 years.

"This earth is to be renewed and brought back to the condition in which it was before it was cursed through the fall of Adam. When Adam passed out of the Garden of
Eden, then the earth became a telestial world, and it is of that order today. I do not mean a telestial glory such as will be found in telestial worlds after the resurrection,
but a telestial condition which has been from the days of Adam until now and will continue until Christ comes.ï¿½

"It will become a terrestrial world then and will so remain for 1,000 years.ï¿½ At the end of the world the earth will die; it will be dissolved, pass away, and then it will
be renewed, or raised with a resurrection. It will receive its resurrection to become a celestial body." (DS 1:84-88.)

See also: Day of Transfiguration; End of the World; Millennium; New Heaven and a New Earth; Terrestrial

Partridge Edward

The name of Edward Partridge appears in the following sections of the Doctrine and Covenants: 41, 42, 50, 51, 52, 57, 58, 60, 64, 115, and 124. He served as the
first bishop of the Church, being called by revelation to that position on February 4, 1831 (D&C 41:9). As a young boy "he remembers that the Spirit of the Lord
strove with him a number of times, insomuch that his heart was made tender and he went and wept; and that sometimes he went silently and poured the effusions of his
soul to God in prayer."

Bishop Partridge was one of the early converts from the Campbellite movement, being baptized on December 11, 1830. Joseph Smith described this new convert as "a
pattern of piety, and one of the Lord's great men, known by his steadfastness and patient endurance to the end." The Lord himself issued this compliment of Bishop
Partridge: "His heart is pure before me, for he is like unto Nathanael of old, in whom there is no guile" (D&C 41:11).

He was present at the dedication of the site for the yet-to-be-built temple at Independence, Missouri, and was also in attendance at the dedication of the Kirtland
Temple. During the persecutions in Missouri, he was taken from his home and publicly tarred and feathered, having rejected their offer of clemency if he would
renounce his faith. To this request he replied: "I told them that the Saints had suffered persecution in all ages of the world; that I had done nothing which ought to offend
anyone; that if they abused me they would abuse an innocent person; that I was willing to suffer for the sake of Christ.ï¿½

"I bore my abuse with so much resignation and meekness, that it appeared to astound the multitude, who permitted me to retire in silence, many looking very solemn,
their sympathies having been touched as I thought; and as to myself, I was so filled with the Spirit and love of God, that I had no hatred toward my persecutors or
anyone else." (HC 1:390-91.)

As a result of the many persecutions he endured, his health was broken and he died on May 27, 1840, at the age of forty-seven. Of his demise, the Prophet wrote: "He
lost his life in consequence of the Missouri persecutions, and he is one of that number whose blood will be required at their hands." This was not to be his final epitaph,
however, for the Lord pronounced in a revelation in January 1841 that Edward Partridge "is with me at this time" (D&C 124:19; Jenson 1:218-22).

See also: Alam; Ark of God, Steady the; One Mighty and Strong; That Man

Patience

One of the cardinal virtues for effectively serving others is patience (D&C 4:6). The Lord has instructed us to be patient in afflictions (D&C 24:8; Alma 34:40-41), to
wait patiently for answers to prayers (D&C 98:1-2; see also Mosiah 23:21), and to "continue in patience until ye are perfected" (D&C 67:13; see also Heb. 12:1). "In
patience ye may possess your souls, and ye shall have eternal life," declared the Savior (D&C 101:38; Luke 21:19).

Patience is the ability to persist, to calmly, perhaps even happily, endure some temporary inconvenience for a higher reward or condition at a later time. Elder Neal A.
Maxwell noted: "Patience is not indifference. Actually, it means caring very much but being willing, nevertheless, to submit to the Lord and to what the scriptures call the
'process of time.'

"Patience is tied very closely to faith in our Heavenly Father. Actually, when we are unduly impatient we are suggesting that we know what is best-better than does
God. Or, at least, we are asserting that our timetable is better than His." (DSY, 1979, p. 215.)

Patriarch

The term Patriarch appears three times in the Doctrine and Covenants, each time referring to the office which Hyrum Smith held (D&C 124:91, 124; 135:1). The office
of Patriarch to the Church is a hereditary office bestowed upon the worthy descendants of Joseph Smith, Sr., through his son Hyrum (D&C 124:91-92; see also 23:3;
TPJS, 38-39; DS 3:160-65). This office should not be confused with Hyrum's additional calling as an Assistant President of the Church, in which capacity he held the
keys of the kingdom jointly with his prophet-brother, Joseph (D&C 124:94-95; DS 3:165-66; 1:216-22).

Those who have succeeded Hyrum as Patriarch to the Church were called by revelation through the President of the Church and served under his direction. They hold
no keys of administrative responsibility but only those keys pertaining to the bestowing of patriarchal blessings. The Patriarch to the Church is sustained as a prophet,
seer, and revelator (PCG, 248).

At the October general conference in 1979, the First Presidency announced the release of the Patriarch to the Church with the following explanation: "Because of the
large increase in the number of stake patriarchs and the availability of patriarchal services throughout the world, we now designate Elder Eldred G. Smith [who had
been serving as Patriarch since 1947] as a Patriarch Emeritus, which means that he is relieved of all duties and responsibilities pertaining to the office of Patriarch of the
Church" (CR, Oct. 1979, p. 25).

See also: Evangelical Ministers; Order of This Priesthood; Office of Priesthood and Patriarch; Patriarchal Blessings; Sealing Blessings of My Church; Smith, Hyrum
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Patriarchal Blessings
been serving as Patriarch since 1947] as a Patriarch Emeritus, which means that he is relieved of all duties and responsibilities pertaining to the office of Patriarch of the
Church" (CR, Oct. 1979, p. 25).

See also: Evangelical Ministers; Order of This Priesthood; Office of Priesthood and Patriarch; Patriarchal Blessings; Sealing Blessings of My Church; Smith, Hyrum

Patriarchal Blessings

In 1841 Hyrum Smith was given the "keys of the patriarchal blessings" (D&C 124:92). These blessings, given under the hands of ordained patriarchs and worthy
fathers, are inspired declarations (DS 3:169-72). Each is a revelation to the recipient. One's lineage in one of the tribes of Israel is generally pronounced in such
blessings, along with inspired counsel. Karl G. Maeser described these blessings as "paragraphs from the book of your possibilities" (SHP, 117).

"Since all men differ, their blessings may differ; but a patriarchal blessing always confers promises upon us, becomes a warning against failure in life, and a means of
guidance in attaining the blessings of the Lord," said Elder John A. Widtsoe.

"These blessings are possibilities predicated upon faithful devotion to the cause of truth. They must be earned. Otherwise they are but empty words."

"It should always be kept in mind that the realization of the promises made may come in this or the future life. Men have stumbled at times because promised blessings
have not occurred in this life. They have failed to remember that, in the gospel, life with all its activities continues forever and that the labors of the earth may be
continued in heaven. Besides, the Giver of the blessings, the Lord, reserves the right to have them become active in our lives, as suits His divine purpose." (ER, 322-
23.)

"Patriarchal blessings are individual blessings, sacred to those who receive them. It is not intended that patriarchal blessings should become public property," said
President Joseph Fielding Smith. (DS 3:172.) This counsel was reiterated by President Harold B. Lee: "A patriarchal blessing is a sacred document to the person who
has received it and is never given for publication and ï¿½ should be kept as a private possession to the one who has received it" (CR, Oct. 1972, p. 125).

See also: Evangelical Ministers; Patriarch; Sealing Blessings of My Church

Patten David W.

A short revelation given in April 1838 deals with a spiritual giant of great faith and courage, David W. Patten (D&C 114). Patten had been sustained a member of the
Quorum of the Twelve Apostles in February 1835. His great spiritual capacity had been earlier attested to in a letter written by Joseph Smith in September 1833. Said
the Prophet: "Many were healed through his instrumentality, several cripples were restored. As many as twelve that were afflicted came at a time from a distance to be
healed; he and others administered in the name of Jesus, and they were made whole." (HC 1:408-9.) Jenson reported that "a woman who had suffered from an infirmity
for nearly twenty years was instantly healed" by Elder Patten (Jenson 1:76).

He had many dreams and visions of future events and on at least one occasion was visited by an angelic messenger. Several times his life was threatened by mobocrats,
but he courageously withstood their advances and they backed down. He bodily removed one disturber from a meeting of the Saints, prompting the saying that "David
Patten had cast out one devil, soul and body."

His total commitment to consecration was evident in every facet of his life-and in his death. In the infamous battle of Crooked River, where three Saints lost their lives in
attempting to defend their brethren, the shades of time were drawn for David W. Patten. To the last breath he bore a strong witness of the divinity of the work in which
he had immersed himself from the day of his baptism in June 1832. In his final moments he pleaded with his wife: "Whatever you do else, do not deny the faith!"

Pointing to the lifeless body of this latter-day martyr, the Prophet Joseph declared: "There lies a man who has done just as he said he would: he has laid down his life for
his friends" (Jenson 1:76-80). The Lord's pleasure with Elder Patten's life was revealed in a revelation received in January 1841: "David Patten ï¿½ is with me at this
time," proclaimed the Lord. "I have taken [him] unto myself; behold, his priesthood no man taketh from him." (D&C 124:19, 130.)

Paul

One of the great disciples of the Lord to walk this earth was the Apostle Paul. He is mentioned six times in the Doctrine and Covenants, and the authenticity of his
apostolic calling is verified by the Savior (D&C 18:9). In spite of Paul's greatness, the Lord warned against those who claim celestial kinship on the basis of their
devotion to specific disciples-including Paul-rather than to the Master (D&C 76:98-101).

The Prophet Joseph compared himself to Paul on several occasions in the scriptures, especially in relation to his commitment to his course in spite of persecution (D&C
127:2; JS-H 1:24). Paul's name even appears in the thirteenth article of faith, as we are reminded of those things to which we ought to cling or after which we ought to
seek (Articles of Faith 1:13; Philip. 4:8).

This devoted disciple of the Master is honored for his zealous service to the truth and for his unflinching courage in the face of adversity. His consistent approach was to
"straightway preach Christ," the name which he had been chosen to proclaim "before the Gentiles, and kings, and the children of Israel" (Acts 9:15, 20). His writings
occupy thirteen of the twenty-seven books of the New Testament, and much of his ministry is found recorded in a fourteenth, the book of Acts. Paul sheds sublime light
on divine concepts which are spoken of in the Doctrine and Covenants, such as the degrees of glory (1 Cor. 15:40-44; D&C 76; 88:28-32), salvation for the dead (1
Cor. 15:29; D&C 128), and the Fatherhood of God and man's ultimate destiny to become as God (Acts 17:28-29; 1 Cor. 8:5; Philip. 2:5, 6; D&C 132:20, 37).

The Prophet Joseph gave us a description of Paul, with whom he had evidently conversed, or at least seen and heard in vision: "He is about five feet high; very dark
hair; dark complexion; dark skin; large Roman nose; short face; small black eyes, penetrating as eternity; round shoulders; a shining voice, except when elevated, and
then it almost resembled the roaring of a lion. He was a good orator, active and diligent, always employing himself in doing good to his fellow man." (TPJS, 180.)

Paul's life is summarized in a statement he made near the end of his mortal sojourn: "I have fought a good fight, I have finished my course, I have kept the faith.
Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also
that love his appearing." (2 Tim. 4:7-8.) Tradition has Paul being beheaded at Rome, placing him among the martyrs who have given their lives for the sake of Christ.

Pavilion

According to Webster, a pavilion is a covering, canopy, or tent. God's pavilion is a celestial canopy covering his presence. It is a veil that can only be rent by
righteousness. In a moment of deep distress, Joseph Smith pleaded with the Lord to part his pavilion and let himself be heard (D&C 121:1, 4).

Peace
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See: Ensign of Peace: Feet Shod with the Preparation of the Gospel of Peace; Peaceable Things of the Kingdom; Speak Peace to Your Mind; Standard of Peace
According to Webster, a pavilion is a covering, canopy, or tent. God's pavilion is a celestial canopy covering his presence. It is a veil that can only be rent by
righteousness. In a moment of deep distress, Joseph Smith pleaded with the Lord to part his pavilion and let himself be heard (D&C 121:1, 4).

Peace

See: Ensign of Peace: Feet Shod with the Preparation of the Gospel of Peace; Peaceable Things of the Kingdom; Speak Peace to Your Mind; Standard of Peace

Peaceable Things of the Kingdom

The Lord has promised that the Comforter, who is the Holy Ghost, shall teach "the peaceable things of the kingdom" (D&C 36:2; 39:6). The Savior declared to his
disciples, "Peace I leave with you. My peace I give unto you; not as the world giveth, give I unto you." (John 14:27.) Christ is the "Prince of Peace" (Isa. 9:6), and
those who proclaim his gospel are the "peacemakers" who "shall be called the children of God" (3 Ne. 12:9; Matt. 5:9; DNTC 1:216).

As the Comforter testifies of the truthfulness of the gospel, and sorrow for sin takes effect, one receives the reward of peace of mind (D&C 59:23). President David O.
McKay said: "No man is at peace with himself or his God who is untrue to his better self, who transgresses the law of right either in dealing with himself by indulging in
passion, in appetite, yielding to temptation against his accusing conscience, or in dealing with his fellow men, being untrue to their trust. Peace does not come to the
transgressor of law: peace comes by obedience to law, and it is that message which Jesus would have us proclaim among men." (CR, Oct. 1938, p. 133.)

Thus, the "peaceable things of the kingdom" are those principles of righteous living which, if lived, engender peace in one's own life as well as in the lives of those with
whom one makes contact. Ultimate peace can only come by heeding the promptings of the Comforter and following the strait and narrow path which leads to a fulness
of joy, even eternal life (D&C 42:61). This is that peace which the Savior promised his disciples.

Pearls ï¿½ Cast Before Swine

On three occasions, the Lord counseled against casting pearls before swine (Matt. 7:6; 3 Ne. 14:6; D&C 41:6). The pearls of which the Savior spoke are the sacred
truths and precepts of the gospel; his disciples are counseled against being indiscreet in conveying these to others (Talmage, 244). The swine-whose flesh was an
abhorrence to the Israelites (Lev. 11:7: Deut. 14:8; Isa. 65:4)-are symbolic of the unbelievers, those who might treat lightly or trample upon the precious pearls of the
gospel.

See also: Dogs

Pelagoram

On three different occasions, the Lord referred to Sidney Rigdon as Pelagoram (D&C 78:9; 82:11; 104:20, 22; pre-1981 edition). Each of these instances was in
conjunction with Rigdon's participation in the Order of Enoch, or the United Order. At that particular time it was felt necessary to hide the identity of those individuals
to whom the revelations were given, thus the use of pseudonyms (He 1:255). In current editions of the Doctrine and Covenants, Rigdon's real name rather than the
pseudonym is used.

See also: Rigdon, Sidney

Pennsylvania

One of the original thirteen American colonies, founded in 1681, Pennsylvania played a small but important part in the restoration of the gospel. It was from within her
borders that the Prophet Joseph found his wife Emma, where much of the work of translating the Book of Mormon took place, and where the Aaronic Priesthood was
restored (JS-H 1:56-75; D&C 13).

Pennsylvania also played a vital role in the founding of the United States and in its continuing history as a nation. The first and second continental congresses met within
her borders, and it was here that the Declaration of Independence was signed. Later Pennsylvania's southern border became the Mason and Dixon Line, which was the
dividing line between the slave and free states during the Civil War. The decisive battle of Gettysburg was fought on her soil.

See also: Harmony, Pennsylvania; Northern States; Susquehanna County; Susquehanna River

Pentecost

During the dedication of the Kirtland Temple, the Prophet Joseph petitioned the Lord to let the "anointing" of his ministers "be fulfilled upon them, as upon those on the
day of Pentecost" (D&C 109:35-37). The day to which he referred was one upon which many marvelous manifestations of the Spirit occurred to the ancient Saints
(Acts 2:1-17).

Joseph's request of Deity was granted, for he later recorded these words in his journal: "The Savior made His appearance to some while angels ministered to others,
and it was a Pentecost and an endowment indeed, long to be remembered, for the sound shall go forth from this place into all the world, and the occurrences of this day
shall be handed down upon the pages of sacred history, to all generations; as the day of Pentecost, so shall this day be numbered and celebrated as a year of jubilee,
and time of rejoicing to the Saints of the Most High God." (HC 2:432-33; italics added.)

The meaning of Pentecost has been thus described: "In ancient Israel 'the feast of weeks' (Ex. 34:22; Deut. 16:10), or 'the feast of harvest' (Ex. 23:16), or 'the day of
the firstfruits' (Num. 28:26), was celebrated 50 days after the Passover. This occasion, from the Greek word Pentekoste (meaning 50th) was known as the day of
Pentecost. It was on this day of Jewish celebration, in the year our Lord was resurrected, that the promised endowment of the Holy Spirit was first enjoyed in the
Christian Era." (MD, 181.)

People of the Lord

In August 1831, the Lord counseled with those who "call yourselves the people of the Lord" (D&C 63:1). According to the Prophet Joseph, "The people of the Lord
[are] those who have complied with the requirements of the new covenant" (TPJS, 17). The "new covenant" includes the fulness of the gospel, with every ordinance,
covenant, and commandment belonging thereto. Those who comply therewith are they who have fully taken upon themselves the name of Christ with a determination to
"always remember him and keep his commandments" (D&C 20:77).

See also: New Covenant
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Perdition

The term perdition appears only in section 76 and is used to describe both an individual-Lucifer-and a group of people-sons of perdition-all of whom will suffer an
"always remember him and keep his commandments" (D&C 20:77).

See also: New Covenant

Perdition

The term perdition appears only in section 76 and is used to describe both an individual-Lucifer-and a group of people-sons of perdition-all of whom will suffer an
indescribable fate known only "to those who are made partakers thereof" (HC 1:366; D&C 76:25-43).

Elder Bruce R. McConkie has written: "Two persons, Cain and Satan, have received the awesome name-title Perdition. The name signifies that they have no hope
whatever of any degree of salvation, that they have wholly given themselves up to iniquity, and that any feeling of righteousness whatever has been destroyed in their
breasts. Both had great administrative ability and persuasive power in pre-existence, but both were rebellious and iniquitious from eternity. (D&C 76:25-27; 2 Ne.
2:17-18.) Both came out in open rebellion against God having a perfect knowledge that their course was contrary to all righteousness." (MD, 566; see also Moses
5:24.)

See also: Cain; Satan; Sons of Perdition

Perfect

On two continents Jesus Christ exhorted his followers to seek to be perfect (Matt. 5:48; 3 Ne. 12:48). In his sermon to the Jews the Savior only referred to his Father
as being perfect but in his sermon to the Nephites, following his resurrection when he had received "all power ï¿½ in heaven and in earth" (Matt. 28:18), he included
himself as an example of perfection.

Striving to become perfect can be a frustrating experience if one expects immediate results. It requires patience (D&C 67:13) and a perspective of the larger picture of
eternity. "Working toward perfection is not a one-time decision," said President Spencer W. Kimball, "but a process to be pursued throughout one's lifetime" (CR, Oct.
1978, p. 6). President Joseph Fielding Smith noted that "mortal man cannot be perfect, but the immortal man can. To reach that condition will take time and we have
eternity for it." (CN, March 5, 1966, C-16; see also DS 2:18.)

President Joseph F. Smith noted, "We do not look for absolute perfection in man. Mortal man is not capable of being absolutely perfect. Nevertheless, it is given to us
to be as perfect in the sphere in which we are called to be and to act, as it is for the Father in heaven to be pure and righteous in the more exalted sphere in which he
acts." (GD, 132.)

Elder Bruce R. McConkie offered the following insights about seeking perfection: "If we keep two principles in mind we will thereby know that good and faithful
members of the Church will be saved even though they are far from perfect in this life.

"These two principles are: (1) that this life is the appointed time for men to prepare to meet God-this life is the day of our probation; and (2) that the same spirit which
possesses our bodies at the time we go out of this mortal life shall have power to possess our bodies in that eternal world.

"What we are doing as members of the Church is charting a course leading to eternal life. There was only one perfect being, the Lord Jesus. If men had to be perfect
and live all of the law strictly, wholly, and completely, there would be only one saved person in eternity." (DSY, 1980, pp. 78-9.)

As one strives to be perfect it would be helpful to keep the words of two modern-day Apostles in mind. Elder Neal A. Maxwell noted, "Obviously, our imperfections
make God's full and final approval of our lives impossible now, but the basic course of our life can be approved" (En., Aug. 1981, p. 13). Elder Marvin J. Ashton
observed, "It is a fact of life that the direction in which we are moving is more important than where we are" (En., May 1987, p. 67).

See also: Just Men Made Perfect; Perfect Day; Perfect Frame; Perfect Man; Walked with God

Perfect Day

Almost hidden in the context of an 1831 revelation is the truth that the righteous will grow brighter and brighter in light as they continue to follow God until they reach
"the perfect day" (D&C 50:24). Sperry indicates this will occur when we fulfill the admonition to be as perfect as our Father and his Beloved Son are (DCC, 213; 3
Ne. 12:48).

Perfect Frame

In his vision of the redemption of the dead, President Joseph F. Smith saw that the process of the resurrection will restore one's body to its perfect frame (D&C
138:17). The missionary Amulek also taught that in the resurrection "the spirit and the body shall be reunited again in its perfect form ï¿½; every thing shall be restored
to its perfect frame ï¿½, the whole becoming spiritual and immortal, that they can no more see corruption" (Alma 11:42-45). These perfected, resurrected bodies "will
no longer be quickened by blood but quickened by the spirit which is eternal and they shall become immortal and shall never die" (CR, Apr. 1917, p. 63).

Speaking of this perfected state, President Joseph Fielding Smith said: "We have reason to believe that the appearance of old age will disappear and the body will be
restored with the full vigor of manhood and womanhood. Children will arise as children, for there is no growth in the grave. Children will continue to grow until they
reach the full stature of their spirits. Anything contrary to this would be inconsistent. When our bodies are restored, they will appear to be in the full vigor of manhood
and womanhood, for the condition of physical weakness will all be left behind in the grave." (AGQ 4:185.)

President Joseph F. Smith taught that in the resurrection "deformity will be removed; defects will be eliminated, and men and women shall attain to the perfection of
their spirits, to the perfection that God designed in the beginning. It is his purpose that men and women, his children, born to become heirs of God, and joint heirs with
Jesus Christ, shall be made perfect, physically as well as spiritually, through obedience to the law by which he has provided the means that perfection shall come to all
his children." (GD, 23.)

See also: Resurrection

Perfect Man

The Lord speaks of Seth, son of Adam, as being "a perfect man, and his likeness was the express likeness of his father" (D&C 107:43). The Old Testament identifies
Noah as a "just man and perfect in his generations" (Gen. 6:9) and Job as a man that "was perfect and upright" (Job 1:1). The footnote reference to perfect in the
Copyright
Genesis     (c) 2005-2009,
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                                                Hebrew, meaning "complete, whole, having integrity." While there have been many righteous men Pageand women
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walked the "path of perfect righteousness," there has been only One who was perfect in the "supreme sense," the Lord Jesus Christ (MD, 567-68; Alma 13:10-12).

See also: Perfect; Seth (Son of Adam)
Perfect Man

The Lord speaks of Seth, son of Adam, as being "a perfect man, and his likeness was the express likeness of his father" (D&C 107:43). The Old Testament identifies
Noah as a "just man and perfect in his generations" (Gen. 6:9) and Job as a man that "was perfect and upright" (Job 1:1). The footnote reference to perfect in the
Genesis citation indicates the word comes from Hebrew, meaning "complete, whole, having integrity." While there have been many righteous men and women who have
walked the "path of perfect righteousness," there has been only One who was perfect in the "supreme sense," the Lord Jesus Christ (MD, 567-68; Alma 13:10-12).

See also: Perfect; Seth (Son of Adam)

Perrysburg New York

On October 5, 1833, Joseph Smith, Sidney Rigdon, and Freeman Nickerson left Kirtland for a missionary journey to Canada. They arrived in Perrysburg, Cattaraugus
County, New York, on October 12, where Joseph received the revelation contained in section 100. This town was the residence of Joseph's traveling companion,
"Father" Nickerson, as Joseph called him. The following day Joseph recorded: "Elder Rigdon preached to a large congregation, at Freeman Nickerson's, and I bore
record while the Lord gave His Spirit in a remarkable manner" (HC 1:416-21). The town is located near the northeast boundary of Lake Erie (see map on page 296 of
the 1981 edition of the D&C).

Perverse

See: Crooked

Peter

This ancient Apostle of Jesus is mentioned in five sections of the Doctrine and Covenants (D&C 7:4, 5; 13:Preface; 27:12; 49:11; and 128:10, 20). However, there are
over 180 references to him in the New Testament, where his rise from the role of a humble fisherman to "the number one man in all the world" is recorded (FPM, 244).

Peter and his brother, Andrew, were "fishers" who responded to the Savior's call to become "fishers of men" by "straightway" forsaking their nets and following him
(Mark 1:16-18). His given name was Simon, but this was changed to Peter or Cephas by divine decree (Matt. 10:2; Mark 3:16; Luke 6:14; John 1:42). "Thou art
Simon," said Jesus to this devoted disciple, "thou shalt be called Cephas, which is, by interpretation, a seer, or a stone" (JST, John 1:42). Thus, in the Savior's often
misunderstood declaration to Peter, found in Matthew 16:15-19, He might well have said: "Thou art a seer; and upon this rock (principle of seership) I will build my
church" (TRG, 137).

There is no question about Peter's preeminence among the Twelve Apostles, for his role as chief spokesman is readily seen (Matt. 15:15; 16:15-16; Mark 8:29; 9:5;
10:28; Luke 8:45; 12:41; John 6:68). Elder David O. McKay wrote that Peter "was undoubtedly appointed and set apart as the President of the Council of
Twelve" (AA, 20). He, along with James and John, served as the First Presidency of the Church anciently and brought those keys of authority to the Prophet Joseph
(D&C 7:7; Matt. 16:19; D&C 27:12; 128:20; TPJS, 158).

Evidently these three Apostles served in a dual capacity as members of the Quorum of the Twelve and as the First Presidency, for "there is no evidence in any scripture
or prophecy declaring that these three men acted independently, or apart from the Council of the Twelve Apostles" (DS 3:152).

Of this great man, President Spencer W. Kimball said: "When Christ chose this fisherman for his first and chief apostle, he was taking no chances. He picked a
diamond in the rough-a diamond that would need to be cut, trimmed, and polished by correction, chastisement, and trials-but nevertheless a diamond of real quality.
The Savior knew this apostle could be trusted to receive the keys of the kingdom, the sealing and the loosing power. Like other humans, Peter might make some errors
in his developing process, but he would be solid, trustworthy, and dependable as a leader of the kingdom of God." ("Peter, My Brother," SY: 1971, p. 2.)

Peterson Ziba

In October 1830, four missionaries were called to labor among the Lamanites. Among the four was a little-known man called Ziba Peterson (D&C 32:3). It appears
that he was baptized on April 18, 1830, but there is some discrepancy here. In the History of the Church, there is record of a Richard B. Peterson baptized on that
date. However, in the Historical Record the name appears as Richard Z. Peterson. In the Doctrine and Covenants he is referred to as Ziba Peterson. All three appear
to be the same individual (HC 1:81; SS, 169).

Peterson is publicly chastized in a revelation received in August 1831 for not confessing his sins and for attempting to hide them (D&C 58:60). He was subsequently
mentioned in a letter signed by the First Presidency of the Church in June 1833, wherein they said: "We deliver Brother Ziba Peterson over to the buffetings of Satan, in
the name of the Lord, that he may learn not to transgress the commandments of God" (HC 1:367.) He did not return to fellowship in the faith that could have brought
him the blessings of eternal life.

Pharaoh

At a time when the threat of mob action was at a high point, the Lord promised the Prophet Joseph that he would "soften the hearts of the people, as I did the heart of
Pharaoh, from time to time" (D&C 105:27). The title "Pharaoh" was given anciently to the Egyptian kings. The Pharaoh to whom the Lord refers here is he who reigned
in Egypt at the time of the exodus of the children of Israel (Ex. 5-15). There is no unanimity among biblical scholars as to this man's exact identity, but most believe him
to be either Ramses II or his son, Menephthah (Peloubet, 506; LDSBD, 750).

Phelps W. W.

Among those who played a dominant role in the early history of the Church was William W. (W.W.) Phelps. In fact, the fruits of his labors are still being enjoyed on a
worldwide basis; for each Sunday morning, as the Mormon Tabernacle Choir commences their theme song, "Gently Raise the Sacred Strain" (Hymns, no. 146), the
words penned by Phelps decades ago are heard by countless listeners throughout the world. Other favorites such as "Praise to the Man" (Hymns, no 27) and "Now
Let Us Rejoice" (Hymns, no 3) were also written by Phelps.

The name of W. W. Phelps initially appears in the Doctrine and Covenants in section 55, which is directed to him and in which he is called upon to assist Oliver
Cowdery in "the work of printing, and of selecting and writing books for schools in this church" (D&C 55:4). In a later revelation he is specifically called to be a printer
for the Church in the land of Zion-Jackson County, Missouri (D&C 57:11; 58:40).

Later yet he was appointed one of the "stewards" over the revelations which were to make up the Book of Commandments, the forerunner to the Doctrine and
Covenants
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Commandments.

Phelps took an active part in the Church in Missouri, being present when the temple lot at Independence, Missouri, was dedicated by the Prophet. He also took part in
for the Church in the land of Zion-Jackson County, Missouri (D&C 57:11; 58:40).

Later yet he was appointed one of the "stewards" over the revelations which were to make up the Book of Commandments, the forerunner to the Doctrine and
Covenants (D&C 70:1). On July 20, 1833, his house was attacked by a mob and the printing office destroyed along with the initial copies of the Book of
Commandments.

Phelps took an active part in the Church in Missouri, being present when the temple lot at Independence, Missouri, was dedicated by the Prophet. He also took part in
the proceedings during the excavation of the Far West temple site. He offered his life as a ransom for the Saints on one occasion and served in a stake presidency along
with David and John Whitmer.

This presidency was rejected by the Saints on February 6, 1838, after which Phelps became embroiled in bitterness against the Church. His actions led to his being
excommunicated on March 17, 1839. On June 29, 1840, he wrote to the Prophet Joseph and asked for forgiveness and fellowship (HC 4:141-42). In Joseph's reply,
he expressed his frank forgiveness in these poetic lines: "Come on, dear brother, since the war is past, for friends at first, are friends again at last" (HC 4:162-64).

Following his return, Phelps was ever loyal and active in the cause of truth. He served on the Nauvoo city council at the time of the martyrdom and was involved in the
subsequent legal entanglements. He and his wife were among the first to receive their endowments in the Nauvoo temple, and he later served as an ordinance worker
there as well as in the Salt Lake Valley. He labored in various civic and governmental positions in the territory and died a faithful member of the Church on March 7,
1872. (Jenson 3:692-97.)

See also: Shalemanasseh

Pierceth All Things

See: Sharper Than a Two-Edged Sword; Still Small Voice

Pilgrims

See: Strangers and Pilgrims on Earth

Pillar of Fire

One of the great events of the Second Coming of Christ will be his appearance with his Twelve Apostles, who will stand at his right hand "in a pillar of fire, being
clothed with robes of righteousness" (D&C 29:12). The descriptive term pillar of fire has been used on other occasions to describe great spiritual outpourings,
accompanied by physical manifestations.

Father Lehi was shown marvelous truths while observing a pillar of fire resting upon a rock (1 Ne. 1:6). Two of his descendants, one of whom bore his name, were
protected by a pillar of fire which later surrounded an entire body of people (Hel. 5:24, 43). The children of Israel were led from bondage by a pillar of fire (Ex. 13:21).

Inasmuch as "God dwells in everlasting burnings" (TPJS, 361), it appears that this fire, through which he occasionally manifests himself (Ex. 3:2), is a form of celestial
light, a light so exquisite that it may appear as fire. The angel Moroni, for example, was described as having a "countenance truly like lightning" (JS-H 1:32), and the
Savior's eyes have been described "as a flame of fire" (D&C 110:3).

The righteous receive a "baptism of fire," whereby they are purified to enter God's presence (D&C 20:41).

See also: Fire

Pillar of Heaven

At the Second Coming the righteous shall be "caught up to meet [Christ] in the midst of the pillar of heaven" (D&C 88:97). A pillar is a support. This phrase is possibly
symbolic of the support which the righteous receive from the Savior, who is the central support of the plan of salvation. In this sense, the Redeemer, who made the
resurrection possible, is a Pillar of heaven himself.

See also: Jesus Christ

Pit

In the agony of his soul, Joseph Smith cried from the confines of prison for relief, only to have the Lord indicate that yet further trials awaited him. Among those trials
was the possibility of being "cast into the pit, or into the hands of murderers" (D&C 122:7). The Prophet Joseph's experience was not unlike the unjust confinement
which the ancient seer after whom he was named (2 Ne. 3:14-15) experienced when he was cast into a pit and ultimately into prison (Gen. 37:24; 39).

To Joseph Smith, the pit may have symbolized the clutches of the enemies of righteousness-the murderers-who would seek and ultimately take his life. From this pit,
however, there would be an escape from his enemies, for at the moment of death, the martyr's spirit soared beyond their grasp.

As the Prophet's bereaved mother looked upon the lifeless bodies of her slain sons she said: "I seemed almost to hear them say, 'Mother, weep not for us, we have
overcome the world by love; we carried to them the gospel, that their souls might be saved; they slew us for our testimony, and thus placed us beyond their power;
their ascendancy is for a moment, ours is an eternal triumph!'" (LMS, 325.)

Plains of Olaha Shinehah

In July 1838, the Lord spoke of "the plains of Olaha Shinehah, or the land where Adam dwelt" (D&C 117:8). President Joseph Fielding Smith said that this area "must
be a part of, or in the vicinity of Adam-Ondi-Ahman. The name Olaha Shinehah may be, and in all probability is, from the language of Adam. We may without great
controversy believe that this is the name which Adam gave this place, at least we may venture this as a probable guess. Shinehah, according to the Book of Abraham, is
the name given to the sun. (Abraham 3:13.) It is the name applied to Kirtland when the Lord desired in a revelation to hide its identity. (Sec. 82.) Elder Janne M.
Sjodahl commenting on the name, Olaha Shinehah, has said: 'Shinehah means sun, and Olaha is possible a variant of the word Olea, which is "the moon." (Abraham
3:13.) If so the plains of Olaha Shinehah would be the Plains of the Moon and the Sun, so called, perhaps because of astronomical observations there made.' We learn
from the writings of Moses that the Lord revealed to the ancients great knowledge concerning the stars, and Abraham by revelations and through the Urim and
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Thummim      (c) 2005-2009,
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Methuselah was acquainted with the stars as were others of the antediluvian prophets including Adam. So it may be reasonable that here in this valley important
information was made known anciently in relation to the stars of our universe." (CHMR 2:97-98.)
the name given to the sun. (Abraham 3:13.) It is the name applied to Kirtland when the Lord desired in a revelation to hide its identity. (Sec. 82.) Elder Janne M.
Sjodahl commenting on the name, Olaha Shinehah, has said: 'Shinehah means sun, and Olaha is possible a variant of the word Olea, which is "the moon." (Abraham
3:13.) If so the plains of Olaha Shinehah would be the Plains of the Moon and the Sun, so called, perhaps because of astronomical observations there made.' We learn
from the writings of Moses that the Lord revealed to the ancients great knowledge concerning the stars, and Abraham by revelations and through the Urim and
Thummim received wonderful information concerning the heavens and the governing planets, or stars. It was also revealed by the Prophet Joseph Smith that
Methuselah was acquainted with the stars as were others of the antediluvian prophets including Adam. So it may be reasonable that here in this valley important
information was made known anciently in relation to the stars of our universe." (CHMR 2:97-98.)

Plates

Other than specific reference to "the plates of Nephi," which are discussed elsewhere in this volume, the Lord speaks several times in a general sense of "the
plates" (D&C 3:19; 5:1, 4; 17:1). These "plates" are the gold plates given to the Prophet Joseph Smith and from which he translated the Book of Mormon (see JS-H
1:27-59).

See also: Book of Mormon; Plates of Nephi

Plates of Nephi

The "plates of Nephi" are spoken of in Doctrine and Covenants 10:38-45. By June 1828, Joseph Smith had completed 116 pages of translation on the Book of
Mormon. Bending to pressure, he importuned the Lord to allow Martin Harris to take that translation and show it to designated individuals. Harris broke his solemn
promise not to display the sheets to others than the designated few, and the translation was lost.

Besides being severely rebuked for his negligence, the Prophet Joseph was informed that he was not to retranslate what had been lost, for enemies of the Church had
planned to alter the original translation and claim his seership to be spurious (HC 1:21-23). The 116 pages had been translated from the portion of the large plates of
Nephi known as the book of Lehi, which contained a history of the colony of Lehi from 600 B.C. down to the reign of king Benjamin, about 120 B.C. There was a
parallel set of records being kept at this same time known as the small plates of Nephi, which contained "the more part of the ministry" of those ancient people while the
large plates contained "the more part of the reign of kings and the wars and contentions" of those people (1 Ne. 9:4).

Thus, the Lord in his all-knowing wisdom prepared for the eventual loss of the 116 pages of manuscript centuries before it occurred. As one of the ancient record
keepers stated, "The Lord hath commanded me to make these plates for a wise purpose in him.ï¿½ The Lord knoweth all things from the beginning." (1 Ne. 9:5-6.)
The small plates of Nephi consisted of what is now the first six books in the Book of Mormon. They were attached in their original form-unabridged -to the abridged
record which the ancient prophets Mormon and Moroni had prepared and which Joseph Smith would "translate by the gift and power of God" to become the Book of
Mormon. They are referred to as "these plates" in the Book of Mormon, while the large plates of Nephi are referred to as the "other Plates" (1 Ne. 9; Words of
Mormon).

See also: Book of Mormon; King Benjamin; Manuscript, 116 Lost Pages of

Plural Marriages

See: Concubines; Hagar; Law of Sarah; Manifesto; One Wife; Utah Commission; Whitney, Newel K.; Woodruff, Wilford

Pollute

The Lord has warned that we should not pollute holy places or ordinances (D&C 84:59; 88:134; 101:97; 105:15; 110:8; 124:46). The verb pollute means to defile; to
make something unclean or impure; to introduce elements into something that are foreign to its nature. For example, man's body is a temple for his spirit which is the
offspring of Deity (1 Cor. 3:16-17; Heb. 12:9). When man allows that body to become polluted through sin, God's Spirit "has no place in him, for he dwelleth not in
unholy temples" (Mosiah 2:36-7).

Moroni warned of a day when there would be "great pollutions upon the face of the earth" (Morm. 8:31). Although this may have some reference to our modern-day
ecological problems (En., Nov. 1978, p. 58), it is likely that these pollutions also referred to the filthy wave of profanity, vulgarity, and pornography that is presently
engulfing the earth (En., May 1986, p. 49).

Polygamy

See: Plural Marriages

Ponder

On three occasions in the Doctrine and Covenants the Lord invites us to ponder His words or ways (D&C 30:3; 88:62, 71). The mother of our Savior "pondered" the
experiences of that sacred night when her holy Son came into mortality as the Babe of Bethlehem (Luke 2:19). And the ancient prophet Moroni admonished future
readers of the sacred record entrusted to his care to "ponder it in your hearts" (Moro. 10:3). The revelation in Doctrine and Covenants 138 came as a result of Joseph
F. Smith's "pondering over the scriptures" (D&C 138:1).

The meaning and power of this word have been described by President Marion G. Romney: "As I have read the scriptures, I have been challenged by the word
ponder.ï¿½ The dictionary says that ponder means 'to weigh mentally, think deeply about, deliberate, meditate.' ï¿½ Pondering is, in my feeling, a form of prayer.ï¿½
Desiring, searching, and pondering over 'the words of eternal life,' all three of them together, as important as they are, would be inadequate without prayer." (CR, Apr.
1973, pp. 117-18.)

Pontus

In a 1918 vision, President Joseph F. Smith pondered on the "primitive [former-day] saints scattered abroad throughout Pontus, Galatia, Cappadocia, and other parts
of Asia" (D&C 138:5). "Pontus [was] a large district in the north of Asia Minor, extending along the coast of the Pontus Euxinus or Black Sea, from which the name
was derived. It corresponds nearly to the modern Trebizond." (Peloubet, 524.) It is mentioned three times in the New Testament (Acts 2:9; 18:2; 1 Pet. 1:1). It can be
found in section E3 of map 13 in the LDS Edition of the King James Version of the Bible (see also maps 20, 21, 22).

Poor
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The term poor is used basically in two senses in the Doctrine and Covenants. In most cases it refers to those who are needy or destitute, and the Saints are consistently
commanded to help alleviate the suffering of such souls (D&C 38:35; 42:30; 56:16; 136:8). These individuals are not exempt from keeping the commandments, for
found in section E3 of map 13 in the LDS Edition of the King James Version of the Bible (see also maps 20, 21, 22).

Poor

The term poor is used basically in two senses in the Doctrine and Covenants. In most cases it refers to those who are needy or destitute, and the Saints are consistently
commanded to help alleviate the suffering of such souls (D&C 38:35; 42:30; 56:16; 136:8). These individuals are not exempt from keeping the commandments, for
strict compliance to God's laws is required of them as of others (D&C 56:17-18; 58:47).

There is another group of "poor" spoken of in scripture, usually in association with the "meek" (D&C 35:15; 88:17). These are "the poor in spirit who come unto me,"
declared the Savior. They are "the meek [who] shall inherit the earth" (3 Ne. 12:3, 5; D&C 56:18; 88:17, 26).

This latter category consists of "those who are humble and contrite, who have a broken heart and a contrite spirit, who are devoid of pride, self-righteousness, and self-
conceit.ï¿½ who accept Christ by accepting his gospel. They gain entrance to the Church or kingdom on earth and become heirs of the kingdom or celestial world in
the realms of immortality" (DNTC 1:215.)

Power of Godliness

In 1832, the Lord emphatically declared that without the authority and ordinances of the priesthood, "the power of godliness is not manifest unto men in the
flesh" (D&C 84:19-21). President Charles W. Nibley stated that "in the administration of it [the priesthood] we have seen and do see the power of godliness.ï¿½ We
see it in the temples of the Lord; we see it in the sick rooms; we see it manifested in presidencies of stakes, bishoprics of wards. In all the leadership of the priesthood
you see that same power of godliness.ï¿½ It is the power of godliness, of godly lives. It is the power of godly men and godly women, through the ordinances of the
priesthood made manifest; and everyone shares in it." (CR, Apr. 1927, pp. 26-27; italics added.)

The power of godliness, or the power to become like unto God, is particularly manifest in the higher ordinances administered in the temples (DS 2:143). These saving
ordinances provide the keys whereby one may ultimately receive a fulness of the glory of the Father (see D&C 93:11-20).

See also: Fulness of the Glory of the Father

Power of Heaven

See: Power of the Priesthood

Power of the Priesthood

When the prophet Isaiah admonished Israel to put on her strength, he envisioned her putting on the authority and power of the priesthood (Isa. 52:1; D&C 113:7-9; 2
Ne. 8:24; 3 Ne. 20:36). The "powers of heaven" (D&C 121:34-36) are synonymous with the "power of the priesthood." However, as Bishop H. Burke Peterson
declared, "Power and authority in the priesthood are not necessarily synonymous. All of us who hold the priesthood have the authority to act for the Lord, but the
effectiveness of our authority-or if you please, the power that comes through that authority-depends on the pattern of our lives; it depends on our rightousness." (CR,
Apr. 1976, p. 50.)

Thus, to have received authority is not sufficient to guarantee the exercise of power. Just as the amount of light emanating from a given source will depend upon the
power which is supplied to that source, so will the effectiveness of the priesthood be determined by its power source. Celestial conduct brings forth priesthood power,
and conduct which is terrestrial or telestial tarnishes and corrodes the conduits of priesthood power.

President John Taylor observed that "it is the intercourse and communication of the priesthood in heaven that gives power, life and efficacy to the living priesthood on
earth" (GK, 130). Celestial channels of communication are maintained, as the Lord observed, "only upon the principles of righteousness" (D&C 121:36).

Bishop H. Burke Peterson summarized: "Success in the priesthood depends on the pattern of our life. When we learn to be led by the Spirit, then the priesthood
authority we have will become priesthood power, the power to change lives for the better, to cause miracles to happen in the lives of boys and girls and fathers and
mothers." (CR, Oct. 1974, p. 99.)

See also: Rights of the Priesthood

Powers of Darkness

One spring morning in 1820, Joseph Smith first experienced in its fullest fury the impact of "the powers of darkness." These powers, he later recalled, had from his
"infancy" combined against him in an effort to destroy him. (JS-H 1:15, 16, 20.) Such powers are exercised by the devil and those who share his demented domain
(D&C 21:6; 24:1; 38:11). These powers are willingly accepted by those who reject the light of God and are often vainly employed against those whom God has
chosen to lead his Church.

Elder Bruce R. McConkie has said: "Such are the ways of Satan that when the God of heaven seeks to send the greatest light of the ages into the world, the forces of
evil oppose it with the deepest darkness and iniquity of their benighted realm" (En., Nov. 1975, p. 18). The "powers of darkness" may rage relentlessly, but they are
limited by, and subject to, the power of light-the power of the holy priesthood as it is administered in righteousness.

See also: Darkness; Devil

Praise of the World

See: Honors of Men

Pratt Orson

The earliest mention of Orson Pratt in the Doctrine and Covenants came only six weeks after he was baptized a member of the Church by his brother, Parley. In this
revelation the Lord said, "You are my son" and are "called of me to preach my gospel" (D&C 34:3, 5). He was called as one of the original members of the Quorum of
the Twelve Apostles and is later mentioned as a member of this body (D&C 124:129). His name also appears in a revelation to Brigham Young as one who is called
upon to organize a pioneer company (D&C 136:13).
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A full listing of his missionary journeys would occupy much space, for he was constantly responding to the charge given him by the Lord in 1830 to "preach my gospel."
He crossed the Atlantic Ocean sixteen times in his missionary labors. He had a keen intellect, being much interested in mathematics and astronomy. While crossing the
The earliest mention of Orson Pratt in the Doctrine and Covenants came only six weeks after he was baptized a member of the Church by his brother, Parley. In this
revelation the Lord said, "You are my son" and are "called of me to preach my gospel" (D&C 34:3, 5). He was called as one of the original members of the Quorum of
the Twelve Apostles and is later mentioned as a member of this body (D&C 124:129). His name also appears in a revelation to Brigham Young as one who is called
upon to organize a pioneer company (D&C 136:13).

A full listing of his missionary journeys would occupy much space, for he was constantly responding to the charge given him by the Lord in 1830 to "preach my gospel."
He crossed the Atlantic Ocean sixteen times in his missionary labors. He had a keen intellect, being much interested in mathematics and astronomy. While crossing the
plains with the pioneers, Orson took astronomical and other scientific observations to determine the latitude and longitude of the most prominent places. He published
several scientific books and pamphlets, including "Cubic and Biquadratic Equations," and at the time of his death was working on a manuscript titled "On the Differential
Calculus, Containing Original Principles."

He was no less a writer in the realm of religion; his prolific pen produced numerous tracts, articles, and books which explained and defended the principles of the
kingdom of God. He served as the Church Recorder and Historian from 1874 until his death on October 3, 1881. His service in the Quorum of the Twelve ran from
his ordination in the spring of 1835 until his death on October 3, 1881. However, there was an almost six-month period in which he did not serve, which caused a
reordering of his status in Apostolic seniority. (CA 1978:106.)

The Deseret News eulogized him as follows: "Orson Pratt was truly an Apostle of the Lord. Full of integrity, firm as a rock to his convictions, true to his brethren and to
his God, earnest and zealous in defense and proclamation of the truth, ever ready to bear testimony to the latter-day work, he had a mind stored with scripture, ancient
and modern, was an eloquent speaker, a powerful minister, a logical and convincing writer, an honest man and a great soul who reached out after eternal things,
grasped them with the gift of inspiration, and brought them down to the level and comprehension of the common mind. Thousands have been brought into the Church
through his preaching in many lands, thousands more by his writings. He set but little store on the wealth of this world, but he has laid up treasures in heaven which will
make him eternally rich." (Jenson 1:87-91.)

Pratt Parley P.

The elder of the two famous brothers, Parley P. Pratt is mentioned in seven revelations in the Doctrine and Covenants. In 1830, the Lord declared of Elder Pratt: "I will
that he shall declare my gospel and learn of me and be meek and lowly of heart" (D&C 32:1). Three years later the Lord expressed pleasure with Parley's labors
(D&C 97:3). His missionary labors are mentioned in four sections (D&C 49:1, 3; 50:37; 52:26; 103:30, 37), and his membership in the Quorum of the Twelve
Apostles is cited in another (124:129). Parley received his apostolic calling in February 1835 as one of the original members of the Twelve.

His testimony of the restored gospel came after he followed the promptings of the Spirit, which led him to discover the Book of Mormon. His reaction to "that book of
books" is recorded in his autobiography: "I opened it with eagerness.ï¿½ I read all day; eating was a burden, I had no desire for food; sleep was a burden when the
night came, for I preferred reading to sleep. As I read the spirit of the Lord was upon me, and I knew and comprehended that the book was true, as plainly and
manifestly as a man comprehends and knows that he exists. My joy was now full, as it were, and I rejoiced." (APP, 36-37.)

Elder Pratt became known for sermons and poetry; some of the latter have become well-known hymns to Latter-day Saints. Among them are such favorites as "The
Morning Breaks; The Shadows Flee," "An Angel from on High," and "Come, O Thou King of Kings" (Hymns, 1, 13, 59). He was the founding editor of The Millennial
Star and wrote the famous Mormon publications, Voice of Warning and Key to Theology.

During the Missouri persecutions, he was confined to prison without benefit of trial for about eight months, from which he finally escaped on July 4, 1839-an
appropriate day on which to receive liberty. Elder Pratt became one of the Church's martyrs to die a violent death when he was murdered on May 13, 1857, while
performing his duties as an Apostolic missionary near the Arkansas border. His dying words to his bereaved wife, Eleanor, were: "I die a firm believer in the Gospel of
Jesus Christ as revealed through the Prophet Joseph Smith, and I wish you to carry this my dying testimony. I know that the Gospel is true and that Joseph Smith was a
prophet of the living God, I am dying a martyr to the faith." (BYUS 15:248.)

Prayer

One of the earliest admonitions in the Doctrine and Covenants was to "pray always, that you may come off conqueror" (D&C 10:5). Prayerful petitioning of the Lord is
mentioned over ninety times in the Doctrine and Covenants and is one of the basic requirements for remaining in touch with spiritual matters. "Prayer is the passport to
spiritual power," said President Spencer W. Kimball (CR, Apr. 1973, p. 153). It is a spiritually refreshing pause amidst the pressures of day-to-day living. The Lord
taught that we "receive the Spirit through prayer" (D&C 63:64). Prayer is to be part of one's public and private experiences: an audible expression from the lips as well
as a silent plea from the depths of one's soul (D&C 19:28; 23:6).

Elder Neal A. Maxwell made the following observations regarding prayer: "Petitioning in prayer has taught me that the vault of heaven, with all its blessings, is to be
opened only by a combination lock: one tumbler falls when there is faith, a second when there is personal righteousness, and the third and final tumbler falls only when
what is sought is (in God's judgment, not ours) 'right' for us. Sometimes we pound on the vault door for something we want very much in faith, in reasonable
righteousness, and wonder why the door does not open. We would be very spoiled children if that vault door opened any more easily than it does now. I can tell,
looking back, God truly loves me by the petitions that, in his perfect wisdom and love, he has refused to grant me. Our rejected petitions tell us not only much about
ourselves, but also much about our flawless Father." (DSY, 1976, p. 200; see also 3 Ne. 18:20; D&C 109:44.)

Among the ingredients necessary for powerful, prayerful experiences should be the following: (1) Preparation: making sure that one has prepared both the physical
setting and one's own mind and spirit for proper petitioning. (2) Personal relationship: endeavoring to visualize the Father with whom one is speaking; establishing a
righteous rapport and friendly, yet respectful, relationship with Deity. (3) Pleading: Alma's spiritual success was due to his "wrestling with God in mighty prayer" (Alma
8:10). President Ezra Taft Benson cautioned that "each of us would become disturbed if a friend said the same few words to us each day, treated the conversation as a
chore, and could hardly wait to finish it in order to turn on the TV and forget us" (En., May 1977, p. 33). No man should endeavor to either enter nor depart God's
presence in haste. (4) Pause: "Part of our worthwhile, urgency prayers today can be a reverent, quiet, listening period," said Elder Marvin J. Ashton (En., May 1974, p.
37). In a celestial conversation, one must listen as well as talk. (5) Proceed: "After making a request through prayer, we have a responsibility to assist in its being
granted," admonished President Benson (En., May 1977, p. 33).

If one is to spiritually survive in a world of wickedness, he must be fortified with celestial sustenance. Prayer is one of the basic sources of such eternal nourishment.

See also: House of Prayer; In the Season Thereof

Precepts of Men

The Lord indicated that when the light of the gospel comes to dispel the darkness of sin and ignorance, many will not receive it "because of the precepts of men" (D&C
45:28-29). Their minds will have become too clouded by false philosophies to see the light of the gospel.
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A precept, according to the dictionary, is "a principle intended as a general rule of conduct." "Precepts of men" are principles of conduct, or expressions of belief, which
are "empty forms without spirituality" (CBM 1:407). That is, these precepts are not based upon the "living water" of gospel truths but rather leave men either thirsting or
Precepts of Men

The Lord indicated that when the light of the gospel comes to dispel the darkness of sin and ignorance, many will not receive it "because of the precepts of men" (D&C
45:28-29). Their minds will have become too clouded by false philosophies to see the light of the gospel.

A precept, according to the dictionary, is "a principle intended as a general rule of conduct." "Precepts of men" are principles of conduct, or expressions of belief, which
are "empty forms without spirituality" (CBM 1:407). That is, these precepts are not based upon the "living water" of gospel truths but rather leave men either thirsting or
spiritually poisoned from their ill effects (John 4:10-14). These "precepts of men" are false doctrines which cause men to err and deny the power of God (2 Ne. 28:14-
15, 26; JS-H 1:19).

Some of the "precepts of men" which were denounced in an address by Elder Ezra Taft Benson in 1969 included birth control, subversive educational theories, misuse
of the arts and social sciences in promoting profane philosophies, and amoral or immoral teachings (CR, Apr. 1969, pp. 10-15).

President Harold B. Lee counseled: "If we find in school texts claims that contradict the word of the Lord as pertaining to the creation of the world, the origin of man,
or the determination of what is right or wrong in the conduct of human souls, we may be certain that such teachings are but the theories of men; and as men improve
their learning and experimentation, the nearer will their theories coincide with the truths that God has given to His church" (SHP, 73).

The Lord has commanded parents to fortify their children against the "precepts of men" by bringing them up "in light and truth" (D&C 93:40; see also 68:25). In
summary, the Apostle Paul's words could well be reviewed: "Beware, lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the
rudiments of the world, and not after Christ" (Col. 2:8).

See also: Commandments of Men

Predicated

An 1843 instruction from the Prophet Joseph Smith indicates that all blessings are predicated upon obedience to laws (D&C 130:20-21). This simply means that
blessings are contingent upon obedience to the laws upon which they are based.

Preparatory Gospel

Elder Bruce R. McConkie defined the preparatory gospel as "a lesser portion of the Lord's saving truths, a portion which prepares and schools men for a future day
when the fulness of the gospel may be received, a portion which of itself is not sufficient to seal men up unto eternal life or assure them an inheritance in the celestial
world.ï¿½ It is a gospel system administered by the lesser or Aaronic Priesthood. When the power to bestow the Holy Ghost is enjoyed, which power is reserved for
holders of the Melchizedek Priesthood, then the fulness of the gospel is manifest." (MD, 333.)

The Lord indicated that the preparatory gospel included "the gospel of repentance and of baptism, and the remission of sins, and the law of carnal
commandments" (D&C 84:27). Because of transgression and unwillingness to hearken to the prophet Moses, the fulness of the gospel was taken from ancient Israel
(D&C 84:19-27).

"If Israel had remained faithful, they would have received all the blessings and privileges of the Melchizedek Priesthood, but instead they were confined to the scope of
the blessings of the Aaronic Priesthood and also became subject to the measures of the Law of Moses, which contained many temporal laws, some of which were
severe and drastic in their nature. This condition continued until the resurrection of Jesus Christ, when this carnal law was fulfilled and was replaced by the fulness of the
gospel." (DS 3:84; Gal. 3:19-24; 3 Ne. 9:15-22; 12:18; 15:1-10.)

Presence of God the Father

The Lord revealed that once the earth "hath filled the measure of its creation, it shall be crowned with glory, even with the presence of God the Father" (D&C 88:19).
The destiny of this globe is to become celestialized and serve as the habitat of celestial beings.

"What will be the condition of the people who dwell upon that glorious celestial world?" asked Elder Orson Pratt. "They will have the presence of God the Father with
them. They will be permitted to dwell where he is. He will light up that world; they will have no need of the rays of the sun, as we now have, neither of the moon, nor
stars, so far as light is concerned, for the Lord God will be their light and their glory from that time henceforth and forever." (JD 21:205.)

Only those who inhabit this celestial sphere will enjoy "the presence of God the Father," for the inhabitants of other kingdoms will not enjoy, nor partake of, "the fulness
of the Father" (D&C 76:50-86).

See also: Celestial; Presence of the Son

Presence of the Lord Shall be As the Melting Fire

The statement in Doctrine and Covenants 133:41 that "the presence of the Lord shall be as the melting fire that burneth" is similar to Paul's proclamation that "our God
is a consuming fire" (Heb. 12:29). Explaining this latter scripture, Elder Bruce R. McConkie has said: "Joseph Smith taught that those who gain exaltation shall 'Dwell in
everlasting burnings in immortal glory! (TPJS, 347), and that 'God Almighty himself dwells in eternal fire; flesh and blood cannot go there, for all corruption is devoured
by the fire.ï¿½ When our flesh is quickened by the Spirit, there will be no blood in this tabernacle.' (TPJS, 367.)

"And Paul applies the truth here involved to the Second Coming when the Lord's earthly vineyard shall be burned, when 'the elements shall melt with fervent heat' (2
Pet. 3:10), when the earth itself shall 'burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble.' (Mal. 4:1.)" (DNTC 3:233-34.)

Thus, the presence of this Holy Being-the Promised Messiah-will consume, as if by fire, all who are not worthy to abide his presence. It is also possible that the "melting
fire" may have reference to volcanic activity with its accompanying flow of liquid lava. Another possibility for the "fervent heat" (D&C 101:25) that will accompany the
Lord's coming could be the result of the terrible heat and destruction caused by nuclear weapons.

See also: Mountains Flow Down

Presence of the Son

Speaking
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                                         Media  Lord revealed that three kingdoms of glory exist -celestial, terrestrial, and telestial (D&C 76:88). Only those who abide a
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celestial law will enjoy "the presence of God and his Christ forever and ever", while those who earn a terrestrial glory only merit "the presence of the Son, but not of the
fulness of the Father" (D&C 76:62, 77).
See also: Mountains Flow Down

Presence of the Son

Speaking of the ultimate destinies of men, the Lord revealed that three kingdoms of glory exist -celestial, terrestrial, and telestial (D&C 76:88). Only those who abide a
celestial law will enjoy "the presence of God and his Christ forever and ever", while those who earn a terrestrial glory only merit "the presence of the Son, but not of the
fulness of the Father" (D&C 76:62, 77).

To enjoy "the presence of the Son" is to have this celestial being, Jesus the Christ, visit a terrestrial sphere on occasion. "Because they were honorable men, free from
lying, adultery and kindred sins, they will receive of the Savior's glory. In other words, they will be entitled to visits from the Son, but not from the Father. They do not
'obtain the crown over the kingdom of our God.'" (SS, 462.)

See also: Presence of God the Father

Presidency of the Church

See: First Presidency of the Church

Presidency of the High Priesthood

President Joseph Fielding Smith has written: "The Melchizedek Priesthood 'holds the right of presidency, and has power and authority over all the offices in the church
in all ages of the world, to administer in spiritual things.' The First Presidency of the Church are also known as 'the Presidency of the High Priesthood,' and they 'have a
right to officiate in all the offices,' and they 'hold the keys of all the spiritual blessings of the Church.'" (DS 3:104-5.)

Thus, the three presiding high priests of the Church (D&C 107:22) serve as the Presidency of the High Priesthood of the Church, which priesthood is Melchizedek and
"is the greatest of all" (D&C 107:64). With these three men, with one presiding over the other two, are always vested the "keys of the kingdom" (D&C 81:2).

See also: Chosen by the Body; First Presidency of the Church

Presidency of the Melchizedek Priesthood

See: First Presidency of the Church; Presidency of the High Priesthood

Presidency of the School of the Prophets

In section 88, the Lord outlined the responsibilities of the "presidency of the school of the prophets" (D&C 88:127). Several months later, the First Presidency of the
Church was organized and by revelation was designated as the presidency of the School of the Prophets (D&C 90:1-7). This presidency consisted of Joseph Smith,
Sidney Rigdon, and Frederick G. Williams.

See also: First Presidency of the Church; School of the Prophets

President of the High Priesthood (President of the Church)

"The President of the Church ï¿½ is president of the High Priesthood," which priesthood is Melchizedek and embodies all other priesthoods and offices within those
priesthoods (DS 3:135; D&C 20:67; 107:65). It is a title to which Joseph Smith was sustained on January 25, 1832, at a conference of the Church at Amherst, Ohio.
He had previously been called by the Lord as an "Apostle" and "First Elder" of the Church at the time of its organization on April 6, 1830 (D&C 20:2; HC, 1:176-78;
DS 3:155-56). Within the Doctrine and Covenants, several different titles have been applied to the individual who occupies the presiding position in the Church. He is
referred to as the "presiding elder" (D&C 20:67; 88:140; 124:125), the "Presiding High Priest" (D&C 107:65-66), and a "translator, a revelator, a seer, and
prophet" (D&C 107:92; 124:125).

The President of The Church of Jesus Christ of Latter-day Saints is "the highest office in the world," said President Ezra Taft Benson, a man who himself served for
eight years in a United States Presidential cabinet and who in 1985 was set apart to that "highest office" (CR, Oct. 1972, p. 73). "The President of the Church holds the
keys over all the church. In him is concentrated the power of the priesthood. He holds all the keys of every nature, pertaining to the dispensation of the fulness of times.
All the keys of former dispensations which have been revealed are vested in him." (DS 3:135.) He may delegate portions of this power to others, in which case they are
authorized to act in a particular calling. However, this delegated authority may be withdrawn by the same person who authorized it, or his rightful successor, whenever
they feel so inspired (GD, 168; DS 3:135).

The keys of authority are vested, in their fulness, in each man called and ordained to serve as a member of the Quorum of the Twelve Apostles (DS 3:155-56; GT
1:265-66). President Harold B. Lee, eleventh President of the Church, declared: "The beginning of the call of one to be President of the Church actually begins when
he is called, ordained, and set apart to become a member of the Quorum of the Twelve Apostles. Each apostle so ordained under the hand of the President of the
Church, who holds the keys of the kingdom of God in concert with all other ordained apostles, has given to him the priesthood authority necessary to hold every
position in the Church, even to a position of presidency over the Church if he were called by the presiding authority and sustained by a vote of a constituent assembly of
the membership of the Church." (CR, Apr. 1970, p. 123.)

Thus, when one from the Quorum of the Twelve Apostles is called to the presiding position of President, he receives no additional authority or keys for he already
holds them. However, these keys are held dormant by each man receiving them "until, if the occasion arises, he is called to be the presiding officer of the Church." Until
that time, each must acquiesce to the senior Apostle, who presides.

"Death and life become the controlling factors" in this selection process. Nevertheless, as President Spencer W. Kimball has observed, "since the death of his servants
is in the power and control of the Lord, he permits to come to the first place [position of president] only the one who is destined to take that leadership" (CR, Oct.
1972, p. 29). "The pattern divine allows for no errors, no conflicts, no ambitions, no ulterior motives. The Lord has reserved for himself the calling of his leaders over
his Church." (CR, Oct. 1972, p. 28.) It should be further noted, as cautioned by President Harold B. Lee, that "only the Lord has the time table ï¿½, and for us to
speculate or to presume is not pleasing in the sight of the Lord" (CR, Oct. 1972, p. 129).

The President of the High Priesthood is the only one authorized to declare "new doctrine" for the Church (SHP, 109-10). This may be declared in concert with his two
associate Apostles in the First Presidency, for "revelations of the mind and will of God to the Church are to come through the Presidency" (TPJS, 111). "What they say
as a presidency,"
 Copyright        declared Elder
            (c) 2005-2009,        Marion
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                                       Media   Corp. "is what the Lord would say if he were here in person" (CR, Apr. 1945, p. 90). "What I thePage
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have spoken, and I excuse not myself ï¿½; whether by mine own voice, or by the voice of my servants, it is the same" (D&C 1:38; see also 68:1-5).

Each prophet called to this presiding position is there for a "special mission for his day and time," and, in the words of President Harold B. Lee, "It is folly to compare
speculate or to presume is not pleasing in the sight of the Lord" (CR, Oct. 1972, p. 129).

The President of the High Priesthood is the only one authorized to declare "new doctrine" for the Church (SHP, 109-10). This may be declared in concert with his two
associate Apostles in the First Presidency, for "revelations of the mind and will of God to the Church are to come through the Presidency" (TPJS, 111). "What they say
as a presidency," declared Elder Marion G. Romney, "is what the Lord would say if he were here in person" (CR, Apr. 1945, p. 90). "What I the lord have spoken, I
have spoken, and I excuse not myself ï¿½; whether by mine own voice, or by the voice of my servants, it is the same" (D&C 1:38; see also 68:1-5).

Each prophet called to this presiding position is there for a "special mission for his day and time," and, in the words of President Harold B. Lee, "It is folly to compare
one ï¿½ with another. No one takes the place of another President of the Church. Each President has his own place." (CR, Oct. 1972, pp. 19, 129.)

See also: Amherst, Ohio; Apostle; Chosen by the Body; First Presidency of the Church; Man ï¿½ Like as Moses; One Mighty and Strong; Presidency of the High
Priesthood; Presiding Elder; Presiding High Priest; Smith, Joseph, Jr.

President-Elect

Among those of high station to whom the Prophet Joseph was told to send a "solemn proclamation" in 1841 was "the honorable president-elect" (D&C 124:3). This
had specific reference to William Henry Harrison who had been elected as the president of the United States but was not yet formally sworn into office. This revelation
was received on January 19, 1841, and Harrison was sworn in as president on March 4, 1841. It is of interest to note that Harrison only served one month in office,
dying on April 4, 1841.

Presiding Elder

The title "presiding elder" is used in two instances in the Doctrine and Covenants. First, it refers to the President of the high Priesthood of the Church, or the President
of the Church, who at the time was Joseph Smith (D&C 20:66-67; 88:140; 124:125). It should be noted that Oliver Cowdery, as the "second elder of the Church,"
was a presiding elder, but always subservient to the Prophet Joseph Smith (D&C 20:3; DS 1:212; 3:165; GT 1:155). In a more general sense, "presiding elder" refers
to one who occupies a presiding position over a body of the Church or quorum of the priesthood. "Of necessity there are presidents, or presiding officers," said the
Lord (D&C 107:21). For example, "there must needs be presiding elders to preside over those who are of the office of an elder" (D&C 107:60).

See also: President of the High Priesthood

Presiding High Priest

A bishop is the presiding high priest of his ward and the stake president is the presiding high priest of his stake. As used in the Doctrine and Covenants, the title
presiding high priest refers to the President of the Church (D&C 107:65-66).

See also: President of the High Priesthood

Pride

"Beware of pride," cautioned the Lord, "lest thou shouldst enter into temptation" (D&C 23:1). Pride is one of the major character flaws against which the Lord has
always cautioned his children. It was one of the major factors in the downfall of the ancient Nephite civilization (Moro. 8:27; see also D&C 38:39). The great and
spacious building seen in the dream of Lehi was symbolic of "the pride of the world" (1 Ne. 11:36). Into this building flock those foolish ones who forsake the strait and
narrow path leading to God (1 Ne. 8; 11-12; 15).

A modern-day prophet of God made the following observations regarding pride: "In the scriptures there is no such thing as righteous pride. It is always considered as a
sin. We are not speaking of a wholesome view of self-worth, which is best established by a close relationship with God. But we are speaking of pride as the universal
sin."

"Essentially, pride is a 'my will' rather than 'thy will' approach to life," said President Ezra Taft Benson. (En., May 1986, p. 6.)

Priest

Although the term priest is sometimes used in other scripture to denote a general calling or ministry (2 Ne. 5:26; AGQ 1:114), it has two specific meanings in the
Doctrine and Covenants. First, it refers to the third office in the Aaronic Priesthood (D&C 18:32; 20:38-68, 82-84; 38:40; 42:12, 70; 52:38; 84:111; 102:5; 107:10,
61-63, 87; 124:142). The scripturally given duties of this office are to preach, teach, expound, exhort, baptize, administer the sacrament, visit the members, ordain
others to offices in the Aaronic Priesthood, assist the elders, and take the lead of meetings in the absence of an elder (D&C 20:46-52; 42:12).

In spite of those who hold this office being designated as "lesser priests" (D&C 84:111), it is a calling with potentially powerful experiences. President Wilford
Woodruff, said: "I desire to impress upon you the fact that it does not make any difference whether a man is a Priest or an Apostle, if he magnifies his calling. A Priest
holds the keys of the ministering of angels. Never in my life, as an Apostle, as a Seventy, or as an Elder, have I ever had more of the protection of the Lord than while
holding the office of a Priest. The Lord revealed to me by visions, by revelations, and by the Holy Spirit, many things that lay before me." (MS 53:629, 1891.)

The second way in which the term priest is used is to describe those individuals who "come forth in the resurrection of the just," having overcome the wiles of the world,
being sealed by the Holy Spirit of promise, and qualifying themselves for exaltation in the celestial kingdom to become "priests and kings" and "gods" (D&C 76:50-70;
Rev. 1:6; 5:10).

See also: Aaronic Priesthood; Priest, The; Priests of the Most High

Priest the

The priest referred to in Doctrine and Covenants 85:12 is Barzillai, who took his name from his father-in-law, Barzillai, the Gileadite who befriended King David in an
hour of need (2 Sam. 17:27-29; Ezra 2:61-62; Neh. 7:63-64). For some reason, his children were "polluted" and "put from the priesthood." The Prophet Joseph
declared that all who apostatize and whose names are not found written in "the book of the law" will likewise find themselves "polluted" and "shall not find an inheritance
among the saints of the Most High" (D&C 85:11).

Priestcrafts
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The Lord said that people erred "in many instances because of priestcrafts" (D&C 33:4). Priestcrafts are those activities practiced by religious leaders which seek
selfish ends rather than the welfare of the people they are supposed to be serving. The Book of Mormon states that "priestcrafts are that men preach and set themselves
up for a light unto the world, that they may get gain and praise of the world; but they seek not the welfare of Zion" (2 Ne. 26:29).
among the saints of the Most High" (D&C 85:11).

Priestcrafts

The Lord said that people erred "in many instances because of priestcrafts" (D&C 33:4). Priestcrafts are those activities practiced by religious leaders which seek
selfish ends rather than the welfare of the people they are supposed to be serving. The Book of Mormon states that "priestcrafts are that men preach and set themselves
up for a light unto the world, that they may get gain and praise of the world; but they seek not the welfare of Zion" (2 Ne. 26:29).

See also: Honors of Men; Praise of the World

Priesthood (#1)

The word priesthood appears well over one hundred times in the Doctrine and Covenants, and in each case one must look at the context in which it appears to identify
its intended meaning. In most instances it refers to a specific priesthood-Aaronic (D&C 27:8), Levitical (D&C 107:1), or Melchizedek (D&C 84:6). Occasionally, one
must be aware of historical circumstances to understand the meaning. For example, when the Lord speaks of those "ordained unto this priesthood, whose mission is
appointed unto them to go forth," (D&C 68:2; italics added), he has reference to the priesthood possessed by Orson Hyde, who at that time held the Melchizedek
Priesthood (D&C 68:1; SS, 409).

Brigham Young referred to the priesthood as "a perfect order and system of government" (DBY, 130). In an official explanation on the nature of priesthood, the
following two aspects were defined: "As pertaining to eternity, priesthood is the eternal power and authority of Deity by which all things exist; by which they are
created, governed, and controlled; by which the universe and worlds without number have come rolling into existence; by which the great plan of creation, redemption,
and exaltation operates throughout immensity. It is the power of God.

"As pertaining to man's existence on this earth, priesthood is the power and authority of God delegated to man on earth to act in all things for the salvation of men." (IE
64:186.)

See also: Aaronic Priesthood; Authority of the Priesthood; Beautiful Garments; Dispensation of the Priesthood; Doctrine of the Priesthood; First Priesthood; First
Presidency of the Melchizedek Priesthood; Fulness of the Priesthood; Greater Priesthood; High Priesthood; Holy Priesthood; Holy Priesthood After the Order of the
Son of God; Lesser Priesthood; Levitical Priesthood; Melchizedek Priesthood; Office of Priesthood and Patriarch; Order of the Only Begotten Son; Order of the
Priesthood; Power of the Priesthood; Powers of Heaven; Presidency of the High Priesthood; President of the High Priesthood; Priesthood After the Holiest Order;
Restoration of the Priesthood; Rights of the Priesthood; Second Priesthood

Priesthood (#2)

When the heavenly messenger Moroni appeared to Joseph Smith in 1823, he quoted passages from Malachi. Among these was the promise that "the Priesthood"
would be revealed "by the hand of Elijah the prophet" (D&C 2:1; see also Mal. 4:5-6).

Of this priesthood Joseph Smith said: "Elijah was the last prophet that held the keys of the priesthood, and who will, before the last dispensation, restore the authority
and deliver the keys of the priesthood, in order that all the ordinances may be attended to in righteousness.ï¿½ Why send Elijah? Because he holds the keys of authority
to administer in all the ordinances of the priesthood; and without the authority is given, the ordinances could not be administered in righteousness." (TPJS, 172; 323.)

Although the Melchizedek Priesthood had been conferred upon Joseph Smith and Oliver Cowdery in 1829, under the hands of Peter, James, and John (D&C 27:12;
128:20), the "sealing power" was not yet restored. According to Joseph Fielding Smith, "That sealing power puts the stamp of approval upon every ordinance that is
done in this Church and more particularly those that are performed in the temples of the Lord" (DS 3:129). That priesthood power was restored on April 3, 1836,
when Elijah conferred the keys thereof upon Joseph and Oliver in the Kirtland Temple (D&C 110:13-16).

See also: Elijah

Priesthood ï¿½ After the Holiest Order of God

The "priesthood which is after the holiest order of God" (D&C 84:18) is the same which is now called the Melchizedek Priesthood and which was previously known as
"the Holy Priesthood, after the Order of the Son of God" (D&C 107:2-3).

See also: Melchizedek Priesthood

Priesthood of Aaron

See: Aaronic Priesthood

Priests of the Most High

Among the titles accorded those who merit exaltation in the celestial kingdom will be that of "priests of the Most High" (D&C 76:57). The "Most High" refers to both
the Father and Son and identifies the exalted and lofty positions which they occupy. "Priests of the Most High" are those exalted holders of the Melchizedek Priesthood
who "shall reign on earth" in its celestialized state throughout the eternities (Rev. 5:10). This is a position to which they will have been consecrated because of their
worthiness.

See also: Most High; Priest

Prince of All

See: Michael

Prince of This World

Just as Christ is the "Prince of Peace" (2 Ne. 19:6; Isa. 9:6), so is Satan the "prince of this world" (D&C 127:11), or, rather, "the prince of darkness, who is of this
world" (JST, John 14:30; italics added). He reigns in the benighted domain of the world of contention, carnality, and corruption-the world which the Apostle John
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warned us to avoid (1 John 2:15-17). This "prince" shall lose his satanical sceptre of power when evil is rejected for righteousness, "for he hath noPage    273the
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hearts of the people [who] dwell in righteousness" (1 Ne. 22:26).
Prince of This World

Just as Christ is the "Prince of Peace" (2 Ne. 19:6; Isa. 9:6), so is Satan the "prince of this world" (D&C 127:11), or, rather, "the prince of darkness, who is of this
world" (JST, John 14:30; italics added). He reigns in the benighted domain of the world of contention, carnality, and corruption-the world which the Apostle John
warned us to avoid (1 John 2:15-17). This "prince" shall lose his satanical sceptre of power when evil is rejected for righteousness, "for he hath no power over the
hearts of the people [who] dwell in righteousness" (1 Ne. 22:26).

See also: Devil; World

Principalities

One of the promises to the faithful is that they shall "inherit thrones, kingdoms, principalities, and powers, dominions, all heights and depths" (D&C 132:19). Webster
says that a principality is "the state, office, or authority of a prince" or "the territory or jurisdiction of a prince." Those who qualify for a "fulness of the glory of the
Father" (D&C 93:16-20) shall have royal reign over eternal principalities.

Prints of the Nails

On Golgotha's ground, the sinless Son of God was cruelly confined to a cross with nails driven through his hands, wrists, and feet (MM 4:211, 215, 216; Isa. 22:23;
En., May 1985, p. 10). In order to confirm his death, a soldier's spear was thrust into the side of his lifeless body (John 19:33-34). On occasion, the Savior has invited
his followers to observe "the wounds which pierced my side, and also the prints of the nails in my hands and feet" (D&C 6:37; see also Luke 24:36-39; John 20:24-28;
3 Ne. 11:12-15).

Just days before his own death, one of the Savior's Apostles of our day declared: "I am one of his witnesses, and in a coming day I shall feel the nail marks in his hands
and in his feet and shall wet his feet with my tears.

"But I shall not know any better then than I know now that he he is God's Almighty Son, that he is our Savior and Redeemer, and that salvation comes in and through
his atoning blood and in no other way." (Bruce R. McConkie, En., May 1985, p. 11.)

At some future point, the unbelieving will look upon the Messiah and exclaim, "What are these wounds in thine hands? Then he shall answer, Those with which I was
wounded in the house of my friends." (Zech. 13:6.) He shall declare himself to be "Jesus that was crucified ï¿½ the Son of God" (D&C 45:52).

Prison

The word prison is used several different ways in the Doctrine and Covenants. One usage refers to an earthly incarceration (D&C 122:6). Other citations refer to the
spiritual confinement of the unbelieving or to the condition experienced when the spirit is separated from the body (D&C 76:73; 128:22; 138:8-10, 18-21, 28-37, 42).

The unbelieving prisoners are released from their captivity in the darkness of their spiritual prison and brought forth into the light first through the preaching of the gospel
by the faithful who also inhabit the spirit world, and next through the performance of sacred, saving ordinances by the living in behalf of those who have departed
mortality. In addition, all are released from a prison, or state of bondage, when their spirits are reunited with their bodies in the glory of the resurrection, made possible
by Him who holds the keys to those prison doors.

Promises Made to the Fathers

The prophet Malachi prophesied that part of the restoration of the keys of Elijah would be to "plant in the hearts of the children the promises made to the fathers, and
the hearts of the children shall turn to their fathers" (Mal. 4:5-6: D&C 2:2). Elder Theodore M. Burton explained those promises as follows: "A promise was given to
the early fathers on earth that those who died without a knowledge of the gospel and without an opportunity to receive the sealing ordinances of the priesthood would
be provided with such an opportunity in the future. The promise was given them that their righteous descendants in the latter days would perform vicariously such
ordinances for them as could make possible their exaltation. They would be given an opportunity either on earth or in the spirit world to hear the gospel and to accept
gospel truths, as well as to accept the saving ordinance work done in their behalf that would make that exaltation possible." (, 77-79.)

Joseph Smith made this clear in his Vision of the Celestial Kingdom: "All who have died without a knowledge of this gospel, who would have received it if they had
been permitted to tarry, shall be heirs of the celestial kingdom of God; also all who die henceforth without a knowledge of it, who would have received it with all their
hearts, shall be heirs of that kingdom, for I, the Lord, will judge all men according to their works, according to the desire of their hearts. And I also behold that all
children who die before they arrive at the years of accountability are saved in the celestial kingdom of heaven." (D&C 137:7-10.)

See also: Elijah; Hearts Shall Turn to Fathers

Promulgate

The verb promulgate is found once in the Doctrine and Covenants (D&C 118:4). It means to proclaim, declare, or make known. The gospel is to be promulgated. It is
interesting to note that Joseph Smith's grandfather, Asael Smith, used the word promulgate in a prophecy he made about his prophet-grandson, Joseph: "It has been
borne in upon my soul that one of my descendants will promulgate a work to revolutionize the world of religious faith" (ECH, 25).

Prophecy

See: Prophesy; Spirit of Prophecy

Prophesy

Among the gifts of the Spirit is the ability to prophesy (D&C 46:22). One possessing this gift speaks under the influence of divine inspiration and proclaims some future
event that God has decreed shall come to pass. Such pronouncements may be conditional. For example, when Jonah prophesied that the citizens of Ninevah would be
destroyed it was based upon their continuing in their wicked ways. Their repentance changed the course of events. (Jonah 3; see also D&C 130:20-21; ER, 92-96.)

Note that the word prophesy is a verb (the action) whereas the word prophecy is a noun (the subject).

See also: Spirit of Prophecy
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Prophets
Note that the word prophesy is a verb (the action) whereas the word prophecy is a noun (the subject).

See also: Spirit of Prophecy

Prophets

The standard for determining a prophet was set long ago by one who understood the principle he proclaimed: "The testimony of Jesus is the spirit of prophecy,"
declared John the Revelator (Rev. 19:10). The Prophet Joseph Smith, in like fashion, declared that every man "who has the testimony of Jesus" is a prophet (TPJS,
119, 269). Elder Wilford Woodruff taught that "anybody is a prophet who has a testimony of Jesus Christ, for that is the spirit of prophecy" (JD 13:165).

In this respect, anyone is a prophet who has had the witness of the Spirit that Jesus is the Christ (1 Cor. 12:3; Moro. 10:6-7; D&C 46:13). Thus, if those who profess
to be the Saints of God are worthy of such a witness, there should be one prophet for every member of record in The Church of Jesus Christ of Latter-day Saints.
What a strength there would be if the prayer of Moses were granted: "Would God that all the Lord's people were prophets, and that the Lord would put his spirit upon
them!" (Num. 11:29.)

Elder John A. Widtsoe wrote that "a prophet is a teacher. That is the essential meaning of the word. He teaches the body of truth, the gospel, revealed by the Lord to
man; and under inspiration explains it to the understanding of the people. He is an expounder of truth. Moreover, he shows that the way to human happiness is through
obedience to God's law." (ER, 257; italics added.)

All who teach in the Church, which includes virtually everyone-home and visiting teachers, parents, officers, and classroom teachers-are ministers and should teach with
the testimony of Jesus. Joseph Smith proclaimed that "salvation cannot come without revelation; it is vain for anyone to minister without it. No man is a minister of Jesus
Christ without being a Prophet." (TPJS, 160.)

In terms of official ecclesiastical calling, however, there are only a few select men sustained to the office and calling of a prophet. These are the members of the First
Presidency, Council of the Twelve Apostles, and, for periods of time, the Patriarch to the Church. Their principal business is not to foretell future events but to warn the
world about the consequences of their wicked ways, to preach salvation through repentance and the saving ordinances of the gospel, and to "perfect the saints" (Eph.
4:11-14). Their major mission is to bear witness of the divinity of Jesus the Christ.

When a Latter-day Saint speaks of the prophet, he has reference to the one who holds the presiding position of senior Apostle and President of the Church (SHP,
153). He alone has the right to receive revelation for the Church, for in him is vested all authority and keys (D&C 132:7; DS 3:157). Though he is sustained by the
voice of the people as the President of the Church, he holds "the keys of the Priesthood," his prophetic power, "independent of their voice" (JD 1:133; DBY, 138). In
addition to the living prophet, Joseph Smith is respectfully referred to as "the Prophet" or the Prophet Joseph."

Most of the references to the term prophet in the Doctrine and Covenants refer to a specific prophet by name. For example, Hyrum Smith, the Assistant President of
the Church, was given the title by the Lord (D&C 124:94), and President Spencer W. Kimball was recognized as the prophet in general conference (OD-2). Joseph
Smith is referred to as "the Prophet" in most section headings of the Doctrine and Covenants as well as in specific references (e.g., D&C 21:1; 107:92; 124:125;
127:12; 135:1, 3).

See also: President of the High Priesthood; School of the Prophets; Translation of the Prophets; Two Prophets

Prophet's Time

Joseph Smith stated that prophets reckon time according to the planet whereupon they reside (D&C 130:4-5). "The prophets count days and years as the people
among whom they live and to whom they speak, or write. The people of Bible times and lands, it is thought, measured the years according to the phases of the moon
and counted 354 days in a year, instead of 365, as now, and the prophets, of course, used the same time measure." (SS, 814.)

Propria Persona

The Prophet Joseph employed a unique Latin phrase in speaking of the work which must be done before one can be saved. Said he, "For out of the books shall your
dead be judged according to their own works, whether they themselves have attended to the ordinances in their own propria persona, or by the means of their own
agents" (D&C 128:8). According to Lewis and Short's Latin Dictionary, the word proprie means "in the strict sense; strictly for oneself; personally." The term persona
denotes "a mask, character, or person." Therefore, the phrase propria persona implies that one is acting in person, strictly for oneself, as opposed to having a proxy
(agent) perform an act in his behalf.

Proscribed

A declaration of belief warned against governments that foster one religious society while "another is proscribed in its spiritual privileges" (D&C 134:19). To be
proscribed is to be hindered in the practice of one's beliefs by another's use of civil authority. Anciently, Daniel and his friends were proscribed from practicing their
religious beliefs (Dan. 3; 6).

Prudent

In the same manner in which wile can be applied both negatively and positively (1 Cor. 3:19; Proverbs 12:15), the term prudent can also be seen both ways. The Lord
declared himself to be prudent (2 Ne. 20:13; Isa. 10:13); yet, he speaks harshly against those who are "prudent in their own sight," for the things of God shall be hid
from them (2 Ne. 15:21; Isa. 5:21; D&C 76:9; 128:18). Webster states that one who is prudent is capable of directing or conducting oneself wisely and judiciously-
cautious, circumspect, and discreet in conduct. The "prudent" against whom the Lord speaks, are those who feign prudence or who appear to be "prudent in their own
sight" but are blind and "looking beyond the mark," which is the "stone of Israel," even Jesus the Christ (Jacob 4:14-16; D&C 50:44).

To exercise prudence (D&C 89:11; Abr. 3:21) is to use discretion or to take the best course of action.

See also: Babes and Sucklings; Understanding of the Prudent; Wisdom of the Wise; Wise

Prune My Vineyard

The Lord told his early leaders of the Church and all who would be called to the ministry that they were "called to prune my vineyard with a mighty pruning" (D&C
24:19; D&C 39:17; 95:4). The process of pruning involves the cutting or trimming away of branches on a fruit tree to increase the yield.
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An allegorical explanation of the pruning of the Lord's vineyard in the last days was described by the ancient prophet Zenos (Jacob 5:61-74). Pruning accomplishes
two purposes: (1) the corrupt branches are cast off, and (2) the tree is strengthened with new, vigorous fruit.
Prune My Vineyard

The Lord told his early leaders of the Church and all who would be called to the ministry that they were "called to prune my vineyard with a mighty pruning" (D&C
24:19; D&C 39:17; 95:4). The process of pruning involves the cutting or trimming away of branches on a fruit tree to increase the yield.

An allegorical explanation of the pruning of the Lord's vineyard in the last days was described by the ancient prophet Zenos (Jacob 5:61-74). Pruning accomplishes
two purposes: (1) the corrupt branches are cast off, and (2) the tree is strengthened with new, vigorous fruit.

See also: Vineyard

Pulsipher Zera

The name of Zera Pulsipher appears but once in the Doctrine and Covenants, that being in a list of those who served as Presidents of the Seventies (D&C 124:138).
He was ordained and set apart to this position on March 6, 1838, and functioned therein until April 12, 1862, when he was released for having "transcended the
bounds of the Priesthood." He acknowledged his error and was subsequently ordained a high priest and a patriarch in the Church.

On January 1, 1872, "he died as a member in full fellowship in the Church." One of his most memorable experiences was baptizing Wilford Woodruff, one of the future
Presidents of the Church. (Jenson 1:194.)

Pure

To be pure is to be clean, unsullied, without spot or taint. God has declared, "I will raise up unto myself a pure people" (D&C 100:16; see also 43:14). His people are
to purify their hearts (D&C 112:28), to be examples in purity (1 Tim. 4:12), and to think on things that are pure (Philip. 4:8).

See also: Garments Pure and White; Holiness; Pure in Heart; Unspotted

Pure in Heart

It is significant that the Lord, with great emphasis, said, "for this is Zion-the pure in heart" (D&C 97:21). The phrase pure in heart is used several times in the Doctrine
and Covenants (D&C 56:18; 97:16, 21; 101:18; 122:2; 124:54; 136:11) and is reminiscent of the famous phrase employed in sermons on two continents, "Blessed are
the pure in heart: for they shall see God" (Matt. 5:8; 3 Ne. 12:8).

Smith and Sjodahl have defined this term as follows: "Pure in heart means pure in affections, unselfish in one's love of fellowmen" (SS, 325). One who obtains this state
stands unpolluted and spotless before God, his garments have been washed in the blood of the Savior; i.e., the atonement of Christ has been accepted through the faith,
repentance, and righteousness of the individual (Alma 5:21-27; 13:11-12).

In commenting on Psalm 24:3-4 and Alma 5:19, Elder Dallin H. Oaks said: "If we refrain from evil acts, we have clean hands. If we refrain from forbidden thoughts we
have pure hearts. Those who would ascend and stand in the ultimate holy place must have both." (1985-1986 DFS, 29.)

See also: Zion

Pure Wine

In the section known as the Word of Wisdom, the Lord revealed the advisability of using only "pure wine" (D&C 89:6; see also 27:3). Smith and Sjodahl have
rendered the following explanation of this term: "But what is 'pure wine' if not the pure juice of the grape, before it has been adulterated by the process of fermentation?
No fewer than thirteen Hebrew and Greek terms are rendered in our Bible by the word 'wine.' There is the pure grape juice, and a kind of grape syrup, the thickness of
which made it necessary to mingle water with it previously to drinking (Prov. 9:2, 5). There was a wine made strong and inebriating by the addition of drugs, such as
myrrh, mandragora, and opiates (Prov. 23:30; Isa. 5:22). Of the pure wine which was diluted with water, or milk, Wisdom invites her friends to drink freely (Prov. 9:2,
5). There was also 'wine on the lees,' which is supposed to have been 'preserves' or 'jellies' (Isa. 25:6). The 'pure wine' is not an intoxicating, but a harmless
liquid." (SS, 572; italics added.)

See also: Wine; Word of Wisdom (#2)

Purse

When servants of God are counseled not to take purse with them on their journeys, it means a moneybag or money (D&C 24: 18; 84:78; Matt. 10:9).

See also: Scrip

Q
Quake

One of the common commotions of the earth is a trembling, shaking motion of the ground known as a quake, caused by a tremor beneath the earth's surface.
Earthquakes were experienced at the time of Christ's crucifixion (Matt. 27:51; 3 Ne. 8:5-19) and will precede his second coming (D&C 29: 13; JS-M 1:29).

There is another type of quaking with far more significant consequences than that of the earth; this occurs within men's bodies. We are told that the wicked will quake
(shudder and shake because of fear) as they contemplate or experience the wrath of divine justice (1 Ne. 22:23; Mosiah 27:31).

On the other hand, the Spirit of God has caused the righteous to experience a shuddering of their bodies and a trembling of their bones. Joseph Smith said the still small
voice of the Spirit often made his bones quake (D&C 85:6) and the Nephites felt every part of their frame quake when the small voice pierced them to the core (3 Ne.
11:3). Just as there are degrees of intensity of earthquakes, so are there differences of intensity in spiritual quakes.

See also: Still Small Voice

Quick and Powerful
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The Lord refers to his word as "quick and powerful" (D&C 6:2; 11:2; 12:2; 14:2; 27:1; 33:1). The Bible Dictionary defines the word quick as "living, alive." Thus, the
word of the Lord is not inert but is a source of life and a moving force of action.
See also: Still Small Voice

Quick and Powerful

The Lord refers to his word as "quick and powerful" (D&C 6:2; 11:2; 12:2; 14:2; 27:1; 33:1). The Bible Dictionary defines the word quick as "living, alive." Thus, the
word of the Lord is not inert but is a source of life and a moving force of action.

Quicken

There appear to be several meanings to the term quickened by the Spirit of God. One is the special process whereby the Holy Ghost "quickens" (makes alive or
awakens a sensitivity to) one's spiritual mind, eyes, and ears in order to see and understand the things of God and prepare the physical body for the presence of Deity
(D&C 67:11). Another "quickening" is when the spirit reinhabits the body, creating a resurrected animation of the once lifeless limbs (Rom. 4:17). In this latter category
are the living who pass through instantaneous death and resurrection and are "quickened and caught up to meet Christ at his coming" (D&C 88:96).

To be "quickened" is also to be converted. Paul wrote, "Even when we were dead in sins, hath [God] quickened us together with Christ" (Eph. 2:1-5). This
"quickening" makes us "new creatures of the Holy Ghost, so that we are ï¿½ born again and have become alive in Christ" (DNTC 2:499). It is the obedient whom the
Son quickeneth (John 5:21).

Quorum

The term quorum has been defined by Elder John A. Widtsoe as follows: "A quorum of the Priesthood consists of a specified group of men, holding the same office in
the Priesthood, organized for the more efficient advancement of the work for which the Priesthood in the Church is responsible" (PCG, 134).

At the present time, the following quorums exist in the Church: First Presidency (D&C 107:22); Twelve Apostles (D&C 107:23-24); Seventies (D&C 107:24-26; 93-
96; En., Nov. 1974, p. 118; En., Nov. 1986, p. 48); high priests (PCG, 134); elders (D&C 107:89; CR, Apr. 1974, p. 124); priests (D&C 107:87); teachers (D&C
107:86); and deacons (D&C 107:85). When we speak of a quorum of the high council, or any of the above-mentioned priesthood bodies, we mean a simple majority
of the membership thereof (D&C 107:28).

See also: Apostle; First Presidency of the Church; Quorum of the Nauvoo House; Seventy

Quorum of the Nauvoo House

The "quorum of the Nauvoo House" mentioned in Doctrine and Covenants 124:119 has reference to the building committee assigned to see that this special house was
built according to the Lord's specifications. Members of this "quorum" were George Miller, Lyman Wight, John Smith,

and Peter Haws (D&C 124:62). Although it was to be a boarding house for strangers, the house was to be built "unto" the name of the Lord-holy, an abode where
weary travelers could "contemplate the glory of Zion" (D&C 124:23, 24, 60).

Because of these high objectives, the Lord declared that all who held stock in the Nauvoo House must be believers in the Book of Mormon and the other revelations
given through Joseph the Prophet (D&C 124:118). This was no ordinary business enterprise, but a sacred religious project. Those mentioned as worthy to hold stock
therein were Joseph Smith, Vinson Knight, Hyrum Smith, Isaac Galland, William Marks, Henry Sherwood, and William Law (D&C 124:56, 74, 77, 78, 80, 81, 82).

See also: Nauvoo House

Quorum of the Presidency of the Church

See: First Presidency of the Church

R
Railing

To rail is to revile or scold in harsh or abusive language. In ancient America, the faithful disciples of Christ received railings and unjust persecutions from others but did
not respond in kind (3 Ne. 6:13). In latter days, the Lord counseled against using railing accusations (D&C 50:33).

Raiment

The word raiment is occasionally found in scripture and refers to clothing or that with which one is attired (D&C 43:13; 133:51; Mosiah 4:19).

Ramus Illinois

The only mention of Ramus, Illinois, is in the preface of section 130. Although Nauvoo became the focal point of activity when the Saints settled in Illinois, satellite
communities were established in the periphery thereof. Ramus was one of these and was located twenty-two miles southeast of Nauvoo at what was known as the
Crooked Creek settlement (SLS, 162).

The Ramus stake was established in July 1840, but was discontinued in December 1841 (HC 4:467-68). Joseph Smith, as Trustee-in-Trust for the Church, received
the town plat of Ramus in January 1842. Church members continued to occupy the area, and, in April 1843, the revelatory material of section 130 was received at
Ramus (HC 5:323-25). The location of the town is shown on page 297 of the 1981 edition of the Doctrine and Covenants.

Raphael

In a review of the various heavenly messengers who had visited him, the Prophet Joseph mentioned the coming of Raphael (D&C 128:21). No biblical mention is made
of this being; however, in the apocryphal book of Tobit, the following statement is made: "I am Raphael, one of the seven holy angels, which present the prayers of the
saints, and which go in and out before the glory of the Holy One" (Tobit 15:12).

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mentioned in the Bible, with the exception of the dispensation of Enoch. An inference thus arises that Raphael may be Enoch or some other great prophet from his
dispensation. If this assumption is correct, then the keys restored by Raphael would be those enjoyed by the Saints in Enoch's day including, perhaps, the power
In a review of the various heavenly messengers who had visited him, the Prophet Joseph mentioned the coming of Raphael (D&C 128:21). No biblical mention is made
of this being; however, in the apocryphal book of Tobit, the following statement is made: "I am Raphael, one of the seven holy angels, which present the prayers of the
saints, and which go in and out before the glory of the Holy One" (Tobit 15:12).

"As to Raphael's mortal identity we can only speculate. We do know the personages, however, who restored the keys exercised in the various great dispensations
mentioned in the Bible, with the exception of the dispensation of Enoch. An inference thus arises that Raphael may be Enoch or some other great prophet from his
dispensation. If this assumption is correct, then the keys restored by Raphael would be those enjoyed by the Saints in Enoch's day including, perhaps, the power
whereby men may be translated." (MD, 618.)

Rearward

The promise of the Lord to be Israel's rearward is found in the Doctrine and Covenants (D&C 49:27), Book of Mormon (3 Ne. 20:42; 21:29), and Old Testament
(Isa. 52:12). In the latter instance, "rearward" is rendered as "rere-ward." Not only will the Lord be the "rearward" of his people but he will also go before them. Thus,
he will be the vanguard of protection on the front, as well as the rearguard (rearward). In addition, he will be in their midst, thus protecting both flanks from attack.

Records

"The matter of record keeping is one of the most important duties devolving on the Church," said President Joseph Fielding Smith (CHMR 1:103). At the time the
Church was organized, the Lord's admonition was that "there shall be a record kept among you" (D&C 21:1). Unfortunately this was not strictly adhered to, and
Joseph Smith himself was to ruefully say, "We have neglected to take minutes of such things, thinking, perhaps, that they would never benefit us afterwards; which, if we
had them now, would decide almost every point of doctrine which might be agitated. But this has been neglected, and now we cannot bear record to the Church and to
the world, of the great and glorious manifestations which have been made to us with that degree of power and authority we otherwise could." (HC 2:198-99.)

President Spencer W. Kimball has counseled: "All members should write a personal history. ï¿½ I urge all of the people of this church to give serious attention to their
family histories, to encourage their parents and grandparents to write their journals, and let no family go into eternity without having left their memories for their children,
their grandchildren, and their posterity. This is a duty and a responsibility, and I urge every person to start the children out writing a personal history and journal." (En.,
May 1978, p. 4; see also NE, Oct. 1975, pp. 4-5; CR, Oct. 1977, p. 4.)

An important aspect of record keeping relates to the saving ordinances of the temple. "And again, let all the records be had in order, that they may be put in the
archives of my holy temple, to be held in remembrance from generation to generation, saith the Lord of hosts" (D&C 127:9).

In 1987 the Church changed the name of the Genealogy Department to the Family History Department. Elder Dallin H. Oaks declared: "When genealogy work leads
on to temple work, and when ordinances are received and covenants are kept, the family history we call genealogy becomes [a] means by which we are sealed into our
eternal family and receive exaltation" (Regional Representative Seminar, April 3, 1987).

See also: Temple

Records Which ï¿½ Have Been Kept Back

In April 1829, the Lord revealed that "there are records which contain much of my gospel, which have been kept back because of the wickedness of the
people" (D&C 6:26). Some of these records have since been revealed, such as the book of Moses, which was revealed to Joseph Smith in June and December of
1830, and the book of Abraham, which came into the Prophet's possession several years later; both have since been published in the Pearl of Great Price.

There is evidence in the Book of Mormon that the Lord does not allow the prophets to record all they know. For example, Nephi said that he was "forbidden [to]
write the remainder of the things which [he] saw and heard" (1 Ne. 14:28). Years later, Moroni recorded these words: "And I was about to write more, but I am
forbidden" (Ether 13:13). Furthermore, there were some things which were written but sealed up, to be shown in the "due time" of the Lord (Ether 3:27; 4:5). Joseph
Smith was specifically told not to touch the sealed portion of the gold plates (Ether 5:1; JS-H 1:65).

In modern times, some of the Lord's special witnesses have commented on revelatory records which have not been made public. President Joseph Fielding Smith said:
"Many revelations have been given to the Church since the death of Joseph Smith. Some of these have been published; some have not. It has been my privilege to read
and handle a number of them that are still in the manuscript and have not as yet been given to the world for a wise purpose in the Lord. But they are on file and will be
preserved." (DS 1:280.)

President Spencer W. Kimball recently stated that "revelation continues and that the vaults and files of the Church contain these revelations which come month to month
and day to day" (CR, May 1977, p. 115). Again, Elder Boyd K. Packer declared: "Many revelations have been received and are found in evidence in the on-rolling
work of the Lord. Perhaps one day other revelations which have been received and have been recorded will be published, and we stand in expectation that ï¿½ He will
yet reveal many great and important things pertaining to the Kingdom of God.' [Articles of Faith 1:9.]" (CR, Apr. 1974, p. 139.)

Red in His Apparel

The Doctrine and Covenants contains the only reference to the red apparel or dyed garments with which the Savior will be clothed at his second coming (D&C
133:46-48). President Joseph Fielding Smith said, "This great day when the Lord shall come with his garments, or apparel, red and glorious ï¿½ will be a day of
mourning to the wicked, but a day of gladness to all who have kept his commandments. Do not let anyone think that this is merely figurative language, it is
literal." (CHMR 1:191.)

The coloring of his garments may be symbolic of his having "trodden the wine-press alone" (D&C 76:107; 88:106; 133:50). The Jewish wine press consisted of two
receptacles placed at different elevations, with the fruit being placed in the top one where it was trodden, squeezing the juice into the lower vat or tub. The garments of
the one treading the fruit would obviously be stained by his labors. In similar fashion, the Savior's garments have been stained with the blood he shed in behalf of our
sins (D&C 19:18; Luke 22:44). The wicked will ultimately be destroyed as if they were grapes being crushed in a wine press (D&C 88:106; 1 Cor. 15:25).

Elder Neal A. Maxwell noted the following regarding the Savior's red garments: "Having bled at every pore, how red His raiment must have been in Gethsemane, how
crimson that cloak!

"No wonder, when Christ comes in power and glory, that He will come in reminding red attire (D&C 133:48), signifying not only the winepress of wrath, but also to
bring to our remembrance how He suffered for each of us in Gethsemane and on Calvary!" (En., May 1987, p. 72.)

See also: Jesus Christ; Trodden
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Red Sea
"No wonder, when Christ comes in power and glory, that He will come in reminding red attire (D&C 133:48), signifying not only the winepress of wrath, but also to
bring to our remembrance how He suffered for each of us in Gethsemane and on Calvary!" (En., May 1987, p. 72.)

See also: Jesus Christ; Trodden

Red Sea

One of the most famous miracles of the Old Testament was Moses' parting of the waters of the Red Sea (Ex. 14:21-30). Although this manifestation of Godly power
has been debunked by those who "are learned" and "think they are wise" (see 2 Ne. 9:28-29), the reality of this miraculous event has been attested to in two other
scriptural records (D&C 8:3:1 Ne. 17:27; Mosiah 7:19; Alma 36:28; Hel. 8:11). This sea is mentioned a second time in the Doctrine and Covenants when the Lord
indicates that near its borders the prophet Lehi received the "miraculous directors" known as the "Liahona" (D&C 17:1; 1 Ne. 16:10; Alma 37:38).

The Red Sea is presently about 1450 miles long and 205 miles wide at its widest point. It separates Egypt and Arabia and "was probably crossed by the Israelites at a
point north of the Gulf of Suez, now dry land, where at very high tides the Red Sea joined the waters of the Bitter Lakes." (BD, 130.)

Redeemer

"Hearken ï¿½ and listen to the words of Jesus Christ, your Lord and your Redeemer," declared the Lord in June 1829 (D&C 15:1; 16:1). The title of Redeemer is
affixed to the Savior on numerous occasions in the Doctrine and Covenants and is also found in both the Old Testament and the Book of Mormon. Curiously, it is not
used in either the New Testament or the Pearl of Great Price.

Christ is the Redeemer because he redeems mankind from the effects of death and personal transgression (D&C 29:40-46; 93:38; 2 Ne. 2:26-27). All will be
redeemed from death (1 Cor. 15: 22), but only those whose garments are "purified" and "cleansed from all stain" (Alma 5:21) will be redeemed from the effects of
personal transgression, for they cannot be redeemed "in their sins" (Hel. 5:10-11; D&C 19:15-20).

See also: Atonement; Jesus Christ; Redemption; Savior

Redemption

The words redemption (D&C 29:42), redeem (D&C 77:12), redeemed (D&C 29:44), and Redeemer (D&C 15:1) appear a number of times throughout the Doctrine
and Covenants. To be redeemed is to nullify the effects of both the fall of Adam and one's own personal failings, through the intercession of Jesus Christ-the Redeemer-
and one's own personal efforts. Elder Orson Pratt explained:

"Universal redemption from the effects of original sin, has nothing to do with redemption from our personal sins; for the original sin of Adam and the personal sins of his
children, are two different things. The first was committed by man in his immortal state; the second was committed by man in a mortal state; the former was committed
in a state of ignorance of good and evil; the latter was committed by man, having a knowledge of both good and evil.

"The children of Adam had no agency in the transgression of their first parents, and therefore, they are not required to exercise any agency in their redemption from its
penalty. They are redeemed from it without faith, repentance, baptism, or any other act, either of the mind or body.

"Conditional redemption is also universal in its nature; it is offered to all but not received by all; it is a universal gift, though not universally accepted; its benefits can be
obtained only through faith, repentance, baptism, the laying on of hands, and obedience to all other requirements of the gospel.

"Unconditional redemption is a gift forced upon mankind which they cannot reject though they were disposed. Not so with conditional redemption; it can be received or
rejected according to the will of the creature.

"Redemption from the original sin is without faith or works; redemption from our own sins is given through faith and works. Both are the gifts of free grace; but while
one is a gift forced upon us unconditionally, the other is a gift merely offered to us conditionally. The redemption of the one is compulsory; the reception of the other is
voluntary." (MS 12:69; see also DS 2:9-10.)

Thus, the two phases of redemption are (1) the unconditional redemption from the dead, whereby all will be resurrected-a universal gift that cannot be rejected (D&C
88:14-17; Alma 12:25; 1 Cor. 15:19-23); and (2) the conditional redemption from one's personal sins which comes "through faith on the name of mine Only Begotten
Son" (D&C 29:42-44) to those who manifest "a broken heart and a contrite spirit" (2 Ne. 2:6-7), are "baptized unto repentance" (Alma 9:27), and who "press forward
with a steadfastness in Christ." (2 Ne. 31:19-20.) Even so, "it is by grace that we are saved, after all we can do" (2 Ne. 25:23; italics added).

See also: Atonement; Day of Redemption; Redeemer; Redemption of Zion; Resurrection

Redemption of Zion

The "redemption of Zion" or the "redemption of your brethren" is spoken of in three sections of the Doctrine and Covenants (101, 103, 105). When the first of these
revelations was given in December 1833, the Saints in Missouri were suffering great persecution. They had been driven by mob action from Jackson County-the site of
their future city of Zion and her glorious temple (D&C 57:1-4)-and were now suffering similar persecutions in neighboring counties (HC 1:456-64).

W. W. Phelps wrote the Prophet Joseph and lamentingly said: "I know it was right that we should be driven out of the land of Zion, that the rebellious might be sent
away. But, brethren, if the Lord will, I should like to know what the honest in heart shall do?" (HC 1:457.) In response to this query, the Lord provided a parable for
the redemption of Zion (D&C 101). God later indicated that Zion would be redeemed by "power," under the leadership of a man "like as Moses" (D&C 103). As a
result, Zion's Camp was organized and Joseph Smith, as commander-in-chief, led a body of men to Missouri (HC 2:61-134).

Upon arriving in Missouri, the Lord revealed that "in consequence of the transgressions of my people, it is expedient in me that mine elders should wait for a little season
for the redemption of Zion" (D&C 105:1-10). He specified the conditions upon which Zion would be redeemed, "otherwise" said he, "I cannot receive her unto
myself."

We are still awaiting the redemption of Zion, which, according to Elder Orson F. Whitney, "is more than the purchase or recovery of lands, the building of cities, or
even the founding of nations. It is the conquest of the heart, the subjugation of the soul, the sanctifying of the flesh, the purifying and ennobling of the passions." (LHCK,
65.)

See also: Zion; Zion's Camp
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Redound
even the founding of nations. It is the conquest of the heart, the subjugation of the soul, the sanctifying of the flesh, the purifying and ennobling of the passions." (LHCK,
65.)

See also: Zion; Zion's Camp

Redound

The Lord promised William Law that if he put his trust in Him, "the sickness of the land shall redound to your glory" (D&C 124:87). The footnotes to the word redound
refer to several promises given the Prophet Joseph whereby he is to receive recompense or a later advantage or reward because of his enduring well under current
difficulties (D&C 121:8; 122:7). Thus, that which redounds ultimately turns to one's advantage.

Refiner's Fire

The phrase "he is like a refiner's fire, and like fullers' soap" is employed three times in holy writ: first in the Old Testament (Mal. 3:2), then again in the Book of Mormon
(3 Ne. 24:2) and finally in the Doctrine and Covenants (D&C 128:24). Webster states that to refine is "to free from impurities to a pure state.ï¿½ to perfect." A refiner
is one charged with the responsibility of perfecting the good while discarding the dross. This is usually done through a process employing heat and fire. Christ's second
coming will be as a "refiner's fire," for the impure and coarse shall be separated from among the righteous as if by fire and cast off as dross. Those who remain in his
presence will be refined, cleansed, and purified (3 Ne. 27:19).

Region and Shadow of Death

The reference to taking the gospel "unto those who sit in darkness and in the region and shadow of death" (D&C 57:10) is similar to Isaiah's Messianic prophecy (Isa.
9:2; Matt. 4:16; 2 Ne. 19:2). The darkness referred to is that which covers the minds of those not exposed to the illuminating light of the gospel (D&C 112:23; 2 Cor.
4:4). In a sense, they sit in the "region and shadow of [that] death" which is spiritual and which shall be pronounced upon the wicked (D&C 29:41).

The gospel is the call to light and life, for Jesus is "the life and light of the world" (D&C 10:70; 88:6-13; Mosiah 16:9; John 8:12). This principle applies to both the
living and the dead, for the illuminating light of the gospel penetrates the darkness and shadows that exist in both spheres (D&C 138:30).

See also: Darkness

Remission of Their Sins

The phrase remission of sins occurs a number of times in the Doctrine and Covenants (e.g., 19:31; 84:64) and is a promise to all who truly repent and are received into
the waters of baptism. To have one's sins remitted is to receive a full pardon from the Eternal Judge for past mistakes. Initially, this pardon is received through the
waters of baptism, whereby one witnesses the washing away of former sins and pledges a willingness to henceforth walk in paths of righteousness. This remission is
renewed through the partaking of the sacrament. (DS 2:338-50; DNTC 3:275.)

Additonally, through an administration from the priesthood one may receive a remission of sins (James 5:15). "It is not the elder who remits or forgives the sick man's
sins, but the Lord. If by the power of faith and through the administration by the elders the man is healed, it is evidence that his sins have been forgiven." (DS 3:177.)

See also: Baptism; Forgiveness

Remnant of Jacob

The term remnant of Jacob is synonymous with remnant of Israel, referring to all the scattered people of the twelve tribes. However, a particular passage of scripture
may refer to a specific branch of Jacob's posterity. For example, the footnote references associated with its use in Doctrine and Covenants 52:2 refer to the Lamanites
(D&C 19:27; 49:24; 109:65; see also 2 Ne. 30:3; Alma 46:23). Moroni, on the title page of the Book of Mormon, calls the Lamanites "a remnant of the house of
Israel." And the Lord himself identifies the Lamanites-the seed of father Lehi-as the "remnant" of whom he spoke in Nephi's writings (1 Ne. 13:34). During his visit
among the people of the American continent, the resurrected Savior specifically spoke of that people being a "remnant of the house of Jacob" and of their posterity
participating in the building of the New Jerusalem (3 Ne. 21:2, 22-23).

Referring to a broader application of the term, President Joseph Fielding Smith stated that the "remnant of the house of Israel ï¿½ does not have reference only to the
descendants of Lehi, but to all the house of Israel, the children of Jacob, those upon this land [America] and those in other lands" (DS 2:248).

It is interesting to note that Sidney Sperry identified the name of the prophet Isaiah's son Shear-jashub as meaning a "remnant will return," which was a familiar theme of
Isaiah's writings (DCC, 217; see Isa. 10:20-23).

See also: Branch of the House of Jacob; Heirs According to the Covenant

Remnants

According to the footnote reference (D&C 109:65), the term remnants, as used in the prophecy on war (D&C 87:5), refers to the Lamanites. In 1865, President
Daniel H. Wells, Second Counselor in the First Presidency of the Church, suggested that at some future point in the history of the American nation, its inhabitants will
"be greatly distressed" by the Lamanites, in fulfillment of this prophecy (MS 27:186-87). It does not appear likely that this vexation will come from those who have
clothed themselves with the gospel of Christ, but rather from those who have not yet been spiritually subdued and converted.

See also: Lamanites; Remnant of Jacob; Remnants of Israel

Remnants of Israel

See: Remnant of Jacob

Renewing of Their Bodies

The Lord promises that those who receive the priesthood of God and magnify it will be "sanctified by the Spirit unto the renewing of their bodies" (D&C 84:33). Just as
this "earth will be renewed and receive its paradisiacal glory" (Articles of Faith 1:10), so will the faithful men and women of this earth be renewed with celestial bodies.
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Webster states that to renew is "to make new again; to restore to freshness, perfection." The sanctified Saints of the celestial kingdom will exhibit a wholesome
freshness that will truly manifest their perfection, both physical and spiritual. The renewal of their bodies will allow them to once again enter their Father's familiar
Renewing of Their Bodies

The Lord promises that those who receive the priesthood of God and magnify it will be "sanctified by the Spirit unto the renewing of their bodies" (D&C 84:33). Just as
this "earth will be renewed and receive its paradisiacal glory" (Articles of Faith 1:10), so will the faithful men and women of this earth be renewed with celestial bodies.

Webster states that to renew is "to make new again; to restore to freshness, perfection." The sanctified Saints of the celestial kingdom will exhibit a wholesome
freshness that will truly manifest their perfection, both physical and spiritual. The renewal of their bodies will allow them to once again enter their Father's familiar
mansions and inhabit divine dwellings eternally.

There are those who receive the benefits of renewed bodies here in mortality to some degree. Speaking at the April 1963 general conference, President Hugh B.
Brown said: "I bear testimony to the fact that that promise [D&C 84:33] has been realized in the lives of many of us. I know that it has been realized in the life of
President David O. McKay, that he has been sanctified by the Spirit unto the renewing of his body, and some of the rest of us are better off today than we were many
years ago so far as physical health is concerned-and we attribute that fact to his blessing." (IE, June 1963, p. 507.)

Repentance

One of the most frequently mentioned concepts in all scripture is that of repentance. This is not surprising, for as early as April 1829, the Lord said: "Say nothing but
repentance unto this generation" (D&C 6:9). Commenting on this imperative, Joseph Fielding Smith said: "We must not infer from this expression that those who went
forth to preach were limited in their teachings so that all they could say was 'repent from your sins,' but in teaching the principles of the Gospel they should do so with
the desire to teach repentance to the people and bring them in humility to a realization of the need for remission of sins. Even today, in all of our preaching it should be
with the desire to bring people to repentance and faith in God." (CHMR 1:42.)

Elder Marion G. Romney offered this definition of repentance: "Repentance is the process by which every person must himself put into operation the plan of mercy on
his own behalf if he would be redeemed from spiritual death. In other words, repentance consummates for an individual, with respect to his own sins, what the
atonement of Jesus Christ did conditionally for the sins of all. Such is the place of repentance in the plan of redemption." (LTG, 101-2.)

Repentance is to alter one's course, to turn from darkness to light. The criteria whereby one may repent of his sins is outlined by the Lord: "By this ye may know if a
man repenteth of his sins-behold, he will confess them and forsake them" (D&C 58:43). A very thorough discussion of the principle of repentance may be found in the
classic work The Miracle of Forgiveness by Spencer W. Kimball (Salt Lake City: Bookcraft, 1969).

Reproving Betimes With Sharpness

An oft-quoted scripture is the admonition to "reprove ï¿½ with sharpness, when moved upon by the Holy Ghost; and then showing forth afterwards an increase of love
toward him whom thou hast reproved" (D&C 121:43). Perhaps the term sharpness could be interpreted as "clarity"; that is, reprove in such a way that the reproved
person clearly knows wherein he has erred. Sharpness does not necessarily relate to one's tone of voice. To be moved upon by the Holy Ghost, rather than in the
passion of anger, is an important criterion which the Savior himself utilized in cleansing the temple (John 2:13-16).

Joseph Smith said, "I frequently rebuke and admonish my brethren, and that because I love them, not because I wish to incur their displeasure, or mar their
happiness" (HC 2:478).

In recent years, President Stephen L Richards remarked that "it is an unkindness to mitigate the gravity of offenses in those for whose guidance and direction we have
responsibility" (CR, Apr. 1957, p. 97). "To withhold deserved reproof, and the reasons therefore, may be to withhold a warning that is urgently needed," said Elder
Neal A. Maxwell. "Reproof is often a last railing before an erring individual goes over the edge of the cliff." (DSY 1976:192.)

See also: Betimes

Republic

The word republic is found in a declaration of belief regarding governments and laws (D&C 134:3). A republic is simply a government having a chief of state who is not
a monarch (king or absolute ruler with unlimited authority) but who is subject to the will of the people. Supreme power in this form of government rests with the people
rather than with a single sovereign.

Rest

The word rest, outside of its obvious uses, has several different connotations in the Doctrine and Covenants. "Entering into God's rest," (D&C 19:9) according to
Joseph Fielding Smith, "means entering into the knowledge and love of God, having faith in his purposes and in his plans to such an extent that we know we are right,
and that we are not hunting for something else; we are not disturbed by every wind of doctrine or by the cunning and craftiness of men who lay in wait to deceive" (CR,
Oct. 1919, p. 8). To rest in his kingdom is to feel the peace and joy that comes from continuing to serve him (D&C 15:6; 16:6; 101:31; 121:32; 124:86).

"Sometimes we have thought of rest as being a place where we get on the chaise lounge, or in our sneakers, or we get outside and lie on the grass, something where we
are at rest. That isn't the kind of rest that the Lord is speaking about," noted President Spencer W. Kimball. "It is he who is dynamic, the one who works the hardest,
puts in the longest hours, and lives the closest to his Heavenly Father who is rested-rested from his labors, but not put away from his work." (CR, Oct. 1975, p. 121.)

Referring to the "rest of the Lord" President Joseph F. Smith said: "The rest here referred to is not physical rest, for there is no such thing as physical rest in the Church
of Jesus Christ. Reference is made to the spiritual rest and peace which are born from a settled conviction of the truth in the minds of men. We may thus enter into the
rest of the Lord today, by coming to an understanding of the truths of the gospel." (GD, 126.)

See also: Rest, His

Rest His

Doctrine and Covenants 84 tells us the Lord decreed that Israel "should not enter into his rest while in the wilderness, which rest is the fulness of his glory" (D&C
84:24). Elder George Teasdale said: "What is meant by that rest? It means fulness of everything; to enjoy a fulness of love, a fulness of light, a fulness of intelligence, a
fulness of power; to sit down with Christ upon His throne, as He has overcome and sits upon the throne of the Father-the promise that was given unto the Israel of
God-the promise that was given to the sons of the Most High." (CR, Apr. 1899, p. 32.) This is the rest for which all should strive.

See also: Fulness
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Restoration the
84:24). Elder George Teasdale said: "What is meant by that rest? It means fulness of everything; to enjoy a fulness of love, a fulness of light, a fulness of intelligence, a
fulness of power; to sit down with Christ upon His throne, as He has overcome and sits upon the throne of the Father-the promise that was given unto the Israel of
God-the promise that was given to the sons of the Most High." (CR, Apr. 1899, p. 32.) This is the rest for which all should strive.

See also: Fulness of the Glory of the Father

Restoration the

"The time of the restoration," mentioned in the explanation of some of John the Revelator's writings, could have several meanings (D&C 77:15). For example, the
context of the verse in which the phrase is found speaks of "two prophets ï¿½ to be raised up to the Jewish nation ï¿½ after they [the Jews] are gathered and have built
the city of Jerusalem in the land of their fathers." Thus, this phrase might specifically refer to the restoration of the Jews to their homeland (see D&C 109:61-64).

More generally, however, "the time of the restoration" could apply to that time period which commenced in 1820 when Deity dispersed darkness in a sacred grove and
light once again radiated from heaven. This period, known as the dispensation of the fulness of times (Eph. 1:10), will continue until Christ ushers in the Millennium.

Since that spring morning in 1820 when a young prophet's mind was illuminated with revelatory rays of heavenly light, the radiation of restoration has been continuously
felt. This restoration has included visitations by numerous heavenly messengers restoring lost keys and knowledge and the reestablishing of Christ's church upon this
earth (D&C 13; 20:1; 27:5-13; 110; 128:20-21; JS-H 1).

In the words of President Spencer W. Kimball, "Never again will the sun go down.ï¿½ Revelation is here to remain." (CR, Apr. 1977, p. 115.)

See also: Dispensation of Fulness of times; Marvelous Work; Restoration of All Things; Restoration of Scattered Israel

Restoration of All Things

The Lord informed the Prophet Joseph Smith that he had received an "appointment" and "the keys and power of the priesthood, wherein I [the Lord] restore all things"
which had been "spoken by the mouths of all the holy prophets since the world began" (D&C 27:6; 86:10).

Peter spoke of this time period as being "the times of restitution of all things" (Acts 3:19-21). Commenting on Peter's statement, Bruce R. McConkie said: "It should be
noted that Peter does not say that all things must be restored before Christ comes, but that the age, era, period, or times in the earth's history in which restoration is to
take place must itself commence. That era did begin in the spring of 1820, but all things will not be revealed until after Christ comes." (DNTC 2:49; D&C 101:32-34.)

The "restoration of all things" must include the restoring of all keys, covenants, and powers held by prophets in previous ages. A successive string of visitations by
heavenly messengers has already restored much (D&C 13; 20:1; 27:5-13; 110; 128:20-21; JS-H 1), but there are things yet to be restored (D&C 101:32-34; Articles
of Faith 1:9; DS 3:94).

One particular "restoration" which is yet to take place is the restoration of the earth to its "paradisiacal glory," wherein it will return to the perfect state prevailing before
the Fall and also its condition prior to its being divided (Articles of Faith 1:10; AF, 375-81; D&C 133:24; Gen. 10:25).

See also: Dispensation of the Fulness of Times; Marvelous Work; Restoration; Restoration of Scattered Israel

Restoration of the Priesthood

In discussing the work of salvation for the dead, Joseph Smith referred to the promise of Malachi regarding Elijah's special mission (Mal. 4:5-6) and spoke of Malachi's
eyes being "fixed on the restoration of the priesthood" (D&C 128:17). The Prophet Joseph also indicated that he could "have rendered a plainer translation" of
Malachi's words, which may have reference to section 2 of the Doctrine and Covenants, wherein Malachi's words indicate that "the Priesthood" would be revealed by
the hand of Elijah (D&C 2:1).

This latter scripture has reference to the "sealing power" which Elijah restored, whereby every ordinance performed by the power of priesthood authority is made valid.
Thus, by this "sealing," earthly ordinances become validated and recognized in heaven as well as on earth (DS 3:129; TPJS, 172, 323). This power was restored on
April 3, 1836, in the Kirtland Temple (D&C 110:13-16).

Earlier phases of "priesthood restoration" occurred in 1829 when both the Aaronic and Melchizedek priesthoods were restored to earth by heavenly messengers. John
the Baptist conferred the "lesser" priesthood upon Joseph Smith and Oliver Cowdery on May 15, 1829 (D&C 13; 27:7-8; Pearl of Great Price, pp. 58-59, footnote,
1981 ed.). About a month later, Peter, James, and John were sent by the Lord to confer the "greater priesthood" upon Joseph and Oliver (D&C 27:12; 128:20).

See also: Aaronic Priesthood; Marvelous Work; Melchizedek Priesthood; Priesthood; Restoration of All Things

Restoration of the Scattered Israel

The "restoration of the scattered Israel" (D&C 45:17) is a theme frequently spoken of by the prophets. The blood of Israel has been sprinkled through the nations of
the earth, and one of the major goals of our gospel dispensation is to gather Israel from the four corners of the earth, as well as in the spirit world. Israel is represented
by those who accept the gospel and are adopted into Jacob's lineage (Gal. 3:27-29).

Scattered Israel is being restored in the following ways: (1) Through missionary work: "And he that will hear my voice shall be my sheep; and him shall ye receive into
the church, and him will I also receive" (Mosiah 26:21; see also D&C 1:4-5). (2) The return of the Jewish people to their original homeland (Isa. 11:12; D&C 109:61-
64). (3) Performing vicarious ordinance work for the salvation of those who died without opportunity to do the work themselves, "for their salvation is necessary and
essential to our salvation" (D&C 128:15). When such work is performed, our dead ancestors "are considered to have been brought back into the presence of
God" (CHMR 2:332). (4) The return of the ten lost tribes of Israel. These tribes are lost to the knowledge of mankind but are not lost to God and shall yet return from
the north countries to claim their rightful place with the rest of Israel (1 Ne. 22:4; 3 Ne. 17:4; 3 Ne. 21:26; D&C 110:11; 133:26-34).

See also: Children of Israel; Gathering; Israel; Keys of the Gathering of Israel; Restoration; Restoration of All Things; Seed of Abraham; They Who Are in the North
Countries

Resurrection

The  gift of God
 Copyright         for which noInfobase
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                                            a priceCorp.
                                                    is the universal resurrection. This doctrine is spoken of throughout the Doctrine and Covenants, especially in sections 76,
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88, 132, and 138. This is the process whereby spirits will be reunited with their physical bodies, never again to be separated (Alma 11:44-45). This gift of immortality
is the result of the freewill offering of the Savior, who voluntarily suffered his life to be taken in order that all men might be redeemed from death (2 Ne. 9:6-11).
Countries

Resurrection

The gift of God for which no man pays a price is the universal resurrection. This doctrine is spoken of throughout the Doctrine and Covenants, especially in sections 76,
88, 132, and 138. This is the process whereby spirits will be reunited with their physical bodies, never again to be separated (Alma 11:44-45). This gift of immortality
is the result of the freewill offering of the Savior, who voluntarily suffered his life to be taken in order that all men might be redeemed from death (2 Ne. 9:6-11).

Of the Savior's freewill sacrifice, Joseph Fielding Smith has said: "Of all who have dwelt upon this earth, the Son of God stands out alone as the only one who
possessed life in himself and power over death inherently. Christ was never subject unto death, even on the cross, but death was ever subject unto him. 'As the Father
hath life in himself,' the Savior said, 'so hath he given to the Son to have life in himself.' (John 5:26.) Again, he said: 'Therefore doth my Father love me, because I lay
down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This
commandment have I received of my Father.' [John 10:17-18.]" (DS 1:31.)

The Prophet Joseph taught that every man will rise in the resurrection just as he had been laid down. That is, a child will be resurrected as a child and will then grow to
the full stature that it would have received had it been permitted to tarry during mortality. (TPJS, 199-200; DS 2:54; AGQ 4:185.)

These resurrected bodies will reflect the glory of that kingdom which they will inhabit throughout the eternities (D&C 88:28-32; 1 Cor. 15:20-23). The nature of this
glorious resurrected body is indescribable, for, said the Prophet, "No man can describe it to you-no man can write it" (TPJS, 368).

Commenting on the process and miracle of resurrection, Elder Russel M. Nelson said: "Our bodies undergo constant rebuilding according to genetic recipes that are
uniquely ours. Each time we take a bath, we lose not only dirt, but cells dead and dying, as they are replaced by a newer crop. This process of regeneration and
renewal is but prelude to the promised phenomenon and future fact of our resurrection." (En., May 1987, p. 10.)

See also: Atonement; First Resurrection; Grace; Immortality; Last Resurrection; Perfect Frame; Redemption; Resurrection of the Just; Resurrection of the Unjust;
Second Man; Second Resurrection; Twinkling of an Eye

Resurrection of the Just

The term resurrection of the just appears in the Doctrine and Covenants only in the revelation known as "a vision" (D&C 76:17, 50, 65), although it is also found in the
New Testament (Luke 14:14; Acts 24:15; JST, John 5:29). This phrase has been defined by Smith and Sjodahl as follows: "This is also called the first resurrection, but
the truth is here taught that only those who are just will have part in it. To be just is to be upright and sincere in one's actions and dealings with others. It is to be like
Christ, who suffered, the just for the unjust (1 Peter 3:18). To be just is also to be justified. That is to say, one who is just is, by God Himself, declared to be as he
ought to be. Such are they who have part in the first resurrection." (SS, 459; italics added.)

The resurrection of the just includes both celestial and terrestrial beings, the latter being the "honorable men of the earth." (D&C 76:75.)

See also: First Resurrection; Resurrection

Resurrection of the Unjust

The Lord declared that "they who have done evil" shall rise "in the resurrection of the unjust" (D&C 76:17). The phrase also appears once in the King James Bible
(Acts 24:15) and also in the Joseph Smith Translation of the Bible (JST, John 5:29).

This resurrection has been defined as the "resurrection of damnation, the second resurrection.ï¿½ At the end of the millennium, and in the morning of this second
resurrection, those shall come forth who merit telestial bodies, and they shall be rewarded accordingly. Finally, in the afternoon of the second resurrection, those who
'remain filthy still,' those who having been raised in immortality are judged and found wholly wanting, those whom we call sons of perdition, shall be cast out with
Lucifer and his angels." (DNTC 1:196-97; italics added.)

This resurrection is also referred to as the "last" one (D&C 76:85).

See also: Last Resurrection; Resurrection; Second Death; Sons of Perdition; Telestial

Revelation

The Doctrine and Covenants is a compilation of revelations; therefore, the terms revelation and revelations appear numerous times in that volume of sacred writ. Elder
James E. Talmage defined revelation as follows: "In a theological sense the term revelation signifies the making known of divine truth by communication from the
heavens.ï¿½ a disclosure of that which had been wholly or in part hidden-the drawing aside of a veil" (AF, 296).

In like fashion, President Hugh B. Brown said: "Revelation is unfolding truth whether in the test tube, the human mind or a message from the Creator. It is the infinite
becoming known." (CN, June 10, 1967, C-2.)

Revelation is a "rock" upon which the true Church of Christ is founded (TPJS, 274: SHP, 45: HC 5:258; Matt. 16:15-18: DNTC 1:385-87). Since that spring morning
in 1820 when the veil was parted and a young prophet communed with Deity, revelation has flowed "in a never-ending stream from God to his prophets in the earth."
The testimony of one of those prophets, President Spencer W. Kimball, illustrates this principle: "I say in the deepest of humility, but also by the power and force of a
burning testimony in my soul, that from the prophet of the Restoration to the prophet of our own year, the communication line is unbroken, the authority is continuous,
and light, brilliant and penetrating, continues to shine. The sound of the voice of the Lord is a continuous melody and a thunderous appeal. For nearly a century and a
half there has been no interruption." (CR, Apr. 1977, p. 115.)

George Albert Smith said: "The distinction between this great Church and that of all other churches from the beginning has been that we believe in direct revelation; we
believe that our Father speaks to man today as He has done from the time of Adam." (CN, October 12, 1963, C-2.) Although in recent years, printed revelations,
such as those found in the Doctrine and Covenants, have not been published as they were in the early days of the Church, yet revelations are still received on a regular
basis by the prophets of God. President Spencer W. Kimball declared, "The vaults and files of the Church contain these revelations which come month to month and
day to day" (CR, Apr. 1977, p. 115; see also DS 1:280).

Revelations for the Church will only come through authorized channels. For the Church as a whole, they will come through the Presidency, and for individual units of the
Church,  they will come through those who preside over those units (TPJS, 111). "Revelation continues in the Church," said Elder Boyd K. Packer, "the prophet
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receiving it for the Church; the president for the stake, his mission, or his quorum; the bishop for his ward; the father for his family; the individual forPage   283
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                                                                                                                                                                      (CR, Apr.
1974, p. 139). President Joseph F. Smith warned, "Whenever you see a man rise up claiming to have received direct revelation from the Lord to the Church,
independent of the order and channel of the Priesthood, you may set him down as an imposter." (JD 24:190.)
day to day" (CR, Apr. 1977, p. 115; see also DS 1:280).

Revelations for the Church will only come through authorized channels. For the Church as a whole, they will come through the Presidency, and for individual units of the
Church, they will come through those who preside over those units (TPJS, 111). "Revelation continues in the Church," said Elder Boyd K. Packer, "the prophet
receiving it for the Church; the president for the stake, his mission, or his quorum; the bishop for his ward; the father for his family; the individual for himself" (CR, Apr.
1974, p. 139). President Joseph F. Smith warned, "Whenever you see a man rise up claiming to have received direct revelation from the Lord to the Church,
independent of the order and channel of the Priesthood, you may set him down as an imposter." (JD 24:190.)

"Revelation comes to men in an unlimited number of ways," said Elder Marion G. Romney. Among the means whereby God has communed with man are the spoken
word, visitation of angels, the power of the Holy Ghost through unspoken words that come into one's mind, impelling impulses to do a certain thing, dreams, visions,
and flashes of ideas or inspiration that come to one's mind" (LTG, 67-69).

The significance of the "feeling" type of revelation was expressed by President Spencer W. Kimball: "In our day, as in times past, many people expect that if there be
revelation it will come with awe-inspiring, earthshaking display. For many it is hard to accept as revelation those numerous ones in Moses' time, in Joseph's time, and in
our own year-those revelations which come to prophets as deep unassailable impressions settling down on the prophet's mind and heart as dew from heaven or as the
dawn dissipates the darkness of night.

"Expecting the spectacular, one may not be fully alerted to the constant flow of revealed communication." (CR, Apr. 1977, p. 115.)

See also: Bosom Shall Burn; Feel; Holy Ghost; Manifestations of the Spirit; Prayer; Records Which ï¿½ Have Been Kept Back; Revelations of John; Revelator; Spirit
of Revelation; Still, Small Voice; Testimony

Revelations of John

The revelations of John spoken of in Doctrine and Covenants 20:35 refers to the last book of our present New Testament, the book of Revelation. This inspired book
was authored by the Apostle John and contains great truths which have been hidden from the world but revealed to prophets and others who spiritually qualify (1 Ne.
14:18-28; TPJS, 287-94).

Elder Bruce R. McConkie has described this book as one which "is not ï¿½ for the theological novice, nor for the uninspired theological speculators of the world. It is
written to the saints who already have a knowledge of the plan of salvation, to say nothing of the interpreting power of the Holy Spirit in their hearts." (DNTC 3:432.)

See also: John; John the Ancient Apostle; Ministering Angel

Revelator

With the exception of two references to the Apostle John (D&C 77:2; 128:6), the term revelator, as used in the Doctrine and Covenants, refers to one holding the
presiding position of the Church, which initially included the office of Assistant President, that held by Hyrum Smith (D&C 100:11; 107:91-92; 124:94, 125). "A
revelator makes known, with the Lord's help, something before unknown. It may be new or forgotten truth, or a new or forgotten application of known truth to man's
need. Always the revelator deals with truth, certain truth (D&C 100:11) and always it comes with the divine stamp of approval." (ER, 258.)

"Each of the apostles when he is ordained has conferred upon him all the keys and authorities which were given by Joseph Smith to the apostles before his death. These
brethren, however, cannot exercise these authorities except when the occasion arises that they come to the presidency. Before that time the powers lie dormant. This is
one reason why they are sustained as prophets, seers and revelators in the Church, but there can be but one revelator for the Church at a time." (CHMR 1:389.)

In addition to the President of the Church, the Twelve Apostles and the counselors in the First Presidency are sustained as prophets, seers, and revelators. When the
Church has had a Patriarch to the Church, he has also been sustained as a prophet, seer, and revelator.

See also: Apostle; First Presidency; John the Revelator; Patriarch; President of the High Priesthood; Smith, Hyrum; Smith, Joseph, Jr.

Reverence

To give reverence to laws or things pertaining to men is to give deference, respect, or obeisance within established guidelines (D&C 134:7; Cruden, 545). Reverence
of Deity should have no limits. It is to experience godly fear, to be in awe of and have the deepest respect for each member of the Godhead. It is to sense the sacred
soil upon which we kneel or stand when we approach our Father in prayer or enter into holy places and to feel, perhaps, as did Moses, the need to remove the shoes
from our feet when in Deity's presence (Ex. 3:5). It is to speak of holy names with great care (Ex. 20:7; Mosiah 13:15; D&C 63:61-62; 107:1-4; 136:21).

To reverence God is also to cherish and respect the sacred ordinances, powers, and authorities he has bestowed upon us and to use them appropriately. It is to sustain
his chosen servants and keep his commandments. To act reverently is to act godly, to speak, think, and conduct our lives in accordance with God's will.

See also: Worship

Reviling Not Against Revilers

To those called to "declare glad tidings"-the gospel of Jesus Christ-the admonition to "revile not against revilers" must not go unheeded (D&C 19:29-30). To revile is to
abuse verbally. Though our enemies may rant, rave, and revile against us, our charge is to return such ill-treatment with the gospel of love, as is befitting the children of
our Father (Matt. 5:44-45:3 Ne. 12:44-45). In a classic commentary on this subject. Elder Marvin J. Ashton said: "We must not be manipulated or enraged by those
who subtly foster contention.ï¿½

"When others disagree with our stand we should not argue, retaliate in kind, or contend with them.ï¿½

"Ours is to conscientiously avoid being abrasive in our presentations and declarations.ï¿½

"Our principles or standards will not be less than they are because of the statements of the contentious. Ours is to explain our position through reason, friendly
persuasion, and accurate facts. Ours is to stand firm and unyielding on the moral issues of the day and the eternal principles of the gospel, but to contend with no man
or organization. Contention builds walls and puts up barriers. Love opens doors. Ours is to be heard and teach." (En., May 1978, pp. 7-9.)

See also: Contention; Stir Up the Hearts
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Rich Charles C.
persuasion, and accurate facts. Ours is to stand firm and unyielding on the moral issues of the day and the eternal principles of the gospel, but to contend with no man
or organization. Contention builds walls and puts up barriers. Love opens doors. Ours is to be heard and teach." (En., May 1978, pp. 7-9.)

See also: Contention; Stir Up the Hearts

Rich Charles C.

Though mentioned but once in the Doctrine and Covenants (D&C 124:132), the name of Charles C. Rich holds a place of honor in the annals of Church history. Active
in ecclesiastical and political affairs, Elder Rich exhibited both physical and moral courage. He served as a member of the Nauvoo City council and as a major-general
in the Nauvoo Legion.

"General Rich," as he was affectionately called, rode at the head of a group of men who rescued the Prophet Joseph from abductors who tried to imprison him in
Missouri. He served on the Nauvoo high council, presided over the Mt. Pisgah settlement, and served as a counselor to John Smith, who presided in the Salt Lake
Valley shortly after the arrival of the pioneers.

Elder Rich was ordained an Apostle on February 12, 1849, in which position he served until his death on November 17, 1883. "Throughout his lifetime he was less
noted for his brilliant talents than for his real goodness. He was a man of generous impulses, and seemed to live for the happiness of others rather than his own.
Cheerful, honest, industrious, benevolent, extending substantial sympathy to those in need, and giving fatherly counsel to and setting a worthy example before all around
him, he moved on through life, honored and beloved by all who knew him." (Jenson 1:102-3.)

Richards Willard

A name of celestial lustre in the Church is that of Willard Richards. Thrice mentioned in the Doctrine and Covenants, twice as an Apostle and once as a witness to the
martyrdom of God's prophets, he played an important role in early Church history (D&C 118:6; 124:129; 135:2). Dr. Richards, a medical man by profession, was also
handy with a pen and served as the private secretary to Joseph Smith. He kept the Prophet's private journals and later served as Church Historian and Recorder. In the
Salt Lake Valley he edited the Deseret News.

His first contact with the Church came through a Book of Mormon which his cousin Brigham Young had left with another cousin. Opening the book at random, he read
half a page and declared: "God or the devil has had a hand in that book, for man never wrote it." In the next ten days he read it twice, convinced of its truthfulness.

Although stricken with palsy shortly after this initial contact with the gospel, Elder Richards was not deterred from pursuing the course he knew to be correct and
eventually found his way to Kirtland, where he was baptized on December 31, 1836. He served a mission to England with members of the Twelve Apostles, and on
July 8, 1838, was himself called to serve in that quorum of special witnesses. Due to his travels, he was not ordained until April 14, 1840.

He was one of the two survivors of the tragedy at Carthage, and the only one who was left physically unmarred from the attack. His bravery and love of the Prophet
were exemplified when, minutes before the martyrdom took place, Joseph asked him if he would accompany the Prophet to the inner cell area of the jail, as suggested
by the jailer. Dr. Richards promptly replied: "Brother Joseph you did not ask me to cross the river with you-you did not ask me to come to Carthage -you did not ask
me to come to jail with you-and do you think I would forsake you now? But I will tell you what I will do; if you are condemned to be hung for treason, I will be hung in
your stead, and you shall go free." (HC 6:616.)

It was the calm, steady approach of Willard Richards that took charge of the affairs of the Church in the hours that followed the martyrdom, for Brigham Young and all
of the Twelve but John Taylor-who was seriously wounded-were away from Nauvoo at the time. On September 27, 1847, he was sustained as Second Counselor in
the First Presidency, where he served faithfully until his death on March 11, 1854. (Jenson 1:53-56.)

See also: Carthage Jail; Martyrdom

Riches of Eternity

"The riches of this earth are not the choicest the Lord has to bestow," said Elder Matthias F. Cowley (CR, Oct. 1899, p. 63). In January 1831, the Lord decreed:
"And if ye seek the riches which it is the will of the Father to give unto you, ye shall be the richest of all people, for ye shall have the riches of eternity" (D&C 38:39).

These "riches of eternity" are spoken of elsewhere in the Doctrine and Covenants (D&C 67:2; 68:31; 78:18) and refer to those things upon which no tangible, earthly
price can be set. Such riches as eternal life-God's greatest gift (D&C 14:7)-peace, joy, ever-expanding knowledge, and the promise to share the fulness of the Father's
everlasting dominion, are treasures of an eternal nature.

The following observation by President George Q. Cannon should be contemplated: "The man who seeks after the perishable things of this life and allows his mind to
dwell upon them, to the exclusion of the things of God which pertain to his eternal salvation, has failed to comprehend the mission God has assigned him" (JD 10:348).

See also: Eternal Life; Fulness of the Glory of the Father; Hidden Treasures; Joy; Treasures

Rid Their Garments

The Lord promises that missionaries who "declare the word among the congregations of the wicked ï¿½ shall rid their garments, and they shall be spotless before
me" (D&C 61:33-34). Those who have fulfilled the charge to "declare the word" and have raised their voice of warning and witness to the world will stand "blameless
before God at the last day" (D&C 4:2). They will have rid their garments of the blood and sins of the wicked (see Ezek. 33, 34).

During the dedicatory prayer of the Kirtland Temple, the Prophet pleaded that the Saints would be found with garments that were "pure" and would "be clothed upon
with robes of righteousness" (D&C 109:76). The righteous are those who have rid their garments of the stain of sin, having washed them in the atoning blood of the
Lamb who is without blemish, and are prepared to stand spotless in the presence of Deity.

President Joseph Fielding Smith noted that spotted garments are those "defiled by the practices of carnal desires and disobedience to the commandments of the
Lord" (CHMR 1:163).

See also: Garments ï¿½ Pure and White; Unspotted

Rigdon Sidney
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With the exceptions of Joseph Smith and Oliver Cowdery, the name of Sidney Rigdon appears more often in the Doctrine and Covenants than any other. After having
served as a very popular preacher for the Baptists, Campbellites, and on his own, Rigdon became convinced of the truthfulness of the restored gospel by a careful and
prayerful reading of the Book of Mormon. He was baptized on November 14, 1830, and many with whom he had previous religious association chose to follow
See also: Garments ï¿½ Pure and White; Unspotted

Rigdon Sidney

With the exceptions of Joseph Smith and Oliver Cowdery, the name of Sidney Rigdon appears more often in the Doctrine and Covenants than any other. After having
served as a very popular preacher for the Baptists, Campbellites, and on his own, Rigdon became convinced of the truthfulness of the restored gospel by a careful and
prayerful reading of the Book of Mormon. He was baptized on November 14, 1830, and many with whom he had previous religious association chose to follow
Sidney's example in investigating this new faith.

Only a month later, his name appeared in one of the revelations wherein the Lord said to him, "I say unto you my servant Sidney, I have looked upon thee and thy
works. I have heard thy prayers, and prepared thee for a greater work.ï¿½ Thou was sent forth, even as John, to prepare the way before me" (D&C 35:3-6.) Thus,
while previously not having had the complete truth, the Lord had used Sidney to prepare a people for the Restoration.

In March 1833, Sidney was set apart as a counselor to Joseph Smith in the Presidency of the Church (D&C 90:6). Sidney was a gifted orator and was called by
revelation to be a "spokesman" for Joseph Smith (D&C 100:9). This was the fulfillment of an ancient prophecy uttered by Joseph who was sold into Egypt, thousands
of years prior to this time (2 Ne. 3:18; JD 25:126-27).

Early in his ministry, Joseph Smith said of his counselor: "Brother Sidney is a man whom I love, but he is not capable of that pure and steadfast love for those who are
his benefactors, as should possess the breast of a president of the Church of Christ. This, with some other little things, such as selfishness and independence of mind,
which, too often manifested, destroy the confidence of those who would lay down their lives for him-these are his faults. But, notwithstanding these things, he is a very
great and good man; a man of great power and words, and can gain the friendship of his hearers very quickly. He is a man whom God will uphold, if he will continue
faithful to his calling." Then, the Prophet added this plea: "O God, grant that he may, for the Lord's sake" (HC 1:443).

Unfortunately, in spite of all he suffered for the sake of truth, Sidney was not able to totally bend his will to that of the Lord's. In August 1843, Joseph accused Sidney
of acts of betrayal and withdrew the hand of fellowship from him (HC 5:532). By October 1843, Joseph endeavored to "throw Sidney off his shoulders" and have him
released from the First Presidency. Joseph indicated that Rigdon had been of little value to him as a counselor since the expulsion from Missouri. However, the
conference voted to retain Sidney for yet another year. (HC 6:47-49.)

Following the martyrdom, Rigdon, who had been living in Pittsburgh, rushed back to Nauvoo with the suggestion that he be named as the "guardian" for the Church. At
the memorable conference of August 8, 1844, Rigdon's eloquence could not prevail above the authority of the Twelve Apostles, and his bid for leadership failed.

Though he outwardly acquiesced, he secretly told many that he held "the keys of David" and that God had instructed him to take charge of the Church. Though he
initially denied disloyalty to the Twelve, the truth was revealed and he was excommunicated from the Church on September 8, 1844. His efforts at organizing a
following failed, fulfilling the prophetic words of Brigham Young: "All that want to draw a party from the Church after them, let them do it if they can, but they will not
prosper" (SP, 7-18; see also HC 7:223-43}.

See also: Pelagoram; Sidney; Spokesman

Riggs Burr

Burr Riggs was one of several individuals called upon missions at a conference held in Amherst, Ohio, in January 1832 (D&C 75:17). A year later, his name appeared
in the minutes of the proceedings of the high council at Kirtland, February 13, 1833. Smith and Sjodahl wrote of this occasion: "He was charged with neglect of duty,
and especially with failure to magnify his calling as a High Priest. He admitted the charge and expressed a desire to repent, but this he evidently failed to do, for he was
severed from the Church on the 26th of the same month. In all probability, his neglect of duty began by failure to perform the mission to which he was called, or by
neglecting his duties as a missionary." (SS, 436-37.)

Right Hand

In a symbolic sense, God has used the right hand to show privileged status. The Savior stands on the right hand of the Father (D&C 20:24; Moro. 7:27; Acts 7:56).
The righteous, those whose names are recorded in the book of life, who take upon them the name of Christ and know him, are promised an eternal place at his right
hand (Mosiah 5:9; 26:23-24; Alma 5:58).

President Joseph Fielding Smith explained that the "right hand is called the dexter ï¿½ [which] means right ï¿½, favorable or propitious" (DS 3:108). "Showing favor to
the right hand or side is not something invented by man but was revealed from the heavens in the beginning.ï¿½ It is a symbol of righteousness and [is] used in the
making of covenants." (AGQ 1:156.) The sacrament, for example, should be taken with the right hand. The Lord declared, "I will uphold thee with the right hand of my
righteousness" (Isa. 41:10).

See also: Left Hand

Righteous

As defined by scripture, the righteous are "the saints of the Holy One of Israel, they who have believed in the Holy One of Israel, they who have endured the crosses of
the world, and despised the shame of it" (2 Ne. 9:18). These Saints live in a state of righteousness which Elder Joseph B. Wirthlin has described as "living a life that is in
harmony with the laws, principles, and ordinances of the gospel" (En., May 1988, p. 81).

In this life, we "cannot always tell the wicked from the righteous" (D&C 10:37). However, the righteous are known unto God, "for the Lord seeth not as man seeth; for
man looketh on the outward appearance, but the Lord 1ooketh on the heart" (1 Sam. 16:7). When the Lord comes there will be "an entire separation" of the righteous
and the wicked (D&C 63:54).

The Lord's purposes are righteous (D&C 17:4, 9), and he is a righteous Judge (Moses 6:57). He promises to gather the righteous on his "right hand unto eternal
life" (D&C 29:27).

See also: Breastplate of Righteousness; Crown of Righteousness; Day of Righteousness; Offerings unto the Lord in Righteousness; Robes of Righteousness

Rights of the Priesthood

Through
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                                              declared "that the rights of the priesthood are inseparably connected with the powers of heaven and ï¿½ cannot be
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controlled nor handled only upon the principles of righteousness" (D&C 121:36). The dictionary defines a right as "something, such as a power or privilege, to which
one has a just or lawful claim." The only claims on the power or privileges of the priesthood are those guaranteed by righteous exercise of that authority. That is the
principle upon which the rights of the priesthood rest, for to do otherwise is to grieve the Spirit of the Lord and lose claim to the priesthood (D&C 121:37).
See also: Breastplate of Righteousness; Crown of Righteousness; Day of Righteousness; Offerings unto the Lord in Righteousness; Robes of Righteousness

Rights of the Priesthood

Through the Prophet Joseph Smith, the Lord declared "that the rights of the priesthood are inseparably connected with the powers of heaven and ï¿½ cannot be
controlled nor handled only upon the principles of righteousness" (D&C 121:36). The dictionary defines a right as "something, such as a power or privilege, to which
one has a just or lawful claim." The only claims on the power or privileges of the priesthood are those guaranteed by righteous exercise of that authority. That is the
principle upon which the rights of the priesthood rest, for to do otherwise is to grieve the Spirit of the Lord and lose claim to the priesthood (D&C 121:37).

The rights of the priesthood, therefore, encompass the privilege of living righteous lives and rendering unselfish service to one's fellowmen in behalf of God -to serve as
His personal representative. As Elder Howard W. Hunter pointed out, "To love the Lord and our fellowmen is the key by which we unlock the power of the
priesthood" (ACR, Aug. 1971, p. 98).

See also: Power of Priesthood

Rills

In a declaration of poetic prose, the Prophet invited the elements to proclaim the "wonders of your Eternal King." Among those so invited were the "rills" (D&C
128:23). A rill is a very small stream or brooklet, the running forth of which would proclaim with gladness the goodness of God.

Ripe

In addition to variations of the term, the word ripe is found twice in the Doctrine and Covenants (D&C 29:9; 86:7). In the first instance the Lord speaks of the time
when the earth shall be ripe, referring specifically to the time when it shall be so full of wickedness that it will be burned "and all the proud, yea, and all that do wickedly,
shall be as stubble" (D&C 133:64; Mal. 4:1). The Lord has warned that "the world is ripening in iniquity" (D&C 18:6) and that there are people "who are well-nigh
ripened for destruction" (D&C 61:31). Such people have fully developed (ripened) their iniquitous desires and habits.

The second occurrence of the word ripe is in an explanation of the parable of the wheat and tares (D&C 86:7; see also Matt. 13:24-32, 36-43). Wheat that is ripe is
wheat that is ready to harvest-it is mature, fully developed, ready for those who will "thrust in their sickles."

See also: Cup of Mine Indignation; Earth Is Ripe; Field Is White Already to Harvest; Sheaves; Thrust in His Sickle

Robes of Righteousness

During the dedicatory prayer of the Kirtland Temple, the Prophet pleaded that on the day of resurrection the Saints would be "clothed upon with robes of
righteousness" (D&C 109:76). These robes are also mentioned as the apparel to be worn by the Twelve Apostles who will stand at the right hand of the Savior upon
his return (D&C 29:12).

Nephi petitioned the Lord to encircle him with the "robe of righteousness" worn by the Savior (2 Ne. 4:33). He later equated these robes with purity (2 Ne. 9:14).
Robes of righteousness appear to be the same as those white robes which John saw being worn by those who have "washed their robes, and made them white in the
blood of the Lamb" (Rev. 7:9-17).

Robes of righteousness are those white robes given celestial Saints, whose names are to be found in the book of life (Rev. 3:5), symbolizing their purity before God.
They are "cleansed every whir from his iniquity" (3 Ne. 8:1). The whiteness of these robes testifies to the complete sanctification and purification of the Saints wearing
them.

"And no unclean thing can enter into his kingdom; therefore nothing entereth into his rest save it be those who have washed their garments in my blood," said the
resurrected Lord, "because of their faith, and the repentance of all their sins, and their faithfulness unto the end" (3 Ne. 27:19).

Rock

There are ten passages in the Doctrine and Covenants in which the Lord refers to the "rock" whereon mankind should build. For example, he said: "Build upon my
rock, which is my gospel" (D&C 11:24). Twice the Savior mentions that his Church would be built "upon this rock" (D&C 33:13; 128:10), which is what Peter was
told anciently (Matt. 16:15-18). Joseph Smith identified this "rock" as revelation (HC 5:258).

The Doctrine and Covenants refers to Christ as the "stone of Israel" (50:44), and the writings of Moses describe the Lord as the "Rock of Heaven," which is an
appropriate title for one from whom revelation proceeds (Moses 7:53). Thus, in order to maintain "a sure foundation" (Hel. 5:12), one builds upon the rock of revealed
truth emanating from the "Rock of Heaven."

See also: Revelation; Stone of Israel

Rod

Isaiah spoke of a "rod" that would come forth out of the "stem of Jesse" (Isa. 11:1). A rod is a straight or slender stick growing on or cut from a tree or bush. The rod
from the stem of Jesse is an offshoot from his family tree.

The general identity of this rod was revealed by the Lord: "It is a servant in the hands of Christ, who is partly a descendant of Jesse as well as of Ephraim, or of the
house of Joseph, on whom there is laid much power" (D&C 113:4). The specific identity of this servant is suggested by Sidney Sperry: "Joseph Smith must be the
person referred to.ï¿½ He is ï¿½ the 'rod,' the servant in the hands of Christ.ï¿½ We can, therefore, understand why Moroni would have occasion to quote all of Isaiah
11 to the young Prophet Joseph Smith." (DCC 617; JS-H 1:40.)

As used in Doctrine and Covenants 104:43, a rod is a measurement. One rod equals 5.5 yards or 5.029 meters.

See also: Jesse; Rod of My Mouth; Rods; Root of Jesse; Smith, Joseph, Jr.

Rod of My Mouth
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The phrase "rod of my mouth" appears but once in the Doctrine and Covenants (D&C 19:15). The Lord warns the sinner to repent lest he be smitten with such a rod.
Isaiah uses this phrase in conjunction with "the breath of [the Lord's] lips" (Isa. 11:4).
See also: Jesse; Rod of My Mouth; Rods; Root of Jesse; Smith, Joseph, Jr.

Rod of My Mouth

The phrase "rod of my mouth" appears but once in the Doctrine and Covenants (D&C 19:15). The Lord warns the sinner to repent lest he be smitten with such a rod.
Isaiah uses this phrase in conjunction with "the breath of [the Lord's] lips" (Isa. 11:4).

Smith and Sjodahl equate this expression with "the spirit of his mouth" (2 Thess. 2:8), and "the sword of [his] mouth" (Rev. 2:16; SS, 96). Reynolds and Sjodahl
suggest that this phrase means the Lord's "word [or] his gospel" (CBM 1:358). The rod, as an instrument, is frequently associated with discipline or justice. Thus, if the
unrepentant are to be smitten with the rod of the Lord's mouth, they will be punished or disciplined by the decree of his mouth. On the other hand, the rod of the
Shepherd can be a device of comfort to those who hear and obey: "Thy rod and thy staff they comfort me," wrote the Psalmist (Psalm 23:4).

Rods

The dimensions of the lot for building the Kirtland Temple were described as "forty rods long and twelve wide" (D&C 104:43). A rod is a unit of length equal to 5.5
yards, 16.5 feet, or 5.029 meters. In measurement of yards, the temple lot was 220 yards long and 66 yards wide.

See also: Kirtland Temple

Rolfe Samuel

Although the name of Samuel Rolfe appears only once in the Doctrine and Covenants, he is consistently mentioned as a stable, dedicated member of the Church in the
Prophet's recorded history (D&C 124:142). The earliest mention of him is as a worker on the Kirtland Temple in 1835 (HC 2:206). Later that year he came to the
financial aid of the Prophet and was one who agreed to help move the Saints from the troubled soils of Missouri (HC 2:327; 3:252).

Rolfe later presided over a quorum of priests in Nauvoo and worked as a carpenter on the Nauvoo Temple (HC 4:312; 7:326). In February 1844, when Joseph Smith
sought volunteers for an exploring expedition in California and Oregon, Rolfe was among the few who willingly volunteered.

He was not called to travel west at that time but went later when the Saints were driven from Nauvoo. He served as a bishop in Winter Quarters and later served as a
counselor in a stake presidency in Sycamore Grove, California. He died a faithful member in 1864.

Romney Marion G.

In June 1978, a revelation received with great gladness throughout the world announced that the priesthood would be available to all worthy men who qualified to
receive it (OD-2). Marion G. Romney was a member of the First Presidency at the time of this landmark revelation.

Born in Colonia Juarez, Mexico, on September 19, 1897, he was forced to flee the land of his birth during the Mexican Revolution in 1912. As the young man and his
family were leaving, they were stopped by rebels who robbed and threatened to shoot them. Of this incident, President Romney recalled: "As I looked up the barrels of
the rifles, they seemed very large to me.ï¿½ I expected that they would shoot." (IE, Oct. 1962, p. 740.) Fortunately, the rebels did not shoot, for the Lord had plans
for this young man. His patriarchal blessing promised that "the angels of your choice have been over you and watched over you for your good" (En., Nov. 1972, p.
26).

This same blessing promised that he would "be held in high honor and respect by the people, beyond your comprehension." His constant service to the Church has
earned him honor and respect. He was called as one of the original five Assistants to the Council of the Twelve Apostles in 1941 and served in this capacity until his call
as an Apostle in October 1951. Twenty-one years later, he was called to serve as a counselor in the First Presidency to President Harold B. Lee. He continued as a
counselor when Spencer W. Kimball became the prophet. In 1985 he was called as the President of the Quorum of the Twelve Apostles.

Marion G. Romney's undeviating testimony of the gospel is exemplified in this declaration delivered in 1946: "I know the gospel is true. I doubt if I shall know it better,
that is, with more certainty, when I stand before my Maker." (CR, Oct. 1946, p. 73.)

On May 20, 1988, President Romney joined the faithful prophets and Apostles who have preceded him in death and returned to his Maker. It is of significance to note
that although he had been unable to speak for some weeks prior to his death because of physical infirmities, a day or two before his passing "he spoke, saying very
audibly over and over again, 'Joseph, Joseph.'" (CN, May 28, 1988, C-4.) There is no Joseph in the Romney family, and it is not inconceivable that President Romney
may have experienced what Brigham Young did just prior to his death when he uttered those same words in reference to the Prophet Joseph Smith.

Root of Jesse

As was the case with the rod spoken of in Doctrine and Covenants 113:3-4, the Lord gives a general answer as to the identity of the "root of Jesse" spoken of in
Doctrine and Covenants 113:5-6. He tells us it is one who is of mixed descent, coming both from the loins of Jesse, or Judah, and of Ephraim, or Joseph.

As was the case with the rod, Sidney B. Sperry suggests that Joseph Smith is the "root of Jesse." Thus, when Moroni quoted the eleventh chapter of Isaiah to Joseph
Smith, he was citing the mission which this young Prophet was about to fulfill and which had been manifest in vision to the ancient Prophet Isaiah. (DCC, 617; JS-H
1:40.)

With respect to Joseph's lineage, Brigham Young declared he was "a pure Ephraimite" (JD 2:269). However, as Joseph Fielding Smith pointed out, "No one can lay
claim to a perfect descent from father to son through just one lineage" (AGQ 3:61). Therefore, though Joseph's lineage may be traceable directly back to Ephraim
through a given line, of necessity there were intermarriages that took place, making it possible for his descent to have also come from Jesse through his forefather,
Judah.

See also: Jesse; Rod; Smith, Joseph, Jr.

Roundy Shadrach

Although the name of Shadrach Roundy might not receive high recognition among many, his service and fidelity to the Prophet Joseph Smith have earned him lasting
laurels in the kingdom. Roundy was called by revelation to the bishopric in Nauvoo (D&C 124:141) and later served as a bishop in the Salt Lake Valley. However, he
will be best remembered for his courageous defense of the Prophet. "His love for the Prophet was so great that he would have given his own life freely in defense of his
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On one occasion when Joseph's life had been threatened, he personally asked Roundy to help him. Brother Roundy single-handedly kept a group of some forty men
Although the name of Shadrach Roundy might not receive high recognition among many, his service and fidelity to the Prophet Joseph Smith have earned him lasting
laurels in the kingdom. Roundy was called by revelation to the bishopric in Nauvoo (D&C 124:141) and later served as a bishop in the Salt Lake Valley. However, he
will be best remembered for his courageous defense of the Prophet. "His love for the Prophet was so great that he would have given his own life freely in defense of his
beloved friend."

On one occasion when Joseph's life had been threatened, he personally asked Roundy to help him. Brother Roundy single-handedly kept a group of some forty men
from entering the prophet's gate one night. They had allegedly come to see the mummies in Joseph's possession, but the Prophet concurred with Roundy's evaluation of
their true nefarious purposes.

Shadrach Roundy served as a policeman in Nauvoo, as an officer in the Nauvoo Legion, and as a bodyguard for Joseph. He had the sad task of guarding Joseph and
Hyrum's martyred bodies on the melancholy march returning them to Nauvoo from Carthage.

He later served as a pioneer leader during the crossing of the plains and as a member of the first Territorial legislature. "Bishop Roundy died in Salt Lake City, July 4,
1872, as a true and faithful member of the Church." (Jenson 1:642-43.)

Run Faster Than [Your] Strength

In 1828, the Lord counseled Joseph Smith to "not run faster or labor more than you have strength" but he also cautioned him to "be diligent unto the end" (D&C 10:4).
This qualifying clause at the end should prevent one from feigning being spiritually winded. King Benjamin gave the Nephites similar counsel: "It is not requisite that a
man should run faster than he has strength" (Mosiah 4:27).

Elder Neal A. Maxwell offered the following observation: "The scriptural advice, 'Do not run faster or labor more than you have strength' ï¿½ suggests paced progress,
much as God used seven creative periods in preparing man and this earth. There is a difference, therefore, between being 'anxiously engaged' and being over anxious
and thus underengaged." (CR, Oct. 1976, p. 14; italics added.) The Prophet Joseph similarly cautioned the Saints to be wise: "By being in haste," he said,
"unreasonable sacrifices have been made" (HC 1:279).

Rushing Mighty Wind

During the dedicatory prayer for the Kirtland Temple, Joseph Smith prayed that the "house be filled as with a rushing mighty wind, with thy glory" (D&C 109:37). The
literal fulfillment of this prophetic plea occurred during the services "when a noise was heard like the sound of a rushing mighty wind, which filled the Temple, and all the
congregation simultaneously arose, being moved upon by an invisible power; many began to speak in tongues and prophesy; others saw glorious visions; and I beheld
the Temple was filled with angels," declared the Prophet. "The people of the neighborhood came running together (hearing an unusual sound within, and seeing a bright
light like a pillar of fire resting upon the Temple), and were astonished at what was taking place." (He 2:428.)

A similar expression is found in Joseph's description of the voice of Jehovah in that same temple, which was described as "the sound of the rushing of great
waters" (D&C 110:3). This "rushing mighty wind" was evident on the day of Pentecost when the ancient Apostles received the Holy Ghost (Acts 2:1-4).

Regarding this special spiritual outpouring, Elder Bruce R. McConkie has written: "Some spiritual manifestations are so foreign to the experience of mankind generally
that there is no way of describing them in words. They can only be felt and understood by the power of the Holy Ghost." (DNTC 2:34.)

Perhaps the closest description we have of such an experience was that of Lorenzo Snow. In a special moment of prayer, he said: "I heard a sound just above my
head, like the rustling of silken robes, and immediately the Spirit of God descended upon me completely enveloping my whole person, filling me, from the crown of my
head to the soles of my feet, and O, the joy and happiness I felt! ï¿½ It was a complete baptism-a tangible immersion in the heavenly principle or element, the Holy
Ghost; and even more real and physical in its effects upon every part of my system than the immersion by water." (BLS, 8; italics added.)

Ryder Simonds

Simonds Ryder is mentioned but once in the Doctrine and Covenants (D&C 52:37), an occasion on which he was promised a blessing forfeited by another. His
experience is a classic example that signs and wonders are not the means to lasting conversion. Ryder came into the Church as a result of an earthquake in China that
some papers burlesqued as "Mormonism in China" (He 1:158). When Ryder read of the account in the newspaper, "he remembered that six weeks before, a young
'Mormon' girl had predicted the destruction."

His departure from the Church came on just as shaky ground. Sometime after his baptism, he was informed in a written communication from Joseph Smith and Sidney
Rigdon that it was the will of the Lord that he should preach the gospel. However, inasmuch as his name was spelled "R-i-d-e-r" instead of "R-y-d-e-r," he apostatized,
stating that if the Spirit of God did not know how to spell his name, it must have been the wrong spirit (HC 1:260-61, footnote).

Ryder's venom surfaced when on one occasion he led a mob that attacked the Prophet Joseph, leaving him tarred, feathered, and beaten (HC 1:264).

S
Sabbath Day

From sacred Sinai the Lord declared, "Remember the sabbath day, to keep it holy" (Ex. 20:8). Again, in our day, he has decreed: "And the inhabitants of Zion shall
also observe the Sabbath day to keep it holy" (D&C 68:29). Although this latter command was specifically issued to the Saints in Missouri, the divine injunction applies
to all men, especially those who claim membership in the society of Zion (see D&C 97:21).

The Sabbath day to Latter-day Saints is Sunday, the first day of the week, or the "Lord's day." "We admit without argument," said Elder James E. Talmage, "that under
the Mosaic law the seventh day of the week, Saturday, was designated and observed as the holy day, and that the change from Saturday to Sunday was a feature of
the apostolic administration following the personal ministry of Jesus Christ" (AF, 449).

By a revelation given on Sunday, August 7, 1831, the Lord designated Sunday as his Sabbath, or holy day. President Spencer W. Kimball made the following appeals
regarding the Sabbath: "The failure to keep the Sabbath holy," he said, "is evidence of man's failure to meet the individual test set for each of us before the creation of
the world, 'to see if they will do all things whatsoever the Lord their God shall command them' (Abr. 3:25)" (En., May 1975, p. 7).

"It would be wonderful if every family determined that henceforth no Sabbath purchase would be made. The Lord Jesus Christ said with, I think, some sadness, 'Why
call ye me, Lord,
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"The Sabbath is not a day for indolent lounging about the house or puttering around in the garden, but is a day for consistent attendance at meetings for the worship of
the Lord, drinking at the fountain of knowledge and instruction, enjoying the family, and finding uplift in music and song. It is a day for reading the scriptures, visiting the
the world, 'to see if they will do all things whatsoever the Lord their God shall command them' (Abr. 3:25)" (En., May 1975, p. 7).

"It would be wonderful if every family determined that henceforth no Sabbath purchase would be made. The Lord Jesus Christ said with, I think, some sadness, 'Why
call ye me, Lord, Lord, and do not the things which I say?' (Luke 6:46.)" (En., Nov. 1975, p. 6.)

"The Sabbath is not a day for indolent lounging about the house or puttering around in the garden, but is a day for consistent attendance at meetings for the worship of
the Lord, drinking at the fountain of knowledge and instruction, enjoying the family, and finding uplift in music and song. It is a day for reading the scriptures, visiting the
sick, visiting relatives and friends, doing home teaching, working on genealogy records, taking a nap, writing letters to missionaries and servicemen or relatives,
preparation for the following week's church lessons, games with the small children, fasting for a purpose, writing devotional poetry, and other worthwhile activities of
great variety." (FPM, 270-71.)

Finally, a warning seems in order: "Are we not inviting eventual destruction as we desecrate all things holy and sacred," said President Kimball, "and make his holy day,
the Sabbath, a day of work, of commercialism, and of pleasure-seeking?" (En., Nov. 1977, p. 6.)

See also: Lord's Day; Singleness of Heart

Sackcloth

According to Cruden, sackcloth is "a coarse cloth made of camel's and goat's hair. It was used for making the rough garments worn by mourners. It therefore became
a symbol for sorrow and mourning." (Cruden, 556.)

The Lord proclaimed that one sign of his second coming will be to "clothe the heavens with blackness" and to "make sackcloth their covering" (D&C 133:69; Isa. 50:3;
2 Ne. 7:3). The context of this statement is a recounting of the miracles performed in leading the Israelites out of Egyptian bondage, which included the blackening of
the skies (Ex. 10:21).

When Christ comes the second time, the skies will be blackened and the wicked will mourn as if in sackcloth (see JS-M 1:33-36).

Sacrament

The sacred ordinance of the sacrament was instituted by the Lord on the occasion known as the Last Supper (Matt 26:26-29; 1 Cor. 11:23-26). The resurrected
Redeemer repeated this ordinance among his disciples in the Americas (3 Ne. 18:1-14, 28-32). Its purpose is outlined in the sacramental prayers found in both the
Book of Mormon and the D&C (Moro. 4, 5; D&C 20:75-79).

An excellent summary of the purposes of the sacrament has been provided by Elder Dallin H. Oaks: "It causes us to renew the covenant we made in the waters of
baptism to take upon us the name of Jesus Christ and serve him to the end. We also take upon us his name as we publicly profess our belief in him, as we fulfill our
obligations as members of his Church, and as we do the work of his kingdom.

"But there is something beyond these familiar meanings, because what we witness is not that we take upon us his name but that we are willing to do so. In this sense,
our witness relates to some future event or status whose attainment is not self-assumed, but depends on the authority or initiative of the Savior himself.

"Scriptural references to the name of Jesus Christ often signify the authority of Jesus Christ. In that sense, our willingness to take upon us his name signifies our
willingness to take upon us the authority of Jesus Christ in the sacred ordinances of the temple, and to receive the highest blessings available through his authority when
he chooses to confer them upon us.

"Finally, our willingness to take upon us the name of Jesus Christ affirms our commitment to do all that we can to be counted among those whom he will choose to
stand at his right hand and be called by his name at the last day. In this sacred sense, our witness that we are willing to take upon us the name of Jesus Christ constitutes
our declaration of candidacy for exaltation in the celestial kingdom. Exaltation is eternal life, 'the greatest of all the gifts of God.' (D&C 14:7.)

"That is what we should ponder as we partake of the sacred emblems of the sacrament." (CR, Apr. 1985, p. 109.)

The emblems of the sacrament are normally bread and water, however, the Savior instructed that "it mattereth not what ye shall eat or what ye shall drink when ye
partake of the sacrament, if it so be that ye do it with an eye single to my glory" (D&C 27:2).

See also: Sacrament Meetings

Sacrament Meetings

Sacrament meetings are solemn occasions when the sacrament is administered to worthy members of the Church. In scripture, the term is mentioned only in Doctrine
and Covenants 46:4-5. However, the implication for such a meeting is clear in other scriptures (D&C 20:75; 27:preface; 59:9-12; 62:4).

President Joseph Fielding Smith noted: "The Sacrament meeting of the Church is the most important meeting which we have, and is sadly neglected by many members.
We go to this service, if we understand the purpose of it, not primarily to hear someone speak, important though that may be, but first, and most important, to renew
this covenant with our Father in heaven in the name of Jesus Christ. Those who persist in their absence from this service will eventually lose the Spirit, and if they do not
repent will eventually find themselves denying the faith." (CHMR 1:132; DS 2:340-44.)

See also: Sacrament

Sacrifice

Although mentioned less than a dozen times in the Doctrine and Covenants, the principle of sacrifice permeates this entire book of revelations. "A religion that does not
require the sacrifice of all things," said Joseph Smith, "never has power sufficient [to lead] unto life and salvation" (LF, 58).

Elder Bruce R. McConkie defined sacrifice as a willingness "to sacrifice all that we have for the truth's sake-our character and reputation; our honor and applause; our
good name among men; our houses, lands, and families: all things, even our very lives if need be" (CR, Apr. 1975, p. 74). Implicit in every sacrifice is humble
obedience; one must possess a broken heart and a contrite spirit (D&C 59:8; 97:8).

The Doctrine
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According to Smith and Sjodahl, the "day of sacrifice" spoken of in Doctrine and Covenants 64:23 has reference to tithing (SS, 394).
Elder Bruce R. McConkie defined sacrifice as a willingness "to sacrifice all that we have for the truth's sake-our character and reputation; our honor and applause; our
good name among men; our houses, lands, and families: all things, even our very lives if need be" (CR, Apr. 1975, p. 74). Implicit in every sacrifice is humble
obedience; one must possess a broken heart and a contrite spirit (D&C 59:8; 97:8).

The Doctrine and Covenants speaks of burnt offering sacrifices (124:39), tests of faith (132:50-51), and tithing (97:12).

According to Smith and Sjodahl, the "day of sacrifice" spoken of in Doctrine and Covenants 64:23 has reference to tithing (SS, 394).

Brigham Young summarized: "If the people could see and understand things as they are, instead of saying, 'I have sacrificed a great deal for this kingdom,' they would
understand that they had made no sacrifices at all" (JD 2:302).

See also: Offering unto the Lord in Righteousness

Saints

There are over two-hundred references to Saints in the standard works: The name has always been used to designate members of Christ's church here upon the earth.
Paul, for example, referred to those who forsook the world and took upon them the covenants of the gospel as "fellow-citizens with the saints, and of the household of
God" (Eph. 2:19). David sang of praising the Lord in "the congregation of saints" (Ps. 149:1).

In our day, the Lord has specifically designated the members of his Church as "Latter-day Saints" (D&C 115:3-4). These are they whom Daniel saw possessing the
kingdom of the Most High (Dan. 7:22, 27).

Saints are those who put off the natural man and accept the atonement of Christ, becoming "submissive, meek, humble, patient, full of love," and "willing to submit to all
things which the Lord seeth fit to inflict upon them" (Mosiah 3:19). They are "beloved of God" (Rom. 1:7) and "sanctified in Christ" (1 Cor. 1:2), believers in the Holy
One of Israel and capable of enduring the "crosses of the world" (2 Ne. 9:18). The Prophet Joseph taught that "Saints should be a select people, separate from all the
evils of the world-choice, virtuous, and holy" (TPJS, 202).

President Joseph F. Smith declared: "To be Latter-day Saints men and women must be thinkers and workers; they must be men and women who weigh matters in their
minds; men and women who consider carefully their course of life and the principles that they have espoused. Men cannot be faithful Latter-day Saints unless they study
and understand ï¿½ the principles of the gospel that they have received." (GD, 114.) They must possess "the spirit of salvation," "the spirit of life," the "spirit of peace,"
and the "spirit of love for their fellow beings" (GD, 75).

The attributes of a Saint were further expounded by Elder George Q. Cannon, who said: "A Latter-day Saint! Think of the nature of the name. A Saint of God! Why,
he should be next to an angel the most perfect of the human family. He should be perfect in his sphere, as God is perfect in His sphere. He should be free from fault. If
he has a fault, he should seek daily and hourly to correct it and not rest satisfied as long as he is aware of the existence of a fault until he conquers it, pleading with the
Father in the name of Jesus for strength to overcome his weakness, for power to put it away, carrying with him the spirit of love, the spirit of serenity, the spirit of
peace, that when he appears in society, no matter where he may be, all who come in contact with him may feel his influence and feel purified and strengthened by his
example and by his words and by his very presence. And this is what God designs we should be as Latter-day Saints." (JD 20:290; italics added.)

Those members of the Church whose faithfulness manifests their desire and capacity to be Saints in more than name only, who "annihilate every selfish feeling" and "let
love to God and man predominate" (TPJS, 178-79), will be those who will arise in the first resurrection (D&C 43:18), "inherit the kingdom of God," and whose "joy
shall be full forever" (2 Ne. 9:18).

See also: Church of Jesus Christ of Latter-day Saints, The

Saints of God

See: Saints

Salem Massachusetts

Although not mentioned within the text of a revelation, the town of Salem, Massachusetts, is referred to in the preface of section 111 as the town wherein the revelation
was received. In late July 1836, Joseph and Hyrum Smith, Sidney Rigdon, and Oliver Cowdery left Kirtland on a short missionary journey that brought them to Salem
in early August.

Joseph said that he "hired a house, and occupied the same during the month, teaching the people from house to house, and preaching publicly, as opportunity
presented; visiting occasionally, sections of the surrounding country." He noted that "the fathers of Salem from 1692 to 1693, whipped, imprisoned, tortured, and hung
many of their citizens for supposed witchcraft." (HC 2:464-65.)

During Joseph's stay in Salem, Brigham Young and Lyman Johnson, members of the Quorum of the Twelve, arrived for a short visit with the Prophet, where the latter
remained until "some time in the month of September," when he returned to Kirtland.

It is of interest to note that Salem was the county seat of Essex County and that Robert Smith, the first of the Smith family line to settle in America, came to this very
county to start his new life.

Salt Lake City Utah

Known throughout the world as the capital of Mormonism, Salt Lake City is also the capital of the state of Utah. It has been the headquarters of The Church of Jesus
Christ of Latter-day Saints since that momentous day on July 24, 1847, when the Lord's prophet, Brigham Young, declared: "This is the right place. ï¿½ He had seen
the valley before in vision, and upon the occasion he saw the future glory of Zion and Israel, as they would be, planted in the valleys of the mountains." (Journal History,
July 24, 1880.)

The city is nestled in a valley bordered by mountains and is adjacent to the largest inland salt sea in the world-the Great Salt Lake. There is a religious significance to the
abundance of salt and the name of the city which hosts the Lord's church. Elder Carlos E. Asay has noted that "the Organizer and Creator of this world understood
perfectly the nature and importance of salt. More than thirty-five references to this substance are found in the scriptures.ï¿½ The Savior referred to his disciples as the
'salt of the earth,' and charged them to retain their savor (Matt. 5:13).ï¿½
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"I count it significant that the headquarters of The Church of Jesus Christ of Latter-day Saints is located in Salt Lake City. From this center of the Church
message of salvation to all the world. To this city of salt, men and women gather from all corners of the earth to receive instruction and edification. Such instruction, if
accepted and practiced, will enable men to retain their savor and assist them in becoming saviors of men." (En., May 1980, pp. 42, 44.)
abundance of salt and the name of the city which hosts the Lord's church. Elder Carlos E. Asay has noted that "the Organizer and Creator of this world understood
perfectly the nature and importance of salt. More than thirty-five references to this substance are found in the scriptures.ï¿½ The Savior referred to his disciples as the
'salt of the earth,' and charged them to retain their savor (Matt. 5:13).ï¿½

"I count it significant that the headquarters of The Church of Jesus Christ of Latter-day Saints is located in Salt Lake City. From this center of the Church flows the
message of salvation to all the world. To this city of salt, men and women gather from all corners of the earth to receive instruction and edification. Such instruction, if
accepted and practiced, will enable men to retain their savor and assist them in becoming saviors of men." (En., May 1980, pp. 42, 44.)

Salt Lake City is the location where several revelations contained in the Doctrine and Covenants were received: President Wilford Woodruff received the revelation
which led to the cessation of the practice of plural marriage in 1890 (see OD-1 plus accompanying excerpts from three of President Woodruff's addresses). In 1918,
President Joseph F. Smith saw in vision the redemption of the dead (D&C 138). And, in June 1978, President Spencer W. Kimball and the Brethren of the First
Presidency and the Twelve Apostles received a revelation making the priesthood available to all worthy males (see OD-2).

See also: Salt of the Earth

Salt Lake Temple

While not mentioned by name in the Doctrine and Covenants, the Salt Lake Temple was the location where the 1978 revelation on priesthood was received (OD-2).
This temple is located on a ten-acre square in the center of Salt Lake City and was one of the first sites designated for special building purposes when the first main
body of Mormon pioneers entered the valley on July 24, 1847. Four days later, Brigham Young marked the spot, proclaiming, "Here will be the Temple of our
God" (ECH, 374).

On April 6, 1853, the day the cornerstone was laid, President Young said: "Five years ago last July I was here, and saw in the spirit the temple not ten feet from where
we have laid the chief cornerstone. I have not inquired what kind of a temple we should build. Why? Because it was represented before me. I have never looked upon
that ground, but the vision of it was there. I see it as plainly as if it was in reality before me." (DBY, 410.)

It appears that this temple was seen in vision by at least one other prophet, Isaiah, who spoke of "the mountain of the Lord's house [being] established in the top of the
mountains" in the last days (Isa. 2:2-3). Elder LeGrand Richards identified the Salt Lake Temple as the "mountain of the Lord's house" of which Isaiah spoke (CR, Oct.
1975, p. 77).

The capstone of the temple was set in place on April 6, 1892, and the temple was completed one year later. Wilford Woodruff, fourth President of the Church, and the
one who drove a stake to mark the spot designated by Brigham Young over forty years earlier, dedicated the temple and presided over services that lasted from April
6-24, 1893. In his prayer he said: "When thy people ï¿½ are oppressed and in trouble, surrounded by difficulties or assailed by temptation and shall turn their faces
towards this thy holy house and ask thee for deliverance, for help, for thy power to be extended in their behalf, we beseech thee, to look down from thy holy habitation
in mercy and tender compassion upon them, and listen to their cries" (CN, March 16, 1986, C-7).

In addition to serving the regular functions of a temple, the Salt Lake Temple serves as a sanctuary for the General Authorities of the Church to meet and consider the
affairs of the kingdom.

See also: Mountains of the Lord's House; Temple; Upper Room

Salt of the Earth

The expression "salt of the earth" is used in three of our standard works. The New Testament scholar, Giuseppe Riciotti, said: "The expression 'salt of the earth' does
not mean salt extracted from the earth but the salt which is to preserve the earth, or mankind, against corruption just as it literally preserves flesh meat and is sprinkled
on the sacrifices offered in the Temple (Lev. 2:13). When this salt loses its strength, because it has been ï¿½ adulterated in some way, then it must be thrown out of the
house, that is, into the street, where all the refuse from a Palestinian house eventually lands." (Riciotti, 328; italics added; see Matt. 5:13; Mark 9:49-50; Luke 14:34; 3
Ne. 12:13; 16:15; D&C 103:1-10.)

The Savior decreed: "When men are called unto mine everlasting gospel, and covenant with an everlasting covenant, they are accounted as the salt of the earth and the
savor of men" (D&C 101:39-40; italics added).

The "salt of the earth" consists of those members of the Church who are the true seasoning and preservatives of mankind. Their actions bring out the best in themselves
and others and help guard against decay and corrosion in society.

See also: Salt Lake City; Savor of Men; Trodden

Salvation

The term salvation is one of the most frequently occurring words in the Doctrine and Covenants, appearing over fifty times. It is often used synonymously with the
words redemption and exaltation; in each case its meaning can be ascertained by examining the context of the revelation in which it is found. In April 1829, the Lord
equated salvation with the status of one who is "saved in the kingdom of God, which is the greatest of all the gifts of God" (D&C 6:13).

Joseph Smith declared: "Salvation is nothing more nor less than to triumph over all our enemies and put them under our feet. And when we have power to put all
enemies under our feet in this world, and a knowledge to triumph over all evil spirits in the world to come, then we are saved, as in the case of Jesus, who was to reign
until He had put all enemies under His feet, and the last enemy was death." (TPJS, 297, 305.)

As President Joseph Fielding Smith noted, however, there are two kinds of salvation: One is unconditional, the triumph over death which the resurrection will bring to
all, and the other is conditional. Based upon one's worthiness, one will be "saved" in one of the three kingdoms of glory. The only ones not so saved will be sons of
perdition. (D&C 88:21-32; DS 2:1-34.) In the ultimate sense, however, as Amulek pointed out: "How can ye be saved, except ye inherit the kingdom of
heaven?" (Alma 11:37.) This latter salvation is conditional upon one's worthiness.

See also: Atonement; Redemption; Saved; Temporal Salvation

Sanctification

In the Doctrine and Covenants the term sanctification occurs only twice (D&C 20:31; 100:15), but the concept appears in several additional verses (D&C 39:18;
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43:11; 133:62). Brigham Young said that "sanctification ï¿½ consists in overcoming every sin and bringing all into subjection to the law of Christ. God    has292
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                                                                                                                                                                           us a
pure spirit; when this reigns predominant ï¿½ and triumphs over the flesh and rules and governs and controls as the Lord controls the heavens and the earth, this I call
the blessing of sanctification." (JD 10:173.)
Sanctification

In the Doctrine and Covenants the term sanctification occurs only twice (D&C 20:31; 100:15), but the concept appears in several additional verses (D&C 39:18;
43:11; 133:62). Brigham Young said that "sanctification ï¿½ consists in overcoming every sin and bringing all into subjection to the law of Christ. God has placed in us a
pure spirit; when this reigns predominant ï¿½ and triumphs over the flesh and rules and governs and controls as the Lord controls the heavens and the earth, this I call
the blessing of sanctification." (JD 10:173.)

Thus, sanctification is the process of becoming pure and spotless before God through the power of the Sanctifier, who is the Holy Ghost. It is made possible through
the grace of Christ. (D&C 20:31; 3 Ne. 27:19-20; Moro. 10:32-33.) It occurs when men yield "their hearts unto God" (Hel. 3:35).

Sanctification is brought to those whose complete repentance and love of that which is good have whitened their garments through the blood of Christ's atonement.
These Saints have become "pure and spotless before God," being unable to "look upon sin save it were with abhorrence" (Alma 13:11-12).

One who is sanctified through the Spirit has "no more disposition to do evil, but to do good continually" (Mosiah 5:2). Elder Spencer W. Kimball said that the attitude
which is basic to sanctification "is that the former transgressor must have reached a 'point of no return' to sin wherein there is not merely a renunciation but also a deep
abhorrence of the sin-where the sin becomes most distasteful to him and where the desire or urge to sin is cleared out of his life" (MF, 354-55).

See also: Garments Pure and White; Holiness; Pure in Heart; Unspotted

Sanctuary

The word sanctuary appears once in the Doctrine and Covenants (D&C 88:137) and has reference to the house in which the School of the Prophets met. A sanctuary
is a holy place generally associated with worship services. The Book of Mormon speaks of sanctuaries in which the people "began to assemble themselves before God
ï¿½ to worship God" (Alma 15:17; see also 21:6; 22:7).

See also: School of the Prophets

Sarah

The name Sarah appears in a revelation on marriage (D&C 132:34). Her name was Sarai, which the Lord changed to Sarah, meaning "Princess" (Gen. 17:15;
LDSBD, 769). This latter name is most appropriate in terms of her serving as Abraham's queen throughout the eternities.

In addition to being Abraham's wife, Sarah was also his half-sister (Gen. 11:29; 20:12). This latter relationship was an important factor in the deception foisted upon the
Egyptians, when she was introduced as Abraham's sister rather than his wife. This was done in order to protect Abraham from possible assassination by those who
would be fascinated by her and desire her for their own household, for she was a "very fair woman" (Abr. 2:21-25; Gen. 12:10-20).

In a similar stratagem involving King Abimelech, the Lord intervened to protect Sarah's virtue (Gen. 20). She died at the age of 127, 38 years before Abraham, and
was later buried by him in the cave of Machpelah (Gen. 23:1-2, 19).

See also: Hagar; Law of Sarah

Satan

One of the names whereby the devil is known is Satan (D&C 10:5; 50:3; 64:17; 132:57). It is a formal Hebrew title for the devil and means the adversary or the
opponent of the Lord (AF, 62-63).

See also: Devil

Saved

"Have you been saved?" is one of the most frequently asked questions by evangelical ministers. To many, to be "saved" is merely a matter of confessing a belief in Jesus
Christ. To the Saints of God, however, the Savior declared, "And as many as repent and are baptized in my name, which is Jesus Christ, and endure to the end, the
same shall be saved" (D&C 18:22).

Thus, in addition to the verbal expression of belief in Christ, there must be the active expression of one's belief by repenting and being baptized (D&C 3:20; 68:9),
taking up "the cross" (denying oneself of all ungodliness), keeping the commandments (D&C 56:2; 100:17), and enduring to the end (D&C 53:7).

To "receive" the Savior means to receive his way of life and walk therein (D&C 49:5). All except the sons of perdition will be "saved" in a kingdom of God, be that
telestial, terrestrial, or celestial. However, only in the latter kingdom will God and Christ dwell also (D&C 76:50-86; 88:21-32).

Again, to quote an ancient prophet, "How can ye be saved, except ye inherit the kingdom of heaven?" (Alma 11:37.) To be saved is not a matter of fervent declaration
but rather of sustained spiritual progress along a well-defined but narrow path.

See also: Celestial; Glory; Mansions of My Father; Salvation; Telestial; Terrestrial

Savior

One of the most frequently used titles by which Jesus has been designated is "Savior." "Behold, I am Jesus Christ, the Savior of the world," he declared to Joseph Smith
(D&C 43:34). The title appears in each of the standard works.

Through Isaiah the Lord declared: "I, even I, am the Lord: and beside me there is no saviour" (Isa. 43:11). To the humble shepherds the heavenly heralds proclaimed,
"For unto you is born this day in the city of David a Saviour, which is Christ the Lord" (Luke 2:11).

He is the Savior in two senses: first, he saves all mankind from the grip of the grave, for all will be resurrected (2 Ne. 9:6-11; 1 Cor. 15:20-22); second, the Savior
saves us from the stain of sin if we will repent.
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"He shall not save his people in their sins," said Amulek. "Therefore the wicked remain as though there had been no redemption made, except it be the loosing of the
bands of death." (Alma 11:36-41 .)
"For unto you is born this day in the city of David a Saviour, which is Christ the Lord" (Luke 2:11).

He is the Savior in two senses: first, he saves all mankind from the grip of the grave, for all will be resurrected (2 Ne. 9:6-11; 1 Cor. 15:20-22); second, the Savior
saves us from the stain of sin if we will repent.

"He shall not save his people in their sins," said Amulek. "Therefore the wicked remain as though there had been no redemption made, except it be the loosing of the
bands of death." (Alma 11:36-41 .)

See also: Atonement; Jesus Christ; Redeemer; Redemption; Salvation; Saved

Savior Unto My People

See: Saviors of Men

Saviors of Men

Only in the Old Testament (Obad. 1:21) and in Doctrine and Covenants 103:9-10 does one find the phrase saviours on mount Zion or saviors of men.

The Prophet Joseph identified the Latter-day Saints as these saviors and explained one way in which this title is applied is by the Saints "building their temples, erecting
their baptismal fonts, and going forth and receiving all the ordinances, baptisms, confirmations, washings, anointings, ordinations and sealing powers upon their heads, in
behalf of all their progenitors who are dead, and redeem them that they may come forth in the first resurrection and be exalted to thrones of glory with them" (TPJS,
330).

"But there are a great many things in which we can be saviors," declared President Charles W. Penrose. "We are to be saviors of men, too, in sending or carrying the
gospel to every nation, kindred, tongue and people. That is imposed upon us; every Latter-day Saint, every man and woman and boy and girl born in the covenant or
who has received it, is under obligation to do all that is possible for the sending forth of the word of the Lord to all nations of the earth." (CR, Apr. 1918, p. 17.)

The Lord specifically designated a bearer of the priesthood as "a savior" when he uses that priesthood to bless the lives of others (D&C 86:11). Through the saving
ordinances administered by proper priesthood authority, one becomes eligible for exaltation.

Savor of Men

Those who are the true "salt of the earth" bring out the wholesome "savor of men" (D&C 101:39-40: 103:10; Matt. 5:13; 3 Ne. 12:13). Webster defines savor as a
verb meaning "to have a specified taste or quality; a special flavor or quality." Faithful members of the Church, the true "salt of the earth," should provide a special
quality in whatever social situation they find themselves. Their presence should be edifyingly savory, bringing out the best in others and adding to the righteous pleasure
of all.

Elder Mark E. Petersen noted there can be a negative savor: "The savor that the wicked give off becomes a stench in [the Lord's] face." Elder Petersen suggested that
one's positive savor is lost "by becoming casual in our obedience ï¿½, careless about attending our meetings ï¿½, if we neglect our prayers, our tithes and offerings
ï¿½,if we do notshare the gospel ï¿½, if we violate God's holy Sabbath ï¿½, if we are dishonest, unkind, or vengeful ï¿½, if we lose our virtue ï¿½, if we are guilty of
infidelity in our family, or are otherwise cruel in our home ï¿½, if we oppose Church policies and defy our chosen leaders [and] if we withdraw from the Church and
accept the destructive teachings of false prophets." (En., Nov. 1976, pp. 50-51.)

See also: Salt of the Earth

Scepter

References to a scepter, unless specifically identified as an actual rod or staff, are metaphorical expressions of supreme power. The scepter of Jesus Christ is one of
righteousness (Heb. 1:8), and those who take the Holy Ghost as their constant companion are promised "an unchanging scepter of righteousness and truth" (D&C
121:46). In other words, such faithful ones are filled with great spiritual power and understanding.

Just as kings often have tangible scepters to demonstrate their earthly authority, those who hold keys of authority from the King of kings symbolically hold scepters of
spiritual power (see D&C 85:7).

School in Zion

In August 1833, the Lord expressed his pleasure with the "school of Zion" which had been established and with his servant Elder Parley P. Pratt (D&C 97:3). Elder
Pratt's autobiography reveals that this "school of Elders" was established in the latter part of the summer of 1833, when he was called to preside over it.

"This class, to the number of about sixty, met for instruction once a week. The place of meeting was in the open air, under some tall trees, in a retired place in the
wilderness, where we prayed, preached and prophesied, and exercised ourselves in the gifts of the Holy Spirit. Here great blessings were poured out, and many great
and marvelous things were manifested and taught. The Lord gave me great wisdom, and enabled me to teach and edify the Elders, and comfort and encourage them in
their preparations for the great work which lay before us. I was also much edified and strengthened. To attend this school I had to travel on foot, and sometimes with
bare feet at that, about six miles. This I did once a week, besides visiting and preaching in five or six branches a week." (APP, 93-94.)

School of the Prophets

One of the innovative institutions of the early Church was the "school of the prophets," presided over by the Presidency of the Church (D&C 88:117-141; 90:7-13).
President Joseph Fielding Smith has described this school, as well as the "school of the Elders," as follows:

"There were two schools conducted in Kirtland. One was a school of the Elders where they carried out some of the provisions of this revelation (Sec. 88) in seeking
knowledge of countries and kingdoms and languages, all such information as may be gained in the regular daily school. It was in this school where many of the Elders,
then residing in Kirtland, hired Dr. Seixas, a learned Hebrew scholar, and under his direction studied the Hebrew language. This school was conducted for several
months, and the Prophet, and others, became rather proficient in this language due to the guidance of the Lord as much as that of the Hebrew scholar. This school
proved to be of great benefit to these brethren in later years.

"The  other was
 Copyright      the 'School of
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117 to the end of the section. In a letter written by the Prophet Joseph to William W. Phelps in Zion, January 14, 1833, the following appears: 'You will see that the
Lord commanded us, in Kirtland, to build a house of God, and establish a school for the prophets, this is the word of the Lord to us, and we must, yea, the Lord
helping us, we will obey: as on conditions of our obedience he has promised us great things; yea, even a visit from the heavens to honor us with his own presence.' ï¿½
then residing in Kirtland, hired Dr. Seixas, a learned Hebrew scholar, and under his direction studied the Hebrew language. This school was conducted for several
months, and the Prophet, and others, became rather proficient in this language due to the guidance of the Lord as much as that of the Hebrew scholar. This school
proved to be of great benefit to these brethren in later years.

"The other was the 'School of the Prophets,' and a very good description of this school and its purpose is given in this section of the Doctrine and Covenants, verses
117 to the end of the section. In a letter written by the Prophet Joseph to William W. Phelps in Zion, January 14, 1833, the following appears: 'You will see that the
Lord commanded us, in Kirtland, to build a house of God, and establish a school for the prophets, this is the word of the Lord to us, and we must, yea, the Lord
helping us, we will obey: as on conditions of our obedience he has promised us great things; yea, even a visit from the heavens to honor us with his own presence.' ï¿½
The Prophet further writes: 'This winter (1832-3) was spent in translating the scriptures; in the School of the Prophets; and sitting in conferences. I had many glorious
seasons of refreshing.' (D.H.C. 1:322.) This School of the Prophets and the schools where the ordinary branches were taught continued in Kirtland until the exodus
from that place. It was for this school that the lectures on faith were prepared and which were delivered to the Elders. The idea has been expressed that Sidney Rigdon
wrote these lectures, but they were compiled by a number of the brethren and the Prophet himself had the final revision of them. They contain a great deal of excellent
teaching on the principle of faith.

"The 'School of the Prophets' is not something new to this dispensation. In ancient Israel, especially in the days of Samuel, Elijah and Elisha, there was such a school [1
Sam. 10; 2 Kgs. 2.].ï¿½

"The object for which this school was organized is plainly stated in the revelation. None could join except he was clean from the blood of this generation. The only way
he could be clean was to be obedient to the covenants of the Gospel and labor in behalf of his fellows for the salvation of their souls. Thus the preaching of the Gospel
was a requirement made of those who desired to join this school. The School of the Prophets continued in Utah for several years under the administration of President
Brigham Young, but after that time it was discontinued." (CHMR 1:372-73.)

Scott Jacob

Among those called to travel two-by-two to Missouri, at the conference of June 7, 1831, was Jacob Scott (D&C 52:28). His traveling companion was Edson Fuller.
No other mention is made of Scott in the Doctrine and Covenants.

He is reported to have left the Church in 1831 and does not appear to be either man mentioned in the minutes of a conference held on April 26, 1839, at Far West,
Missouri, by the Twelve Apostles, where "Jacob Scott, Sen. and wife, Isaac Scott, Jacob Scott, Jun., [and] Ann Scott" were among those excommunicated from the
Church (HC 3:336).

Scrip

On several occasions, the Lord has instructed those who went forth to preach to rake neither purse (money) nor scrip (a bag of food), for the Lord would amply
provide (D&C 24:18; 84:78, 86; Matt. 10:10; Luke 22:35-36).

"The Hebrew word (scrip) thus translated appears in 1 Sam. 17:40 as a synonym for the bag in which the shepherds of Palestine carried their food or other
necessaries. The scrip of the Galilean peasants was of leather, used especially to carry their food on a journey, and slung over their shoulders. The English word 'scrip'
is probably connected with ï¿½ scrap, and was used in like manner for articles of food." (Peloubet, 598; italics added.)

See also: Purse

Scripture

The Lord has declared the Doctrine and Covenants to be a divine book of scripture (D&C 104:58), as well as the Bible and Book of Mormon (D&C 33:16; 42:12).
The Pearl of Great Price, another book of scripture, was published and canonized following the death of Joseph Smith and is not mentioned in the Doctrine and
Covenants. These Four volumes of scripture comprise the standard works oF the Church.

Additional revelations have since been added to these standard works and accepted as scripture (see En., May 1976, pp. 19, 127-29).

Regarding the ongoing nature of scripture, Elder Bruce R. McConkie noted that "the canon of scripture is not now and never will be full. God speaks and his people
hear. His words and his works are without end; they never close." (En., Aug. 1976, p. 8; see also Articles of Faith 1:9; 2 Ne. 28:27-30; 2 Ne. 29:9.)

Speaking of scripture which has come to us from times past, President Joseph Fielding Smith said: "Age has made it venerable to many because it is ancient. The word
oF the Lord delivered by the power of the Holy Ghost to the servants of the Lord today is also scripture, just as much as it was in ancient times." (CHMR, 1:258.) This
is what the Lord declared in 1831 when he said that "whatsoever they [the presiding brethren] shall speak when moved upon by the Holy Ghost shall be scripture, shall
be the will ï¿½, mind ï¿½, word ï¿½, voice of the Lord, and the power of God unto salvation" (D&C 68:4).

To the question "Whence cometh scripture?" we respond: "When one of the brethren stands before a congregation of the people today, and the inspiration of the Lord
is upon him, he speaks that which the Lord would have him speak. It is just as much scripture as anything you will find written in any of ï¿½ the standard works oF the
Church." (DS 1:186.)

See also: Bible; Book of Mormon; Doctrine and Covenants; New Translation; Work of Translation; Wrest the Scriptures

Sea of Glass

When the earth is renewed by resurrection and becomes a glorified globe, a celestial sphere, it will be as a "sea of glass" (D&C 77:1; 88:16-26). "This is a figure of
speech typifying the earth in its celestial form," wrote President Joseph Fielding Smith (CHMR 1:295).

Speaking of this change in our planet, Brigham Young said: "It will not then be an opaque body as it now is, but it will be like the stars of the firmament, full of light and
glory; it will be a body of light. John compares it, in its celestial state, to a sea of glass." (JD 7:163.)

See also: Celestial; Sea of Glass and Fire

Sea of Glass and Fire

The Prophet(c)
 Copyright   Joseph Smith declared
               2005-2009,  Infobase that the angels
                                      Media   Corp.who minister to this earth "reside in the presence oF God, on a globe like a sea of glass and fire" (D&C 130:5-7).
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Smith and Sjodahl suggest that "the Prophet is speaking of angels who have once belonged to this Earth; they reside on a glorified globe somewhere near where God
dwells" (SS, 815).
See also: Celestial; Sea of Glass and Fire

Sea of Glass and Fire

The Prophet Joseph Smith declared that the angels who minister to this earth "reside in the presence oF God, on a globe like a sea of glass and fire" (D&C 130:5-7).
Smith and Sjodahl suggest that "the Prophet is speaking of angels who have once belonged to this Earth; they reside on a glorified globe somewhere near where God
dwells" (SS, 815).

Inasmuch as this heavenly habitation of angels manifests "all things past, present, and future" (D&C 130:7), and in its celestial state our earth "will be a Urim and
Thummim to the inhabitants who dwell thereon" (D&C 130:9), it appears logical to assume these two globes share similar destinies. The first having already been
glorified and the second not yet having fulfilled "the measure of its creation" (D&C 88:19). The latter shall become a "sea of glass" just as the former.

See also: Celestial; Heaven; Sea of Glass

Seal Them Up Unto Eternal Life

A remarkable promise was given to some of the elders in November 1831 as they were authorized to "seal up unto eternal life" any whom the Father should reveal unto
them (D&C 68:12). In essence, power was given these priesthood bearers, based upon receiving revelation, to say to a worthy recipient, "I seal you up to eternal life!"

There are recorded instances of this having been done (HC 1:322-34). However, some of those "sealed" did break their celestial contract and were delivered over to
"the buffetings of Satan," as forewarned by the Prophet Joseph Smith. President Joseph Fielding Smith stated that "All covenants are sealed based upon
faithfulness" (DS 2:98).

Therefore, even though a man may have received the promise of eternal life, his unrighteousness can nullify the covenant and he will be left as if the promise had never
been made (D&C 121:34-38; 130:20-21; 132:7).

One other factor should also be considered. Prior to April 3, 1836, the keys of the sealing power had not yet been vested in mortal men in the dispensation of the
fulness of times. It was not until that date that Elijah restored those powers to Joseph Smith and Oliver Cowdery in the Kirtland Temple (D&C 110:13-16). Therefore,
"sealings" prior to that point were tentative, or, as Sidney Sperry said, "held in spiritual escrow ï¿½ until the actual reception of the keys of Elijah" (DCC, 709).

Seal Up the Law/Testimony

See: Bind Up the Law/Testimony

Sealed By the Holy Spirit of Promise

Speaking of the inhabitants of the celestial kingdom, the Lord said they had been "sealed by the Holy Spirit of promise" (D&C 76:53). To be "sealed" is to have the
Holy Ghost place a "stamp of approval" upon whatever ordinance has been performed in order to insure the promised blessing. His is the ratifying action.

Elder Melvin J. Ballard once said, "We may deceive men, but we cannot deceive the Holy Ghost, and our blessings will not be eternal until they are also sealed by the
holy spirit of promise, the Holy Ghost, one who reads the thoughts and hearts of men and gives his sealing approval to the blessings pronounced upon their heads. Then
it is binding, and of full force." (SMB, 237.)

Without this seal, all covenants "are of no efficacy, virtue, or force in and after the resurrection ï¿½; for all contracts that are not made unto this end have an end when
men are dead" (D&C 132:7).

See also: Holy Spirit of Promise; Sealing Blessings of My Church

Sealed His Mission ï¿½ With His Own Blood

John Taylor's account of the martyrdom refers to the Prophet Joseph as having "sealed his mission and his works with his own blood; and so has his brother Hyrum.ï¿½
The testators are now dead and their testament is in force." (D&C 135:3, 5.)

Thirty years after the martyrdom, Brigham Young made a similar statement: "We believe in Joseph the Prophet; he sealed his testimony with his blood, consequently we
can, with impunity, believe on him a little better than if he were living. When he was living, his testimony was not in force upon the people as it is now." (JD 18:242;
italics added.)

Another prophet of the Church, Joseph Fielding Smith taught: "It was needful that these martyrs seal their testimony with their blood" (DS 1:219). "The shedding of their
blood ï¿½ bound that testimony upon an unbelieving world and this testimony will stand at the judgment seat as a witness against all men who have rejected their words
of eternal life" (IE, June 1944, p. 364).

See also: Smith, Hyrum; Smith, Joseph, Jr.

Sealed ï¿½ in Their Foreheads

One of the events preceding the Second Coming is the sealing to be placed in the foreheads of God's faithful servants (D&C 77:9; Ezek. 9:4). The Prophet Joseph
taught that this sealing "signifies sealing the blessing upon their heads meaning the everlasting covenant, thereby making their calling and election sure. When a seal is put
upon the father and mother, it secures their posterity, so that they cannot be lost, but will be saved by virtue of the covenant of their father and mother." (TPJS, 321.)

Elder Orson Pratt taught that this sealing also had reference to the "sealing blessing" pronounced upon the faithful who would go forth from the temple of the New
Jerusalem to preach and minister to the inhabitants of the earth (JD 15:365-66).

Sealing and Binding Power

The Lord speaks of the "sealing and binding power" as being "the keys of the kingdom, which consist in the key of knowledge" (D&C 128:14). Elder Bruce R.
McConkie wrote: "The keys of the kingdom are the power, right, and authority to preside over the kingdom of God on earth (which is the Church) and to direct all of
 Copyright
its affairs.ï¿½(c)These
                   2005-2009,   Infobase
                        keys include       Media
                                     the sealing   Corp.that is, the power to bind and seal on earth, in the Lord's name and by his authorization, and to havePage
                                                 power,                                                                                                        the act ratified
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in heaven." (DNTC 1:389.)

"When the ordinances of salvation and exaltation are performed by or at the direction of those holding these keys, such rites and performances are of full force and
Sealing and Binding Power

The Lord speaks of the "sealing and binding power" as being "the keys of the kingdom, which consist in the key of knowledge" (D&C 128:14). Elder Bruce R.
McConkie wrote: "The keys of the kingdom are the power, right, and authority to preside over the kingdom of God on earth (which is the Church) and to direct all of
its affairs.ï¿½ These keys include the sealing power, that is, the power to bind and seal on earth, in the Lord's name and by his authorization, and to have the act ratified
in heaven." (DNTC 1:389.)

"When the ordinances of salvation and exaltation are performed by or at the direction of those holding these keys, such rites and performances are of full force and
validity in this life and in the life to come, that is, they are binding on earth and in heaven" (DNTC 1:424). Those same keys can, of course, loose previously promised
blessings when covenants are broken (see D&C 124:93).

Sealing Blessings of My Church

In connection with his call as the Patriarch to the Church, Hyrum Smith was given the "sealing blessings" of the Church (D&C 124:124). Of these powers, Sidney
Sperry said: "The Holy Spirit of promise is the seal of approval or acceptance placed upon a worthy person by the Holy Ghost after receiving ordinances and blessings.
Every person, for example, who inherits exaltation is sealed by the Holy Spirit of promise.ï¿½ The Patriarch has the keys of that power by which men may be sealed up
unto the day of redemption, that they may not fall notwithstanding the hour of temptation that may come upon them. This doctrine is of deeply spiritual import and may
be understood satisfactorily only by study and the enlightment of the Spirit." (DCC, 665; italics added. See D&C 91:4-6.)

It must be clearly understood, however, "that the president of the Church, not the patriarch, is appointed by God to preside," cautioned President John Taylor. "The
President of the Church presides over all patriarchs, presidents, and councils of the Church; and this presidency does not depend so much upon genealogy as upon
calling, order, and seniority." (GK, 148; italics added.)

See also: Patriarchal Blessings

Season

The term season is used in various contexts within the Doctrine and Covenants. For example, "a season" is used to describe the few months in which Joseph lost his
translating privileges (D&C 3:14), and also the time period in which he was commanded to stop translating (D&C 5:30). A short-term mission for Joseph Smith and
Sidney Rigdon-which lasted a little over a month-is spoken of as "a season" (D&C 71:2-3). Thomas B. Marsh was commanded to remain in Missouri to publish for "a
season" (D&C 118:2). In an epistle to the Saints, Joseph Smith indicates he is going into seclusion for a "short season" to avoid further persecution (D&C 127:1).

Products of the earth are spoken of as being "in the season thereof" (D&C 59:18; 89:11), and the Lord indicates that inhabitants of various kingdoms will be visited
according to their order, or "in the season thereof" (D&C 88:58, 61). Judgment for the wicked is also reserved "in the season thereof" (D&C 121:24). Members of the
Church are admonished to offer prayers "in the season thereof" (D&C 68:33). Elder Joseph Fielding Smith has said that "the season of prayer is in the morning before
the family separates" (CR, Oct. 1919, p. 143).

The phrase "a little season," which appears thirteen times in the Doctrine and Covenants, connotes different time periods. The postmillennial period wherein Satan will
be loosed to rage and reign is described as "a little season" (D&C 29:22; 43:31; 88:111). The phrase also refers to a short-term mission (D&C 42:5) and a short but
unspecified time during which the Lord has asked certain people to remain in a given location (D&C 51:16: 63:42: 105:21).

People are admonished to ponder the preachments of missionaries for "a little season," which could have reference to their entire earthly lives (D&C 88:71). The
chastisement of the people in Missouri and the ultimate redemption of this land is spoken of as "a little season" (D&C 100:13; 103:4; 105:9, 13). Joseph Smith believed
this time period would be within a matter of several years, as did most of the early Church leaders (HC 2:145; JD 3:17).

Of this, Smith and Sjodahl have written: "The history of the Church shows us that the 'little season' extended over more than two years, or five, or even ten. Still, since
the Spirit of revelation has characterized it as 'little,' we may hope that the redemption of Zion will not be postponed for a great while." (SS, 682.)

See also: In the Season Thereof; Little Season

Seat

One of the dictionary definitions of seat is "a place from which authority is exercised." An 1831 revelation proclaimed that the land of Zion was to be a "seat" (D&C
69:6). This seat was the center place for the Church, or the place from which the authority of the Church was to be exercised, namely Independence, Jackson County,
Missouri (D&C 57:3).

The judgment seat of Christ (D&C 135:5; Ether 12:38) is symbolic of the seat from which he will exercise his authority as the Supreme Judge of this earth's inhabitants
(D&C 76:68; 3 Ne. 27:16; John 5:26-27). The seat of the First Presidency (D&C 102:26-27, 33) has reference to the authority of the office or to the Quorum of the
First Presidency.

Second Angel

He who will blow the "second trump," which will signal the resurrection of terrestrial beings, will be the "second angel" (D&C 88:99). At the end of the Millennium he
will again blow his trump and "reveal the secret acts of men, and the thoughts and intents of their hearts, and the mighty works of God in the second thousand years" of
earth's history (D&C 88:109). His identity is presently unknown.

See also: Second Trump

Second Coming

See: North Countries; Those Who Are Christ's at His Coming; Tomorrow; Two Prophets; Two Shall Put Their Tens of Thousands to Flight']">Curtain of Heaven; End
of the World; First Caught Up to Meet Him; Great and Dreadful Day of the Lord; Great Sign in Heaven; Millennium: Moon Shall Be Turned into Blood; Pillar of
Heaven; Presence of the Lord Shall Be As the Melting Fire; Seventh Angel/Trump; Stars Shall Fall from Heaven; Sun Shall Be Darkened; They Who Are in the North
Countries; Those Who Are Christ's at His Coming; Tomorrow; Two Prophets; Two Shall Put Their Tens of Thousands to Flight

Second Death
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The scriptures make it abundantly clear that "all" shall be raised from the grave, for "everybody who has tabernacled in the flesh shall again assume his body" (Alma
11:42-45: Morm. 9:13-14; Talmage, 391). "No matter what a man's sins may be, whatever crimes he may have committed, the resurrection of the mortal body is
assured to him by the redemption of the Lord Jesus Christ. But after that comes the second death; and they who are sons of perdition will partake of that." (GT 1:34:
Countries; Those Who Are Christ's at His Coming; Tomorrow; Two Prophets; Two Shall Put Their Tens of Thousands to Flight

Second Death

The scriptures make it abundantly clear that "all" shall be raised from the grave, for "everybody who has tabernacled in the flesh shall again assume his body" (Alma
11:42-45: Morm. 9:13-14; Talmage, 391). "No matter what a man's sins may be, whatever crimes he may have committed, the resurrection of the mortal body is
assured to him by the redemption of the Lord Jesus Christ. But after that comes the second death; and they who are sons of perdition will partake of that." (GT 1:34:
D&C 76:37.)

The second death is a "spiritual banishment ï¿½ by which those who partake of it are denied the presence of God and are consigned to dwell with the devil and his
angels throughout eternity" (DS 1:49).

Speaking of those who are assigned to this awful fate, Joseph Smith said: "Those who commit the unpardonable sin are doomed to Gnolom-to dwell in hell, worlds
without end" (TPJS, 361). Their fate is such that it is not to be revealed "save to those who are made partakers thereof" (HC 1:366: D&C 76:45-48).

See also: Innocent Blood; Sons of Perdition; Spiritual Fall; Spiritually Dead']">Blasphemy Against the Holy Ghost; Last Death; Resurrection of the Unjust; Shed
Innocent Blood; Sons of Perdition; Spiritual Fall; Spiritually Dead

Second Elder

When The Church of Jesus Christ of Latter-day Saints was first organized, Oliver Cowdery was called by the Lord to be "an apostle of Jesus Christ" and "the second
elder of this church" (D&C 20:3; HC 1:76-78). President Joseph Fielding Smith said: "We leave [Oliver] out in our list of Presidents of the Church ï¿½ but he was an
Assistant President. Oliver Cowdery's standing in the beginning was as the 'Second Elder' [President] of the Church, holding the keys jointly with the Prophet Joseph
Smith." (DS 1:212.)

Because of transgression, Oliver lost his high calling and the Lord called Hyrum Smith to receive the "keys ï¿½ 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" (D&C 124:95; DS 1:216-22; 3:165-66).

With the sealing of Hyrum's testimony in blood, as a martyr of the kingdom, the position of "second elder," or second president, came to an end.

See also: Cowdery, Oliver;Smith, Hyrum

Second Man

"The second man," declared Paul, "is the Lord from heaven" (1 Cor. 15:47; D&C 128:14). Inasmuch as Paul is comparing the "earthy" with the "heavenly," and the
"first man" seems to refer to mortal man with his corruptible body of flesh and blood, patterned after the first man, Adam, it appears reasonable to conclude that the
"second man" is of the Lord and refers to that incorruptible, resurrected body which is patterned after He who was first to rise from the grave.

This body is of a heavenly substance and is quickened by the spirit rather than by the blood, which is a corruptible, earthly element. For, wrote Paul, "as we have borne
the image of the earthy, we shall also bear the image of the heavenly" (1 Cor. 15:49).

The heavenly, according to Bruce R. McConkie, is the "image of Christ or immortality, which is the natural inheritance of all men from Christ" (DNTC 2:402). Paul was
teaching the reality of the resurrection to the Corinthians, "For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order." (1 Cor.
15:22-23.)

See also: Resurrection

Second Priesthood

See: First Priesthood

Second Thousand Years

According to Doctrine and Covenants 77:6, this earth will pass through a temporal existence of seven thousand years. "Temporal, by all interpretations," said President
Joseph Fielding Smith, "means passing, temporary or mortal. This, then, has reference to the earth in its fallen state, for the earth was cursed when Adam, who was
given dominion over it, transgressed the law. Before that time this earth was not mortal any more than Adam was." (DS 1:78-81; 2 Ne. 2:22.)

The "second thousand years," spoken of in the Doctrine and Covenants, represent the second millennium of earth's temporal history, or the second thousand years from
the time Adam was expelled from the Garden (D&C 77:7; 88:109).

At the end of the seventh of the one-thousand year periods, known as the Millennium, a series of seven trumps will be sounded by seven angels, each revealing "the
secret acts of men, and the thoughts and intents of their hearts, and the mighty works of God" in their respective millennia (D&C 88:108-110). This will be comparable
to opening the seven seals of the book which John the Revelator saw that contains the mysteries of the seven thousand years of earth's temporal existence (D&C 77:6-
7; Rev. 5).

Second Trump

The "second trump" spoken of in Doctrine and Covenants 88:99 is the one which ushers in the resurrection of "those who are Christ's at his coming," but who will not
have been caught up to meet him and descend in the fulness of his glory (D&C 88:98). This group will be of a terrestrial order.

Although their "honorable lives" qualify them for the first resurrection, for them this will occur when the second trump sounds on the afternoon of that glorious day,
rather than in the morning (DS 2:296-97). The morning is reserved for the celestial beings who will answer the call of the "first trump."

See also: Those Who Are Christ's at His Coming; Second Angel; Terrestrial

Secret Chambers
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From the time that Cain and Satan entered into their nefarious contract, which caused Cain to assertively say, "Truly I am Ma-han, the master of this great secret, that I
may murder and get gain," satanic schemes have been fostered in "secret chambers" (Moses 5:29-31).
See also: Those Who Are Christ's at His Coming; Second Angel; Terrestrial

Secret Chambers

From the time that Cain and Satan entered into their nefarious contract, which caused Cain to assertively say, "Truly I am Ma-han, the master of this great secret, that I
may murder and get gain," satanic schemes have been fostered in "secret chambers" (Moses 5:29-31).

This was true of the Gadiantons and their "secret works of darkness" (Hel. 8:4, 28), as well as of all "secret combinations ï¿½ which are built up to get power and
gain" (Ether 8:18-25). It was within such secret chambers that Judas bargained to betray the Savior.

In January 1831, the Lord warned the Saints in New York that "the enemy in secret chambers seeketh your lives" (D&C 38:13, 28). Evidently at that time there were
those who in "Cain-like" fashion were conceiving satanic schemes against Joseph Smith and his faithful followers. The day will come when these rebellious conspirators
shall have "their secret acts ï¿½ revealed" (D&C 1:3).

See also: Secret Combinations

Secret Combinations

From the day Cain gloried in his wickedness, taking satanic pleasure in his evil alliance with the devil and declaring himself to be "Mahan, the master of this great
secret" (Moses 5:31), similar alliances known as secret combinations have been upon the earth.

Anciently, the Nephite prophet Moroni warned of their destructive influence in our day and sadly reflected on the destruction of his own people as a result of secret
combinations. "And whatsoever nation shall uphold such secret combinations ï¿½ they shall be destroyed" (Ether 8:18-25). In a revelation given February 9, 1831, the
Lord warned of the coming of "secret combinations" (D&C 42:64).

Elder Ezra Taft Benson has drawn a parallel between those combinations which destroyed the ancient Nephite and Jaredite civilizations and modern-day communism,
which he says is nothing more than "the earthly image of the plan which Satan presented in the pre-existence" and against which we fought (CR, Sept. 1961, pp. 70-
75).

President Joseph F. Smith warned against joining "secret societies" (GD, 109-11), and President David O. McKay voiced the following admonition: "Latter-day Saints
should have nothing to do with the secret combinations and groups antagonistic to the constitutional law of the land" (GI, 306; italics added).

See also: Hidden Things of Darkness; Secret Chambers

Secret Parts

The Lord told several of the early leaders of the Church that their secret parts would not be discovered (D&C 111:4). This means that they would not be embarrassed
or put to shame (see LDS edition of the King James Bible, Isa. 3:17, note a).

Secretary of the Interior

One of the key federal figures in overseeing the Territory of Utah was a member of the presidential cabinet, the secretary of the interior. The Utah Commission, a five-
member board established by Congress to oversee election affairs in Utah, was required by the Edmunds Law of 1882 to report to the secretary of the interior (CHC
6:111). The accuracy of one of its reports regarding the practice of plural marriage was challenged by President Wilford Woodruff (OD-1).

See also: Utah Commission

Secrets of My Will

In the vision of the degrees of glory, the Lord declared, "I [will] make known ï¿½ the secrets of my will" (D&C 76:10). These secrets, revealed to Joseph Smith and his
scribe, Sidney Rigdon, touched upon "every law, every commandment, every promise, every truth, and every point touching the destiny of man, from Genesis to
Revelation" (HC 1:252).

Speaking of the vision, Elder Charles W. Penrose said, "There is nothing in the ï¿½ Bible that can compare with it" (JD 24:92). Some of that which was seen remains a
secret, for Joseph and Sidney were not allowed to write all the sublime truths which their spiritual eyes beheld (D&C 76:114-119).

One can read the words describing this great vision in a matter of minutes; however, Joseph and Sidney were wrapped in the wonders of eternity for over an hour
during the course of their experience (JI 27:304). Over a decade after this marvelous manifestation, the Prophet declared: "I could explain a hundred fold more than I
ever have of the glories of the kingdoms manifested to me in the vision, were I permitted, and were the people prepared to receive them" (HC 5:402).

It appears, therefore, that the Lord's secrets will remain a mystery until the Saints are prepared to receive them. "There appears to be no point," said Elder Neal A.
Maxwell, "in God's constantly illuminating the trail beyond where my eyes of faith can now see" (DSY, 1976, p. 190). The words of the Prophet Joseph should also be
pondered: "The reason we do not have the secrets of the Lord revealed unto us," he said, "is because we do not keep them" (HC 4:479).

Sectarian

The Prophet Joseph stated that the belief "that the Father and the Son dwell in a man's heart is an old sectarian notion, and is false" (D&C 130:3). Sectarian refers to a
belief promulgated by a sect or religious faction and generally has negative connotations. A sect is a dissenting or schismatic religious body, especially one regarded as
extreme or heretical.

Sedition

We believe that "sedition and rebellion are unbecoming every citizen [who is] protected" in his "inherent and inalienable rights" by the government under which he lives
(D&C 134:5-7).

Webster says that sedition is "incitement of resistance to or insurrection against lawful authority." This was one of the crimes charged against Barabbas, the wolf who
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was released by Pilate while the Lamb was given to the howling crowd who cried for his crucifixion (Luke 23:18-25).

See My Face
We believe that "sedition and rebellion are unbecoming every citizen [who is] protected" in his "inherent and inalienable rights" by the government under which he lives
(D&C 134:5-7).

Webster says that sedition is "incitement of resistance to or insurrection against lawful authority." This was one of the crimes charged against Barabbas, the wolf who
was released by Pilate while the Lamb was given to the howling crowd who cried for his crucifixion (Luke 23:18-25).

See My Face

In 1833, the resurrected Redeemer said: "Verily, thus saith the Lord: It shall come to pass that every soul who forsaketh his sins and cometh unto me, and calleth on my
name, and obeyeth my voice, and keepeth my commandments, shall see my face and know that I am" (D&C 93:1). Two years prior to this a similar promise had been
given (D&C 67:10), and Joseph Smith and Sidney Rigdon became benefactors of the promise just several months later (D&C 76:22-24). The scriptures cite examples
of others who have enjoyed this privilege (2 Ne. 11:2-3; Morm. 1:15; Ether 4:7; Moses 1:11; JST, Ex. 33:20).

"Seeing the Lord is not a matter of lineage or rank or position or place of precedence," said Elder Bruce R. McConkie. "The fact is that the day of personal visitations
from the Lord to faithful men on earth has no more ceased than has the day of miracles.ï¿½

"All those who are now living in its entirety the law of the celestial kingdom-are already qualified to see the Lord. The attainment of such a state of righteousness and
perfection is the object and end toward which all of the Lord's people are striving. We seek to see the face of the Lord while we yet dwell in mortality." (PM, 575-95.)

One who seeks the face of the Lord should keep in mind that the Lord "will unveil his face ï¿½ in his own time, and in his own way, and according to his own
will" (D&C 88:68).

Seed

The term seed has been used scripturally to represent one's posterity. Examples of this in the Doctrine and Covenants include Adam and his seed (D&C 29:42), Aaron
and his seed (D&C 84:18), and the seed of Abraham (D&C 103:17). Anciently, mother Eve declared, "Were it not for our transgression we never should have had
seed" (Moses 5:11).

Although it is not directly referred to in the Doctrine and Covenants, another important use of the term seed is its association with Christ. Speaking of the Savior, the
Book of Mormon prophet Abinadi asked, "Who shall be his seed?" Answering his own query he said, "All those who have hearkened unto [the prophet's] words, and
believed that the Lord would redeem his people, and have looked forward to that day for a remission of their sins ï¿½, these are his seed, or they are the heirs of the
kingdom of God." (Mosiah 15: 10-13; see also Isa. 53; En. May 1985, p. 10.)

See also: Fruit of ï¿½ Loins; Offspring

Seed of Abraham

The meaning of the "seed of Abraham" is well illustrated in a confrontation Jesus had with some of the patriarch's proud descendants: "We be Abraham's seed," they
boasted. To which the Master replied, "If ye were Abraham's children, ye would do the works of Abraham." (John 8:32-50.)

John the Baptist had previously cautioned the Jews to "think not to say within yourselves, We are the children of Abraham, and we only have power to bring seed unto
our father Abraham; for I say unto you that God is able of these stones to raise up children into Abraham" (JST, Matt. 3:36).

Thus, heredity is insufficient in laying claim to kinship with father Abraham, for only the faithful are truly of his seed. These may include those who have literally
descended from his loins as well as those who are adopted into his family through their faithfulness (Abr. 2:10, Gal. 2:29).

According to the Prophet Joseph, this latter group actually has their blood purged and becomes literally the "seed of Abraham" (HC 3:380). These are the "children of
Israel" who are led out of the bondage of sin, through the power of the priesthood and by strict obedience to the laws and ordinances of the gospel (D&C 103:17).
These are the "seed who will inherit celestial mansions with Abraham the father of the faithful" (D&C 84:34).

See also: Abraham; Works of Abraham

Seer

There are five instances in the Doctrine and Covenants where the Prophet Joseph Smith, or the presiding position he held, are referred to as "seer" (D&C 21:1;
107:91-92; 124:125; 127:12; 135:3). Additionally, Hyrum Smith is referred to by the same title (D&C 124:94). Anciently, Joseph, the son of Jacob, prophesied that
Joseph Smith would be raised up as a great "seer" (2 Ne. 3:6-15).

According to the Book of Mormon, a seer is one who possesses or is commanded to use a Urim and Thummim (Mosiah 8:13; 28:13-16). He is a "revelator and a
prophet" (Mosiah 8:16). He is one who can behold things "not visible to the natural eye" (Moses 6:36). In ancient times, prophets were referred to as seers (1 Sam.
9:9).

Elder John A. Widtsoe summarized the role of a seer as follows: "A seer is one who sees with spiritual eyes. He perceives the meaning of that which seems obscure to
others; therefore he is an interpreter and clarifier of eternal truth. He forsees the future from the past and the present. This he does by the power of the Lord operating
through him directly, or indirectly with the aid of divine instruments such as the Urim and Thummim. In short, he is one who sees, who walks in the Lord's light with
open eyes." (ER, 258.)

The Church presently sustains the members of the First Presidency and Quorum of the Twelve Apostles as seers. The counselors in the First Presidency and the
Apostles are subject to the authority of the senior Apostle, or President of the Church, who is the Seer. Joseph Smith specifically designated the counselors in the First
Presidency and the Twelve Apostles as seers (HC 2:417). When there has been a Patriarch to the Church, he has also been sustained as a seer.

See also: Apostle; First Presidency of the Church; President of the High Priesthood; Urim and Thummim

Seneca County New York

In the center of the state of New York lies Seneca County. From her bosom sprang the "stone cut out of the mountain without hands" that was destined to "roll forth
until it has filled
 Copyright          the whole earth"
               (c) 2005-2009,        (D&CMedia
                                Infobase  65:2; Corp.
                                                109:72-73; Dan. 2:34-35, 44). It was within the borders of Seneca County that the translation of the Book of Mormon
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was completed and the Three Witnesses thereto received manifestations from God (D&C 128:20). Here twenty sections of the Doctrine and Covenants were received
and recorded, and the Church had its humble beginnings at the Whitmer home in Fayette (HC 1:75-80).
Seneca County New York

In the center of the state of New York lies Seneca County. From her bosom sprang the "stone cut out of the mountain without hands" that was destined to "roll forth
until it has filled the whole earth" (D&C 65:2; 109:72-73; Dan. 2:34-35, 44). It was within the borders of Seneca County that the translation of the Book of Mormon
was completed and the Three Witnesses thereto received manifestations from God (D&C 128:20). Here twenty sections of the Doctrine and Covenants were received
and recorded, and the Church had its humble beginnings at the Whitmer home in Fayette (HC 1:75-80).

See also: Fayette

Sensual

By transgression of holy laws man becomes carnal, sensual, and devilish (D&C 20:20). As used in scripture, to be sensual is to focus one's energies on the lusts of the
flesh, to unduly seek gratification of the senses, to concentrate on indulging one's appetites. It is to love Satan more than God (Moses 5:13).

Seraphic Hosts of Heaven

The terms Seraphic hosts of heaven and Seraphs each appear once in the Doctrine and Covenants (D&C 38:1; 109:79). The prophet Isaiah spoke of having seen
"seraphim" in the presence of the Lord (Isa. 6:2; 2 Ne. 16:2).

According to Smith and Sjodahl, seraphim are the "attendants of Jehovah, reflecting His glory and majesty" (SS, 198). Another has said, "Seraphs are angels who
reside in the presence of God, giving continual glory, honor, and adoration to him. 'Praise ye him, all his angels: praise ye him, all his hosts.' (Ps. 148:2.)

"It is clear that seraphs include the unembodied spirits of preexistence, for our Lord 'looked upon the wide expanse of eternity, and all the seraphic hosts of heaven,
before the world was made.' (D&C 38:1.) Whether the name seraphs also applies to perfected and resurrected angels is not clear.ï¿½

"The fact that these holy beings were shown to [Isaiah] as having wings was simply to symbolize their 'power, to move, to act, etc.' as was the case also in visions
others had received. (D&C 77:4.)" (MD, 702-3.)

Seraphs

See: Seraphic Hosts of Heaven

Serpent Old

Twice in the Doctrine and Covenants Satan is referred to as "that old serpent" (76:28; 88:110). The same terminology appears in the Book of Mormon (2 Ne. 2:18;
Mosiah 16:3). Cruden's Bible Concordance says that "the Devil is called a Serpent, Rev. 12:9, both because he hid himself in the body of a real serpent when he
seduced the first woman, and because of his serpentine disposition, being of subtil, crafty, and dangerous enemy to mankind" (p. 433).

The story of Satan's role as a serpent is best told in a revelation received by Joseph Smith in December 1830 (Moses 4:5-21). The motif of the serpent, as an enemy to
righteousness and as one who has been overcome by the devil, was represented in an interesting dream related by the Prophet Joseph Smith just two weeks before his
martyrdom (TPJS, 368-69).

See also: Devil

Servants

The title of "servants" appears throughout the Doctrine and Covenants. Early in this dispensation the Lord declared that his words would be fulfilled, "whether by mine
own voice or by the voice of my servants, it is the same" (D&C 1:38).

The title usually applies to those engaged in the ministry. John the Baptist called Joseph Smith and Oliver Cowdery his "fellow servants" (D&C 13), and the Lord
frequently called specific people his servants (D&C 27:8; 49:1; 52:22-35).

There are two designations of servants in the scriptures: "1. Those who choose to serve the Lord and who keep his commandments are called his servants. After they
have been tried and tested and are found faithful and true in all things, they are called no longer servants, but friends. (John 15:14-15.) His friends are the ones he will
take into his kingdom and with whom he will associate to all eternity. (D&C 93:45-46.) They receive the adoption of sonship ï¿½! Wherefore thou art no more a
servant, but a son; and if a son, then an heir of God through Christ.' (Gal. 4:6-7.) Thus, those who are servants of God here gain exaltation hereafter.

"2. Those who do not choose to serve the Lord, who do not keep his commandments, and who do not receive the ordinances of his house, shall be servants to all
eternity. (D&C 76:112.) They did not choose to be his servants here and so he will require ministering servitude from them in eternity." (MD, 705-6.)

See also: Bond Servants; Ministering Servants; Servants of Sin; Servants of the Most High

Servants of Sin

Those who falsely accuse the Lord's anointed have been divinely declared to be "servants of sin" (D&C 121:17). These are those whose lives are devoted to serving
Satan, who cannot follow Christ (Moro. 7:11; see also 3 Ne. 13:24).

See also: Children of Disobedience

Servants of the Most High

Speaking of the inhabitants of the telestial kingdom, the Lord declared that "they shall be servants of the Most High; but where God and Christ dwell they cannot come,
worlds without end" (see D&C 76:109-12). As Smith and Sjodahl so aptly explained, to be "servants of the Most High" is "an honorable position, indeed, but it is
different to being 'king and priests,' "and receiving a fulness of God's glory (SS, 469; D&C 76:56; 84:33-38).

Speaking of the destiny of these "servants," President George Albert Smith said: "There are some people who have supposed that if we are quickened telestial bodies
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                                                  we will continue to progress until we will find our place in the celestial kingdom, but the scriptures and     301 / of371
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God have said that those who are quickened telestial bodies cannot come where God and Christ dwell, worlds without end" (CR, Oct. 1945, p. 172).
different to being 'king and priests,' "and receiving a fulness of God's glory (SS, 469; D&C 76:56; 84:33-38).

Speaking of the destiny of these "servants," President George Albert Smith said: "There are some people who have supposed that if we are quickened telestial bodies
that eventually, throughout the ages of eternity, we will continue to progress until we will find our place in the celestial kingdom, but the scriptures and revelations of
God have said that those who are quickened telestial bodies cannot come where God and Christ dwell, worlds without end" (CR, Oct. 1945, p. 172).

See also: Most High; Servants; Telestial

Servitude

Doctrine and Covenants 134 speaks of those "human beings ï¿½ held in servitude" (D&C 134:12). This term is synonymous with slavery or bondage and is the state of
being subject to another.

See also: Bond-Servants

Seth (Joseph)

During a period of time when pseudonyms were being used to disguise the identity of people mentioned in the revelations, Joseph, the son of Jacob, was referred to as
"Seth" (D&C 96:7; pre-1981 edition). In most instances, only the names of the living were disguised, but in this case the identity of an Old Testament prophet long
since deceased was hidden from the world (see HC 1:255). In current editions of the Doctrine and Covenants, only Jacob's actual name is shown.

See also: Joseph

Seth (Son of Adam)

Modern revelation provides additional insight into the life of Adam's noble son, Seth: He "was a perfect man, and his likeness was the express likeness of his father,
insomuch that he seemed to be like unto his father in all things and could be distinguished from him only by his age" (D&C 107:43; Moses 6:10; Gen. 5:3). Seth was
second only to Adam among the great patriarchs who met in the valley of Adam-ondi-Ahman, three years prior to Adam's death (D&C 107:53). He was an obedient
son who "rebelled not, but offered an acceptable sacrifice, like unto his brother Abel" (Moses 6:3).

Seth was born when Adam was 130 years of age (Moses 6:10; Gen. 5:3-5), and was "ordained by Adam at the age of sixty-nine years" (D&C 107:42). Seth lived to
be 912 years old and was survived by his son Enos, whom he taught "in the ways of God" (Moses 6:13, 16).

President Joseph F. Smith saw Seth as one of the "great and mighty ones" assembled in the "congregation of the righteous" at the time of the Savior's visit to the spirit
world following his crucifixion (D&C 138:38, 40).

See also: Perfect Man

Seven Churches

In an explanation of some of the apocalyptic writings of John the Revelator, reference is made to "seven churches" which existed in Asia (D&C 77:5; Rev. 1:4). Joseph
Fielding Smith suggested that these seven churches were branches of the Church in Asia Minor and "were all that were considered worthy of a standing in the Church
at that time, indicating that the apostasy had at that day become extensive" (CHMR, 1:299-300).

Another writer indicated that the important thing to remember regarding these churches is that John held the keys of the kingdom upon the earth at that time and
therefore had jurisdiction over the membership of each branch of the Church (DNTC 3:436).

Seven Seals

The seven seals binding the book which John the Revelator saw (Rev. 5:1) are identified in Doctrine and Covenants 77:7 as representing the seven periods of earth's
existence. It is of interest to note the way in which this book was sealed. Ancient books frequently consisted of parchment rolled around a "stick" (see Ezek. 37:15-30).
The book John saw consisted of seven parchments, each containing writing on both sides, and each being sealed separately. Thus, as one seal was broken and the
parchment unrolled, the second seal would be exposed, and so on until all had been revealed. (See SS, 474.)

Seventh Angel/Trump

Prior to the ushering in of the Millennium, a series of trumps will be sounded by seven angels. The first sounding will signal the beginning of major events such as the
destruction of the great and abominable church and the redemption of the dead (D&C 88:92-107). The seventh angel, or Michael, who is Father Adam, will proclaim
that the Lamb of God has achieved his purposes.

Following this, a second series of trumps will commence to sound. Each in turn will reveal the secret acts, thoughts, and intents of men as well as the great works of
God in a respective thousand-year period of earth's history. The first will proclaim the history of the first thousand years, the second will announce the second thousand
years, and so on through the seventh angel. Michael, the seventh angel, will proclaim the binding of Satan during the seventh period of time, also known as the
Millennium (D&C 88:108-10).

At the conclusion of the seventh thousand years, Satan will be loosed for "a little season," and Michael the archangel will gather together the hosts of heaven to
victoriously do battle against the hosts of hell, as he did in the pre-earth war with the forces of evil (Rev. 12:7-9; D&C 88:111-115). Following this battle, Satan and
his followers will be cast out forever.

See also: Adam; Ancient of Days; Archangel; Battle of the Great God; Dispensation of the Fulness of Times; Keys of Salvation; Michael; Thousand Years, The

Seventy the

The office of seventy is one of the ordained offices of the Melchizedek Priesthood. In October 1986, quorums of seventy were discontinued in the stakes of the
Church. Since that time only those called to serve as General Authorities and as members of a general quorum of Seventy have been ordained to that office (En., Nov.
1986, p. 48). These men are "especial witnesses" (D&C 107:25), "traveling ministers" (D&C 107:97), and "form a quorum, equal in authority to that of the
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(D&C 107:34; 124:139).
The office of seventy is one of the ordained offices of the Melchizedek Priesthood. In October 1986, quorums of seventy were discontinued in the stakes of the
Church. Since that time only those called to serve as General Authorities and as members of a general quorum of Seventy have been ordained to that office (En., Nov.
1986, p. 48). These men are "especial witnesses" (D&C 107:25), "traveling ministers" (D&C 107:97), and "form a quorum, equal in authority to that of the
Twelve" (D&C 107:26), although they act under the direction of the Twelve Apostles in building up the Church and bearing testimony of the Lord throughout the earth
(D&C 107:34; 124:139).

For many years the Seventy at the general level consisted only of seven Presidents who were referred to as the First Council of the Seventy (D&C 107:93-94; En.,
Nov. 1976, p. 9). Commencing in October 1975, additional men were added to the quorum with the promise that it would "be gradually organized, eventually with
seventy members" (CR, Oct. 1975, p. 3). One year later the twenty-one General Authorities who had previously been serving as Assistants to the Council of the
Twelve were called to serve as members of the First Quorum of the Seventy. Further expansion came in April 1989 when a Second Quorum of the Seventy was
organized (CN, April 8, 1989, pp. 3-4). As the Church grows, additional quorums can be added (D&C 107:95-96).

This "line upon line" organization (see 2 Ne. 28:30) is evidence of a fulfillment of the Lord's promise to President John Taylor that he would "reveal ï¿½ from time to
time everything that shall be necessary for the future development and perfection of my church." This revelation was in response to President Taylor's inquiry regarding
the organization of the Seventy. (Pamphlet in the Church Historian's Office, dated April 13, 1883.)

See also: Equal in Authority; Especial Witnesses; General Authorities; Traveling Ministers

Shackles

See: Fetters of Hell

Shadow of Death

See: Region and Shadow of Death

Shaft of Death

The term shaft of death is not found in any scripture other than Doctrine and Covenants 85:8. The stem or body of an arrow as well as the long handle of a spear are
referred to as shafts. The shaft of death is figurative language which represents death or destruction as a weapon such as an arrow or spear.

Shake Off the Dust of Thy Feet

The divine injunction to "shake off the dust of thy feet against those who receive thee not" was issued on several occasions to early missionaries of this last dispensation
(D&C 24:15; 60:15; 75:20). Ancient missionaries shook the dust from their feet against those who rejected the gospel, for they "were to be considered as pagans with
whom the Jews held no social intercourse. Even the dust of their dwellings and their cities, was to be treated as defilement, necessitating a cleansing." (SS, 126; Matt.
10:14; Acts 13:51.)

In other instances the elders have been admonished to "cleanse your feet even with water" as a testimony against those who reject the message (D&C 84:92; 99:4). Of
these "ordinances," President Joseph Fielding Smith wrote: "The elders were to seek out from among the people the honest in heart and leave their warning testimony
with all others, thus they would become clean from their blood. The cleansing of their feet, either by washing or wiping off the dust, would be recorded in heaven as a
testimony against the wicked. This act, however, was not to be performed in the presence of the offenders, 'lest thou provoke them, but in secret, and wash thy feet, as
a testimony against them in the day of judgment.'" (CHMR 1:223.)

Smith and Sjodahl gave further enlightenment on the subject of shaking the dust off one's feet: "The significance of this solemn act is made clear in Nehemiah 5:13. This
prophet, after having taken a promise of the priests, shook his lap and said, 'God shake out every man from his house, and from his labor, that performeth not this
promise, even thus be he shaken out and empty.' To shake the dust of the feet signified the same thing." (SS, 360.)

Shakers

See: Copley, Leman; Lee, Ann; Son of Man Cometh Not in the Form of a Woman

Shalemanasseh

W. W. Phelps was one of four individuals who were given code names in an 1832 revelation, their identity was not known until recent years (D&C 82:11, pre-1981
editions). These four, along with five whose real names were discovered earlier, constituted an association under the Order of Enoch. At the time of the revelation the
Lord chose not to reveal the identities of any of the nine in order to keep this knowledge from coming into the hands of the enemies of the Church (HC 1:255). Current
editions of the Doctrine and Covenants do not use these code names.

See also: W. W. Phelps

Sharper Than a Two-Edged Sword

The descriptive phrase "sharper than a two-edged sword" appears occasionally in scriptures to describe the power of God's word (D&C 6:2; 11:2; 12:2; 14:2; 33:1).
A two-edged sword is one which has been sharpened on both sides to make it twice as effective. God's word and the still small voice of the Spirit are even sharper
than this, for they are capable of piercing the most pernicious armament and of penetrating to the inner most depths of one's soul (D&C 85:6).

Paul wrote: "For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of body and spirit, and of the
joints and marrow, and is a discerner of the thoughts and intents of the heart" (JST, Heb. 4:12).

Sheaves

The term sheaves is used four times in the Doctrine and Covenants, each time relating to missionary labors (D&C 31:5; 33:9; 75:5; 79:3). Those who go forth in the
ministry, faithfully proclaiming the gospel with all their souls, shall be "laden with sheaves," or, in other words, reap a harvest of souls. "He that goeth ï¿½ bearing
precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him," declared the Psalmist (Ps. 126:6). The great missionary Ammon reminded his
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Sheaves is plural for sheaf, to which Webster gives as one definition, "any collection of things bound together." In the gospel sense, sheaves are collections of Saints
The term sheaves is used four times in the Doctrine and Covenants, each time relating to missionary labors (D&C 31:5; 33:9; 75:5; 79:3). Those who go forth in the
ministry, faithfully proclaiming the gospel with all their souls, shall be "laden with sheaves," or, in other words, reap a harvest of souls. "He that goeth ï¿½ bearing
precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him," declared the Psalmist (Ps. 126:6). The great missionary Ammon reminded his
fellow laborers that their faithful efforts had produced a number of sheaves (Alma 26:5).

Sheaves is plural for sheaf, to which Webster gives as one definition, "any collection of things bound together." In the gospel sense, sheaves are collections of Saints
bound together by their faith in the Lord Jesus Christ, the principles and ordinances of his everlasting gospel, the power and authority of the priesthood which makes
those saving ordinances possible, and the Church which he established. "And I will gather my people together as a man gathereth his sheaves," said the resurrected
Lord (3 Ne. 20:18).

See also: Field Is White Already to Harvest; Ripe; Thrash the Nations; Thrust in His Sickle

Shed Innocent Blood

The Apostle Peter reminds us that we are not redeemed with "corruptible things ï¿½ but with the precious blood of Christ, as of a lamb without blemish and without
spot" (1 Pet. 1:18-19). Christ stood in pure, undefiled innocence as his blood flowed in Gethsemane and on Calvary; thus, "innocent blood" was shed. Those who are
"made partakers of the Holy Ghost" and then fall away "crucify to themselves the Son of God afresh" (Heb. 6:4-6; D&C 76:34-35); they "assent" unto his death (D&C
132:26-27), in the which they "shed innocent blood."

Elder Bruce R. McConkie has written that a son of perdition "commits murder by assenting unto the Lord's death, that is, having a perfect knowledge of the truth he
comes out in open rebellion and places himself in a position wherein he would have crucified Christ knowing perfectly the while that he was the Son of God. Christ is
thus crucified afresh and put to open shame." (DNTC 3:161; see also AGQ 1:68-69.)

Elder Eldred G. Smith suggested another application of the phrase "shedding innocent blood." Referring to this expression, he said: "What do you think He's talking
about? Is it possible that He was referring to abortion? Think about it! Is there more innocent life than that of the unborn child? And why is murder referred to when the
Lord is talking about marriage?" (En., May 1978, p. 30.)

See also: Blasphemy Against the Holy Ghost; David; Murder; Second Death; Sons of Perdition;

Shederlaomach

In two revelations, one given March 15, 1833, in Kirtland, Ohio, and the other given April 23, 1834, at the same location, Frederick G. Williams was referred to as
"Shederlaomach" (D&C 92:1-2; 104:27, 29; pre-1981 edition). In the first revelation, Williams is commanded to "be a lively number" of a united order and the latter
revelation mentions his participation therein. The unusual name of Shederlaomach was a result of the secrecy that was necessarily employed at times in early Church
history regarding people, places, and assignments (see HC 1:255). There is no other use of this name in recorded scripture; furthermore, it no longer is used in current
editions of the Doctrine and Covenants.

See also: Williams, Frederick G.

Shedolamak

The only mention of a place called Shedolamak is in a revelation on priesthood, given in March 1835 (D&C 107:45). Adam is reported to have been traveling to this
place when he was met by his great-grandson, Cainan, upon whom he conferred the priesthood. Adam was at that point in his 412th year, for Cainan was ordained at
age 87. No authoritative description of Shedolamak has been revealed.

Sheep

See: Good Shepherd

Shem

Among the "great and mighty" ones gathered in the "congregation of the righteous" visited by Jesus Christ in the spirit world was "the great high priest" Shem (D&C
138:38, 41). Shem was a son of Noah (Gen. 5:29-32; Moses 8:12) and his descendants are thought to be the Shemitic or Semitic races, which include the Hebrews,
Phoenicians, Arabs, Aramaeans (Syrians), Babylonians, and Assyrians (LDSBD, 773). He is mentioned as one of the direct line ancestors of Joseph, husband of Mary
the mother of Jesus (Luke 3:36).

Sheol Benighted Dominion of

A word scripturally unique to the Doctrine and Covenants is Sheol (D&C 121:4). The Prophet Joseph Smith used this term in a pleading prayer from his confinement in
Liberty Jail. It is a Hebrew word that translated in English in the King James Version of the Bible could mean "grave" (Gen. 37:35), "pit" (Job. 17:16), or "hell" (Ps.
16:10) (LDSBD, 773).

One writer has said that sheol "is the gloomy abode of departed spirits; it is the place the wicked go to await the day of their eventual resurrection ï¿½; the connotation
surrounding its usage is one of evil, sorrow, and anguish" (MD, 710).

See also: Benighted

Shepherd

See: Good Shepherd

Sherman Lyman

Lyman R. Sherman was one of the original seven Presidents of the Seventy. Although his full name does not appear within the context of the revelations in the Doctrine
and Covenants, it is in the preface of section 108, which contains a revelation directed to Sherman. The day after Christmas, 1835, he went to the home of the Prophet
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                                                                                                                                                            a / 371
Revelation which should make known my duty" (HC 2:345).
Sherman Lyman

Lyman R. Sherman was one of the original seven Presidents of the Seventy. Although his full name does not appear within the context of the revelations in the Doctrine
and Covenants, it is in the preface of section 108, which contains a revelation directed to Sherman. The day after Christmas, 1835, he went to the home of the Prophet
and requested a revelation: "For," said he, "I have been wrought upon to make known to you my feelings and desires, and was promised that I should have a
Revelation which should make known my duty" (HC 2:345).

Sherman served as a member of Zion's Camp and as a member of the First Council of Seventy from February 28, 1835, until April 6, 1837, when he was released to
serve as a high priest. He served on two high councils, one in Kirtland and one in Far West. (Jenson 1:190-91; HC 3:225.) He died at the age of thirty-four on January
27, 1839 (CA 1978, 117).

Sherwood Henry G.

Although mentioned only twice in the Doctrine and Covenants, the name of Henry G. Sherwood is found frequently in the pages of Joseph Smith's history. His
appearance in the Doctrine and Covenants is in connection with his being asked to pay stock in the Nauvoo House and as a member of the Nauvoo high council (D&C
124:81, 132). He also served on high councils in Kirtland and in the Salt Lake Valley.

When the Saints first moved to Commerce, Illinois, Sherwood was among those seriously stricken with malaria. Wilford Woodruff said that Sherwood "was nigh unto
death." The Prophet Joseph commenced the work of healing the sick and "stood in the door of [Sherwood's] tent and commanded him in the name of Jesus Christ to
arise and come out of his tent, and he obeyed him and was healed" (HC 4:4, footnote).

He was elected city marshal in Nauvoo and served as a delegate to the political convention which nominated Joseph Smith to the presidency of the United States (HC
6:389). On the pioneer journey west, he was appointed the "commissary general for the camp" and made the first survey drawing of Salt Lake City upon arrival in the
valley. "Having no paper of suitable size, this important document was drawn on a prepared sheep's skin." He later moved to San Bernardino to survey a ranch which
the Church had purchased, eventually becoming the surveyor for San Bernardino County. He died in that locale about 1862. (Jenson 4:717 -18.)

Shield of Faith

In the war between good and evil, one must be protected with the "shield of faith" (D&C 27:17). An example of this shield of faith might be illustrated in the following
home memories of Elder L. Tom Perry: "We were dressed in our home each morning, not only with hats and raincoats and boots to protect us from physical storm, but
even more carefully our parents dressed us each day in the armor of God. As we would kneel in family prayer and listen to our father, a bearer of the priesthood, pour
out his soul to the Lord for the protection of his family against the fiery darts of the wicked, one more layer was added to our shield of faith. While our shield was being
made strong, theirs was always available, for they were available and we knew it." (CR, Apr. 1974, pp. 140-41.)

Thus, this spiritual shield is that protective armament that becomes invincible through prayer, righteous obedience to all of God's commandments, searching and
pondering the scriptures, and doing all within one's power to strengthen the power of faith. In addition, the Lord promises the righteous that he will be their "shield and
their buckler" (D&C 35:14).

See also: Buckler

Shinehah

The name "Shinehah" appeared in three sections of pre-1981 editions of the Doctrine and Covenants. In two revelations it referred to the city or land of Kirtland (D&C
82:12, 13; 104:21,40, 48). In the third revelation, it referred to the plains on which Adam dwelt (D&C 117:8).

The meaning of the name Shinehah was revealed anciently to Abraham. The Lord declared to this great prophet, "This is Shinehah, which is the sun" (Abr. 3:13; italics
added). Thus, Shinehah, as applied to Kirtland, literally meant the "city of the sun." In view of the amount of celestial light which was revealed within this city, especially
those rays of heavenly light restored within the walls of the Kirtland Temple, the name seems appropriate (see D&C 110).

See also: Kirtland

Shinelah

The verb "shinelah" was used once in pre-1981 editions of the Doctrine and Covenants (D&C 104:58). Its English meaning is "to print," but its origin is unclear. Based
upon a discussion of the word Shinehah, by President Joseph Fielding Smith, one may assume that shinelah might be a word out of the Adamic language (CHMR
2:97). It is a variant of a word which means "sun" and therefore is appropriate when applied to the verb "to print"; for to print (shinelah) is to shed light upon a subject
(Abr. 3:13).

See also: Shinelane

Shinelane

The word shinelane was found but once in scripture (D&C 104:63; pre-1981 editions). The meaning of the term as defined by the Lord is "printing," which is a
derivative of the word shinelah, meaning "to print" (D&C 104:58). Both terms are variations of the word Shinehah, which means sun (Abr. 3:13). This term is no longer
used in current editions of the Doctrine and Covenants.

See: Shinelah

Shod

See: Feet Shod with the Gospel of Peace

Shrink

In recounting his excruciating experience in Gethsemane, the Savior recalled how he desired "not [to] drink the bitter cup, and shrink" (D&C 19:18; see also Matt.
26:39; Mark 14:35-36; Luke 22:41-42). To shrink is to withdraw. For all who suffer moments of despair or discouragement and wish to withdraw from a difficult
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                                              can provide great solace: "Nevertheless, glory be to the Father, and I partook and finished" (D&C 19:19;
                                                                                                                                                 Pageitalics
                                                                                                                                                          305added).
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See also: Atonement; Bitter Cup
Shrink

In recounting his excruciating experience in Gethsemane, the Savior recalled how he desired "not [to] drink the bitter cup, and shrink" (D&C 19:18; see also Matt.
26:39; Mark 14:35-36; Luke 22:41-42). To shrink is to withdraw. For all who suffer moments of despair or discouragement and wish to withdraw from a difficult
assignment, the words of the suffering Savior can provide great solace: "Nevertheless, glory be to the Father, and I partook and finished" (D&C 19:19; italics added).

See also: Atonement; Bitter Cup

Shule

During a period of time in which the names of men and places were being disguised, the lot where the ashery was located in Kirtland was referred to as "Shule" (D&C
104:39; pre-1981 edition, HC 1:255). This is the only use of that name in the Doctrine and Covenants, but it is also found in the Book of Mormon as the name of an
ancient Jaredite king (Ether 7). According to Webster, an ashery is a place for ashes, or a place where wood is burned to ashes. Sperry indicated it was used for
making soap (DCC, 542). Shule is not used in current editions of the Doctrine and Covenants.

See also: Ashery

Sickle

See: Thrust in His Sickle

Sickness of the Land

In 1841, William Law was counseled to put his trust in the Lord "and cease to fear concerning his family, because of the sickness of the land" (D&C 124:87). Of this
particular admonition, Smith and Sjodahl have written: "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. 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." (SS, 785.)

Sidney

The name of "Sidney" is used nine times in the revelations of the Doctrine and Covenants without an accompanying last name. In each instance, it refers to Sidney
Rigdon (e.g., DBC 35:3; 100:1, 9).

Sift Him As Chaff

In 1831 Lyman Wight is warned that Satan desired to sift him as chaff (D&C 52:12). The Book of Mormon prophet Alma gives this same warning to his son Helaman
(Alma 37:15). A similar warning was given anciently to the Apostle Peter and to the Saints in general, although the word wheat is used in the place of chaff (Luke
22:31; JST, Luke 22:31).

Chaff is the non-nutritious waste product of wheat and is separated from the grain by the wind when it is tossed into the air. This process is called sifting. Chaff is like a
rudderless vessel that is driven at will by the wind. Satan desires to sift the Saints like chaff, to separate them from the soul-saving, nutritious grain of the gospel and
carry them away in the winds of wickedness.

Signs

The term signs appears frequently in the Doctrine and Covenants, as well as in other scripture. Signs are supernatural manifestations whose power source is spiritual or
beyond this world. The manifestations of signs usually defy a rational or logical explanation. Many signs are from God, for "signs follow those that believe" (D&C
58:64; 63:9-11; 84:65-73; 124:98-100).

On the other hand, signs may also be produced by the devil and his angels. Paul referred to these as "lying wonders" (2 Thess. 2:9).

Those who deliberately seek signs for purposes of personal amusement or gratification are not in good standing with God (D&C 63:7-11). "An evil and adulterous
generation seeketh after a sign," said the Savior (Matt. 12:39), a principle also attested to by the Prophet Joseph (TPJS, 157, 278).

In response to the anti-Christ's request for a sign, Alma replied, "Thou hast had signs enough; will ye tempt your God? Will ye say, Show unto me a sign, when ye have
the testimony of all these thy brethren, and also all the holy prophets? The scriptures are laid before thee, yea, and all things denote there is a God; yea, even the earth,
and all things that are upon the face of it, yea, and its motion, yea, and also all the planets which move in their regular form do witness that there is a Supreme
Creator." (Alma 30:44.)

The Doctrine and Covenants mentions "the signs of the coming of the Son of Man" (D&C 45:39), and we are informed that "it shall be given to know the signs of the
times" (D&C 68:11). These signs will precede the second coming of the Savior and are scripturally catalogued in order that the faithful may discover the warnings. To
the spiritually unaware, some of the less spectacular signs may pass by undetected, but to those with spiritual eyes the meaning will be clearly seen (D&C 63:9-11).

Silence in Heaven for ï¿½ Half An Hour

See: Similitude Curtain of Heaven Similitude

The Doctrine and Covenants contains three references to the word similitude. In the first instance the Lord speaks of the Nauvoo Stake as being "polished with the
refinement which is after the similitude of a palace" (D&C 124:2). In this sense, the stake was to have the qualities that a palace might have: impressive, regal, well
cared for-a place that would attract many.

In another revelation the Lord refers to "the baptismal font ï¿½ as a similitude of the grave" (D&C 128:13). In this sense, it is symbolic or representative of the grave-
one where the old man is laid down in preparation for the new man to come forth (see Rom. 6:3-6).

Finally, in the vision of the redemption of the dead, President Joseph F. Smith saw that the just "had offered sacrifice in the similitude [representation or type] of the
great sacrifice of the Son of God" (D&C 138:13).
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Sin
one where the old man is laid down in preparation for the new man to come forth (see Rom. 6:3-6).

Finally, in the vision of the redemption of the dead, President Joseph F. Smith saw that the just "had offered sacrifice in the similitude [representation or type] of the
great sacrifice of the Son of God" (D&C 138:13).

Sin

The revelations of the Doctrine and Covenants are replete with admonitions to avoid sin. In his preface to this volume of scripture the Lord declared, "I the Lord cannot
look upon sin with the least degree of allowance" (D&C 1:31).

Brigham Young gave a simple definition of sin when he said it "consisted in doing wrong when we know and can do better, and it will be punished with a just
retribution, in the due time of the Lord" (JD 2:133). The Apostle John described sin as "the transgression of the law" (1 Jn. 3:4). Anciently, James wrote that "to him
that knoweth to do good and doeth it not, to him it is sin" (James 4:17). Thus, sin can be the result of passive inaction as well as active transgression.

A modern-day prophet, Spencer W. Kimball, said: "Sin is an admission of surrender to the herd. It is a capitulation to the carnal in man and a rejection of joy and
beauty in this life and in the worlds to come.ï¿½ Sin is such sadness." (En., May 1978, p. 78.)

The sadness of sin was spoken of by another of the Lord's Apostles, Elder Neal A. Maxwell. He admonished those who seek pleasure in sin to "not look too deeply
into the eyes of the pleasure-seekers about you, for if you do you will see a certain sadness in sensuality, and you will hear artificiality in the laughter of
licentiousness" (CR, Oct. 1974, p. 14).

See also: Carnal Desires/Mind; Craftiness of Men; Dead Works; Evil Speaking; Feigned Words; Filthy; Fornication; Garments Spotted with the Flesh; Greediness;
Hypocrisy; Idolatry; Liars; Light-mindedness; Lust; Mind Became Darkened; Offerings of Cain; Pride; Secret Combinations; Sedition; Sensual; Servants of Sin; Shed
Innocent Blood; Sinned Unto Death; Sorcerer; Stiffneckedness; Uncleanness; Vanities of the World; Whoremonger; Wicked']">Adultery; Apostates/ Apostatize;
Backbiting; Blasphemy Against the Holy Ghost; Carnal Desires/Mind; Craftiness of Men; Dead Works; Evil Speaking; Feigned Words; Filthy; Fornication; Garments
Spotted with the Flesh; Greediness; Hypocrisy; Idolatry; Liars; Light-mindedness; Lust; Mind Became Darkened; Offerings of Cain; Pride; Secret Combinations;
Sedition; Sensual; Servants of Sin; Shed Innocent Blood; Sinned Unto Death; Sorcerer; Stiffneckedness; Uncleanness; Vanities of the World; Whoremonger; Wicked

Singleness of Heart

Webster's Unabridged Dictionary defines singleness as "freedom from duplicity; purity of mind or purpose; sincerity; and singleness of purpose; singleness of heart." It
is like being "singleminded." Therefore, when the Lord counsels every man who embraces the gospel to do so with "singleness of heart" (D&C 36:7), we are reminded
that purity of mind and purpose must prevail.

There can be no duplicity of thinking, no double standards, for "a double minded man is unstable in all his ways" (James 1:8). There can be no half-hearted efforts. "We
cannot survive spiritually with one foot in the Church and the other in the world," counseled Elder Bruce R. McConkie. "We must make the choice. It is either the
Church or the world. There is no middle ground." (CR, Oct. 1974, p. 44.)

The admonition that the preparation of food on the sabbath is to be done with "singleness of heart" (D&C 59:13) reflects the necessity of prioritizing and keeping in
perspective the purpose of this holy day. All else should be secondary to the worship of God.

See also: Eye Single to the Glory of God; Full Purpose of Heart

Sinned Unto Death

An 1831 revelation declared: "I, the Lord, forgive sins unto those who confess their sins before me and ask forgiveness, who have not sinned unto death" (D&C 64:7).
The nature of those who commit such a gross sin was defined as follows: "Those who turn from the light and truth of the gospel; who give themselves up to Satan; who
enlist in his cause, supporting and sustaining it; and who thereby become his children-by such a course sin unto death. For them there is neither repentance, forgiveness,
nor any hope whatever of salvation of any kind. As children of Satan, they are sons of perdition." (MD, 737.)

See also: Hosts of Hell; Kingdom Which Is Not a Kingdom of Glory; Outer Darkness; Resurrection of the Unjust; Sons of Perdition

Sixth Angel

A major portion of the book of Revelation is devoted to the missions of seven angels. The Doctrine and Covenants also speaks of seven angels who will sequentially
sound their trumps prior to the occurrence of significant world events (D&C 88:98-110). The "sixth angel" will announce the fall of Babylon and reveal the secret acts
and thoughts of the men who lived during the sixth period of earth's history (D&C 88:105, 109-10).

Inasmuch as this sixth period includes the dispensation of the fulness of times, in which we now live, Elder Wilford Woodruff said: "Joseph Smith, I expect, will sound
the sixth trumpet. He will be at the head of this dispensation; or, if he does not blow the trumpet of this dispensation, I do not know who will." (JD 21:196.)

Slaves

The word slaves appears but once in the Doctrine and Covenants, that being in the context of a prophecy about war: "After many days, slaves shall rise up against their
masters" (D&C 87:4).

Although this prophecy was fulfilled in part when the Negro slaves became a focal point in the American Civil War, President Joseph Fielding Smith has pointed out
that these "slaves" may also refer to the downtrodden and oppressed of the nations of Mexico and Central and South America who have risen up and gained freedom
from tyranny. "Let us not think that this prophecy has completely been fulfilled," he cautioned (CHMR 1:363).

Although a slave is normally considered to be one who is obligated to indentured servitude to another, further fulfillment of this prophecy may continue as "slaves"-the
shackled citizens of communistic and dictatorial societies-rise up against their "masters" in an effort to gain freedom.

See also: Bond-Servants; Servitude

Sleep in the Dust
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See: Dust of the Earth

Sleeping Dust
See also: Bond-Servants; Servitude

Sleep in the Dust

See: Dust of the Earth

Sleeping Dust

See: Dust of the Earth

Slothful

"He that is slothful shall not be counted worthy to stand," declared the Lord (D&C 107:100). The words slothful or slothfulness appear five times in the Doctrine and
Covenants (D&C 58:26, 29; 90:18; 101:50; 107:100). They are also found in the Book of Mormon (Alma 37:46; 60:14), the Old Testament (Prov. 15:19; 19:15),
and the New Testament (Matt. 25:26; Rom. 12:11; Heb. 6:12).

An appropriate description of one who is "slothful" comes from Elder A. Theodore Tuttle: "The word sloth or slothfulness appears in scripture twenty-five times,
generally to condemn those who were slow to act.ï¿½ The Savior's reference to the sloth and slothfulness illustrates His displeasure and impatience with the person
who is slow to act, who is slothful." (En., May 1978, p. 88; italics added.)

Smith Alvin

For some, life's mission is of relatively short duration. So it was for Alvin Smith, eldest brother of the Prophet Joseph Smith. Born February 11, 1798, Alvin contracted
what was diagnosed as "bilious colic" and died on November 19, 1823. The Prophet thought highly of his eldest brother and later remarked, "I remember well the
pangs of sorrow that swelled my youthful bosom and almost burst my tender heart when he died. He was the oldest and noblest of my father's family. He was one of
the noblest of the sons of men." (LMS, 333.) On another occasion the Prophet compared Alvin with father Adam and his son Seth, saying that Alvin "was a very
handsome man, surpassed by none but Adam and Seth, and of great strength" (HC 5:247).

While in the Kirtland Temple on January 21, 1836, the Prophet had a vision of the celestial kingdom and saw his brother Alvin as an inhabitant of that heavenly home.
Knowing that Alvin had died before the restoration of the keys of salvation, Joseph wondered at his brother's presence among the saved of God. Joseph was assured
that all who died without opportunity to accept the gospel, but who would have accepted it, "shall be heirs of the celestial kingdom of God." (D&C 137:5-7.)

This revealed truth leads us to proclaim with Paul, "O death, where is thy sting? O grave, where is thy victory? The sting of death is sin." (1 Cor. 15:55-56.)

Smith Don C.

Although mentioned but once in the Doctrine and Covenants (D&C 124:133), Don Carlos Smith, faithful younger brother of the Prophet Joseph, played an integral role
in the early history of the Church. The best biographical sketch of Don Carlos would be that penned by the Prophet, who wrote the following under date of August 7,
1841:

"My youngest brother, Don Carlos Smith, died at his residence in Nauvoo this morning ï¿½ in the 26th year of his age. He was born 25th March, 1816, was one of the
first to receive my testimony, and was ordained to the Priesthood when only 14 years of age. The evening after the plates of the Book of Mormon were shown to the
eight witnesses, a meeting was held, when all the witnesses, as also Don Carlos bore testimony to the truth of the latter-day dispensation.ï¿½ He was one of the 24
Elders who laid the corner stones of the Kirtland Temple.ï¿½ On the 15th of January, 1836, he was ordained President of the High Priests' quorum.ï¿½ On the 26th
September [1838] he started on a mission.ï¿½ During his absence, his wife and two children were driven by the mob from his habitation, and she was compelled to
carry her children three miles, through snow three inches deep, and wade through Grand river, which was waist deep during the inclement weather.ï¿½

"On Tuesday, 23rd July, 1839, I told Don Carlos and George A. Smith to go and visit all the sick, exercise mighty faith, and administer to them in the name of Jesus
Christ, commanding the destroyer to depart, and the people to arise and walk; and not leave a single person on the bed between my house and Ebenezer Robinson's,
two miles distant; they administered to over sixty persons, many of whom thought they would never sit up again; but they were healed, arose from their beds, and gave
glory to God; some of them assisted in visiting and administering to others who were sick.ï¿½

"He was six feet four inches high, was very straight and well made, had light hair, and was very strong and active. His usual weight when in health was 200 pounds. He
was universally beloved by the Saints." (HC 4:393-99.)

Smith Eden

The ministerial labors of Eden Smith are mentioned twice in the Doctrine and Covenants (D&C 75:36; 80:2). Both of these revelations dealt with short-term missions
he was called to serve in 1832.

In July 1833, he was in some difficulty, for the First Presidency of the Church prayed that his heart would be softened that he might obey the gospel. He had been
serving as the president of the Eugene, Ohio, Branch of the Church, but had evidently sympathized with his disfellow-shipped father and fallen into some erroneous
ways (HC 1:369-71). That he saw his folly and turned back to the straight and narrow path is evidenced by his call to serve a mission to Pennsylvania in April 1843
(HC 5:349).

He did not travel west with the main body of the Church and died in Indiana in 1851 at the age of forty-five.

Smith Emma

"When sorrows come, they come not single spies, but in battalions," wrote Shakespeare (Hamlet, act 4, sc. 5, lines 77-78). Such a statement might well describe the
seventeen years of married life that Emma Hale Smith shared with her much maligned and persecuted prophet-husband. Even her betrothal to Joseph was anxiety
laden, as her father, lacking a testimony of the Prophet's calling, opposed the union of his daughter to this visionary man. Yielding to her heart, Emma married Joseph
Smith on January 18, 1827. This was the year in which Joseph completed his "apprenticeship" and received the plates from which the Book of Mormon was translated.
Emma acted as the first scribe in Joseph's early efforts of translation. She was with the Prophet on several occasions when mobocrats vainly tried to steal the sacred
records.

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number of occasions and she was constantly deprived of the sustaining succor of his loving presence. Plural marriage became a severe test to this woman of sorrows,
and her state of mind following the martyrdom of her beloved husband might well be described in Solomon's words: "By sorrow of the heart the spirit is broken" (Prov.
Smith on January 18, 1827. This was the year in which Joseph completed his "apprenticeship" and received the plates from which the Book of Mormon was translated.
Emma acted as the first scribe in Joseph's early efforts of translation. She was with the Prophet on several occasions when mobocrats vainly tried to steal the sacred
records.

Her soul was scarred with the loss of four little ones who preceded her and Joseph to the other side of the veil. Her husband was forcefully torn from her side on a
number of occasions and she was constantly deprived of the sustaining succor of his loving presence. Plural marriage became a severe test to this woman of sorrows,
and her state of mind following the martyrdom of her beloved husband might well be described in Solomon's words: "By sorrow of the heart the spirit is broken" (Prov.
15:13).

When the Saints came west, Emma remained behind in Nauvoo. Although "every effort" was made to extend to her help in making the journey, "no amount of pleading,
no amount of persuasion or kindness" could dissuade her from her chosen course (LJFS, 130).

It is ironic that during the same week in which Brigham Young officially became the President of the Church and reorganized the First Presidency, Emma married
outside the faith. She became the wife of Lewis C. Bidamon, a resident of Nauvoo, on December 23, 1847, and died at Nauvoo on April 30, 1879.

Although in her later years she chose to remain separate from the Church founded by her prophet-husband, Emma's impact in the Church endured. Her call to compile
the first hymn-book for the Church (D&C 25) and her service as the first president of the Relief Society are footnotes of faithfulness that cannot be erased. We shall
best leave to futurity, and the just and benevolent judgment of an all-wise Father, to determine Emma's place in the eternities.

See also: Elect Lady

Smith George a.

Cousin to the Prophet Joseph Smith, counselor to Brigham Young, and confidant of the Saints was George A. Smith. His name appears twice in the Doctrine and
Covenants, once in a list of the Twelve Apostles (D&C 124:19), and once as an organizer of a company of pioneers (D&C 136:14). As a boy he was converted to the
gospel through the Book of Mormon and spent more than half of his life in traveling and preaching the truths from that sacred volume.

George A. Smith was called to the holy apostleship on April 26, 1839, on the intended temple site at Far West, Missouri. At the October conference in 1868, he was
called to serve as first counselor to Brigham Young in the First Presidency, in which position he faithfully served until his death September 1, 1875. He served as
Church Historian and Recorder and helped to compile the documentary history of Joseph Smith. His memory supplied some of the missing details from that history,
which his predecessor Willard Richards had prophesied by penning in the margins of that history, "to be supplied by George A. Smith."

Brigham Young paid Elder Smith the following tribute, "I have known Brother George A. Smith for forty-two years, have traveled and labored in the ministry with him
for many years, and have believed him to be as faithful a boy and man as ever lived; and, in my opinion, he had as good a record on this and the other side of the veil as
any man. I never knew of his neglecting or overdoing a duty; he was a man of sterling integrity, a cabinet of history, and always true to his friends."

He was further described as "humble and meek, yet full of courage and unbounded energy in the cause of right. He always had time to notice young people and children
and leave his impress of love and kindness upon the tablets of their hearts." (Jenson 1:37-42.)

Smith Hyrum

Sibling rivalry has existed since the days of Cain's venomous jealousy of his brother Abel (Moses 5:16-33). Other contentious kinsmen were Jacob and Esau, who
struggled for supremacy even within their mother's womb (Gen. 25:22); Joseph and his brothers, who "could not speak peaceably unto him" and "hated him ï¿½ for his
dreams, and for his words" (Gen. 37); and Laman and Lemuel, who disdainfully said of their brother Nephi, "We will not that our younger brother shall be a ruler over
us" (1 Ne. 18:10).

It is inspiring, therefore, that the annals of recorded history should contain this observation of another pair of brothers-Joseph and Hyrum Smith: "In life they were not
divided, and in death they were not separated!" (D&C 135:3.) Though five years his senior, Hyrum Smith was ever solicitous of, and deferential to, his younger brother
Joseph.

Throughout Hyrum's life, he "guarded his younger and more favored brother as tenderly as if the Prophet had been his son instead of his younger brother," wrote
President Joseph Fielding Smith. "He accepted the great mission of his brother Joseph in the most sacred and loyal spirit of humility." (HSP, xiii.)

The Prophet himself said of Hyrum: "I could pray in my heart that all my brethren were like unto my beloved brother Hyrum. ï¿½ for I never had an occasion to rebuke
him, nor he me" (HSP, 10). On another occasion, as he sought to write the names of those who had been faithful in the face of severe opposition, Joseph said: "There
was Brother Hyrum who next took me by the hand-a natural brother. Thought I to myself, Brother Hyrum, what a faithful heart you have got! Oh may the eternal
Jehovah crown eternal blessings upon your head, as a reward for the care you have had for my soul! O how many are the sorrows we have shared together.ï¿½
Hyrum, thy name shall be written in the book of the law of the Lord, for those who come after thee to look upon, that they may pattern after thy works." (HC 5:107-8.)
A guest in Hyrum's home once said of him, "He was really a worthy brother of the Prophet, and together they were a worthy pair" (HSP, 148; italics added).

The Lord's feelings for Hyrum were expressed in an 1841 revelation: "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" (D&C 124:15). In a blessing received under the hands of his prophet-brother, Hyrum was told, "From generation
to generation [you] shall be a shaft in the hand of ï¿½ God ï¿½; [you] shall not fail nor want for knowledge" (TPJS, 40-41). Surely, the fulfillment of this blessing has
been evident in the generations of service faithfully rendered by Hyrum's posterity, among whom have been the Patriarchs to the Church and two Presidents.

Hyrum Smith held positions of prominence in the kingdom, serving as a counselor in the First Presidency, as the Patriarch, and as an Assistant President of the Church.
In this latter calling he was "crowned with the same blessing, and glory, and honor, and priesthood, and gifts of the priesthood, that once were put upon ï¿½ Oliver
Cowdery" (D&C 124:94-95). If Hyrum had survived Carthage, he would have assumed the Presidency of the Church (DS 1:221; TS 5:683).

In the dedicatory prayer of the Provo Temple, President Joseph Fielding Smith proclaimed: "We rejoice in the mission and ministry of the Prophet Joseph Smith and the
Patriarch Hyrum Smith, who together held the keys of this final dispensation, and who sealed their testimony with their blood," which, according to the Doctrine and
Covenants, was "the best blood of the nineteenth century" (CN, Feb. 12, 1972, p. 4; see D&C 135:6).

The brotherhood bond between Joseph and Hyrum Smith will endure eternally. Of his constant companion, the Prophet said: "My beloved brother Hyrum ï¿½
possesses the mildness of a lamb, and the integrity of a Job, and in short, the meekness and humility of Christ; and I love him with that love that is stronger than
death" (CN, Feb. 12, 1972, p. 3).

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    also: Blood;             Infobase
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Blessings of My Church; Second Elder
The brotherhood bond between Joseph and Hyrum Smith will endure eternally. Of his constant companion, the Prophet said: "My beloved brother Hyrum ï¿½
possesses the mildness of a lamb, and the integrity of a Job, and in short, the meekness and humility of Christ; and I love him with that love that is stronger than
death" (CN, Feb. 12, 1972, p. 3).

See also: Blood; Sealing Blessings of My Church; Second Elder']">Carthage Jail; Gems for the Sanctified; Gift, Possessed by Hyrum Smith; Gifts ï¿½ Once Put upon
Oliver Cowdery; Keys Whereby He May Ask and Receive; Martyrdom; Office of Priesthood and Patriarch; Patriarch; Sealed His Mission with His Blood; Sealing
Blessings of My Church; Second Elder

Smith John

The name of John Smith appears only in the minutes of the Kirtland High Council, which have become section 102 (D&C 102:3, 34). He was a member of that council
along with other notable men such as Joseph Smith, Sr., Martin Harris, Oliver Cowdery, and the Prophet's brother Samuel. The Prophet had an uncle whose name was
John Smith, who joined the Church in 1832 and came to Kirtland in 1833, where, on June 3, he was ordained a high priest. Inasmuch as the Kirtland High Council was
organized on February 17, 1834, it appears reasonable to assume that the John Smith of the high council and the John Smith who was the Prophet's uncle were one
and the same.

Uncle John served as an assistant counselor to Joseph Smith, as president of three stakes, and as Patriarch to the Church. He served in the latter position from January
1, 1849, to the day of his death, May 23, 1854. (Jenson 1:182-83.)

Smith Joseph Jr.

The man whose thread of life binds the pages of the Doctrine and Covenants was the Prophet Joseph Smith. Of him, John Taylor wrote: "Joseph Smith, the Prophet
and Seer of the Lord, has done more, save Jesus only, for the salvation of men in this world, than any other man that ever lived in it" (D&C 135:3; see also JD 18:326-
27).

The Lord himself bore personal witness of Joseph's eternal influence in the destiny of mankind: "The ends of the earth shall inquire after thy name.ï¿½ The pure in heart,
and the wise, and the noble, and the virtuous, shall seek counsel, and authority, and blessings constantly from under thy hand.ï¿½ Thy voice shall be more terrible in the
midst of thine enemies than the fierce lion, because of thy righteousness; and thy God shall stand by thee forever and ever." (D&C 122:1-4.)

The significance of Joseph's status in the plan of salvation was attested to by President Joseph Fielding Smith: "If Joseph Smith was verily a prophet, and if he told the
truth when he said that he stood in the presence of angels sent from the Lord, and obtained keys of authority, and the commandment to organize the Church of Jesus
Christ once again on the earth, then this knowledge is of the most vital importance to the entire world. No man can reject that testimony without incurring the most
dreadful consequences, for he cannot enter the kingdom of God. It is, therefore, the duty of every man to investigate that he may weigh this matter carefully and know
the truth." (DS 1:189-90.)

During his thirty-eight years of mortality, this prophet of God set in motion the "stone" which was destined to roll forth and fill the earth, literally making this entire sphere
the mountain of the Lord (Dan. 2:34-35, 44; D&C 65:2; 109:72-73). From the humble beginnings of the six-member church, organized in the obscure town of Fayette,
New York, has come a kingdom of God which has literally touched the four corners of the earth.

Millions have come to know the Lord Jesus because of the Church he established through an unlettered farm boy. Joseph's learning was not of this world: "I am a rough
stone," he wrote. "The sound of the hammer and chisel was never heard on me until the Lord took me in hand. I desire the learning and wisdom of heaven alone." (HC
5:423.)

On another occasion he boldly proclaimed: "I am learned, and know more than all the world put together. The Holy Ghost does, anyhow, and he is within me ï¿½ and I
will associate myself with him." (HC 6:308.) John Taylor observed that Joseph "was ignorant of letters as the world has it, but the most profoundly learned and
intelligent man that I ever met in my life" (JD 21:163).

Among his heavenly tutors were the following: God the Father of all, and his Son Jesus Christ (JS-H 1:14-20); Moroni, keeper of the "stick of Ephraim" from whence
the Book of Mormon was translated (JS-H 1:28-54); John the Baptist (D&C 13; JS-H 1:66-72); Peter, James, and John, the Lord's chief Apostles and keepers of the
keys of the kingdom (D&C 27:12; 128:20; JS-H 1:72); Moses (D&C 110:11); Elias, or Noah who is also Gabriel (D&C 110:12; AGQ 3:138-41); Elijah (D&C
110:13-16); Michael, or Adam (D&C 128:20); Raphael and ï¿½ divers angels, from ï¿½ Adam down to the present time" (D&C 128:21); Mormon and Nephi "and
others of the ancient Prophets who formerly lived on this Continent" (JD 17:374); Alma (JD 18:47); Seth, the son of Adam (HC 5:347); the three Nephites (DOH,
162); Abraham, Isaac, Jacob, Enoch, "and the apostles that lived on this continent as well as those who lived on the Asiatic continent. He seemed to be as familiar with
these people as we are with one another," observed John Taylor. (JD 21:94; see also TPJS, 180.)

The results of his having been tutored by those dwelling in the halls of heaven are evident in the penetrating truths revealed through his pen. Elder Bruce R. McConkie
made the following observation of the Prophet: "Here is a man who has given to our present world more holy scripture than any single prophet who ever lived; indeed,
he has preserved for us more of the mind and will and voice of the Lord than the total of the dozen most prolific prophetic penmen of the past" (En., May 1976, p. 95).

Joseph's divine mission, and even his name, were foretold in ancient prophecy (2 Ne. 3:6-15, 24). He stood among the noble spirits foreordained in pre-earth celestial
councils to direct the work of the mortal ministry (HC 6:364; Abr. 3:22-23). Joseph Fielding Smith has expressed a conviction that the Prophet Joseph even assisted in
the creation of this earth (DS 1:75). The Lord carefully watched over Joseph's ancestors, cultivating the right environment in which to place his anointed prophet (IE,
Nov. 1964, pp. 923, 998).

A prophet of God; a true friend; a man of unsurpassed faith, courage, and conviction, who was "strong as a lion, but as gentle as a lamb;" serious, yet not one to take
himself too seriously-such are the descriptions of Joseph Smith. He did not claim personal perfection, freely admitting his faults, but he was unflinching in assuming his
prophetic mantle. He once cautioned, "The Saints need not think because I am familiar with them and am playful and cheerful, that I am ignorant of what is going on.
Iniquity of any kind cannot be sustained in the Church, and it will not fare well where I am; for I am determined while I do lead the Church, to lead it right." (TPJS,
307.)

The results of his righteous leadership are readily observed in the church he established. Contrary to the excited declaration of a major newspaper of his time, which
upon learning of his death proclaimed, "Thus Ends Mormonism," The Church of Jesus Christ of Latter-day Saints continues to fill the earth with the saving principles of
the gospel. This is not a church of man, neither Joseph Smith's not Mormon's. In the words of Elder Orson F. Whitney, it "is no mere nineteenth century religion; it is
not merely a religion of time. It is the religion of the eternities." (CR, Apr. 1908, p. 89.)

Born in humble circumstances, December 23, 1805, Joseph Smith rose to spiritual heights honored by heaven and hated by hell. "He lived great, and he died great in
the eyes of God and his people; and like most of the Lord's anointed in ancient times, has sealed his mission and his works with his own blood" (D&C 135:3). A
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                                                 and unwittingly provided the Prophet with a martyr's crown. Bullets, swords, and slander do not put an end310   / 371
                                                                                                                                                            to that
which is of an eternal nature-neither the work nor the man.
not merely a religion of time. It is the religion of the eternities." (CR, Apr. 1908, p. 89.)

Born in humble circumstances, December 23, 1805, Joseph Smith rose to spiritual heights honored by heaven and hated by hell. "He lived great, and he died great in
the eyes of God and his people; and like most of the Lord's anointed in ancient times, has sealed his mission and his works with his own blood" (D&C 135:3). A
mindless mob ended his life on June 27, 1844; and unwittingly provided the Prophet with a martyr's crown. Bullets, swords, and slander do not put an end to that
which is of an eternal nature-neither the work nor the man.

See also: tor; Unlearned; Warsaw; Weak Things of the Earth/World']">Apostle; Babes and Sucklings; Baurak Ale; Book of Mormon; Carthage Jail; Dispensation of
the Fulness of Times; Doctrine and Covenants; Enoch (Joseph Smith); First Elder; First Presidency of the Church; Gazelam; Gems for the Sanctified; Gift Possessed by
Joseph Smith; Innocent Blood; Joseph; Keys Whereby He May Ask and Receive; Manuscript (116 Pages); Martyrdom; Nauvoo; "O, Lord My God"; Presidency of
the High Priesthood; Presidency of the School of the Prophets; President of the High Priesthood; Presiding Elder; Presiding High Priest; Promulgate; Prophet(s);
Restoration, The; Revelator; Rod; Root of Jesse; Sealed His Mission ï¿½ with His Blood; Seer; Sixth Angel; Special Witness; Translator; Unlearned; Warsaw; Weak
Things of the Earth/World

Smith Joseph Sr.

"A man faithful to his God and to the Church in every situation and under all circumstances through which he was called to pass"-such was the descriptive eulogy of
Joseph Smith, Sr., at his funeral (HC 4:192). His name was revealed anciently (2 Ne. 3:15), and he was the faithful father of the two prophets who stand at the head of
the dispensation of the fulness of times-Joseph and Hyrum Smith. Surely the Lord must have had great confidence in the capacity of Joseph, Sr., to faithfully fulfill his
fatherly role. He, alongside his noble sons, stood among the great in the pre-earth celestial councils.

Born on July 12, 1771, Joseph lived to be sixty-nine years of age. During those eventful, and often painful, years he gave great service to the Lord. It was to him that
young Joseph first related the story of the angel Moroni's special visit, whereupon the father unhesitantly replied "that it was of God" (JS-H 1:48-50; see also LMS,
79.) The father dutifully deferred to his prophet-son, whom he served as an assistant counselor in the First Presidency (HC 2:509), as well as the first Patriarch to the
Church. (HC 2:379-80.)

"Father Smith," as he was affectionately called by the Saints, served on the first high council of the Church (D&C 102:3, 34) and was one of the eight special witnesses
to view the gold plates from which the Book of Mormon was translated. The revelation he received in February 1829 has become a classic guide for all who labor in
the ministry (D&C 4).

Joseph's feelings for his father are expressed in the following reminiscent words: "I have thought of my father who is dead, who died by disease which was brought
upon him through suffering by the hands of ruthless mobs. He was a great and a good man.ï¿½ He was of noble stature and possessed a high, and holy, and exalted,
and virtuous mind. His soul soared above all those mean and groveling principles that are so congenial to the human heart. I now say that he never did a mean act, that
might be said was ungenerous in his life, to my knowledge. I love my father and his memory; and the memory of his noble deeds rests with ponderous weight upon my
mind, and many of his kind and parental words to me are written on the tablet of my heart.

"Sacred to me are the thoughts which I cherish of the history of his life.ï¿½ Let the memory of my father eternally live.ï¿½ With him may I reign one day in the mansions
above." (HC 5: 125-26; italics added.)

Four months after his death on September 14, 1840, the Lord revealed that Joseph Smith, Sr., was sitting at the right hand of Abraham, "and blessed and holy is he,
for he is mine" (D&C 124:19).

Smith Joseph F.

Son of the patriarch-martyr, Hyrum Smith, and nephew of the prophet-martyr, Joseph Smith, Jr., Joseph F. Smith was but five years of age when a malicious mob took
the lives of his father and uncle. He was born on November 13, 1838, during the days of mob rule in Missouri. He suffered the perils of persecution throughout his life.
As an infant, his life was miraculously preserved when intruders ransacked his home, overturned his bedding, and left him to an almost sure suffocation beneath it.

When not quite eight years old, he drove an ox team from Montrose to Winter Quarters, Iowa, after a mob had driven his family from their home in Nauvoo, Illinois.
Later he drove the wagon of his widowed mother, Mary Fielding Smith, across the plains from Iowa to the Salt Lake Valley. Along the way he was schooled in the
faith of his mother.

On one occasion, her son observed how her faith and prayers led to the discovery of their lost oxen after others had given up the search. Of this experience, the boy
would later say: "It was one of the first practical and positive demonstrations of the efficacy of prayer I had ever witnessed. It made an indelible impression upon my
mind, and has been a source of comfort, assurance, and guidance to me throughout all of my life." (LJFS, 132-34.)

On another occasion, when her oxen suddenly fell and appeared to be in the throes of death, Joseph's faithful mother called upon the priesthood to rebuke the
destroyer (LJFS, 150). This experience left its impact upon the boy regarding the power of the priesthood, which he himself would use so effectively throughout his life.

At the age of fifteen, he commenced a four-year mission to the Sandwich (Hawaiian) Islands and later served special missions both in those islands and in the British
Isles. In 1866, at the age of twenty-seven, he was ordained an Apostle. He served as a counselor to presidents Brigham Young, John Taylor, Wilford Woodruff, and
Lorenzo Snow. On October 17, 1901, he became the sixth President of The Church of Jesus Christ of Latter-day Saints-the Lord's prophet, seer, and revelator upon
the earth.

Just a month before his death, he received a marvelous vision wherein he saw the ministry of the Savior to the spirits of the dead following His crucifixion (D&C 138).
This vision, although previously accepted by the leading councils of the Church as revelation, was not presented to the membership of the Church to be accepted as
scripture until April 3, 1976. The vision was a marvelous climax to the ministry of one who had spent his life declaring the doctrines of God to Saint and sinner, Jew and
Gentile. His spirit left his mortal tabernacle on November 19, 1918, to take up his ministry in the world of the deceased which he had so recently viewed in vision.

Smith Lucy Mack

To be the mother of prophets, one must surely have a great depth of personal spirituality and a capacity for instilling this same characteristic in her children. Such was
Lucy Mack Smith, mother of the Prophet Joseph Smith and his patriarch-prophet brother, Hyrum.

Her prophet-son saw her in vision as a future inhabitant of the celestial kingdom of God (D&C 138:5). Lucy's writings reveal a deep spirituality and commitment to the
Lord. She was a regular reader of the Bible and at a relatively young age had a spiritual experience which had a lasting impact on her. In 1802, as the mother of two
small children, she was confined to bed with what the doctors diagnosed as "confirmed consumption." Men of medicine and the ministry gave her no chance of
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surviving, but the God of heaven had different ideas.

The special events of one restless night she recorded in her journal: "During this night I made a solemn covenant with God that if He would let me live I would endeavor
Her prophet-son saw her in vision as a future inhabitant of the celestial kingdom of God (D&C 138:5). Lucy's writings reveal a deep spirituality and commitment to the
Lord. She was a regular reader of the Bible and at a relatively young age had a spiritual experience which had a lasting impact on her. In 1802, as the mother of two
small children, she was confined to bed with what the doctors diagnosed as "confirmed consumption." Men of medicine and the ministry gave her no chance of
surviving, but the God of heaven had different ideas.

The special events of one restless night she recorded in her journal: "During this night I made a solemn covenant with God that if He would let me live I would endeavor
to serve him according to the best of my abilities." Shortly thereafter a voice from heaven gave her the comfort she sought, and from that moment she gained both
physical and spiritual strength. (LMS, 33-34.) She lived to bear eight more children, including he who was foreordained to be the prophet of the Restoration.

It is of interest that the mother of the man selected to restore God's Church should be born just four days after the day which gave birth to the nation that should host
that church. Lucy was born on July 8, 1776, in New Hampshire, one of the original thirteen colonies of the United States.

She married the man whose name was known to at least one ancient prophet (2 Ne. 3:15 [6-15]), a spiritual giant himself. Joseph Smith, Sr., married Lucy on January
24, 1796. They lived as worthy companions until Joseph's death. Lucy rejoined her eternal companion upon her death on May 5, 1855.

Smith Samuel H.

Born March 13, 1808, Samuel H. Smith was the younger brother of the Prophet Joseph. He is mentioned in six sections of the Doctrine and Covenants. The first four
of these refer to his missionary labors, in one of which the Lord expressed his pleasure with Samuel's efforts (D&C 52:30; 61:35; 66:8; 75:13).

Samuel's missionary efforts are legendary, for he is credited with taking the first missionary journey for the Church. As a result of this initial effort, one of the copies of
the Book of Mormon he distributed came into the possession of Brigham Young's family and was instrumental in converting him and his friend Heber C. Kimball, also a
future Apostle (ECH, 88-89).

Samuel was the third person to be baptized in this dispensation, following his brother Joseph and Oliver Cowdery. His zeal for the Book of Mormon also allowed him
to be one of the eight witnesses to that sacred volume of scripture. (Their testimony of having seen the plates from which it was translated is now contained in the
forepart of that book.)

Samuel became a member of the first high council of the church at Kirtland (D&C 102:3, 34), and later served in a bishopric in Nauvoo (D&C 124:141).

He participated in the Battle of Crooked River, where Apostle David W. Patten received his martyr's crown. Following the battle, Samuel was among those who were
pursued by mob forces and who were saved by the intervention of a miraculous snowstorm which separated the two groups. During this period, they were deeply
concerned about the safety of their families and the Prophet, and were suffering severely for want of food. Samuel, as the appointed leader of the group, received the
following revelation: "Thus saith the Lord, my servant Joseph is not injured, nor any of his brethren that are with him, but they will all be delivered out of the hands of
their enemies; your families are all well, but anxious about you. Let your hearts be comforted, for I the Lord will provide food for you on the morrow." The next day,
Samuel was led directly to an Indian camp where bread and meat were provided to them.

On the day a malicious mob murdered his brothers, Joseph and Hyrum, Samuel was relentlessly pursued by a contingent of that mob. Because of the severe fatigue
brought on by that chase, a fever was contracted which, according to John Taylor, "laid the foundation for his death, which took place on the 30th of July,
[1844]," (HC 7:111). Of him it was written, "If ever there lived a good man upon the earth, Samuel H. Smith was that person." (Jenson 1:278-82.)

Smith Sylvester

One of the members of the first high council of the Church was Sylvester Smith (D&C 75:34). He was a member of the famous Zion's Camp, although his "quarrelsome
spirit" created a few problems on that march. Nevertheless, he was chosen as one of the seven Presidents of the Seventy in February 1835 and served in that capacity
until 1837 when he was placed in the high priests quorum.

Smith experienced an outpouring of the Spirit during a solemn meeting at Kirtland in January 1836, when the heavens were opened and he leaped to his feet and
exclaimed, "The horsemen of Israel and the chariots thereof" (Jenson 1:191). Several days later, in a meeting with the Apostles and the Seventies, he "saw a pillar of fire
rest down and abide upon the heads of the quorum [of the Seventy]" (HC 2:386).

Sylvester Smith was one of the spiritual casualties that fell in troubled times in Kirtland between November 1837 and June 1838. His spiritual seeds had not taken
proper root and were scorched by the sun of adversity (see Matt. 13:1-9); consequently, he lost his place in the kingdom.

Smith William

The only mention of William Smith in the Doctrine and Covenants is as a member of the Quorum of the Twelve Apostles (D&C 124:129). Unfortunately, the spirit of
this holy calling did not seem to penetrate his pride nor subdue his temperament, for he frequently found himself at odds with his prophet-brother Joseph, whom he
physically attacked on several occasions.

William was suspended from fellowship on May 4, 1839, at a general conference near Quincy, Illinois. However, through the intercession of Joseph and Hyrum he was
restored to his former standing in the Church.

By right of lineage, William received the office of Patriarch to the Church on May 24, 1845. However, because of a printed line in the Times and Seasons which stated
he was patriarch "over" the whole Church, William attempted to exercise authority which he did not possess and was rejected both as an Apostle and as a patriarch by
the general conference of the Church in October 1845. (For an excellent discussion of this issue, see GK, 146-49.)

William's bitterness continued, and he was excommunicated on October 19, 1845. He later became a patriarch in the church of James J. Strang, but was also
excommunicated from that organization. In 1848, he assumed the "right" of presidency and attempted to gather Saints to Palestine Grove, Illinois. Little became of this
and in 1850 he organized a church at Covington, Kentucky, based on the doctrine of lineal descent, declaring himself as president pro tem, with Lyman Wight and
Aaron Hook as counselors. He finally deserted this organization and became nominally connected with the "new organization," which became the foundation for the
Reorganized Church in 1860.

William Smith died at Oster-dock, Clayton County, Iowa, on November 13, 1893. The tragedy of his life might well be expressed in the Old Testament proverb,
"Pride goeth before destruction, and an haughty spirit before a fall" (Prov. 16:18).
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Snider John

In the early part of 1841, the name of John Snider (sometimes spelled "Snyder") emerges in several public documents of the Church. In January he is mentioned as a
William Smith died at Oster-dock, Clayton County, Iowa, on November 13, 1893. The tragedy of his life might well be expressed in the Old Testament proverb,
"Pride goeth before destruction, and an haughty spirit before a fall" (Prov. 16:18).

Snider John

In the early part of 1841, the name of John Snider (sometimes spelled "Snyder") emerges in several public documents of the Church. In January he is mentioned as a
member of the Nauvoo House Building Committee (D&C 124:22, 62, 70). In February, his name appears among those who served on the personal staff of Lt.
General Joseph Smith of the Nauvoo Legion.

Snider served as an assistant aide-de-camp and as a special guard (HC 4:296). He traveled to England to collect funds for the construction of the Nauvoo House and
Temple and later helped in disposing of the properties of the Saints who left Nauvoo for the West. Snider came to the Salt Lake Valley in 1850, where he resided until
his death in 1875.

Snow Erastus

Perhaps no more dedicated missionary of the Church has ever lived than Erastus Snow. The only mention of his name appears in connection with his call to help
organize the pioneers in their western trek (D&C 136:12). However, as one reads his history, the zealous service which he gave to the Church in its formative years is
very apparent.

Erastus joined the Church at age fourteen, being baptized February 3, 1833. By June 1834, he was in the mission field where he diligently labored for the next four
years. In June 1838, he heeded the call to go to Missouri to help build the Church in Zion.

The following February, he was visiting with the Prophet and Hyrum during their incarceration at Liberty, Missouri, when an escape attempt was foiled. As a
consequence, Erastus was confined along with the other brethren in the jail. A militant mob threatened all kinds of physical violence and torture to the prisoners. At the
height of the disturbance, Joseph prophetically promised his fellow prisoners that "not a hair of their heads should be hurt, and that they should not lose any of their
things, even to a bridle, saddle, or blanket; that everything should be restored to them; they had offered their lives for their friends and the gospel; that it was necessary
the Church should offer a sacrifice and the Lord accepted the offering" (Jenson 1:106).

Acting upon Joseph's recommendation, Erastus served as his own lawyer and was readily acquited. Following this, the lawyers gathered around him and desired to
know where he had received his training, for they claimed to have never heard a better plea. True to the promise of Joseph, everything that was taken from the men
was restored: "nothing was lost, although no two articles were found in one place" (Jenson 1:106).

In 1847, Erastus Snow and Orson Pratt were the first two men to enter the Salt Lake Valley, three days ahead of the main pioneer company. On February 12, 1849,
he was called to serve as an Apostle in the Quorum of the Twelve. In addition to the numerous missions he fulfilled in the United States, he labored several years in
Denmark and was responsible for the translation of the Book of Mormon and Doctrine and Covenants into the Danish language. He died on May 27, 1888, in the
seventieth year of his life, having spent close to sixty of those years in the service of the Master.

Snow Lorenzo

Although he is not specifically mentioned in any of the revelations in the Doctrine and Covenants, Lorenzo Snow's name appears at the conclusion of the document
known as the Manifesto (OD-1). As the President of the Council of the Twelve Apostles, President Snow was the one who proposed that the Church accept Wilford
Woodruff's declaration of the cessation of plural marriage as binding upon the Church.

Lorenzo Snow was born in Mantua, Ohio, on April 3, 1814, and joined the Church in 1836. Shortly thereafter, he received a patriarchal blessing in which he was
promised that he "would become a mighty man.ï¿½ There shall not be a mightier man on earth than thou." (IE, June 1919, p. 655.) The fulfillment of this blessing came
when Lorenzo Snow became the prophet, seer, and revelator of the Lord on earth. On September 13, 1898, he was sustained as the President of The Church of Jesus
Christ of Latter-day Saints.

Just prior to his being sustained as the President of the Church, he was visited by the Savior in the Salt Lake Temple. This visitation appeared to be, at least in part, a
fulfillment of a previous patriarchal promise that he would "have power to rend the [veil] and see Jesus Christ" (IE, op. cit.).

He was the first to put into words the doctrine that man could become as God: "The destiny of man is to be like his Father-a god in eternity. This should be a bright,
illuminating star before him all the time-in his heart, in his soul, and all through him.

As man now is, God once was:
As God now is, man may be.
A son of God, like God to be,
Would not be robbing Deity."
(IE, June 1919, p. 651.)

President Snow passed away on October 10, 1901, at the age of eighty-seven.

See also: Gods

Soften the Hearts

When the Lord promises to soften hearts, it is indicative of his making them pliable and receptive to the message he intends them to receive (D&C 104:80-81; 105:27;
124:9). The righteous have soft and receptive hearts for things of the Spirit while the hearts of the wicked are hardened and are difficult to penetrate with spiritual truths
and promptings.

See also: Harden Their Hearts; Heart

Solemn Assemblies

Special, sacred meetings of the Church are designated as "solemn assemblies." These meetings were mentioned in revelation as early as November 1831, and appear
eight times in
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Church, Spencer W. Kimball made the following remarks regarding the nature of such solemn assemblies: "Solemn assemblies have been known among the Saints
since the days of Israel. They have been of various kinds but generally have been associated with the dedication of a temple or a special meeting appointed for the
sustaining of a new First Presidency or a meeting for the priesthood to sustain a revelation, such as the tithing revelation to President Lorenzo Snow.ï¿½ Joseph Smith
Solemn Assemblies

Special, sacred meetings of the Church are designated as "solemn assemblies." These meetings were mentioned in revelation as early as November 1831, and appear
eight times in the Doctrine and Covenants (D&C 88:70, 117; 95:7; 108:4: 109:6, 10; 124:39; 133:6). On the occasion of his being sustained as the President of the
Church, Spencer W. Kimball made the following remarks regarding the nature of such solemn assemblies: "Solemn assemblies have been known among the Saints
since the days of Israel. They have been of various kinds but generally have been associated with the dedication of a temple or a special meeting appointed for the
sustaining of a new First Presidency or a meeting for the priesthood to sustain a revelation, such as the tithing revelation to President Lorenzo Snow.ï¿½ Joseph Smith
led the first solemn assembly, and after closing his discourse, he called upon the several quorums, commencing with the presidency, to manifest by rising, their
willingness to acknowledge him as the prophet and seer and uphold him as such by their prayers and faith. All the quorums in turn cheerfully complied with this request.
He then called upon all the congregation of Saints also to give their assent by rising to their feet." (CR, Apr. 1974, pp. 64-65; italics added.)

Solemnities of Eternity

The phrase "solemnities of eternity" appears only once in the Doctrine and Covenants (43:34). Following a discussion of the keys of the kingdom and the Millennium,
the Lord declared: "Treasure these things up in your hearts, and let the solemnities of eternity rest upon your minds."

The word solemnity appears in three other revelations in the Doctrine and Covenants. Admonition is given to "remain steadfast in your minds in solemnity and the spirit
of prayer" (84:61), to declare the gospel "in solemnity of heart, in the spirit of meekness" (100:7), and to do "all things ï¿½ in order and in solemnity" (107:84). Webster
defines solemnity as the quality of character of being solemn, especially of being serious, dignified, or awe-inspiring.

Thus, to let the "solemnities of eternity" rest upon one's mind is to let the sacred, serious, dignified, and awe-inspiring truths of the gospel permeate one's thought
processes, leaving no room for the sordid stains of worldly thoughts. An ancient prophet exemplified this principle when it was said of him, "So much was his mind
swallowed up in other things that he beheld not the filthiness" (1 Ne. 15:27).

Solomon

In discussing the principle of plural marriage, the example of Solomon is cited, with the Lord indicating that he had justified Solomon's "having many wives and
concubines" (D&C 132:1, 38). This ancient king of Israel was the son of David and Bathsheba (2 Sam. 12:24). His early reign was marked by the wisdom which had
been granted him by God as a result of Solomon's special request, "Give ï¿½ thy servant an understanding heart to judge thy people, that I may discern between good
and bad" (1 Kgs. 3:9). One of his first uses for this gift came when he was asked to determine the true mother of a living and a dead child. This has become a classic
story of wisdom. (1 Kgs. 3:16-27.)

He is well known for his splendid temple, which took seven years to construct (1 Kgs. 6:38). However, his changing value system from spiritual wisdom to worldly
wealth may be reflected in the thirteen years it took to complete his own house (1 Kgs. 7:1).

His love of "strange women" and "other gods" caused him to slip spiritually, thus losing the glory of both earthly and heavenly kingdoms (1 Kgs. 11).

Some of One and Some of Another

"Is Christ divided?" asked the Apostle Paul (1 Cor. 1:13). Although he knew the answer to that question, he raised it to illustrate the point that Christ is the central
figure in the gospel-the one to whom allegiance should be rendered rather than to the individual preacher. Some are as concerned with the name or reputation of the
individual who teaches them or performs an ordinance in their behalf that they forget the authority that authorizes such action.

In the vision of the three degrees of glory, those who inhabit the telestial kingdom are described as "they who say they are some of one and some of another -some of
Christ and some of John, and some of Moses ï¿½; but received not the gospel, neither the testimony of Jesus, neither the prophets, neither the everlasting
covenant" (D&C 76:98-101). "Some of one and some of another" is representative of misled religious factions whose authority is vested in man rather than in divine
revelation.

Son the

See: Jesus Christ; Only Begotten Son

Son Ahman

Among the four books of scripture used by Latter-day Saints, the Doctrine and Covenants is unique in its use of the term Son Ahman (D&C 78:20; 95:17). Elder
Bruce R. McConkie has given the following information regarding the origin and meaning of this title:

"In the pure language spoken by Adam-and which will be spoken again during the millennial era (Zeph. 3:9)-the name of God the Father is Ahman, or possibly Ah
Man, a name-title having a meaning identical with or at least very closely akin to Man of Holiness. (Moses 6:57.) God revealed himself to Adam by this name to signify
that he is a Holy Man, a truth which man must know and comprehend if he is to become like God and inherit exaltation. (1 John 3:1-3; D&C 132:19-24.)"

"Since Ahman is the name of God the Father in the pure language spoken by Adam, Son Ahman is the name of his Only Begotten Son." (MD, 29, 740.)

(For an interesting discussion by Elder Orson Pratt of an uncanonized revelation regarding the meaning of this name, see JD 2:342.)

See also: Jesus Christ: Son of Man

Son of God

See: Jesus Christ; Only Begotten Son

Son of Man

In sharp contrast to "the sons of men" (D&C 93:4), Christ is "the Son of Man" (D&C 45:39). That is, he is the Son of the "Man of Holiness" (Moses 6:57).

President Joseph Fielding Smith has written: "In each of the four gospels we read where the Savior frequently refers to himself as 'the Son of man.' Invariably in the
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                                                                                                                                                                     understand
the significance of this expression.ï¿½ The expression should be written, 'Son of Man,' with a capital 'M,' meaning Son of God." (AGQ 1:10-12.)
In sharp contrast to "the sons of men" (D&C 93:4), Christ is "the Son of Man" (D&C 45:39). That is, he is the Son of the "Man of Holiness" (Moses 6:57).

President Joseph Fielding Smith has written: "In each of the four gospels we read where the Savior frequently refers to himself as 'the Son of man.' Invariably in the
New Testament, the common noun, 'Man,' is printed with a lower case 'm.' This is very likely due to the fact that the scholars who did the translating did not understand
the significance of this expression.ï¿½ The expression should be written, 'Son of Man,' with a capital 'M,' meaning Son of God." (AGQ 1:10-12.)

The Doctrine and Covenants correctly uses this sacred term in several sections (D&C 45:39: 49:6, 22; 58:65; 63:53; 64:23: 65:5; 68:11; 76:16; 109:5; 122:8; 130:12,
14, 15, 17).

See also: Jesus Christ; Son Ahman; Son of Man Cometh Not in the Form of a Woman

Son of Man Cometh Not in the Form of a Woman

The interesting statement, "the Son of Man cometh not in the form of a woman" (D&C 49:22), must be understood in light of the circumstances precipitating this
revelation. In March 1831, converts from the sect called the "Shaking Quakers" were coming into the Church, but some were retaining several of the false notions
previously taught to them (HC 1:167). One of these spurious teachings regarded the nature and gender of God.

President Joseph Fielding Smith made the following observation: "Since the Shakers held that God was both male and female, it was easy for them to believe in
'Mother' Ann Lee as 'the female principle in Christ,' and to believe that in her Christ had made his second appearance. The Lord corrects this foolish idea and says that
the Son of Man cometh not in the form of a woman ï¿½ but when he shall appear it shall be as the Only Begotten Son of God, full of power, might and dominion, who
will put all enemies under his feet." (CHMR 1:210.)

See also: Lee, Ann; Son of Man

Son of the Morning

The title "son of the morning" is found three times in scriptural writings, although the Book of Mormon reference is taken from biblical records (D&C 76:26; Isa. 14:12-
16; 2 Ne. 24:12-16). The title is always associated with Lucifer, who was cast out of heaven for rebellion.

President George Q. Cannon said: "Some have called him 'the' son of the morning, but here it is 'a' son of the morning-one among many, doubtless. This angel was a
mighty personage. ï¿½ He occupied a very high position.ï¿½he was thought a greatdeal of.ï¿½he was mighty in hissphere.ï¿½His plan ï¿½ was so plausible and so
attractive that out of the whole hosts of heaven one-third accepted his plan and were willing to cast their lot with him." (GT 1:4-5.)

Just as Jesus was the "first-born" spirit child of our Father (D&C 93:21), so Lucifer appears to be one of those who was an early born spirit child, "a" son of the
morning.

Elder Bruce R. McConkie has added that "Lucifer, son of the morning, also apparently signifies son of light or son of prominence, meaning that Satan held a position of
power and authority in pre-existence" (MD, 744). "Just what authority Lucifer held before his rebellion we do not know," said President Joseph Fielding Smith, "but he
was an angel of light, his name, Lucifer, meaning torchbearer" (CHMR 1:281).

See also: Devil; Lucifer

Song of the Lamb

"The song of the Lamb" as recorded in Doctrine and Covenants 133:56 is unique among lat-ter-day scripture, although in ancient writ reference is made to this song in
the Apostle John's writings (Rev. 14:1-3; 15:2-4). The Lamb, of course, is Christ (D&C 76:85; John 1:29, 36). The song-to be sung by the celestial Saints, who will
inhabit the celes-tialized sphere which is as "a sea of glass mingled with fire"-is at least partially identified by the Revelator (Rev. 15:2-4):

Great and marvellous are thy works,
Lord God Almighty;
Just and true are thy ways,
Thou King of saints.
Who shall fear thee, O Lord,
And glorify thy name?
For thou only art holy:
For all nations shall come
And worship before thee;
For thy judgments are made manifest.

See also: Jesus Christ; Lamb

Sons of Aaron

In one sense, the sons of Aaron are those who are descendants of Aaron, the brother of Moses. However, in the sense in which it is used in section 84, it refers to
those faithful brethren who are ordained to hold the Melchizedek Priesthood by those who themselves hold that power and authority and who then magnify that
priesthood (DS 3:93; D&C 84:33-34).

Not all who are ordained unto this priesthood will be called the sons of Aaron and the sons of Moses. Only those who valiantly serve will be so called eternally. They
will be sanctified and receive a renewed body that will allow them entrance into a celestial sphere where only the righteous will dwell. (D&C 84:33; 88:21-22.) They
shall receive all that God himself has (D&C 88:33-38).

See also: Melchizedek Priesthood; Sons of Moses

Sons of God

While all who will sojourn upon this earth are the spiritual offspring of our Heavenly Father, only those who receive him through the teachings of his Only Begotten Son,
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Jesus       (c) 2005-2009,
      the Christ, will receiveInfobase
                               the powerMedia Corp.true sons and daughters of God in an eternal sense (D&C 11:30; 35:2; 39:1-6; 45:8: John 1:12).
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found only in The Church of Jesus Christ of Latter-day Saints (D&C 1:30; JS-H 1:5-20).
Sons of God

While all who will sojourn upon this earth are the spiritual offspring of our Heavenly Father, only those who receive him through the teachings of his Only Begotten Son,
Jesus the Christ, will receive the power to become true sons and daughters of God in an eternal sense (D&C 11:30; 35:2; 39:1-6; 45:8: John 1:12). This power is
found only in The Church of Jesus Christ of Latter-day Saints (D&C 1:30; JS-H 1:5-20).

President Joseph Fielding Smith has written: "The destiny of the faithful man in this Church and the faithful woman is to become a son and daughter of God" (DS 2:37).
The ultimate destiny of such an individual is to receive "all" that God possesses, or, in other words, to become as God is, to become gods themselves (D&C 76:58;
84:33-38).

Those who reject the invitation to become joint heirs in the household of God will not receive the keys nor have access to his house. They shall be as servants and
strangers, standing upon the street, for "they were not willing to enjoy that which they might have received" (D&C 88:32).

Smith and Sjodahl said: "There is a difference between the status of a son, or daughter, appearing before a father, and a stranger standing as a transgressor before a
judge" (SS, 471). The key to becoming a son or daughter of God is obeying the principles of the gospel and following the promptings of the still, small voice. "For,"
said Paul, "as many as are led by the Spirit of God, they are the sons of God" (Rom. 8:14).

See also: Children of God; Church of the Firstborn; Fulness of the Glory of the Father

Sons of Jacob

The "sons of Jacob" are referred to in the Doctrine and Covenants only in the dedicatory prayer of the Kirtland Temple (D&C 109:58). The context in which it is found
appears to identify these "sons" as servants of the Lord-missionaries-charged with the responsibility of gathering out the righteous from among the nations of the earth
(D&C 109:54-58). These "sons of Jacob" are sent forth by the great Jehovah, even Jesus Christ, to proclaim his truths.

The term sons of Jacob also appears in Malachi's writings in the Old Testament, but appears to have a general application to the whole House of Israel (Jacob), not
merely those engaged in the ministry (Mal. 3:6; 3 Ne. 24:6).

Sons of Levi

In a broad sense, a son of Levi is one who is of the posterity of Levi, the son of Jacob and the father of that tribe of Israel charged with the responsibility of ministering
the priesthood to the other tribes (Gen. 29:34; Num. 3:12; 8:14-26). More specifically, however, sons of Levi are those brethren who hold the priesthood in our day
(DS 3:93; DCC, 81). At some future day, these "sons" will be called upon to reinstate the law of sacrifice in order that the "restoration of all things" may be
accomplished (TPJS, 172-73; DS 3:94; Acts 3:19-21).

See also: Levi; Levitical Priesthood; Memorials for Your Sacrifices; Offering unto the Lord in Righteousness; Priesthood; Sons of Aaron; Sons of Moses

Sons of Men

The title "sons of men" appears in two sections. In Doctrine and Covenants 93:4 reference is made to Christ's coming to earth to dwell "among the sons of men." This
might be interpreted as the Divine coming to dwell among the mortal.

In Doctrine and Covenants 124:49 reference is made to commandments which are issued from God to the "sons of men." In both instances, there appears to be a clear
distinction made between divine Deity and mortal man, thus emphasizing the spiritually superior position of the one over the other.

Anciently, those referred to as "sons of men" represented those among whom "works of darkness" prevailed (Moses 5:52-57) and who would not hearken to the voice
of God (Moses 8:15). In contrast, Noah and his sons were referred to as "the sons of God," because they "hearkened unto the Lord, and gave heed" (Moses 8:13).
President Joseph Fielding Smith implied that the "sons of men" were those who did not hold nor honor membership in Christ's Church nor his priesthood, in contrast to
the "sons of God," who held and honored both (AGQ 1: 136-37).

Sons of Moses

In one sense, the sons of Moses are those who are literal descendants of this great prophet of Israel. However, in the sense in which it is used in section 84, it refers to
those faithful brethren who are ordained to hold the Melchizedek Priesthood by those who themselves hold that power and authority, and who then magnify that
priesthood (DS 3:93: D&C 84:33-34).

Not all who are ordained unto this priesthood will be called the sons of Moses and of Aaron. Only those who valiantly serve will be so called in the eternities. They will
be sanctified and will receive a renewed body that will allow them entrance into a celestial sphere where only the righteous will dwell (D&C 84:33; 88:21-22). They
shall receive all that God himself has (D&C 88:33 -38).

See also: Melchizedek Priesthood; Sons of Aaron

Sons of Perdition

The title "sons of perdition" is found only in one section (D&C 76:32, 43). However, these pitiful people are also referred to by other descriptions (D&C 132:27). The
consequences of their devilish deeds are likewise recorded (D&C 76:31-48).

Joseph Smith described how one qualifies for this fate from which there is no redemption. "He must receive the Holy Ghost, have the heavens opened unto him, and
know God, and then sin against Him.ï¿½ He has got to say that the sun does not shine while he sees it; he has got to deny Jesus Christ when the heavens have been
opened unto him, and to deny the plan of salvation with his eyes open to the truth of it." (TPJS, 358.)

"A man must have sufficient knowledge to make him a God in order to be a devil," declared President George Q. Cannon (GT 1:120-21). Sons of perdition became
"angels of the Devil," said Brigham Young, and it takes just as much preparation to enter the devil's domain as it does to prepare for celestial salvation; but, of course,
the two are opposite extremes (JD 8:154; 3:93).

A son of perdition "commits murder by assenting unto the Lord's death, that is, having a perfect knowledge of the truth he comes out in open rebellion and places
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shame." (DNTC 3:161; see also Heb. 6:4-6.)
"angels of the Devil," said Brigham Young, and it takes just as much preparation to enter the devil's domain as it does to prepare for celestial salvation; but, of course,
the two are opposite extremes (JD 8:154; 3:93).

A son of perdition "commits murder by assenting unto the Lord's death, that is, having a perfect knowledge of the truth he comes out in open rebellion and places
himself in a position wherein he would have crucified Christ knowing perfectly the while that he was the Son of God. Christ is thus crucified afresh and put to open
shame." (DNTC 3:161; see also Heb. 6:4-6.)

Paul referred to "the man of sin" as a "son of perdition" (2 Thess. 2:3), and Joseph Smith identified "the man of sin" as the devil (HC 1:175). Jesus alluded to Judas
Iscariot's being a son of perdition in his great intercessory prayer (John 17:12), and Elder James E. Talmage implied that Judas did qualify for this dubious distinction
because "he had received the testimony that Jesus was the Son of God; and in the full light of that conviction he turned against his Lord, and betrayed Him to
death" (Talmage, 649-51).

At the end of the Millennium, when Satan is once again loosed, "Men will again deny the Lord, but in doing so they will act with their eyes open and because they love
darkness rather than light ï¿½ they become sons of perdition" (DS 1:87).

See also: Kingdom Which Is Not a Kingdom of Glory; Ordained unto This Condemnation; Outer Darkness; Resurrection of the Unjust; Sinned unto Death; Spiritual
Fall; Spiritually Dead; Third Part of the Hosts of Heaven; Those Who Are to Remain Until the Great and Last Day; Vessels of Wrath; Worm That Dieth
Not']">Blasphemy Against the Holy Ghost; Crucified Him Unto Themselves; Hosts of Hell; Kingdom Which Is Not a Kingdom of Glory; Ordained unto This
Condemnation; Outer Darkness; Resurrection of the Unjust; Sinned unto Death; Spiritual Fall; Spiritually Dead; Third Part of the Hosts of Heaven; Those Who Are to
Remain Until the Great and Last Day; Vessels of Wrath; Worm That Dieth Not

Sorcerer

Condemnation is pronounced upon "liars, and sorcerers, and adulterers, and whoremongers" as well as the "fearful and the unbelieving" (D&C 63:17; 76:103). To
place "sorcerers" in this category indicates the serious sin of fooling with sorcery and witchcraft of any kind.

Sorcery has been defined as the "use of power gained from the assistance or control of evil spirits.ï¿½ In effect a sorcerer worships Satan rather than God and uses
such power as Satan can give him in a vain attempt to imitate the power of God." (MD, 747.) The existence of sorcery in biblical, Book of Mormon, and modern times
has been attested to by scripture (Ex. 7:11; Isa. 47; Mal. 3:5; Acts 8:9-11; Rev. 9:20-21; Alma 1:32; Morm. 1: 19). Those who use this satanic source of power will
find themselves without the kingdom of God (D&C 76:103; Rev. 22:14-15).

See also: Spirits of Men Who Are to Be Judged and Are Found Under Condemnation

Soul

The word soul is one of the most frequently used terms in religious parlance and appears throughout scripture. The Lord speaks of his children as "precious
souls" (D&C 18:10-16). His own soul delights in "the song of the heart" (D&C 25:12). He admonishes those engaged in the ministry to "thrust in your sickle with all
your soul" (D&C 31:5).

Satan is spoken of as endeavoring to destroy souls (D&C 64:17), but "every soul who forsaketh his sins" shall see the face of Christ (D&C 93:1). One must basically
look at the context of the passage in which the word is used, for it may refer to a premortal spirit (Abr 3:23); mortal man whose spirit is housed in a temporal
tabernacle of flesh (Abr. 5:7; D&C 138:9); a disembodied spirit of one awaiting resurrection (Alma 40:11-14, 23); or the resurrected spirit and body inseparably
reunited (D&C 88:15-16).

When the Lord commands a man to labor with all his soul, he is asking that the full energy of his emotions, feelings, thoughts, and strength be brought to bear on the
task at hand (D&C 31:5; see also Hel. 7:11; Morm. 3:12).

Sound of a Trump

A trump is a musical instrument, a trumpet. The sounding of various angelic trumps will announce at the beginning of the Millennium the retelling of great events in the
earth's history (D&C 88:92-110). The "sound of a trump" is also used to describe the manner of voice that should be used in preaching the gospel (D&C 24:12; 29:4;
30:9; 33:2; 34:6; 36:1; 42:6; 75:4; 124:106).

The righteous resonance in the voices of those called to declare the message of salvation should be as clear as the tones of the trumpet. Just as the sonorous sound of
Joshua's trumpeters caused the wicked walls of ancient Jericho to tumble, so should the divine message of God's servants destroy the sanctuaries of sin inhabited by the
wicked of our day (Josh. 6). "For if the trumpet give an uncertain sound, who shall prepare himself ï¿½?" (1 Cor. 14:8.)

South Carolina

As recorded twice in the Doctrine and Covenants, the Prophet Joseph prophesied that the commencement of "wars" and "difficulties which will cause much bloodshed
previous to the coming of the Son of Man will be in South Carolina" (D&C 87:1; 130:12).

The first prophetic utterance occurred as a result of fervent prayer on December 25, 1832, and the second was a reiteration of this on April 2, 1843. The fulfillment of
this remarkable prophecy commenced on December 20, 1860, when South Carolina became the first of eleven states to announce its secession from the Union that
formed the United States.

The first shot of the American Civil War was fired on April 12, 1861, when the Union garrison at Fort Sumter, South Carolina, was attacked by confederate forces,
and a four year war was under way. Of this war, the Encyclopedia Britannica said: "The American Civil War has been called by some the last of the old-fashioned
wars; others have termed it the first of the modern wars of history. Actually it was a transitional war, and it had a profound impact, technologically, on the development
of modern weapons and techniques." (15th ed., 4:681.)

Joseph Smith's prophetic powers went beyond merely announcing the forthcoming Civil War in America, for he spoke of "wars" that "will be poured out upon all
nations beginning at this place," which was South Carolina. Sperry has written: "Men may quibble over this prediction by saying that wars have been among the nations
for ages, but the fact remains that wars have broken out at frequent intervals since our great American Civil War, and today we commonly speak of World War I and
World War II and are currently apprehensive of a World War III. The end of the matter is not yet." (DCC, 419).

See also: Southern States
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South Countries
for ages, but the fact remains that wars have broken out at frequent intervals since our great American Civil War, and today we commonly speak of World War I and
World War II and are currently apprehensive of a World War III. The end of the matter is not yet." (DCC, 419).

See also: Southern States

South Countries

In January 1832, William E. McLellin was commanded to change his mission from the East and to go into the "south countries" (D&C 75:6-8). This charge did not
include territory foreign to the United States, but merely meant he was to go into the southern states, or, that country which was south of his present location. Similarly,
Major Ashley and Burr Riggs were sent into the "south country" (D&C 75:17).

Southern States

Almost three decades before the outbreak of the Civil War, the Prophet Joseph Smith prophesied that such an event would come to pass (D&C 87:3). Of the thirty-
four states in the Union at the time the hostilities commenced, eleven states from the South formed their own confederacy. These seceding states were: South Carolina,
Mississippi, Florida, Alabama, Georgia, Louisiana, Texas, Virginia, Arkansas, Tennessee, and North Carolina. The total population in these states was about
9,000,000, of which about 3,500,000 were Black slaves.

See also: Missouri; South Carolina

Sovereign

A sovereign is one who rules with supreme power over an established sphere, such as a king or monarch who rules over a particular country. In an August 1835
"declaration of belief regarding governments and laws in general," Church leaders affirmed that civil officers are to enforce appropriate laws whether under the rule of a
republic or a sovereign (D&C 134:3).

Speak Peace to Your Mind

One means whereby one may feel the flow of inspiration is that the Lord will "speak peace to your mind" (D&C 6:23). Oliver Cowdery used a similar phrase when
commenting on the experience he and Joseph had when visited by the resurrected John the Baptist: "On a sudden, as from the midst of eternity, the voice of the
Redeemer spake peace to us, while the veil was parted and the angel of God came down clothed with glory, and delivered the anxiously looked for message" (TS
2:202). This peace is a sense of spiritual tranquility and well-being that is entirely free of mental conflict or stupor of thought.

See also: Bosom Shall Burn; Feel; Revelation; Stupor of Thought

Speak With Tongues

"And again, it is given to some to speak with tongues," declared an 1831 revelation (D&C 46:24). To speak with tongues is to express oneself in a language that is not
native to one's background. "Tongues were given for the purpose of preaching among those whose language is not understood; as on the day of Pentecost, etc., and it
is not necessary for tongues to be taught to the Church particularly, for any man that has the Holy Ghost, can speak of the things of God in his own tongue as well as to
speak in another; for faith comes not by signs, but by hearing the word of God" (TPJS, 148-49).

The Apostle Paul stated the principle well: "I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in
an unknown tongue" (1 Cor. 14:19).

See also: Gift of Tongues; Interpretation of Tongues

Speaking After the Manner of the Lord

In successive revelations given in 1831, the phrase "speaking after the manner of the Lord" is used (D&C 63:53; 64:24). In both revelations, events associated with the
Millennium are enumerated, and such terms as today, tomorrow, and nigh at hand are used to express the time frame of such events. To speak after the manner of the
Lord is to not only use his terminology but also in an ultimate sense to speak in the manner in which he would have his servants speak.

Such language would be edifying and uplifting, for what would be spoken would be what the Lord himself would have said. (See D&C 84:85; 88:64; Hel. 5:18; 8:3;
10:5.) In a sense, one speaking after the manner of the Lord would also be speaking the language of the angels, who "speak by the power of the Holy Ghost" (2 Ne.
31:13; 32:2-3).

See also: Nigh at Hand; Today; Tomorrow

Special Witnesses

"All men may, by virtue of the priesthood and the gift of the Holy Ghost, become witnesses for Christ," declared President Joseph Fielding Smith. "In fact that is just
what every elder in the Church should be, but there is a special calling which is given to the Twelve special witnesses that separates them from other elders of the
Church in the nature of their calling as witnesses. These twelve men hold the fulness of authority, keys, and priesthood, to open up the way for the preaching of the
gospel to every nation, kindred, and tongue." (DS 3:146.) The Twelve Apostles are the "special witnesses of the name of Christ in all the world," decreed the Lord
(D&C 107:23).

Occasionally some will ask whether it is necessary for an Apostle to see the Savior in order to receive that sacred office. A man who served over sixty years in the
Quorum of Twelve Apostles, President Joseph Fielding Smith, responded to this question: "It is their privilege to see him if occasion requires, but the Lord has taught
that there is a stronger witness than seeing a personage, even of seeing the Son of God in a vision. Impressions on the soul that come from the Holy Ghost are far more
significant than a vision." (IE 69:979.)

"The witness," declared Elder Boyd K. Packer, "does not come by seeking after signs. It comes through fasting and prayer, through activity and testing and obedience.
It comes through sustaining the servants of the Lord and following them." (CR, Apr. 1971, p. 124.)

See also: Apostle; Testimony of Jesus
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Spirit (#1)
It comes through sustaining the servants of the Lord and following them." (CR, Apr. 1971, p. 124.)

See also: Apostle; Testimony of Jesus

Spirit (#1)

"For man is spirit," declared the Lord (D&C 93:33; italics added). Premortal man was a spirit child of our Father in Heaven (Heb. 12:9) and was created "spiritually"
before he came "naturally upon the face of the earth" (Moses 3:5). This spirit was "in the likeness of his person" (D&C 77:2).

Concerning this likeness, Parley P. Pratt wrote: "The spirit of man consists of an organization of the elements of spiritual matter, in the likeness and after the pattern of
the fleshly tabernacle. It possesses, in fact, all the organs and parts exactly corresponding to the outward tabernacles." (KT, 124.)

This likeness is also in the image of our Father in Heaven (Moses 2:26-27). Regarding this, Elder Gordon B. Hinckley said: "That man who knows that he is a child of
God, created in the image of a divine Father and gifted with a potential for the exercise of great and godlike virtues, will discipline himself against the sordid, lascivious
elements to which all are exposed" (CR, Oct. 1975, p. 57).

Joseph Smith proclaimed that "the spirit is a substance; that it is material, but that it is more pure, elastic and refined matter than the body; that it existed before the
body, can exist in the body; and will exist separate from the body, when the body will be mouldering in the dust; and will in the resurrection, be again united with
it" (TPJS, 207). This is in keeping with the instruction he gave in 1843 that spiritual matter "can only be discerned by purer eyes" (D&C 131:7-8).

The spirit of man comes to earth to receive and dwell in a temporal tabernacle, which he will leave upon death and reenter in a refined state at the time of the
resurrection. Thus the Lord declared that "the spirit and the body are the soul of man" (D&C 88:15).

Those spirits who chose to rebel against God and follow Satan were cast out of heaven and will be forever denied the privilege of obtaining an earthly body (D&C
29:36-38; Abr. 3:27-28; Rev. 12:7-9; WTP, 34).

Spirit (#2)

Throughout the Doctrine and Covenants, whenever the term Spirit is used with a capital s it refers to Deity. For example, in section 84 the Lord proclaims that
"whatsoever is light is Spirit, even the Spirit of Jesus Christ" (D&C 84:45). In this particular instance the term Spirit is used to refer to the Light of Christ. Such phrases
as "my Spirit" (D&C 1:33), "his Spirit" (D&C 20:77), and "that Spirit which leadeth to do good" (D&C 11:12) also refer to the Light of Christ.

In section 45, the Lord speaks of those who take "the Holy Spirit for their guide" (D&C 45:57). Elder Marion G. Romney indicated that this had reference to the Holy
Ghost (CR, Sept. 1961, p. 60).

The "Spirit of God" mentioned as being the giver of the gifts of God (D&C 46:11) has likewise been identified by Elder Romney as the Holy Ghost (CR, Apr. 1956,
pp. 68-70). Joseph Smith stated that these gifts "cannot be enjoyed without the gift of the Holy Ghost" (TPJS, 243).

When Joseph Smith and Sidney Rigdon referred to their "being in the Spirit" (D&C 76:11), they "were in a state of spiritual rapture, as was John on Patmos (Rev.
1:10), or Ezekiel (3:12), or Paul (2 Cor. 12:2-4). The veil was lifted from their mortal senses, and they could see and hear things spiritually, with their spiritual
senses." (SS, 447.)

See also: Spirit of the Lord

Spirit of Jesus Christ

See: Light of Christ

Spirit of Man Was Innocent

Because the doctrine of original sin is so prevalent among the philosophies of men, it is important to understand the truth that "every spirit of man was innocent in the
beginning" (D&C 93:38). The doctrine of original sin holds that all descendants of Adam must be regarded as being of a perverted or depraved nature. This thinking
has led to the practice of infant baptism, which the prophet Mormon denounced as "mockery before God.ï¿½ For awful is the wickedness to suppose that God saveth
one child because of baptism, and the other must perish because he hath no baptism." (Moro. 8:9, 15; see 8:4-23.)

Spirits are born into this world, clothed with a tabernacle of flesh, free from the stain of sin. As the second article of faith declares, "We believe that men will be
punished for their own sins, and not for Adam's transgression."

Indeed, children who die before reaching the age of accountability "are saved in the celestial kingdom of heaven" (D&C 137:10). The "age of accountability" has been
defined by the Lord as "eight years old" (D&C 68:25; JST, Gen. 17:11).

See also: Accountable Before Me; Infant State; Little Children

Spirit of Prophecy

Twice in the Doctrine and Covenants the "spirit of prophecy" is mentioned (11:25; 131:5). According to the Prophet Joseph, "Salvation cannot come without
revelation; it is in vain for anyone to minister without it. No man is a minister of Jesus Christ without being a Prophet. No man can be a minister of Jesus Christ except
he has the testimony of Jesus; and this is the spirit of prophecy." (TPJS, 160; italics added.) John the Revelator declared, "The testimony of Jesus is the spirit of
prophecy" (Rev. 19:10).

The Apostle Paul observed that "no man can say that Jesus is the Lord, but by the Holy Ghost" (1 Cor. 12:3). Thus, possessing the spirit of prophecy necessitates
receiving revelation from the Holy Ghost that Jesus is the Christ. One who has this knowledge and who acts in accordance with that witness has the "testimony of
Jesus."

See also: Testimony of Jesus

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Spirit of(c) 2005-2009, Infobase Media Corp.
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The Lord speaks of "the spirit of revelation" in Doctrine and Covenants 8:3. The previous verse defines this "spirit" as follows: "Yea, behold, I will tell you in your mind
Jesus."

See also: Testimony of Jesus

Spirit of Revelation

The Lord speaks of "the spirit of revelation" in Doctrine and Covenants 8:3. The previous verse defines this "spirit" as follows: "Yea, behold, I will tell you in your mind
and in your heart, by the Holy Ghost, which shall come upon you and which shall dwell in your heart" (D&C 8:2). Thus, the Holy Ghost is the spirit of revelation.

Speaking of this spirit, the Prophet Joseph Smith taught: "A person may profit by noticing the first intimation of the spirit of revelation; for instance, when you feel pure
intelligence flowing into you, it may give you sudden strokes of ideas, so that by noticing it, you may find it fulfilled the same day or soon.ï¿½ Thus by learning the Spirit
of God and understanding it, you may grow into the principle of revelation, until you become perfect in Christ Jesus." (HC 3:381.)

See also: Holy Ghost; Revelation; Still Small Voice

Spirit of the Lord

One challenge in understanding the phrase "the Spirit of the Lord" is that of comprehending the sense in which it is used. It may at times refer to the Light of Christ
(D&C 1:33; 63:32), and on other occasions it may be used synonymously with the Holy Ghost (DS 1:50). Additionally, it may refer to the premortal spirit body of
Jesus Christ (Ether 3).

Elder Bruce R. McConkie gave the following explanation: "To gain a sound gospel understanding, the truth seeker must determine in each scriptural passage what is
meant by such titles as Spirit, Holy Spirit, Spirit of the Lord, Spirit of God, Spirit of truth. In many instances this is not difficult; in some cases, however, abbreviated
scriptural accounts leave so much room for doubt that nothing short of direct revelation can identify precisely what is meant." (MD, 752.)

For example, in the case of D&C 121:37, the Lord indicates that the Spirit of the Lord is "withdrawn" from one who dishonors his priesthood. Because such a person
would have received the gift of the Holy Ghost prior to his ordination to the priesthood, it appears that in this instance the withdrawal of the Spirit could refer to the
Holy Ghost. But it likely has a double meaning, because as one degenerates from God, the Light of Christ diminishes and withdraws (D&C 1:33; TPJS, 217). Thus,
one who violates priesthood covenants loses the companionship of the Holy Ghost as well as celestial current from the Light of Christ.

See also: Holy Ghost; Light of Christ; Spirit (def. #2); Spirit of Truth

Spirit of Truth

In the Doctrine and Covenants, the title "Spirit of truth" may apply either to the Lord, who proclaimed himself to be the "Spirit of truth" (D&C 93:26), or to the Holy
Ghost (D&C 107:71), whose mission it is to testify of the truth (Moro. 10:5). The missionaries, and all others who teach the gospel, are instructed to do so "in the Spirit
of truth" (D&C 50:13-22). That is, they are to testify of Jesus Christ-whose "voice is Spirit" and whose "Spirit is truth" (D&C 88:66)-and of the truths embodied in his
gospel. The Holy Ghost, the truth testifier, bears witness of the Savior's divinity (John 15:26) and carries the testimony of the truths spoken into the hearts of the
listeners (2 Ne. 33:1).

One must look carefully at the context in which the phrase "Spirit of truth" is used in order to determine its exact meaning. However, inasmuch as the Holy Ghost "bears
record" of the Son (3 Ne. 11:32) and is "one" with him (1 John 5:7), it does not seem critical to always be able to properly differentiate between them in this sense.

See also: Holy Ghost; Jesus Christ; Spirit of the Lord

Spirit World

President Joseph F. Smith saw the spirits of those who had lived and died prior to the Savior's death anxiously waiting in the spirit world for the Son of God to arrive
following his death on Calvary (D&C 138:16). The spirit world is the abode of those who have passed through the portals of death and are awaiting resurrection. It can
be a place of happiness or misery, depending upon how the individual has lived in mortality (Alma 40:11-14, 20-21).

When Christ arrived in the spirit world, he did not go among the wicked and ungodly but instead confined his ministry to the righteous, organizing them into missionary
task forces to go among the unrepentant and uninformed (D&C 138:20, 29-37). This short organizational ministry of the Savior bridged the gulf which had previously
separated the righteous from the wicked in the spirit world (see Luke 16:19-26).

According to President Joseph Fielding Smith, the phrase taken home to God (Alma 40:11) "simply means that their mortal existence has come to an end, and they
have returned to the world of spirits, where they are assigned to a place according to their works with the just or the unjust, there to await the resurrection" (AGQ
2:85).

Elder Orson Pratt took a different view. He suggested that upon death all spirits return to their ancient home in the presence of the Lord, albeit for perhaps a short
period of time, because the wicked and the righteous would be separated (JD 16:332-33).

Both President Brigham Young and Elder Parley P. Pratt taught that the spirit world is behind the veil right here on this earth (JD 3:368-69; KT, 132-33). Elder Pratt
said: "As to its location, it is here on the very planet where we were born; or, in other words, the earth and other planets of a like sphere, have their inward or spiritual
spheres, as well as their outward, or temporal. The one is peopled by temporal tabernacles, and the other by spirits. A veil is drawn between the one sphere and the
other, whereby all the objects in the spiritual sphere are rendered invisible to those in the temporal."

Spirits of Men Who Are to be Judged and Are Found under Condemnation

At the end of the Millennium, a third trump shall sound and "then come the spirits of men who are to be judged and are found under condemnation" (D&C 88:100-
101). These are those whose glory will be of a telestial nature (D&C 76:81-85, 102-6). They are "liars, and sorcerers, and adulterers, and whoremongers, and
whosoever loves and makes a lie" (D&C 76:103; DS 2:297-98).

See also: Telestial; Third Trump

Spiritual Authorities of the Church
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The term spiritual authorities of the church is a singular expression found in a revelation on priesthood (D&C 107:32). It appears to have reference to the three
presiding quorums of the Church, namely the First Presidency, the Quorum of the Twelve Apostles, and the First Quorum of the Seventy. If any of these quorums
should make a decision in "unrighteousness," an appeal could be made to the general assembly of the collective quorums. This group would constitute the spiritual
See also: Telestial; Third Trump

Spiritual Authorities of the Church

The term spiritual authorities of the church is a singular expression found in a revelation on priesthood (D&C 107:32). It appears to have reference to the three
presiding quorums of the Church, namely the First Presidency, the Quorum of the Twelve Apostles, and the First Quorum of the Seventy. If any of these quorums
should make a decision in "unrighteousness," an appeal could be made to the general assembly of the collective quorums. This group would constitute the spiritual
authorities of the Church.

See also: General Authorities

Spiritual Body

The term spiritual body (D&C 88:27; 1 Cor. 15:44) must not be confused with the spirit body (D&C 77:2; 130:22; Eth. 3:16). The "spiritual body," declared Elder
Joseph Fielding Smith, is the resurrected body "quickened by the spirit" instead of blood. "After the resurrection from the dead our bodies will be spiritual bodies, but
they will be bodies that are tangible, bodies that have been purified, but they will nevertheless be bodies of flesh and bones, but they will not be blood bodies, they will
no longer be quickened by blood but quickened by the spirit which is eternal and they shall become immortal and shall never die." (CR, Apr. 1917, pp. 62-63.)

The term spiritual body has also been used in a limited sense to refer to the condition of Adam prior to the Fall. President Joseph Fielding Smith said: "When Adam was
placed on the earth.ï¿½ there was no blood in his body, but he had a spiritual body until it was changed by the fall. A spiritual body is one which is not quickened by
blood, but by the spirit. Before the fall, Adam had a physical, tangible body of flesh and bones, but it was not quickened by blood. The partaking of the forbidden fruit
caused blood to exist in his body and thus the seeds of mortality were sown and his body then became temporal, or mortal, subject to the vicissitudes of mortal
change." (CHMR 1:231.)

See also: Adam; Fall; Resurrection

Spiritual Fall

The context in which spiritual fall is used in the Doctrine and Covenants appears to refer to something more serious than the general Fall to which all men are subject
(D&C 29:44). Christ speaks of those who "cannot be redeemed from their spiritual fall, because they repent not." The Savior imploringly requested repentance of all,
so that they might partake of the efficacy of his atonement. He suffered "for all, that they might not suffer if they would repent." But, he warned, "if they would not repent
they must suffer even as I." (D&C 19:15-20; italics added.) Thus, one derivative of the term spiritual fall may be the description of those who refuse to repent and
consequently suffer in their own "Gethsemane."

Another facet, obviously, has to refer to those "sons of perdition" who have lost the will to repent, thus denying the luster of light at noonday and becoming incapable of
accepting either Christ's Gethsemane or their own. They "cannot be redeemed." (D&C 76:32-38; DS 1:49.)

See also: Atonement; Second Death; Sons of Perdition

Spiritual Things

A contrast is frequently drawn between "spiritual things" and those of a temporal nature (D&C 29:31-34; 70:12). The Melchizedek Priesthood in particular is to
administer in the "spiritual things" of the Church (D&C 107:8-12). Those who "labor in spiritual things" are those who are involved in "administering the gospel and the
things of the kingdom unto the church, and unto the world" (D&C 72:14).

Although a distinction is drawn between the spiritual and the temporal, the Lord declared that "all things unto me are spiritual" (D&C 29:34). Of this statement,
President Joseph Fielding Smith said: "All things to him are spiritual, or in other words intended to be eternal. The Lord does not think in temporal terms; his plan is to
bring to pass the immortality and eternal life of man. In his eyes, therefore, all the commandments that have to do with our present welfare, are considered to be but
steps on the way to his eternal salvation." (CHMR 1:307-8; italics added.)

Spiritually Dead

When Adam and Eve were cast out of the Garden, they became "spiritually dead," which means "they were cut off from the presence of the Lord" (D&C 29:41; Alma
42:7-11). There are two stages of spiritual death in the Lord's plan-one is eternal, the other potentially temporary. When Lucifer and his followers rebelled and were
cast from God's presence, they experienced spiritual death, which in their case will be of an eternal nature. They are forever banished from divine dwellings (D&C
29:36-37; Rev. 12:7-9; 2 Ne. 2:17-18).

As previously mentioned, our first parents suffered the "first death" when banished from Eden. Likewise, all mortals suffer this death, after arriving at the "age of
accountability," when they commit sin. This death can be overcome by removing the stains of sin through the "fruits of repentance" and by following those divine
procedures which lead to one's being "born again" (Moro. 8:25-26; D&C 5:16; John 3:3-8; DS 2:273). Those who refuse to follow these procedures remain subject
to the "first death."

The searing sentence of the "second death" will be pronounced upon the sons of perdition, whose rebellion in this life subjects them to the same eternal banishment to
which Lucifer and his premortal followers are consigned (D&C 76:32-37). They have "sinned unto death" (D&C 64:7). They are "cut off ï¿½ as to things pertaining to
righteousness" (Hel. 14:16-18). They are "filthy still" and shall dwell eternally with "the devil and his angels" (2 Ne. 9:16).

See also: Death; Fall; First Death; Harden Their Hearts; Last Death; Sons of Perdition

Spokesman

An ancient prophecy by Joseph, one of the twelve sons of Jacob, identified the forthcoming mission of a great prophet whose name was to be Joseph (JST, Gen.
50:24-38). This future prophet was to have a "spokesman" (2 Ne. 3:18). In October 1833 the Lord declared that Sidney Rigdon was to be that "spokesman" for the
Prophet Joseph Smith (D&C 100:9-11). Eight years later, after slipping somewhat, Sidney was reminded of this special calling (D&C 124:104).

President George Q. Cannon once proclaimed, "Those who knew Sidney Rigdon, know how wonderfully God inspired him, and with what wonderful eloquence he
declared the word of God to the people. He was a mighty man in the hands of God, as a spokesman, as long [as] the prophet lived, or up to a short time before his
 Copyright
death." (JD (c) 2005-2009, Infobase Media Corp.
            25:126.)                                                                                                                           Page 321 / 371
See also: Rigdon, Sidney
Prophet Joseph Smith (D&C 100:9-11). Eight years later, after slipping somewhat, Sidney was reminded of this special calling (D&C 124:104).

President George Q. Cannon once proclaimed, "Those who knew Sidney Rigdon, know how wonderfully God inspired him, and with what wonderful eloquence he
declared the word of God to the people. He was a mighty man in the hands of God, as a spokesman, as long [as] the prophet lived, or up to a short time before his
death." (JD 25:126.)

See also: Rigdon, Sidney

Spotted

See: Garments Spotted with the Flesh

Spring Hill

While exploring the country north of Far West, Missouri, in anticipation of finding property upon which the Saints could settle, Joseph Smith and a small band of
colleagues passed by Lyman Wight's home, which rested at the foot of a place known as Tower Hill. The Prophet gave the location this name because of "an old
Nephite altar or tower that stood there."

A short distance from this historic place, the brethren endeavored to lay claim to a city plat near Wight's Ferry in Daviess County, township 60, ranges 27 and 28, and
sections 25, 36, 31, and 30. They called the place Spring Hill, but the Prophet renamed it Adam-ondi-Ahman, because he said it was to be the location where Adam
would sit in council prior to the Second Coming (D&C 116; HC 3:34-35; Dan. 7:9-14).

See also: Adam-ondi-Ahman

St. Louis Missouri

In 1831, one of the major intersections of travel from east to west was St. Louis, Missouri. Following a conference of elders in Jackson County, Missouri, the Lord
instructed many of the elders to return to the East by way of St. Louis. From this juncture, several of the leaders were to make their way to Cincinnati, Ohio, and the
rest were to travel in twos in other directions. (D&C 60.)

Staff of Life

In the Word of Wisdom, the Lord mentions that "all grain is ordained for the use of man and of beasts, to be the staff of life" (D&C 89:14). According to Webster a
"staff" is something which sustains or supports life, such as used in the common expression, "Bread is the staff of life."

Stakes

The clarion call to "enlarge" and "strengthen" the stakes of Zion was given anciently to Isaiah (Isa. 54:2), repeated to the Nephites (3 Ne. 22:2), and reiterated in our
day (D&C 109:59; 133:9). A stake is an ecclesiastical unit of The Church of Jesus Christ of Latter-day Saints and covers a specific geographical area. According to
the Lord, stakes are "curtains or the strength of Zion" (D&C 101:21). They are places where the Saints of God may be instructed more perfectly in the doctrines of
salvation.

A stake is usually composed of a minimum of several thousand people, who are divided into smaller units known as wards. The first use of the term in modern times
was when Kirtland, Ohio, was consecrated on April 26, 1832 as a place for a stake of Zion (D&C 82:13).

Each stake is presided over by a president and two counselors, who are called to their positions by revelation under the direction of a General Authority of the Church.
Elder Harold B. Lee noted that a stake is "the most perfect administrative organization that the Lord has yet given us" (CN, Aug. 26, 1961, C-10).

See also: Standing Presidents

Stand By the Wall

The Lord declared that the enemies of his Prophet and "their posterity [would] be swept from under heaven.ï¿½ that not one of them is left to stand by the wall" (D&C
121:15). This may be a euphemism ("the substitution of an agreeable or inoffensive expression for one that may offend") for a similar phrase found in the Old Testament
(see 1 Kgs. 14:10). In this sense those who stand by the wall essentially means every male; thus, this passage alludes to the destruction of a family or household (1 Kgs.
16:10-12).

Stand Fast

To stand fast is to be firm, resolute, or unwavering. Those called to serve in the ministry should stand fast in their callings (D&C 9:14; 54:2). Disciples of Christ should
stand fast in keeping the commandments of God (Alma 1:25).

See also: Continueth in God; Endure to the End; Valiant in the Testimony of Jesus

Standard for My People

In March 1831, the Lord reminded the Prophet Joseph that his "everlasting covenant" had been sent into the world to be a light and a "standard" (D&C 45:9). The Old
Testament prophet Isaiah made a similar statement (Isa. 49:22), which the Book of Mormon prophet Jacob later quoted (2 Ne. 6:6). "This Church," said Elder Marion
G. Romney, "is the standard which Isaiah said the Lord would set up for the people in the latter days" (CR, Apr. 1961, p. 119).

See also: Church of Jesus Christ of Latter-day Saints, The; Ensign

Standard of Peace

In 1833 the Lord counseled his people to "lift a standard of peace" to any "people, nation, or tongue" that should seek to wage war against them (D&C 98:34). This
"standard of peace" is synonymous with the "ensign of peace" (D&C 105:39); however, there may be a further meaning to consider.
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It appears that the Lord is reiterating the doctrine of turning the other cheek and going the extra mile in seeking peace with an adversary (Matt. 5:38-48; 3 Ne. 12:38-
48). Rather than being quick to strike a retaliatory blow, one should proclaim the message of peace. For, as an ancient government leader discovered, "the preaching of
Standard of Peace

In 1833 the Lord counseled his people to "lift a standard of peace" to any "people, nation, or tongue" that should seek to wage war against them (D&C 98:34). This
"standard of peace" is synonymous with the "ensign of peace" (D&C 105:39); however, there may be a further meaning to consider.

It appears that the Lord is reiterating the doctrine of turning the other cheek and going the extra mile in seeking peace with an adversary (Matt. 5:38-48; 3 Ne. 12:38-
48). Rather than being quick to strike a retaliatory blow, one should proclaim the message of peace. For, as an ancient government leader discovered, "the preaching of
the word [of God] had a great tendency to lead the people to do that which was just -yea, it had [a] more powerful effect upon the minds of the people than the sword,
or anything else" (Alma 31:5).

See also: Ensign of Peace

Standing High Councils

In March 1835, a great revelation on priesthood and church government was received which spoke of the "standing high councils" of the Church (D&C 107:36). "At
the time this Revelation was given, there were two standing High Councils in the Church: One in Kirtland, organized February 17th, 1834, and one in Clay County,
Mo., organized July 3rd, the same year" (SS, 702). The council in Kirtland was presided over by the First Presidency of the Church, which made it unique.

Today, there is a "standing high council" in every stake of the Church, presided over by a stake presidency, and jurisdictionally confined to the areas in which they are
located.

See also: Council; High Council

Standing Ministers

It is the duty of those called to serve as elders in the Melchizedek Priesthood "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 [or] to go out into the world, along with the Seventies, to preach the Gospel to the world" (CR, Oct. 1904, pp.
3-4: see also D&C 124:137).

Perhaps there is another implication to the meaning of being a standing minister. Should he not be one who is alert or standing at his post rather than lying down and
spiritually asleep in his calling? President George Q. Cannon illustrated this principle: "I ask myself, can I stand in this position and look upon the face of God without
feeling condemned.ï¿½ that I have been a faithful minister of the Lord, a faithful shepherd of the flock of Christ, a watchman who has never slept at his post, who has
never failed to utter the cry of warning when danger has menaced the Zion of God? This is a feeling it seems to me every man who bears the holy Priesthood ought to
have." (GT 1:269; italics added.)

See also: Ministers; Watchman

Standing Presidents

A listing of the various quorums of the priesthood in Nauvoo, with their attendant officers, is found in section 124. Among the offices listed is the presidency of the high
priests quorum, which "is instituted for the purpose of qualifying those who shall be appointed standing presidents or servants over different stakes scattered
abroad" (D&C 124:133-35; italics added).

It appears that one of the major functions of this priesthood quorum was to train brethren to serve in administrative functions, one of which was that of stake president.
Members of high councils and bishoprics also serve in the capacity of high priests. "It is the duty of the High Priests quorum to teach the principles of government," said
President Joseph F. Smith. (PCG, 124.)

At the present time, the stake presidency serves as the presidency of the high priests quorum of that stake over which they preside.

See also: Stakes

Stanton Daniel

Following the Amherst, Ohio, conference of January 1832, a number of elders received calls to preach the gospel, two-by-two. Among these was Daniel Stanton
(D&C 75:33). This is his only mention in the Doctrine and Covenants, but his service to the Church can readily be traced through the Prophet Joseph's writings.

Elder Stanton served as a branch president in Missouri in 1833 and also as a counselor to Bishop John Corrill (HC 1:363, 409). He was later chosen to serve on the
high council at Adam-ondi-Ahman and at Lima (HC 3:38; 5:427). He was chosen to preside over the Quincy, Illinois Stake, where a future Apostle, Ezra T. Benson,
served as one of his counselors (HC 4:233).

The last mention of this faithful elder in the official history of the Church is his call to preside over a special district following the martyrdom of Joseph Smith (HC
7:305). He was with the main body of the Church that moved to the Rocky Mountains. Daniel Stanton died in Panaca, Nevada, in 1872.

Stars Roll Upon Their Wings

See: Earth Rolls upon Her Wings

Stars Shall Fall From Heaven

One of the signs preceding the Second Coming will be that "the stars shall fall from heaven." (D&C 29:14; 45:42; 88:87; 133:49; Isa. 13:10; Matt. 24:29; Rev. 6:13.)
A possible explanation of this phenomenon might be gleaned from an understanding of the history and destiny of our planet. Brigham Young said: "When the earth was
framed and brought into existence and man was placed upon it, it was near the throne of our Father in heaven. And when man fell ï¿½ the earth fell into space, and
took up its abode in this planetary system, and the sun became our light." (JD 17:143; see also JD 9:317.)

On February 1, 1842, the official publication of the Church-the Times and Seasons-proclaimed that following the transgression of Adam, "the earth no longer retained
its standing in the presence of Jehovah; but was hurled into the immensity of space; and there to remain till it has filled up the time of its bondage" (TS 3:672).
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"This earth," said the Prophet Joseph, "will be rolled back into the presence of God" (TPJS, 181). To be "rolled back" implies that the earth at one point was "rolled
away" from God's presence. The tenth article of faith states, "We believe ï¿½ the earth will be renewed and receive its paradisiacal glory" (see also HC 5:61; Isa.
13:13).
took up its abode in this planetary system, and the sun became our light." (JD 17:143; see also JD 9:317.)

On February 1, 1842, the official publication of the Church-the Times and Seasons-proclaimed that following the transgression of Adam, "the earth no longer retained
its standing in the presence of Jehovah; but was hurled into the immensity of space; and there to remain till it has filled up the time of its bondage" (TS 3:672).

"This earth," said the Prophet Joseph, "will be rolled back into the presence of God" (TPJS, 181). To be "rolled back" implies that the earth at one point was "rolled
away" from God's presence. The tenth article of faith states, "We believe ï¿½ the earth will be renewed and receive its paradisiacal glory" (see also HC 5:61; Isa.
13:13).

From the above statements, it appears possible that this earth will be "renewed" and "rolled back" to its previous paradisiacal, planetary orbit near the abode of God.
This will entail its removal from its present location within our solar system. In the process of such a move, as the earth hurtles through space, it could well appear that
the stars are falling from the heavens.

Another possibility to explain these falling stars is found in the writings of the Prophet Joseph Smith and of Elder Parley P. Pratt, both of whom compared meteor
showers to this great event (HC 1:439-40; APP, 110). Sperry also suggested that the falling stars spoken of "are probably not the distant suns we see in space, but the
falling of bodies that will create tremendous light when they pass through the layers of our earthly atmosphere" (DCC, 434).

See also: Moon Shall Be Turned to Blood; Sun Shall Be Darkened

Steward

"For it is required of the Lord, at the hand of every steward, to render an account of his stewardship, both in time and in eternity" (D&C 72:3; 104:11-13). A steward
is one to whom a responsibility has been delegated. The welfare of that someone or something for which he is responsible is his stewardship.

President George Q. Cannon said, "God our Eternal Father has placed all ï¿½ possessions and blessings-that is, the possessions of the earth and the blessings
connected with the earth-He has placed them in our hands merely as stewards, and we hold them subject to Him-in other words, in trust for Him" (GT 1:353). Thus,
we will be held accountable for the way in which we utilize our earthly possessions (Mosiah 4:21-23), develop our talents (Matt. 25:14-30), magnify our callings (D&C
4:2; 84:33-41; Ezek. 3:19-21), teach our families (D&C 68:25), and conduct our own personal lives.

"And whoso is found a faithful, a just, and a wise steward shall enter into the joy of his Lord, and shall inherit eternal life" (D&C 51:19).

See also: Stewardship

Stewardship

"Thou shalt stand in the place of thy stewardship," declared the Lord (D&C 42:53). The concept of stewardship is specifically mentioned in eleven sections of the
Doctrine and Covenants frequently referring to one's responsibility as a participant in the law of consecration or the united order (e.g., D&C 92; 104). But the principle
of stewardship permeates every revelation given by the Lord. This principle rests upon the truth contained in the psalmist's proclamation, "The earth is the Lord's and
the fulness thereof" (Ps. 24:1), and reflects the initial injunction given to our first parents to "dress the garden."

President George Q. Cannon declared, "the Lord has entrusted us all with a stewardship. He has placed under the control of man the elements of the earth, to do with
them as seemeth good to him. This stewardship-that is, its extent or its value-may vary and does vary in each individual case. Some of us as stewards have large
possessions and a large share of the elements which belong to the earth. Others have a smaller share. But we are all stewards, and undoubtedly will be required at
some time in the future to account for the manner in which we use these stewardships." (GT 2:303; D&C 72:3; 104:11-13; Matt. 25:14-30.)

Perhaps stewardship is summed up in the concept of present responsibility and future accountability for everything and everyone that is placed within our trust.

See also: Consecration; Steward; Talent; United Order

Stick of Ephraim

The Lord declared that Moroni held "the keys of the record of the stick of Ephraim" (D&C 27:5). This stick (record) is the stick of Joseph spoken of by the prophet
Ezekiel (Ezek. 37:16). President Joseph Fielding Smith declared that the "Book of Mormon is the record of Joseph. It contains the history of the descendants of Joseph
on this land, both of Ephraim and of Manasseh. It was in the hands of Ephraim when it was given to Joseph Smith, and it is still in the hands of Ephraim when our
missionaries go forth proclaiming its truths to the world, for they also are of Ephraim." (DS 3:210.) He further stated that the "Book of Mormon came to Ephraim, for
Joseph Smith was a pure Ephraimite" (DS 3:253).

In 1979 the Church published a new edition of the King James Version of the Bible (record of Judah), with extensive cross-reference aids that significantly increased
the potential for gospel scholarship. In 1981 a new edition of the triple combination (Book of Mormon, Doctrine and Covenants, and Pearl of Great Price) was
published, which also contained significant new study aids.

Speaking of the far-reaching impact of these new editions of the scriptures, Elder Boyd K. Packer said: "The stick or record of Judah-the Old Testament and the New
Testament-and the stick or record of Ephraim-the Book of Mormon, which is another testament of Jesus Christ-are now woven together in such a way that as you
pore over one you are drawn to the other; as you learn from one you are enlightened by the other. They are indeed one in our hands. Ezekiel's prophecy now stands
fulfilled." (En., Nov. 1982, p. 53: see also 2 Ne. 3:12.)

See also: Book of Mormon; Ephraim; Moroni

Stiffneckedness

References to stiffneckedness are found only twice in the Doctrine and Covenants (D&C 5:8; 56:6). However, the word is found as a description of those who resist
the promptings of the Spirit in both the Bible (Ex. 32:9) and the Book of Mormon (Alma 9:5).

The martyr Stephen indicated that stiffnecked people "resist the Holy Ghost" (Acts 7:51). Jacob taught that stiffnecked people "despised the words of plainness and
killed the prophets, and sought for things that they could not understand" (Jac. 4:14). Stiff-necked people are also those who cannot "be governed by the law nor
justice" (Hel. 5:3).
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According to Webster, one who is stiffnecked is stubborn and inflexibly obstinate. Such are they who bow not their heads to be taught by the Spirit,        but whose
of sin keep their necks stiff and their heads haughtily erect in defiance of Deity. A stiff neck does not turn in the direction of divine guidance. By contrast, the Lord
promises to "feel after" (search after) those who "stiffen not their necks" (D&C 112:13).
The martyr Stephen indicated that stiffnecked people "resist the Holy Ghost" (Acts 7:51). Jacob taught that stiffnecked people "despised the words of plainness and
killed the prophets, and sought for things that they could not understand" (Jac. 4:14). Stiff-necked people are also those who cannot "be governed by the law nor
justice" (Hel. 5:3).

According to Webster, one who is stiffnecked is stubborn and inflexibly obstinate. Such are they who bow not their heads to be taught by the Spirit, but whose collars
of sin keep their necks stiff and their heads haughtily erect in defiance of Deity. A stiff neck does not turn in the direction of divine guidance. By contrast, the Lord
promises to "feel after" (search after) those who "stiffen not their necks" (D&C 112:13).

Still Small Voice

The term still small voice is used once in the Doctrine and Covenants (D&C 85:6), once in the Book of Mormon (1 Ne. 17:45), and once in the Old Testament (1 Kgs.
19:12). This "still small voice" is the Holy Ghost as it speaks to our "mind and heart" (D&C 8:2-3). This voice is generally felt rather than heard, although words may
actually be revealed within one's mind, as was the case with the prophet Enos (Enos 1:10).

The ancient prophet Nephi chided his brothers for being "past feeling, that [they] could not feel his [the angel's] words" (1 Ne. 17:45). In 1829, the Lord indicated that
when we pray about something that is right for us we should "feel that it is right" (D&C 9:8-9).

This feeling was described by Elder S. Dilworth Young in the following words: "If I am to receive revelation from the Lord, I must be in harmony with him by keeping
his commandments. Then as needed, according to his wisdom, his word will come into my mind through my thoughts, accompanied by a feeling in the region of my
bosom. It is a feeling which cannot be described, but the nearest word we have is 'burn' or 'burning.' Accompanying this always is a feeling of peace, a further witness
that what one heard is right." (CR, Apr. 1976, p. 34.)

Underscoring the importance of the still small voice are the words of President Wilford Woodruff: "I have had visions; I have had revelations; I have seen angels; but
the greatest of all is that still small voice" (JGK, 304). On another occasion he said, "I have never found anything that I could place more dependence upon than the still
small voice of the Holy Ghost" (JD 21:196).

See also: Feel; Holy Ghost; Quake; Revelation; Testimony

Stir Up the Hearts

"Satan doth stir up the hearts of the people to contention," declared the Lord (D&C 10:63). One who is contentious stirs up the hearts of others by seeking to provoke
or incite them to act in a sullen or discordant manner. It should be remembered, however, that men "are free to act for [them]selves" (2 Ne. 10:23) and do not have to
respond in robot-like fashion to the contentious proddings of one who seeks to provoke them (see 2 Ne. 2:26-29).

See also: Anger; Contention; Reviling Not Against Revilers

Stone Cut Out of the Mountain

Anciently, the prophet Daniel interpreted the famous dream of King Nebuchadnezzar in which a stone "cut out without hands" rolled forth and destroyed all other
kingdoms, while it became a mountain itself (Dan. 2:34-35, 44). This "stone" is also mentioned in an 1831 revelation (D&C 65:2). Joseph Smith further referred to this
stone, or kingdom, in the dedicatory prayer of the Kirtland Temple, and identified that stone as the Church (D&C 109:72-73; see also HC 6:364-65).

More recently, President J. Reuben Clark, Jr., stated that "this work of the Lord is to roll forth as the stone cut out of the mountain without hands, and fill the whole
earth.ï¿½ This is The Church of Jesus Christ of Latter-day Saints, and its destiny as well as its mission is to fill the earth and to bring home to every man, woman and
child in the world the truths of the Gospel." (CR, Oct. 1937, p. 107; italics added.)

See also: Church of Jesus Christ of Latter-day Saints, The; Kingdom of God on Earth; New York (State)

Stone of Israel

In an 1831 revelation, Christ identifies himself as the "stone of Israel" (D&C 50:44). This title can also be found in the Old Testament (Gen. 49:24). He is "the stone
which the builders refused," but which became "the head stone of the corner" (Ps. 118:22; Matt. 21:42). Moses described the Lord as the "Rock of Heaven." Thus, if
men build upon this "stone" or "rock," they are on a "sure foundation, a foundation whereon if men build they cannot fall" (Hel. 5:12; see also Jac. 4:14-16).

See also: Jesus Christ; Rock

Stone That

In 1830, Hiram Page professed seership qualities from a "certain stone" which he possessed. His claims to prophetic powers led the Lord to give the revelation now
known as section 28. Page claimed to know the location of the future city of Zion and had misled many to believe that the mind of the Lord had been made known
through him.

The Lord rebuked Page and emphatically stated that "those things which he [Page] hath written from that stone are not of me and ï¿½ Satan deceiveth him" (D&C
28:11; italics added). President Joseph Fielding Smith referred to this stone as a peep-stone, which is merely a satanic substitute of a genuine seer stone (CHMR
1:134).

See also: Page, Hiram

Storehouse Lord's

"The Church storehouse system is an organization of physical warehouses and transportation facilities, with operating and managing personnel," said President Ezra Taft
Benson. "This system is set up to receive, store, transport, exchange, and distribute food and nonfood commodities to those in need.

"A fundamental unit of the Church storehouse system is the local bishops storehouse. Bishops storehouses are Church-owned facilities from which local bishops obtain
food, clothing, and other commodities to care for the poor and needy who are unable to care for themselves.ï¿½

"The Lord, (c)
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                              Infobase Mediathat storehouses be established. The surpluses, or 'residue,' from the consecrated properties under the united
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be kept in the storehouses 'to administer to the poor and the needy.' (D&C 42:34.) Later, the Lord instructed that the Presiding Bishop 'appoint a storehouse unto this
church; and let all things both in money and in [food], which are more than is needful for the wants of this people, be kept in the hands of the bishop.' (D&C 51:13.)
"A fundamental unit of the Church storehouse system is the local bishops storehouse. Bishops storehouses are Church-owned facilities from which local bishops obtain
food, clothing, and other commodities to care for the poor and needy who are unable to care for themselves.ï¿½

"The Lord, by revelation, has commanded that storehouses be established. The surpluses, or 'residue,' from the consecrated properties under the united order were to
be kept in the storehouses 'to administer to the poor and the needy.' (D&C 42:34.) Later, the Lord instructed that the Presiding Bishop 'appoint a storehouse unto this
church; and let all things both in money and in [food], which are more than is needful for the wants of this people, be kept in the hands of the bishop.' (D&C 51:13.)

"Today ï¿½ bishops storehouses ï¿½ are used for almost the identical purpose they were used for under the united order. Members consecrate their time and talents
and means to produce, process, package, manufacture, and purchase commodities to care for those in need.ï¿½

"Storehouses are only established to care for the poor and the needy. For this reason, members of the Church have been instructed to personally store a year's supply
of food, clothing, and, where possible, fuel." (En, May 1977, p. 82.)

See also: Consecration; United Order

Storm

In commenting on the value of some small things, the Prophet refers to the advantage a ship in a storm has when its helm is very small (D&C 123:16). Although in this
sense, a literal storm is meant, the word storm is used metaphorically in several other references to imply an existing or pending fierce disturbance or doom (D&C 90:5;
115:6: 127:1).

See also: Defense and ï¿½ a Refuge

Straightway

On several occasions in the scriptures the word straightway is used to denote an immediate action, something that occurs at once (1 Sam. 9:13; Matt. 4:20; Acts 9:20;
Alma 14:28: D&C 136:25). One man fell away from the Church because "straightway Satan tempted him" (D&C 40:2).

By contrast, the servant in the parable of the vineyard "went straightway, and did all things whatsoever his lord commanded him" (D&C 101:62).

Strait

Many are familiar with the phrase, "strait is the gate, and narrow the way that leadeth unto [life or] the exaltation" (D&C 132:22; see also Matt. 7:14; Luke 13:24; 3
Ne. 14:14). Strait means narrow or constricted. President Spencer W. Kimball noted that strait is "not the shortest distance between two points. Strait means hard,
difficult, exacting." (DSY, 1973, 265.)

Strange Act My

In 1833, the Lord severely rebuked the Saints for neglecting the building of a temple in which, he said, his "strange act" would be brought to pass (D&C 95:4). The
meaning of this "strange act" is expressed by Smith and Sjodahl: "The expression quoted is from the Prophet Isaiah (28:21), where it refers to the fact that God would
fight against His own people, because of their apostate condition. 'Shall I not, as I have done to Samaria and her idols, so do to Jerusalem and her idols' (Isa. 10:11)?
That was, in the estimation of the Jews, who did not realize their apostate condition, 'strange.' But in this dispensation our Lord was to perform an equally strange act, in
revealing His marvelous plan of salvation and making war upon an apostate church which is boasting of its intimate relations with Deity. He was now waiting for the
Saints to build that house, in which His messengers were to be prepared for that strange war and endowed with power from on High (v. 8). No wonder that He
rebuked them for their tardiness!" (SS, 603.)

Strangers and Pilgrims on Earth

The unique phrase "strangers and pilgrims on the earth" appears in Doctrine and Covenants 45:13. A pilgrim is a traveler in alien lands. "The people of the city of
Enoch, because of their integrity and faithfulness, were as pilgrims and strangers on the earth. This is due to the fact that they were living the celestial law in a telestial
world, and all were of one mind, perfectly obedient to all commandments of the Lord." (CHMR 1:195.)

See also: Enoch; Enoch and His Brethren

Strong Drink

The revelation known as the "Word of Wisdom" specifically prohibits the use of "strong drinks," which are "not for the belly, but for the washing of your bodies" (D&C
89:5, 7). The leaders of the Church have consistently defined "strong drinks" as any alcoholic beverage.

The Patriarch Hyrum Smith offered the following counsel: "Some will say, 'I know that it did me good, for I was fatigued, and feeble, on a certain occasion, and it
revived me, and I was invigorated thereby, and that is sufficient proof for me': It may be for you, but it would not be for a wise man, for every spirit of this kind will only
produce a greater languor when its effects cease to operate upon the human body. But you know that you are benefited, yes, so does the man who has mortaged his
property, know that he is relieved from his present embarrassments; but his temporary relief only binds the cords of bondage more severely around him." (TS 3:800.)

Stubble

"They that do wickedly shall be as stubble," declared the Lord (D&C 29:9; see also Ex. 15:7; Isa. 5:20-24; Mal. 4:1; 1 Ne. 22:15: JS-H 1:37). Stubble is that part of
the stalk of grain-producing grasses that is left after the grain has been harvested. The righteous are as the grain that is harvested for useful purposes, while the wicked
are left to burn as waste.

See also: Burn; Great and Dreadful Day

Stupor of Thought

In righteously seeking an answer from the Lord, one may meet with the spiritual sensation of a burning bosom if the thing sought for is right, or with a stupor of thought if
itCopyright  (c) 2005-2009,
   is wrong (D&C              Infobase
                   9:7-9). Just as a rightMedia
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                                                  will bring an enlargement of one's understanding, so will a wrong answer cause a diminution of spiritual    326 Such
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"stupor" can cause a literal numbness of feeling or suspension of thought.
Stupor of Thought

In righteously seeking an answer from the Lord, one may meet with the spiritual sensation of a burning bosom if the thing sought for is right, or with a stupor of thought if
it is wrong (D&C 9:7-9). Just as a right answer will bring an enlargement of one's understanding, so will a wrong answer cause a diminution of spiritual feelings. Such a
"stupor" can cause a literal numbness of feeling or suspension of thought.

According to Elder Melvin J. Ballard, when one experiences a "stupor of thought," the "heart will be turned away from that thing" which is wrong (CR, Apr. 1931, pp.
37-38).

See also: Bosom Shall Burn; Speak Peace to Your Mind

Subscription

Sidney Rigdon was commanded by the Lord to prepare "a statement of the will of God, as it shall be made known by the Spirit unto him; and an epistle and
subscription to be presented unto all the churches" (D&C 58:50-51). The subscription as used here refers to a signed document which gives consent, sanction, or
authorization to a proposed course of action.

Succor the Weak

An 1832 revelation counseled one who had just been called into the Lord's service to "succor the weak" (D&C 81:5). To succor is to go to the aid of one in want or
distress, to administer relief. One called to service by the Lord is a spiritual shepherd.

The weak in the faith are those who lack the spiritual strength to stand alone against the winds of adversity and temptation. The Apostle Paul said that the "strong ought
to bear the infirmities of the weak" (Rom. 1 5:1). He further counseled that "if a man be over-taken in a fault, ye which are spiritual, restore such an one in the spirit of
meekness" (Gal. 6:1).

Sucklings

See: Babes and Sucklings

Summer

At the present time, the harvest of souls is proceeding with great urgency as missionaries go forth to labor in the fields. Just as the end of summer signals the end of the
growing season, and thus the time for harvest, so has the Lord symbolically represented the time for the harvest of souls.

We are presently in a spiritual "summer," which will soon come to an unexpected end, leaving many unprepared (D&C 35:16; 45:2; 45:37, 56:16). The term summer,
as used in these references, is synonymous with "today," which is that period of time preceding the coming of the Savior (SS, 393). When "tomorrow" comes,
"summer" will be ended and the harvest completed.

Summum Bonum

In an epistle written by Joseph Smith and containing directions regarding salvation for the dead, the Prophet said that the "summum bonum of the whole subject"
consisted "in obtaining the powers of the Holy Priesthood." Hereby, one could obtain a knowledge of this great work (D&C 128:11).

The term summum bonum is Latin and means "the supreme or highest good." Thus, the supreme good of salvation work for the dead is vested in the powers of the holy
priesthood. Such powers supply the authority as well as the doctrinal foundation of such work.

Sun

See: Army with Banners; Fair as the Moon/Sun; Sun Shall Be Darkened

Sun Shall be Darkened

The promised premillennial darkening of the sun, when it shall hide its face and refuse to give light, is one of the signs preceding the Second Coming (D&C 29:14; 34:9;
45:42; 88:87; 133:49; Isa. 13:10; Joel 2:31; Matt. 24:29; Rev. 6: 12). For the sun to hide its face means that its frontmost part will no longer be visible.

A possible means whereby this could be accomplished is found in a statement by Brigham Young: "When man fell ï¿½, the earth fell into space and took up its abode in
this planetary system, and the sun became our light" (JD 17:143; italics added). When the earth is "rolled back" into its former paradisiacal planetary orbit, its source of
light will be from God's presence rather than from the solar rays of our sun. In this sense, the face of the sun will be hidden or darkened.

Another possible way in which the sun might be darkened is by being obscured by heavy clouds of volcanic ash, such as what might have occurred in ancient America
at the time of the crucifixion (3 Ne. 8:20-23), or because of smoke from great fires caused by warfare.

See also: Moon Shall Be Turned into Blood; Stars Shall Be Darkened

Sundry Times

The Prophet speaks of having heard "the voice of God ï¿½ at sundry times, and in divers places" (D&C 128:21; see also Heb. 1:1). Sundry simply means various.
Thus, God's voice has been heard on various occasions and in different places.

Supper of the House of the Lord

The "supper of the house of the Lord" (D&C 58:9) is that great offering of food and drink "which perisheth not, neither can be corrupted," and in whose "fatness" our
souls should "delight" (2 Ne. 9:51). It is the combination of the "living water," which shall forever quench one's thirst (John 4:10-14), and the "living bread," which
allows one to live forever (John 6:48-51).
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In other words, it represents the fulness of the gospel, which we are commanded to "feast" upon (2 Ne. 31:20; 32:3). "And blessed are all they who do hunger and
thirst after righteousness," declared the Savior, "for they shall be filled with the Holy Ghost" (3 Ne. 12:6).
The "supper of the house of the Lord" (D&C 58:9) is that great offering of food and drink "which perisheth not, neither can be corrupted," and in whose "fatness" our
souls should "delight" (2 Ne. 9:51). It is the combination of the "living water," which shall forever quench one's thirst (John 4:10-14), and the "living bread," which
allows one to live forever (John 6:48-51).

In other words, it represents the fulness of the gospel, which we are commanded to "feast" upon (2 Ne. 31:20; 32:3). "And blessed are all they who do hunger and
thirst after righteousness," declared the Savior, "for they shall be filled with the Holy Ghost" (3 Ne. 12:6).

This supper can only be enjoyed by those with the appropriate spiritual appetite. The words of President Hugh B. Brown illustrate this principle: "As the relish with
which one enjoys a meal depends upon the appetite he brings to the table more than upon the quality and variety of food placed before him, so the degree of enjoyment
and assimilation of spiritual refreshment will depend upon whether or not we 'hunger and thirst,' as enjoined by the Savior, and be promised the reward of
satisfaction" (CR, Apr. 1963, p. 6).

It appears that those who properly partake of this supper will be those who are invited to the great "marriage supper of the Lamb of God" (D&C 58:6-11).

See also: Feast of Fat Things; Marriage of the Lamb

Supper of the Lamb

See: Marriage of the Lamb

Supreme Being

Inasmuch as the Father has bestowed upon the Son all that he has (D&C 93:16-17), both bear the title of "Supreme Being" (D&C 107:4). To be supreme is to hold
the highest rank or authority, to hold or exercise power which cannot be exceeded or overruled. Such is the divine position held by these two Supreme Beings, for they
are not exceeded nor overruled by any other power. They are omnipotent (D&C 19:3; 61:1; Matt. 28:18; 1 Ne. 9:6; Mosiah 4:9; Alma 12:15; 26:35: Morm. 5:23:
Ether 3:4).

See also: God; Father, The; Jesus Christ

Susquehanna County Pennsylvania

Susquehanna County, Pennsylvania, is the area where the city of Harmony is located. It was from the bosom of Susquehanna County, Pennsylvania, that Joseph
received his wife, Emma; the priesthood of God; and fifteen of the revelations found in the Doctrine and Covenants. Additionally, somewhere in the wilderness north of
Harmony, Susquehanna County, the Savior's three chief Apostles visited with Joseph Smith and Oliver Cowdery (D&C 128:20).

See also: Harmony, Pennsylvania

Susquehanna River

Although the restoration of the Aaronic Priesthood occurred near the banks of the Susquehanna River, in Harmony, Pennsylvania (HC 1:39-41), the river's name does
not appear in the revelations until 1842 (D&C 128:20). This river runs through the lower portion of New York state and the upper portion of Pennsylvania, where the
city of Harmony is located near its banks.

It was at this location that Joseph and Emma Smith made their home for a time on land purchased from Emma's father, Isaac Hale. On the banks of this river, mighty
Michael detected the devil's design to deceive the Prophet Joseph. It was also on this river's historic banks that Peter, James, and John restored the Melchizedek
Priesthood to the earth. (See "The New York-Ohio Area" map on page 296 of the 1981 edition of the D&C.)

Sweet Northrop

The full name of Northrop Sweet does not appear in the context of a revelation, for he is merely referred to as "my servant Northrop" (D&C 33:1). His full name now
appears in the preface to that revelation. Of him, Joseph Fielding Smith has written: "Northrop Sweet came in the Church at the time of the preaching of the Lamanite
missionaries. On October, 1830, [he was] called by revelation to enter the ministry and hearken to the voice of the Lord.ï¿½ It was not long after this that Northrop
Sweet left the Church and, with some others, formed what they called 'The Pure Church of Christ,' an organization that soon came to its end." (CHMR 1:152.)

Swine

See: Pearls ï¿½ Cast Before Swine

Sword

See: Bathed in Heaven; Sharper Than a Two-edged Sword; Sword of Laban; Sword of Mine Indignation; Sword of My Spirit

Sword of Laban

The sword of Laban was an exceedingly fine sword with a hilt of pure gold and a blade of the most precious steel, originally possessed by a Jewish citizen named
Laban. It was this sword that the Spirit constrained Nephi to use in slaying the wicked Laban, thus delivering a sacred record into the hands of the righteous (1 Ne. 4).
The prophet Nephi used this sword and others modeled after its likeness in defending his people (2 Ne. 5:14; Jac. 1:10). King Benjamin, another Nephite prophet-
leader, wielded the sword in defense of his people and before his death passed it on to his son King Mosiah (W of M 1:13; Mosiah 1:16).

Nothing more is mentioned of the sword until 1829, when the Lord promised David Whitmer, Martin Harris, and Oliver Cowdery a view of it (D&C 17:1). In a visit
made to David Whitmer in 1878, Elder Orson Pratt and Joseph F. Smith were told that the Three Witnesses had seen not only the plates of the Book of Mormon but
also the Brass Plates, many other records, the Urim and Thummim, the Liahona, and the sword of Laban (LJFS, 242).

Additionally, Oliver related an experience he and Joseph Smith had of going into a cave filled with "many wagon loads" of plates such as those from which the Book of
Mormon had been translated. On the wall of this cave hung the sword of Laban. However, on visiting the place a second time, they found the sword had been taken
 Copyright
down,      (c) 2005-2009,
      unsheathed,            Infobase
                   and laid across the Media  Corp.On it were these words: "This sword will never be sheathed again until the kingdoms of this world
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                                                                                                                                                     become
kingdom of our God and his Christ." (JD 19:38.)
also the Brass Plates, many other records, the Urim and Thummim, the Liahona, and the sword of Laban (LJFS, 242).

Additionally, Oliver related an experience he and Joseph Smith had of going into a cave filled with "many wagon loads" of plates such as those from which the Book of
Mormon had been translated. On the wall of this cave hung the sword of Laban. However, on visiting the place a second time, they found the sword had been taken
down, unsheathed, and laid across the gold plates. On it were these words: "This sword will never be sheathed again until the kingdoms of this world become the
kingdom of our God and his Christ." (JD 19:38.)

See also: Laban; Three Witnesses

Sword of Mine Indignation

The Lord has promised that "the sword of mine indignation" will fall "in behalf of my people" (D&C 101:10). This statement was made at a time when the Saints were
suffering severe persecution at the hands of their enemies. Smith and Sjodahl suggest that this sword of indignation refers to the numerous wars which are to befall
mankind, commencing with the Civil War in the United States (SS, 639).

President Joseph Fielding Smith said: "The sword of indignation commenced to fall upon the enemies of the Saints shortly after the Saints were driven from Missouri,
and from time to time it has fallen, both in this land and in foreign lands, and we may truly say that it fell upon the nations during the World War. However, it has not
fallen 'without measure,' but this is shortly to come, for the nations are filling the cup of their iniquity which must be full before Christ comes." (CHMR 1:460.)

See also: Cup of Mine Indignation

Sword of My Spirit

One of the spiritual weapons with which one must arm himself is what the Lord calls "the sword of my Spirit" (D&C 27:18). "This is the word of God (Heb. 4:12;
D&C 6:2)," wrote Smith and Sjodahl. "In this conflict [with the powers of darkness] the defenders must be well versed in the Scriptures, and be in touch with the Spirit
of Revelation, in order to expound the truth." (SS, 138.)

Synagogue

On three occasions the Lord instructed latter-day missionaries to go to synagogues (D&C 63:31; 66:7; 68:1). A synagogue is generally thought of as a place of
worship for Jews, such as the ones in which Jesus taught (Luke 4:16-38; see also LDSBD, 778). The ancient Nephites also built places of worship called synagogues
(Alma 16:16). However, as used in the Doctrine and Covenants, the word synagogue does not appear to be restricted to a particular religious body, but to gatherings
of worshipers in general.

T
Tabernacle

The "tabernacle" of which the Lord spoke in section 124, verse 38, refers to the portable "house of the Lord" which served ancient Israel as their temple (Ex. 34:26;
Josh. 6:24). It is the sanctuary that Moses was commanded to construct in order that sacred ordinances not be performed before the eyes of the world (Ex. 25:8). This
portable "temple," its construction, contents, and the ceremonies to be performed therein, are described in the Old Testament (Ex. 25-40).

Once a permanent temple was built by Solomon, the significance of the tabernacle disappeared, for it had "fulfilled the measure of its creation." It is important to
recognize that any holy edifice is special not because of the beauty or nature of materials used in its construction, but because of the sacred purposes for which it was
constructed.

See also: Tabernacle of God

Tabernacle of God

A revelation given in May 1833, stated that "the elements are the tabernacle of God; yea, man is the tabernacle of God, even temples" (D&C 93:35). Smith and
Sjodahl state that "God dwells in the material universe, through His Spirit which pervades everything; not in the pantheistic sense of indwelling, which denies any
distinction between matter and mind, body and spirit, God and the world, and affirms, to all intents and purposes, that the universe is God, and God the universe; but in
the sense in which we say that God dwelt in the Tabernacle in the wilderness. He dwells in the material world as king in his palace." (SS, 596.)

Man's body becomes the temple or tabernacle of God as it is kept virtuous and clean as an abode for both man's spirit and God's Spirit (D&C 133:5; 1 Cor. 3:16-17;
6:19). Those who defile their "temples" will find themselves banished from God's presence, which is spiritual "destruction."

See also: Temple

Taken to Heaven Without Tasting Death

Among the marvelous maniFestations in the Kirtland Temple was the appearance of Elijah, he "who was taken to heaven without tasting death" (D&C 110:13). The
Old Testament records that Elijah's ascent to heaven was in a "chariot of fire and horses of fire" (2 Kgs. 2:11). Elijah's ascent was from a telestial to a terrestrial order,
placing him among those whom we call "translated beings."

The Prophet Joseph declared: "Many have supposed that the doctrine of translation was a doctrine whereby men were taken immediately into the presence of God,
and into an eternal fullness, but this is a mistaken idea. Their place of habitation is that of the terrestrial order, and a place prepared for such characters He held in
reserve to be ministering angels unto many planets, and who as yet have not entered into so great a fullness as those who are resurrected from the dead." (TPJS, 170.)

Elijah was not allowed to taste of death during his mortal sojourn on earth, in order that he could perform ordinances belonging to this earthly sphere. God "reserved
Elijah from death that he might ï¿½ bestow his keys upon the heads of Peter, James, and John" on the Mount of Transfiguration (DS 2:110-12; AGQ 2:43).

Those who are "translated beings are still mortal and will have to pass through the experience of death, or the separation of the spirit and the body, although this will be
instantaneous" (AGQ 1:165). Among those who have been translated were Enoch and his city (D&C 45:11-12; Moses 7:69), Melchizedek and the people of Salem
(JST, Gen. 14:32-34), Moses (Alma 45:19), the Three Nephites (3 Ne. 28), and the Apostle John (D&C 7; 3 Ne. 28:6-7).
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See also: Elijah; Enoch; Melchizedek; Translated
Those who are "translated beings are still mortal and will have to pass through the experience of death, or the separation of the spirit and the body, although this will be
instantaneous" (AGQ 1:165). Among those who have been translated were Enoch and his city (D&C 45:11-12; Moses 7:69), Melchizedek and the people of Salem
(JST, Gen. 14:32-34), Moses (Alma 45:19), the Three Nephites (3 Ne. 28), and the Apostle John (D&C 7; 3 Ne. 28:6-7).

See also: Elijah; Enoch; Melchizedek; Translated

Talent

The word talent has often been associated with money or with the goods of this world (D&C 82:18; 104:69, 73). In ancient times, talents were, in fact, coins of
considerable value. However, the parable of the talents (Matt. 25:14-30) has a broader application than mere money. For example, the Lord chastised early
missionaries for hiding the talent with which they had been blessed, "because of the fear of man" (D&C 60:2, 13). This talent was the precious message of the restored
gospel.

"Every man and woman that has talent and hides it will be called a slothful servant," declared Brigham Young. "Improve day by day upon the capital you have. In
proportion as we are capacitated to receive, so it is our duty to do." (JD 7:7.) Whether our talents be gifts of the Spirit (D&C 46:11-26; Moro. 10:8-18) or talents of
music, speech, artistic creativity, or capacity to think and reason, we are expected to not only improve them but also to use them for the benefit and edification of others
(see D&C 82:18).

Elder Neal A. Maxwell made the following insightful observations regarding talents: "The gross size of our talent inventories is less important than the net use of our
talents.ï¿½ God does not begin by asking us about our ability, but only about our availability, and if we then prove our dependability, he will increase our
capability!" (En., July 1975, p. 7.) Basically, the principle governing the possession and utilization of talents is that of stewardship: blessings (talents) are bestowed and
an accounting thereof will be required.

See also: Stewardship

Tanner Nathan Eldon

The man who presented the June 1978 revelation on priesthood for the sustaining vote of the Church at the 148th Semiannual General Conference was N. Eldon
Tanner. This revelation is identified in the Doctrine and Covenants as Official Declaration-2.

N. Eldon Tanner had a distinguished career in education, government, and business before being called to devote the last twenty-two years of his life to full-time
Church service. He was born on May 9, 1898, and was raised in Canada. Following his formal education he spent several years as a teacher and principal before
serving in the legislature and provincial cabinet of the Canadian government. He later turned his talents to business enterprises, ultimately directing the construction of the
two thousand-mile pipeline across Canada from Alberta to Montreal. He earned the nickname of "Mr. Integrity" because of his undeviating adherence to strict
standards of honesty in his dealings.

In 1960, he was called to serve as a General Authority of the Church as an Assistant to the Council of the Twelve Apostles. In 1962 he was called to join the Council
of the Twelve, and in 1963 he became a member of the First Presidency. He spent nineteen years in the highest quorum of the Church, serving four Presidents of the
Church until his death on November 27, 1982.

His life exemplified the following statement from his own lips: "The greatest achievement in life is not the acquisition of money, position, or power. In my opinion, it is to
come to the end of one's day having been true and loyal to his ideals. I can think of no achievement greater than that." (En., Jan. 1983, p. 6.)

Tannery

See: Lot of Tahhanes

Tares

In 1831, the Lord said that "the angels are waiting the great command to reap down the earth, to gather the tares that they may be burned" (D&C 38:12). A later
revelation identified "that great church, the mother of abominations" as "the tares of the earth" (D&C 88:94). The term is used in Doctrine and Covenants 38, 86, 88,
101, and was also used by the Savior during his mortal ministry (Matt. 13:24-43). The tares represent the wicked, who will be destroyed at the coming of Christ (JST,
Matt. 13:38-44). Joseph Smith also identified the tares as the "corruptions of the Church" (TPJS, 98).

Tares are noxious, poisonous weeds which resemble wheat. They are also referred to as "bastard wheat," which is "so much like true wheat that until the corn is in the
ear the two cannot be distinguished. Hence any attempt to root up the tares would result in rooting up the wheat also." (Dummelow, 673; see also LDSBD, 780.)

"Traditionally, tares have been identified with the darnel weed, a species of beared rye-grass which closely resembles wheat in the early growth period and which is
found in modern Palestine. This weed has a bitter taste; if eaten in any appreciable amount, either separately or when mixed with bread, it causes dizziness and often
acts as a violent emetic." (DNTC 1:296.) Section 86 of the Doctrine and Covenants explains the parable of the wheat and tares, with an application to the latter days.

See also: Wheat

Taste of Death

The phrase taste of death is found in the Doctrine and Covenants (D&C 42:46), the Book of Mormon (3 Ne. 28:7, 25, 37, 38; Ether 12:17), and in the New
Testament (Mark 9:1; John 8:52), and it is used in at least two different ways; First, those who have lived righteously will not taste of death (experience spiritual
suffering) when their spirit takes flight from the flesh, for it will taste sweet rather than bitter to them. Second, those who have been granted an extension of their earthly
experience by being translated do not taste of death in the normal sense. When the day of their death occurs, it will be in the twinkling of an eye (3 Ne. 28:8).

Taylor John

John Taylor occupies the rare position of having authored a section in the Doctrine and Covenants (D&C 135). Called to the holy apostleship in 1838, Elder Taylor
faithfully served as a member of that quorum of special witnesses and later ultimately served as the prophet and President of the Lord's Church here on earth (D&C
118:6; 124:129).
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It was John Taylor's melodic voice which helped bring peace to the troubled minds of Joseph and Hyrum Smith only short minutes before their lives were brutally
taken. Having accompanied the brethren to Carthage, John Taylor had offered to tear the jail down if only Joseph would give the word (LJT, 135). He was severely
wounded in the attack which claimed his companions' lives, but he lived to bear powerful testimony of the truth for which the men had earned martyrs' crowns. Of his
John Taylor occupies the rare position of having authored a section in the Doctrine and Covenants (D&C 135). Called to the holy apostleship in 1838, Elder Taylor
faithfully served as a member of that quorum of special witnesses and later ultimately served as the prophet and President of the Lord's Church here on earth (D&C
118:6; 124:129).

It was John Taylor's melodic voice which helped bring peace to the troubled minds of Joseph and Hyrum Smith only short minutes before their lives were brutally
taken. Having accompanied the brethren to Carthage, John Taylor had offered to tear the jail down if only Joseph would give the word (LJT, 135). He was severely
wounded in the attack which claimed his companions' lives, but he lived to bear powerful testimony of the truth for which the men had earned martyrs' crowns. Of his
preservation, Elder Taylor wrote: "I felt that the Lord had preserved me by a special act of mercy; that my time had not yet come, and that I had still a work to perform
upon the earth" (LJT, 150).

As a young man in England, John Taylor had exhibited an interest in things of the Spirit, including supernatural experiences that led him to America and the restored
gospel. One such experience involved seeing a vision of an angel sounding a trumpet to the nations, and having the thought impressed upon his mind that he was to
preach the gospel in America (LJT, 28; see Rev. 14:6-7). Upon immigrating to Canada, he became active as a lay preacher, but soon discovered that the doctrines of
men did not coincide with the principles of truth taught within the Bible. His conversion was the result of the missionary efforts of Parley P. Pratt, who had received a
revelatory blessing regarding the fruits of that mission and their future impact upon the Church (LJT, 35).

John Taylor joined the Church on May 9, 1836, with the following resolve: "When I first entered upon Mormonism, I did it with my eyes open. I counted the cost. I
looked upon it as a lifelong labor, and I considered that I was not only enlisted for time, but for eternity." (LJT, 48.)

Elder Taylor quickly became known for his courage and forth-rightness in defending truth and liberty. Such an attitude earned for him the title, "Champion of Freedom
and Liberty." In fact, one of the most prominent floral arrangements at his funeral was a large one with a banner reading, "Champion of Liberty."

He was also known for the zeal with which he pursued anything of either a temporal or spiritual nature. "If a thing is done well," he once said, "no one will ask how long
it took to do it, but who did it." On another occasion he said, "I prefer a faded coat to a faded reputation."

His position was firm and well understood. Said one biographer, "Every Latter-day Saint always knew beforehand, on occasions when firmness and courage were
needed, where President John Taylor would be found and what his tone would be" (LJT, 411).

His magnanimity is expressed in this plea to all who would call themselves Saints: "If you find people owing you who are distressed, if you will go to work and try to
relieve them as much as you can, under the circumstances, God will relieve you when you get into difficulties" (ECH, 587). Though he arduously labored with pen and
the spoken word to defend the Church, he was also quick to turn the other cheek when necessary. Of those who tried to provoke anger or hatred on the part of the
Saints, Elder Taylor quipped: "They offer themselves to be kicked. Don't do it, have some respect for your boots." (LIT, 316.)

On July 25, 1887, John Taylor died a martyr's death, as the result of the severe persecution heaped upon him by the enemies of the Church, and he occupies what B.
H. Roberts described as "the place of double martyr" (LJT, 414). True to the trust that had been placed in him, Elder Taylor died exemplifying the words he had often
spoken: "I do not believe in a religion that cannot have all my affections, but I believe in a religion that I can live for, or die for" (LJT, 421).

See also: Carthage Jail; Martyrdom

Teachers

As most frequently used in the Doctrine and Covenants, the term teacher refers to the second office in the Aaronic Priesthood (D&C 18:32; 20:38-64; 38:40; 42:12;
84:30, 111; 107:10, 62-63, 86; 124:42). The scripturally outlined duties of this office are to: watch over and strengthen the Church; see that there is no iniquity in the
Church, neither hardness with each other, neither lying, backbiting, nor evil speaking; see that the Church meet together often; see that all members do their duty; take
the lead of meetings in the absence of higher authority; warn, expound, exhort, teach, and "invite all to come unto Christ" (D&C 20:53-59). Other duties may be
designated by the bishopric, who preside over the Aaronic Priesthood.

A second way in which the term teacher is used is in reference to he who presided as the teacher at the School of the Prophets, organized in Kirtland, Ohio, in
February 1833. This teacher was the Prophet Joseph Smith (D&C 88:122-35).

See also: Aaronic Priesthood; School of the Prophets

Telestial

The term telestial, as found in sections 76 and 88, is unique to Mormon theology. There is a glory of the hereafter known as the telestial world or kingdom (D&C
76:98; 88:21), which is inhabitated by those whose resurrected bodies are "quickened by a portion of the telestial glory" (D&C 88:31; 76:109). There are also telestial
laws which govern telestial worlds and their inhabitants (D&C 88:24).

The Apostle Paul described the bodies to be possessed by the inhabitants of the three kingdoms of glory in the hereafter, but our present King James Bible only refers
to two of them by name-the celestial, or glory of the sun, and the terrestrial, or glory of the moon (1 Cor. 15:39-42). Nevertheless, Paul spoke of the glory of the stars,
which glory is that of a telestial order (D&C 76:81, 98). The Prophet Joseph Smith, in his inspired version of the Bible, used the term telestial to identify the glory of
those resurrected bodies who inhabit such a kingdom (JST, 1 Cor. 15:40).

This glory is described by Elder James E. Talmage as follows: "This is for those who received not the testimony of Christ, but who, nevertheless, did not deny the Holy
Spirit; who have led lives exempting them from the heaviest punishment, yet whose redemption will be delayed until the last resurrection. In the telestial world there are
innumerable degrees comparable to the varying light of the stars. Yet all who receive of any one of these orders of glory are at last saved, and upon them Satan will
finally have no claim. Even the telestial glory 'surpasses all understanding; And no man knows it except him to whom God has revealed it.'" (AF, 92-93; see D&C
76:81-112; 88:24, 31.)

President Joseph Fielding Smith informed us that the present status of our earth is that of a telestial order, which came about as a result of the fall of Adam (DS 1:82-
85). The paradisiacal, or Garden of Eden, state of the earth was that of a terrestrial order, which order will return at the Second Coming and remain throughout the
Millennium. At the end of this period, the earth will be celestialized.

See also: Some of Another; Third Trump; Vengeance of Eternal Fire']">Glory; Last Resurrection; Mansions of My Father; Salvation; Saved; Servants of the Most
High; Some of One and Some of Another; Third Trump; Vengeance of Eternal Fire

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Temperance

The Lord admonished that we be "temperate in all things" (D&C 12:8). According to Webster, temperance is "habitual moderation in the indulgence of the appetites or
See also: Some of Another; Third Trump; Vengeance of Eternal Fire']">Glory; Last Resurrection; Mansions of My Father; Salvation; Saved; Servants of the Most
High; Some of One and Some of Another; Third Trump; Vengeance of Eternal Fire

Temperance

The Lord admonished that we be "temperate in all things" (D&C 12:8). According to Webster, temperance is "habitual moderation in the indulgence of the appetites or
passions."

Although the word has usually been associated with abstinence from alcohol, it has other implications. The virtue of temperance, which is to be possessed by all who
serve in the ministry (D&C 4:6; 107:30), is "not just refraining from drinking liquor!" said President Joseph Fielding Smith. It means to "be temperate in ï¿½ language
and in ï¿½ actions-not make extravagant statements." (SYE, 356.)

Temple

References to temples in the Doctrine and Covenants pertain to houses of the Lord found in several locations. For example, the Savior refers to the temple which stood
in Jerusalem at the time of his mortal ministry (D&C 45:18, 20). The site for the temple to be built in the New Jerusalem at Independence, Missouri, is mentioned in
several sections (D&C 57:3; 58:57; 84:3). A great outpouring of revelation and heavenly visitations occurred at the Kirtland Temple in Ohio (D&C 110). This latter
temple may be the one spoken of by the Lord when he promised to "come suddenly" to his temple (D&C 36:8; 42:36; 133:2; Mal. 3:1). Finally, the Nauvoo Temple is
mentioned in several epistles written by the Prophet Joseph Smith (D&C 127:4, 9; 128:24).

Temples are sacred sanctuaries in which the Saints of God enter into covenants of salvation and receive inspired instruction. "Participating in temple ordinances is just as
essential as baptism. Ultimately there will be no exaltation for anyone who does not receive the fullness of the gospel as it is administered in the temple." (CN, March
16, 1986, p. C-24.)

In temples, Latter-day Saints may receive what is known as an endowment, which Elder John A. Widtsoe described as follows: "The temple endowment relates the
story of man's eternal journey; sets forth the conditions upon which progress in the eternal world depends; requires covenants or agreements of those participating to
accept and use the laws of progress; gives tests by which our willingness and fitness for righteousness may be known, and finally points out the ultimate destiny of those
who love truth and live by it" (PC, 178).

"The ordinances of the temple are so sacred that they are not open to the view of the public. They are available only to those who qualify through righteous living.ï¿½
Their sacred nature is such that discussion in detail outside the temple is inappropriate." (NE, June 1971, p. 27.)

See also: Anointing; Baptism for the Dead; Endowment; Endowment House; Fulness of the Priesthood; Holy House; Kirtland Temple; Mountains of the Lord's House;
Nauvoo Temple; New and Everlasting Covenant of Marriage; Ordinances; Records; Salt Lake Temple; Tabernacle of God; Upper Room; Washings

Temporal Death

Temporal death is the "death in the flesh" which the Savior voluntarily experienced and to which all mankind are subject (D&C 29:42; see also 18:11; John 10:15-18; 1
Cor. 15:21-22). It is also referred to as "natural death" (D&C 29:43).

President Joseph F. Smith made the following observation: "In this natural body are the seeds of weakness and decay, which, when fully ripened or untimely plucked
up, in the language of scripture, is called 'the temporal death'" (JD 23:169).

Temporal death is the temporary separation of body and spirit (James 2:26). The spirit takes flight to realms unseen by mortal eyes and the lifeless body is returned to
mother earth to await the day of resurrection. President Smith taught further that "the body may be dissolved and become extinct as an organism, although the elements
of which it is composed are indestructible and eternal" (JD 23:171). These elements will be perfectly organized in one's resurrected body, and the spirit will be united
with that body "never to be divided" (Alma 11:44-45).

"Death is a kind of graduation day for life," said Elder Sterling W. Sill (CR, Oct. 1976, p. 65). "Where the true Saints are concerned there is no sorrow in death except
that which attends a temporary separation from loved ones," said Elder Bruce R. McConkie. "Birth and death are both essential steps in the unfolding drama of
eternity." (CR, Oct. 1976, p. 158.)

Temporal Salvation

In giving the revelation known as the Word of Wisdom, the Lord referred to it as "the order and will of God in the temporal salvation of all saints in the last
days" (D&C 89:2). The guidelines in this revelation stand as a code of health, intended to preserve and strengthen the temporal, or physical, body.

Nevertheless, as the Lord earlier declared, "All things unto me are spiritual, and not at any time have I given unto you a law which was temporal; ï¿½ for my
commandments are spiritual" (D&C 29:34-35). Thus, although the temporal or physical salvation of man is the most obvious benefit of following the counsel given in the
Word of Wisdom, the ultimate benefits are spiritual.

President Joseph Fielding Smith noted that "the temporal salvation of the children of men is a most important thing, but sadly neglected by many religious teachers. The
truth is that the spiritual salvation is dependent upon the temporal far more than most men realize. The line of demarcation between the temporal, or physical, and the
spiritual, cannot be definitely seen.ï¿½ To men some of these commandments may be temporal, but they are spiritual to the Lord because they all have a bearing on the
spiritual or eternal welfare of mankind." (CHMR 1:383.)

Temporal Things

Throughout the scriptures a distinction is drawn between those things which are of a spiritual nature and those which are of a temporal nature (D&C 29:30-35; 70:12).
Webster defines temporal as that which pertains to time or is of an earthly nature. Thus, temporal things are those which are presently confined to this earth and are
limited by man's time. Temporal things are earthy and pertain to mortality, whereas spiritual things have an eternal verity.

See also: Earthy

Ten Virgins
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The term ten virgins is referred to with two separate meanings in the Doctrine and Covenants. In the first instance (D&C 45:56), reference is made to the parable of the
ten virgins, five of whom were caught without oil in their lamps at the crucial moment of the wedding feast (Matt. 25:1-13).
See also: Earthy

Ten Virgins

The term ten virgins is referred to with two separate meanings in the Doctrine and Covenants. In the first instance (D&C 45:56), reference is made to the parable of the
ten virgins, five of whom were caught without oil in their lamps at the crucial moment of the wedding feast (Matt. 25:1-13).

Of these virgins, Elder James E. Talmage has written: "The virgins typify those who profess a belief in Christ, and who, therefore, confidently expect to be included
among the blessed participants at the feast. The lighted lamp, which each of the maidens carried, is the outward profession of Christian belief and practice; and in the oil
reserves of the wiser ones we may see the spiritual strength and abundance which diligence and devotion in God's service alone can insure. The lack of sufficient oil on
the part of the unwise virgins is analogous to the dearth of soil in the stony field, wherein the seed readily sprouted but soon withered away.ï¿½ The unwise five suffered
the natural results of their unpreparedness." (Talmage, 578-79.) Section 63, verse 54, equates these "unwise" and "foolish virgins" with the wicked, who will be
separated from the righteous at the coming of the Lord.

The second sense in which the term ten virgins is used is in conjunction with the principle of plural marriage. The ten virgins spoken of here are ten maidens designated
to become brides in the celestial order of marriage (D&C 132:62, 63).

Tenets

The dictionary defines the word tenet as a dogma, belief, or opinion that is held to be true. The Lord cautioned an early exponent of the gospel, Martin Harris, not to
preach about tenets, but to confine his preaching to the first principles-faith, repentance, baptism, and the gift of the Holy Ghost (D&C 19:31). This counsel is still
applicable to teachers of the gospel in our day.

In the words of President Joseph Fielding Smith: "We should keep our feet on the ground and not get off in the realm of the mysterious, the speculative, the things which
the Lord has not yet made plain.ï¿½

"The fundamental principles of the gospel-all that has to do with the salvation of man-are very clear and can be understood by those with ordinary intelligence. To
spend time discussing useless questions which have no bearing on our salvation, and have no relationship to the commandments and obligations required of us by the
plan of salvation, is just a useless pastime." (DS 1:305-6.)

Rumors and speculative stories could be classified as tenets, which President Harold B. Lee specifically pleaded with the Saints to cease promoting, referring to them
as "the works of the devil" (CR, Apr. 1970, p. 56; see also CR, Oct. 1972, p. 125).

Terrestrial

The term terrestrial appears once in the Bible (1 Cor. 15:40) and a dozen times in sections 76 and 88 of the Doctrine and Covenants (76:71-98; 88:21-30). There is a
terrestrial kingdom, or world (D&C 76:71), which is to be inhabited by resurrected beings whose bodies are of a terrestrial order or glory (D&C 76:78) and who live
by terrestrial laws (D&C 88:23). The terrestrial kingdom is a secondary order of glory, falling below that of the celestial glory but being above that of the telestial glory.
These degrees differ in brightness and luster, even as the sun, moon, and stars differ from one another.

The scriptures reveal that the celestial kingdom is divided into three heavens or degrees (D&C 131:1-4) and that the telestial kingdom likewise is subdivided into
varying glories (D&C 76:98). Therefore, "we conclude that a similar condition prevails in the Terrestrial. Thus the innumerable degrees of merit amongst mankind are
provided for in an infinity of graded glories." (AF, 409.) "God will give to every man a glory that will be suited to his condition" (GT 1:97).

The inhabitants of the terrestrial kingdom are described as follows: "1. Accountable persons who die without law (and who, of course, do not accept the gospel in the
spirit world under those particular circumstances which would make them heirs of the celestial kingdom); 2. Those who reject the gospel in this life and who reverse
their course and accept it in the spirit world; 3. Honorable men of the earth who are blinded by the craftiness of men and who therefore do not accept and live the
gospel law; and 4. Members of The Church of Jesus Christ of Latter-day Saints who have testimonies of Christ and the divinity of the great latter-day work and who
are not valiant, but who are instead lukewarm in their devotion to the Church and to righteousness" (MD, 784; D&C 76:71-80).

The term terrestrial is used in one other sense in Latter-day Saint discussion. According to the tenth article of faith, "the earth will be renewed and receive its
paradisiacal glory." This refers to the terrestrial condition that will prevail during the Millennium, when only those who abide at least the law of this order will be allowed
to inhabit our earth (DS 1:84-86). The dictionary, as one might suspect, defines the term terrestrial as that which is "of or relating to the earth or its inhabitants; earthly
or mortal."

See also: Glory; Honorable Men of the Earth; Mansions of My Father; Paradisiacal Glory; Presence of the Son; Salvation; Saved; Second Angel; Second Trump;
They Who Are Not Valiant; They Who Died Without Law

Territory of Iowa

In March 1841, the will of the Lord was sought regarding the Saints in the Territory of Iowa (D&C 125:1). At about this time the Saints began locating in the area
surrounding the common border shared by Illinois and Iowa.

Dr. Isaac Galland had befriended the Saints and suggested they locate in Iowa, which had become a territory of the United States in 1838. Galland "thought they would
be more likely to receive protection from mobs under the jurisdiction of the United States, than they would in a state of the Union, 'where murder, rapine and robbery
are admirable (!) traits in the character of a demagogue; and where the greatest villains often reach the highest offices.' He also wrote to Governor Robert Lucas of
Iowa, who had known the 'Mormon' people in Ohio, and who spoke very highly of them as good citizens." (ECH, 220.)

The Territory of Iowa originally included most of what is now the state of Minnesota as well as what we now know as the state of Iowa. It was a territory from 1838
until 1846, when it was admitted to the Union as the twenty-ninth state.

See also: Galland, Isaac; Iowa

Testimony

The Savior admonished early disciples of this dispensation to "bear testimony in every place, unto every people" (D&C 66:7). "According to the dictionary," said
President
 CopyrightJoseph  Fielding Smith,
            (c) 2005-2009,        "a testimony
                            Infobase           is a 'Statement or affirmation of a fact, as before a court; evidence, proof.ï¿½'
                                       Media Corp.                                                                                              Page 333 / 371
"In relation to the gospel, a testimony is a revelation to the individual who earnestly seeks one by prayer, study, and faith. It is the impression of speaking of the Holy
Ghost to the soul in a convincing, positive manner. It is something which is far more penetrating than impressions from any other source, but it cannot be fully
Testimony

The Savior admonished early disciples of this dispensation to "bear testimony in every place, unto every people" (D&C 66:7). "According to the dictionary," said
President Joseph Fielding Smith, "a testimony is a 'Statement or affirmation of a fact, as before a court; evidence, proof.ï¿½'

"In relation to the gospel, a testimony is a revelation to the individual who earnestly seeks one by prayer, study, and faith. It is the impression of speaking of the Holy
Ghost to the soul in a convincing, positive manner. It is something which is far more penetrating than impressions from any other source, but it cannot be fully
described." (AGQ 3:28; see pp. 28-31.)

In the words of President Hugh B. Brown, "A testimony of the Gospel of Jesus Christ is a product more of the heart than of the head" (CN, Apr. 10, 1965, C-13). It is
in this context that an ancient prophet spoke when he said, "when a man speaketh by the power of the Holy Ghost the power of the Holy Ghost carrieth it unto the
hearts of the children of men" (2 Ne. 33:1). A modern-day prophet, Elder George Albert Smith, in like manner declared: "No matter how gifted we may be, or how
choice our language, it is the spirit of our Father that reaches the heart and brings conviction of the divinity of this work" (CR, Oct. 1904, p. 66).

Elder Marion G. Romney described eight components which the testimony of a true Latter-day Saint should include: (1) a witness that there is a personal God; (2) a
belief in God's plan of salvation, with Jesus Christ as the central figure; (3) a belief that Joseph Smith conversed with Deity in the Sacred Grove; (4) a conviction that
the Book of Mormon is sacred scripture from God; (5) a witness that heavenly beings bestowed the authority upon Joseph Smith that is necessary to enable men to
gain exaltation; (6) a knowledge that The Church of Jesus Christ of Latter-day Saints is the only repository of that authority; (7) a conviction that every man who has
presided over this Church has had that authority; (8) the witness that the living prophet is just as much a prophet as was Joseph Smith. "The possession of a sure
testimony," added Elder Romney, "is the most valuable possession a person can have." (LTG, 36-37.)

The formula for gaining a testimony was expressed by Elder John A. Widtsoe as a four-part process: (1) Cultivate the desire. "It must be insistent, constant, over-
whelming, burning. It must be a driving force." (2) Recognize your limitations. (3) Put forth an effort to learn the gospel. Study must be constant, as well as prayer. (4)
Weave the gospel into the pattern of your life. (ER, 15-17.) "To hold his testimony," cautioned Elder Spencer W. Kimball, "one must bear it often and live worthy of
it" (CR, Oct. 1944, p. 46). To bear a testimony is not merely to express gratitude, a testimony must be "a declaration, a witness" (TYD, 275).

See also: Holy Ghost; Revelation; Still Small Voice; Testimony of Jesus; Testimony of the Jews; Testimony of the Just; Testimony of Their Fathers

Testimony of Jesus

Those who inherit the celestial kingdom must be active possessors of "the testimony of Jesus" (D&C 76:51). Those who dwell in terrestrial glories are they "who
received not the testimony of Jesus in the flesh, but afterwards received it" and "are not valiant in the testimony of Jesus" (D&C 76:74, 79). Telestial kingdom
inhabitants are they who "received not the gospel of Christ neither the testimony of Jesus" (D&C 76:82, 101). The testimony of Jesus is one of the gifts of the Spirit
(D&C 46:11-14).

A modern-day Apostle has described the meaning of this phrase: "I have what is known as 'the testimony of Jesus,'" declared Elder Bruce R. McConkie, "which means
that I know by personal revelation from the Holy Spirit to my soul that Jesus is the Lord; that he brought life and immortality to light through the gospel; and that he has
restored in this day the fullness of his everlasting truth, so that we with the ancients can become inheritors of his presence in eternity" (CR, Apr. 1972, p. 133).
According to John the Revelator, "the testimony of Jesus is the spirit of prophecy" (Rev. 19:10; see also TPJS, 160).

See also: Jesus Christ; Spirit of Prophecy; Testimony; Valiant in the Testimony of Jesus

Testimony of the Jews

An ancient Nephite prophet spoke of "a record of the Jews, which contains the covenants of the Lord, which he hath made unto the house of Israel; and it also
containeth many of the prophecies of the holy prophets" (1 Ne. 13:20-29). This record is the same as the "testimony of the Jews" spoken of in modern revelation
(D&C 3:16).

The Lord identified this record (testimony) as the Bible. The world "shall have a Bible; and it shall proceed forth from the Jews, mine ancient covenant people," God
declared (2 Ne. 29:4). The knowledge of the promised Messiah has generally come to the world through the Old Testament, and the knowledge of the mortal ministry
of the Savior has come through the New Testament.

See also: Bible

Testimony of the Just

A bishop is to "judge his people by the testimony of the just" (D&C 58:18). That which is just is fair, reasonable, and righteous. Thus, the testimony of the just is an
unbiased and correct portrayal of the facts involved in the situation under consideration.

Testimony of Their Fathers

Based upon a careful reading of verses 16-20 in section 3, "the testimony of their fathers" refers to the records or plates from which the Book of Mormon was
translated. These records would bear special testimony of the Savior to all who had descended from the ancient inhabitants of the Americas. These descendants are
known today as Lamanites.

However, as the title page of the Book of Mormon points out, it is "written [not only] to the Lamanites ï¿½ [but] also to the convincing of the Jew and Gentile that
JESUS is the CHRIST" (italics added).

See also: Book of Mormon; Lamanites

Thankfulness

The Lord declared that "he who receiveth all things with thankfulness shall be made glorious" (D&C 78:19). To possess the quality of thankfulness is to be grateful, to
show gratitude through acts of service and obedience as well as in expressions of prayerful praise. We are commanded to "thank the Lord [our] God in all
things" (D&C 59:7).

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President   (c) 2005-2009,
          Joseph           Infobase
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That Man
The Lord declared that "he who receiveth all things with thankfulness shall be made glorious" (D&C 78:19). To possess the quality of thankfulness is to be grateful, to
show gratitude through acts of service and obedience as well as in expressions of prayerful praise. We are commanded to "thank the Lord [our] God in all
things" (D&C 59:7).

President Joseph F. Smith observed that "one of the greatest sins of which the inhabitants of the earth are guilty today is the sin of ingratitude" (GD, 270).

That Man

In a revelation that-because of misinterpretation on the part of those who lacked the Spirit-has spawned a number of apostate offshoots from the true Church, the Lord
spoke of removing "that man" and replacing him with "one mighty and strong" (D&C 85:7-8). "That man" refers to Bishop Edward Partridge, who at the time was being
reprimanded in a letter written from Kirtland by the Prophet Joseph to W. W. Phelps in Missouri.

However, Edward Partridge repented of his erroneous ways to such an extent that following his death the Lord proclaimed that the bishop was among those who
shared the presence of Deity (D&C 124:19).

See also: Edward Partridge; One Mighty and Strong

That Wicked One

In section 93, the Lord speaks of "that wicked one [who] cometh and taketh away light and truth, through disobedience, from the children of men, and because of the
traditions of their fathers" (D&C 93:39). Satan is "that wicked one" who "in his rebellion and hatred of all things righteous, desires to destroy the souls of men, therefore
he tries to take from them light and truth that they may be left in spiritual darkness" (CHMR 1:402).

See also: Devil

Thayre Ezra

The name of Ezra Thayre appears in several revelations (D&C 33:1; 52:22; 54:preface; 56:5, 8; 75:31). In three of these he is admonished to take up the labors of
missionary work, and in one he is rebuked for his pride and selfishness. There is also mention of his membership being in question in 1835, based upon a complaint
signed by another Elder (HC 2:221). Thayre himself had previously brought charges against another member because his method of preaching was thought to be
unbecoming (HC 2:33).

His later service included being a member of Zion's Camp (HC 2:185), a member of the First Quorum of the Seventy (SS, 307), and a high councilor at Adam-ondi-
Ahman (HC 3:39). He became a member of the political governing body known as the Council of Fifty and campaigned in behalf of Joseph Smith's presidential bid in
1844.

Thayre did not remain faithful to the Church following the martyrdom of the Prophet and later affiliated with the Reorganized Church. (BYUS 20:163-97.)

See also: Thompson, Ohio

They Who Are in the North Countries

One of the intriguing issues discussed by gospel scholars and historians is the whereabouts and status of the lost ten tribes of Israel. Although lost to mankind's
knowledge, their identity and location are known to God (1 Ne. 22:4; 3 Ne. 15:15). This body of Northern Israelites was led away captive by the Assyrian king
Shalmaneser about 721 B.C. (2 Kgs. 17). An apocryphal book gives a description of the tribes' escape into "a further country, where never mankind dwelt." The
journey allegedly took a year and one-half to complete. (2 Esdras 13:39-47.)

The resurrected Redeemer visited the lost tribes following his postmortal ministry among the inhabitants of ancient America (3 Nephi 16:1-3; 17:4). At that time they
were a distinct body of people, and the Savior established his Church among them (WTP, 131). We anticipate a future day when the scriptural records of the lost
tribes will come forth and be added to the already existing scriptures of Judah (the Bible) and Ephraim (the Book of Mormon), thus completing "a triad of truth" (2
Nephi 29:13; En., Nov. 1986, p. 52).

One of the basic beliefs of Latter-day Saints is the "restoration of the Ten Tribes" (Articles of Faith 1:10) temporally to their homeland in Palestine and other places and
spiritually to the gospel of Jesus Christ (3 Ne. 21:27-28; Mill M, 324). In 1831 the Prophet Joseph Smith declared that the Apostle John was then with the lost tribes
preparing them for their return (HC 1:176, footnote). The scriptures tell us they will return from the north countries (Jer. 3:18; 16:14-15; 23:7-8; 31:8-9; Ether 13:11;
D&C 133:26-34).

Elder Bruce R. McConkie identified this return as a Millennial event that will occur only after these people have accepted the Book of Mormon and the restored gospel
of Jesus Christ (Mill M, 216, 325; ANW, 520-21; 529-30). Elder McConkie suggests that "there will be no prophets among them except the elders of Israel who
belong to The Church of Jesus Christ of Latter-day Saints" (ANW, 520).

A frequently expressed thought by General Authorities of the Church is that the lost tribes are intact as a body of people in some yet unknown location (WTP, 130; ST,
186; CR, Apr. 1916, p. 130; JD 4:231-32; 18:68). However, one authority wrote that these tribes "are scattered in all the nations of the earth, primarily in the nations
north of the lands of their first inheritance" (ANW, 520; see also Mill M, 216).

An 1831 revelation tells us that the return of the ten tribes will be accompanied by the casting up of a highway "in the midst of the great deep" (D&C 133:27). This
highway could be a literal road whereon the returning tribes will travel; it could be symbolic of a highway of holiness (Isa. 35:8), which one scholar has identified as the
strait and narrow path (Mill M, 327); or a combination of the two pathways. In either event, we know that the returning tribes will receive the fulness of their priesthood
blessings, including those of the temple, from the hands of Ephraim (D&C 133:32; Mill M, 325-29). Upon their return, the leaders ("prophets"; see D&C 133:26) of
the tribes and all those who choose to follow the Lord will be subject to the priesthood direction of the President and prophet of The Church of Jesus Christ of Latter-
day Saints-he who holds all keys of priesthood authority, including those of directing the return of the lost tribes (D&C 28:20; 42:11; 110:11).

See also: Ephraim; Everlasting Hills; Highway Cast Up in the Midst of the Great Deep; Ice Shall Flow Down at Their Presence; Restoration of the Scattered Israel;
Treasures

They Who Are Not Valiant
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Among those who will not qualify for the fulness of the celestial kingdom but instead will be consigned to the terrestrial kingdom are those "who are not valiant in the
testimony of Jesus" (D&C 76:79). To be valiant is to be courageous.
Treasures

They Who Are Not Valiant

Among those who will not qualify for the fulness of the celestial kingdom but instead will be consigned to the terrestrial kingdom are those "who are not valiant in the
testimony of Jesus" (D&C 76:79). To be valiant is to be courageous.

Elder Bruce R. McConkie taught that to be valiant in the testimony of Jesus "is to be courageous and bold; to use all our strength, energy, and ability in the warfare with
the world; to fight the good fight of faith.ï¿½ The great cornerstone of valiance in the cause of righteousness is obedience to the whole law of the whole gospel.

"To be valiant ï¿½ is to 'come unto Christ and be perfected in him'; it is to deny ourselves 'of all ungodliness,' and 'love God' with all our 'might, mind and
strength.' (Moro. 10:32.)

"ï¿½ [It is] to believe in Christ and his gospel with unshakable conviction.ï¿½

"It is more than believing and knowing. We must be doers of the word and not hearers only. It is more than lip service.ï¿½

"To be valiant is to 'press forward with a steadfastness in Christ.' ï¿½

"[It is] to bridle our passions, control our appetites, and rise above carnal and evil things.ï¿½

"To be valiant in the testimony of Jesus is to take the Lord's side on every issue. It is to vote as he would vote. It is to think what he thinks, to believe what he believes,
to say what he would say and do what he would do in the same situation. It is to have the mind of Christ and be one with him as he is one with his Father." (CR, Oct.
1974, pp. 43-47.)

Those who do not do these things are "they who are not valiant."

See also: Terrestrial; Valiant in the Testimony of Jesus

They Who Died Without Law

Among those who will inherit the terrestrial kingdom will be "they who died without law" (D&C 76:72). President Joseph Fielding Smith referred to these as inhabitants
of the "heathen nations," who never knew the law of the gospel (CHMR 1:276; D&C 45:54).

Sperry suggested that "those in this category must include millions of people throughout the earth who never heard the Gospel of Christ and most of whom, even if they
had heard it, would not have comprehended it or accepted it. Let me hasten to add," he cautioned, "that all men will hear the Gospel in the Spirit World, and some of
those who die without law will doubtless accept it and become heirs to the Celestial Kingdom. But in His infinite mercy and foresight, the Father, knowing the spiritual
capacity of His children, does not place a moral responsibility upon them in this life greater than they can bear. (Cf. Alma 29:8.) By reason of His great knowledge of
men in the pre-mortal state, God segregated them to a large extent in mortality and fixed 'the bounds of their habitation.' (Cf. Deut. 32:7-9; Acts 17:26.) As a result,
'the heathen nations ï¿½ and they that knew no law shall have part in the first resurrection; and it shall be tolerable for them.' (D&C 45:54.)" (DCC, 351.)

"Wherefore, he has given a law; and where there is no law given there is no punishment.ï¿½ But wo unto him that has the law given, yea, that has all the commandments
of God.ï¿½ and that transgresseth them, and that wasteth the days of his probation, for awful is his state!" (2 Ne. 9:25-27.)

See also: Terrestrial

Thief in the Night

The Lord has warned that "desolation shall come upon this generation as a thief in the night" (D&C 45:19). He also reminded us that his second coming shall be "as a
thief in the night" (D&C 106:4-5; see also 1 Thess. 5:2-8; JS-M 1:46-48).

He who comes as a "thief in the night" comes unexpectedly. There may be previous signs or warnings given regarding his future arrival, but the event itself will come
suddenly, without notice. They who are always prepared will be ready for the occasion, but the slothful and unrepentant, those who procrastinate, will be caught off
guard and be unprepared.

Third Part of the Hosts of Heaven

Of all the spirit children of our Father in Heaven, one-third chose to rebel and follow Lucifer (D&C 29:36-38; Abr. 3:27-28; Rev. 12:7-9). They are referred to as
devils (D&C 24:13), evil spirits (D&C 46:7), unclean spirits (Mark 3:11), angels of the devil (D&C 29:37), and "they who are filthy" (2 Ne. 9:16).

Those who chose this perditious path are committed to the destruction of God's purposes and exercise an everlasting hatred toward him and all who choose his ways
(Moro. 7:12). They have become "sons of perdition because they are in rebellion against the Father and are denied the privilege of receiving bodies because they kept
not their first estate" (WTP, 34).

So intense is their desire to possess a physical body that some even implored the Savior to cast them into the bodies of swine for they "prefer a swine's body to having
none" (Mark 5:2-13; TPJS, 181). They traverse this telestial sphere taunting and tempting, hoping to secure even a temporary abode in a temporal tenement. There are
numerous examples of these "unclean spirits" or "devils" being cast from the presence of the righteous by priesthood authority, which they are bound to recognize and
obey (Mark 1:23-27; Luke 4:33-36; D&C 24:13; 34:9; 84:67; 124:98; HC 1:82-83).

This one-third of our Father's children, together with those whom they have successfully conquered, will be eternally banished from God's presence and suffer the
fateful consequences of their sordid actions.

See also: Devils; Hosts of Hell; Sons of Perdition

Third Trump

Section  88 reveals
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             (c) 2005-2009,         of seven
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                                         Media  Corp.will sound, beginning with the return of the Savior at the beginning of the Millennium and ending with the last great
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battle between the forces of good and evil at the end of that thousand-year period. The "third trump" of the first series will sound at the end of the Millennium,
announcing the resurrection of those of a telestial glory (D&C 88: 100-101; DS 2:297-98).
See also: Devils; Hosts of Hell; Sons of Perdition

Third Trump

Section 88 reveals that two series of seven trumps will sound, beginning with the return of the Savior at the beginning of the Millennium and ending with the last great
battle between the forces of good and evil at the end of that thousand-year period. The "third trump" of the first series will sound at the end of the Millennium,
announcing the resurrection of those of a telestial glory (D&C 88: 100-101; DS 2:297-98).

See also: Spirits of Men Who Are to Be Judged; Telestial

This Land

See: America

Thomas (B. Marsh)

Occasionally in the Doctrine and Covenants, the Lord will refer to a man only by his first name. In most instances, the identity of the individual is understood through
previous verses or the preface to that section.

In D&C 118:2 the name Thomas is given without these identifying qualities. Nevertheless, the revelation is addressed to "the Twelve," of whom Thomas B. Marsh was
the President. He was the only member of the Twelve with the given name of Thomas.

See also: Marsh, Thomas B.

Thompson Ohio

One of the locations where Joseph Smith received revelation was Thompson, Ohio. Elder B. H. Roberts described the nature of this settlement: "The Saints comprising
the Colesville [New York] branch, when they arrived at the gathering place, in Ohio, were advised to remain together and were settled at Thompson, a place in the
vicinity [northeast] of Kirtland. On their arrival Bishop Edward Partridge urged the Prophet Joseph to inquire of the Lord concerning the manner of settling them, and
providing for them. Whereupon the Prophet inquired of the Lord and received the revelation.ï¿½ [D&C 51.] It will be seen from that revelation that the Saints of the
Colesville branch were to be organized under the law of consecration and stewardship.ï¿½ It is evident that some of the brethren already living at Thompson, had
agreed to enter into the law of consecration and stewardship with the Saints from Colesville; and that afterwards they broke this covenant. Among these were Leman
Copley and Ezra Thayre." (HC 1:180, footnote.)

Newel Knight was sent to Joseph Smith to find out what course of action the Thompson Saints should take, and Doctrine and Covenants 54 is the Lord's response.
Knight's previous appointment to take a missionary journey was canceled, and he was commanded to forsake the "stiffnecked" people and lead the "contrite" Saints of
Thompson to Missouri (D&C 56:5-8).

See also: Colesville, New York; Copley, Leman; Thayre, Ezra

Thompson Robert B.

The name of Robert B. Thompson appears but once in the Doctrine and Covenants (D&C 124:12). The Lord indicated his pleasure with the man's conduct.
Thompson "was born in Great Driffield, England, October 1, 1811. For a number of years he was a Methodist preacher, but he embraced the gospel in Canada and
was baptized in 1836. He lived in Far West when the fires of persecution were kindled, and was compelled to flee for his life." (SS, 769-70.)

Thompson died an early death on August 27, 1841. Of his passing Joseph Smith wrote: "Elder Robert Blashel Thompson died at his residence in Nauvoo, in the 30th
year of his age, in the full hope of a glorious resurrection. He was associate editor of the Times and Seasons, colonel in the Nauvoo Legion, and had done much writing
for myself and the Church." (HC 4:411.)

Those That Die in Me

See: Dead That Die in the Lord

Those Who Are Christ's At His Coming

When the second trump sounds in the afternoon of the first resurrection, "those who are Christ's at his coming" will be resurrected (D&C 88:99). These are those of a
terrestrial order who "died without law," "who are honorable men of the earth" and "received not the testimony of Jesus in the flesh, but afterwards received it" (D&C
76:71-80). These are they "who were not worthy to be caught up to meet him [Christ], but who are worthy to come forth to enjoy the millennial reign" (DS 2:296-97).

See also: Second Trump; Terrestrial

Those Who Are to Remain Until the Great and Last Day

The fourth trump to sound, announcing the last order of resurrected beings, will be the call of condemnation. For "those who are to remain until that great and last day,
even the end.ï¿½ shall remain filthy still" (D&C 88:102). These are they to whom the notes of the trumpet will not be soothingly melodic but rather terrifyingly
condemnatory, for they will signal eternal banishment from the glories of God to the outer reaches of darkness. These are the "vessels of wrath" known as sons of
perdition. (D&C 76:31-38; 88:32.)

See also: Sons of Perdition

Those Who Have Fallen

In section 118 the Lord appointed four members of the Quorum of the Twelve Apostles to "fill the places of those who have fallen" (D&C 118:1, 6). The four "fallen"
men were original members of the first Quorum of the Twelve established in this last dispensation. These four were William E. McLellin, excommunicated May 11,
1838; Luke S. Johnson, excommunicated April 13, 1838 (he was rebaptized in 1846 and died in Salt Lake in 1861); John F. Boynton, excommunicated December
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1837;  and Lyman E. Johnson, excommunicated April 13, 1838. (ECH, 575-76; CHMR 2:98.)

Thoughts
In section 118 the Lord appointed four members of the Quorum of the Twelve Apostles to "fill the places of those who have fallen" (D&C 118:1, 6). The four "fallen"
men were original members of the first Quorum of the Twelve established in this last dispensation. These four were William E. McLellin, excommunicated May 11,
1838; Luke S. Johnson, excommunicated April 13, 1838 (he was rebaptized in 1846 and died in Salt Lake in 1861); John F. Boynton, excommunicated December
1837; and Lyman E. Johnson, excommunicated April 13, 1838. (ECH, 575-76; CHMR 2:98.)

Thoughts

"God ï¿½ is a discerner of the thoughts and intents of the heart" (D&C 33:1). Because he knows our very thoughts (D&C 6:16), we will be held accountable for them;
if they are not found spotless, they will "condemn us" (Alma 12:14). Thus, the commandment is given to "cast away ï¿½ idle thoughts" (D&C 88:69) and to "let virtue
garnish thy thoughts unceasingly" (D&C 121:45).

"He approaches nearest the Christ spirit," said President David O. McKay, "who makes God the center of his thoughts" (CR, Oct. 1953, p. 10). Elder J. Thomas
Fyans noted that "just as rivers are colored by the substances picked up as they flow along, so the streams of our thoughts are colored by the material through which
they are channeled" (CR, Apr. 1975, p. 130).

Along this same vein, Elder Sterling W. Sill observed that "the mind, like the dyer's hand, is colored by what it holds. If I hold in my mind and heart great ideas of faith
and enthusiasm, my whole personality is changed accordingly." (En., May 1978, p. 66.)

One must control the raw material that goes into the factory of the mind in order to ensure that the finished product is of a celestial quality. "You are today where your
thoughts have brought you," said Bishop Thorpe B. Isaacson. "You will be tomorrow, and the next day, and every day where your thoughts will take you." (CR, Oct.
1956, p. 12; see also Prov. 23:7; Isa. 14:24.)

See also: Desire of Their Hearts; Willing Mind

Thousand Years the

The "thousand years" spoken of wherein peace will reign, Satan will be bound, and Christ will rule the earth is the seventh period of earth's history known as the
Millennium (D&C 29:11, 22; 77:12; 88:101, 110).

See also: Millennium; Seventh Angel/Trump

Thrash the Nations

The ministers of the Lord are called upon "to thrash the nations by the power of [His] Spirit" (D&C 35:13; 133:59). Smith and Sjodahl equate thrashing with threshing
and offer the following explanation of this expression, which is also found in Habakkuk 3:12: "Threshing, in olden times, was done by treading out the grain on a
threshing-floor. The going forth of the messengers of the gospel among the nations is like trampling the wheat sheaves on the hard floor. The valuable kernels are
carefully gathered up; the straw is left." (SS, 186.) Thus, to "thrash the nations" is to preach the gospel to them and gather in the Lord's kernels (converts).

See also: Field Is White Already to Harvest; Sheaves; Thrust in His Sickle

Three Witnesses

In March 1829, Joseph Smith was promised that in addition to his testimony, "the testimony of three" would go forth regarding the truth of the Book of Mormon (D&C
5:11, 15). These three had been spoken of by ancient prophets (2 Ne. 11:3; 27:12; Ether 5:2-4), and their experience was verified by modern revelation (D&C
128:20).

The three chosen witnesses were Oliver Cowdery, Martin Harris, and David Whitmer. They beheld by the power of God the plates from whence the Book of Mormon
was translated, as well as the heavenly messenger in whose care they are now kept, and they heard the voice of God declare the record to be true. (HC 1:52-57.)

"The object of this witness," wrote President Joseph Fielding Smith, "was that the world might be placed under obligation before the Lord, for these witnesses were to
bear testimony 'by the power of God'" (CHMR 1:45). In addition to viewing the plates, the witnesses viewed the sword of Laban, the Liahona, the Urim and
Thummim, and other records (D&C 17:1; LJFS, 242).

See also: Book of Mormon; Cowdery, Oliver; Harris, Martin; Liahona; Sword of Laban; Urim and Thummim; Whitmer, David; Wilderness of Fayette, Seneca County

Throne

The following discussion of thrones has been provided by Elder Bruce R. McConkie: "In the eternal sense, thrones are reserved for exalted persons who rule and reign
as kings and queens in the highest heaven of the celestial world. It is in such a sphere that 'God, even the Father reigns upon his throne forever and ever.' (D&C 76:92;
Rev. 20:11.) After Christ has presented up the kingdom to his Father, 'Then shall he be crowned with the crown of his glory, to sit on the throne of his power to reign
forever and ever.' (D&C 76:108.)

"Then shall all those who are joint-heirs with him-who have been 'crowned with the glory of his might,' and 'made equal with him' (D&C 88:107)-then shall they also sit
upon their thrones and even sit down with our Lord on his throne.ï¿½

"In token of their kingship, sovereignty, and dominion, exalted beings shall sit on thrones in eternity." (MD, 794; D&C 121:29.)

Those who are worthy to inherit such thrones will not use them as recliners of rest, for their very nature will impel them to be anxiously engaged in good causes (D&C
58:27-28). Celestial thrones are symbols of righteous power and the diligent use thereof; they are not seats for lethargic lounging.

See also: Blazing Throne of God

Thrust in His Sickle

There are a dozen occasions in the Doctrine and Covenants when the Lord invites the laborers in his field to thrust in their sickles (e.g., D&C 4:4; 6:3; 14:3, 4; 33:7). A
sickle is an agricultural
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The Lord uses the analogy of thrusting in the sickle to illustrate the work required to harvest souls.

See also: Field Is White Already to Harvest; Ripe; Sheaves; Thrash the Nations
Thrust in His Sickle

There are a dozen occasions in the Doctrine and Covenants when the Lord invites the laborers in his field to thrust in their sickles (e.g., D&C 4:4; 6:3; 14:3, 4; 33:7). A
sickle is an agricultural instrument consisting of a curved metal blade fitted on a short handle. It is a common instrument for reaping crops in nonindustrialized nations.
The Lord uses the analogy of thrusting in the sickle to illustrate the work required to harvest souls.

See also: Field Is White Already to Harvest; Ripe; Sheaves; Thrash the Nations

Time

An oft-quoted phrase in Latter-day Saint culture is "for time and for all eternity." This sacred statement is spoken of in connection with the holy ordinance of temple
marriage, in which those words are used by the authorized officiator. The priesthood promise is given a worthy couple that their marriage will endure "for time and for
all eternity" (D&C 132:7).

Time is based on a measurement of the position of the planet whereon one resides and would therefore differ from one sphere to another. As used in the temple, "time"
refers to the period of one's mortal existence upon this earth.

When one passes through the veil of death, earthly time ceases to be part of one's experience and all contracts based upon this "time" are terminated. Contracts for
eternity transcend the veil and extend into a never-ending period of futurity.

See also: Angel's Time; Fulness of Times; God's Time; Meridian of Time; New and Everlasting Covenant of Marriage; Times of the Gentiles

Times of the Gentiles

The expression "times of the Gentiles" is found in two volumes of scripture (D&C 45:25, 28, 30; Luke 21:24). Of this phrase, President Joseph Fielding Smith has said:
"The times of the Gentiles commenced shortly after the death of our Redeemer. The Jews soon rejected the Gospel and it was then taken to the Gentiles. The times of
the Gentiles have continued from that time until now." (CHMR 1:196.)

The gospel was first taken to the Jews and only later to the Gentiles, that is, those not of the house of Israel, particularly of Judah. In fact, it took a dramatic vision to
Peter to convince him that the "times of the Gentiles" had arrived (Acts 10).

The gospel is not presently being preached in an organized fashion to the Jews, for they who were "first" to hear it in the days of the Savior, shall be "last" to hear it in
our day (Matt. 20:16; D&C 90:9). We are still in the "times of the Gentiles." When this time has been fulfilled, then Judah will again receive the gospel.

See also: Gentiles

Tithing

At the present time, the Lord's financial law of sacrifice and obedience is tithing. This law is mentioned in four sections of the Doctrine and Covenants (64:23; 85:3;
97:11-12; 119) and is a concept known in both the Bible (Mal. 3:8-11; Luke 18:12) and the Book of Mormon (Alma 13:15; 3 Ne. 24:8-11). Tithing has been defined
by a former Presiding Bishop of the Church, Joseph L. Wirthlin, as follows: "The very word itself denotes one-tenth. A tithe is one-tenth of the wage earner's full
income.ï¿½ A tithe is one-tenth of the farmer's net income and also one-tenth of the produce used by the farmer to sustain his family which is a just and equitable
requirement, as others purchase out of their income such food as is needed to provide for their families. A tithe is one-tenth of the dividends derived from investments.
A tithe is one-tenth of net insurance income less premiums if tithing has been paid on the premiums." (CR, Apr. 1953, 98; italics added.)

Those who quibble over the amount, rationalize, or endeavor to justify less than one-tenth are guilty of "robbing God" (Mal. 3:8). Those who give "grudgingly" are
committing sin (Moro. 7:6-8). "God loveth a cheerful giver," said Paul (2 Cor. 9:7). Brigham Young declared, "We do not ask anybody to pay tithing unless they are
disposed to do so; but if you pretend to pay tithing, pay it like honest men" (IE, May 1941, p. 282).

The complete consecration of all we have to the Lord-which is required under the higher law-is not ours to live at the present time. Tithing is a schoolmaster for the day
when we will give our all. "No man is forced to pay one-tenth of that which he receives, but no man is entitled to the blessings of the celestial kingdom who refuses to
pay his honest tithing, and who has tithing to pay" (WTP, 276). "For he who is not able to abide the law of a celestial kingdom cannot abide a celestial glory" (D&C
88:22).

Today

The word today is used in two senses in the Doctrine and Covenants. It is used to represent that day in which we live, this moment of our existence. It is this meaning
which applies to the declaration that God is "the same today as yesterday, and forever" (D&C 20:12; 35:1; italics added).

The other use of the term is defined by Smith and Sjodahl: "'To-day' is the time before the coming of the Lord. The expression is found in Psalm 95:7 and Heb. 3:13.
The psalm referred to was sung at the dedication of the second temple, and it means, now, that we [have] had this manifestation of the goodness of God, 'harden not
your heart.' The introduction of this phrase here is a prophetic allusion to the building of the Kirtland Temple and the manifestations there to be given, if the Saints would
not harden their hearts." (SS, 393-94; italics added.)

See also: Summer; Yesterday, Today, and Forever

Tomorrow

The single use of the word tomorrow occurs in section 64, verse 24, where the Lord refers to his second coming. "For after today cometh the burning- ï¿½ for verily I
say, tomorrow all the proud and they that do wickedly shall be as stubble; and I will burn them up," said the Lord.

Inasmuch as today in this sense is the time before the coming of the Lord (SS, 394), "tomorrow" is the day of his coming. Tomorrow is that time when "the summer
shall be past, and the harvest ended" (D&C 45:2;56:16).See also: Today

Tongue
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The tongue (c)  2005-2009,
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                     mouth will       Media
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                                                                                                                                                    to obtain    word,
and then shall your tongue be loosed," said the Lord (D&C 11:21). To have one's tongue loosed is to cause one to speak fluently or convincingly on the subject at hand
(3 Ne. 26:14; D&C 88:104; Philip. 2:10). The Lord warned the wicked that "their tongues shall be stayed that they shall not utter against me" (D&C 29:19). To stay
shall be past, and the harvest ended" (D&C 45:2;56:16).See also: Today

Tongue

The tongue of every mouth will ultimately confess the glory of God and the name of his Only Begotten. "Seek not to declare my word, but first seek to obtain my word,
and then shall your tongue be loosed," said the Lord (D&C 11:21). To have one's tongue loosed is to cause one to speak fluently or convincingly on the subject at hand
(3 Ne. 26:14; D&C 88:104; Philip. 2:10). The Lord warned the wicked that "their tongues shall be stayed that they shall not utter against me" (D&C 29:19). To stay
one's tongue is to bind it or to prevent it from speaking.

When the scriptures speak of "nations, kindreds, tongues and people," reference is being made to nations or people who share a common language (D&C 7:3). To
speak in one's own tongue is to speak in one's own language (D&C 90:11).

See also: Cloven Tongues as of Fire; Gift of Tongues; Speak with Tongues

Traditions of Their Fathers

The traditions of their fathers is a phrase generally used in scripture in a negative sense to indicate that children are following the bad examples of their fathers (D&C
93:39; see also Jer. 16:19; Alma 3:8; En., May 1981, p. 35).

Transfigured

See: Day of Transfiguration

Translated

There are several ways in which the word translated is used in the revelations. The first refers to the process which Joseph Smith used in rendering the language of the
ancient Nephites into English (D&C 1:29; 10:10). The Lord also referred to Joseph Smith's work in rendering plainer explanations of biblical passages as a translation
(D&C 45:60).

Yet another meaning of translated refers to the condition whereby God alters the physical condition of selected mortals, thus making them temporarily impervious to the
frailties of the flesh, including death (D&C 7; 107:49; 3 Ne. 28:4-12; Moses 7:69; JST, Gen. 15:32-34). At the appropriate future time, each of these translated beings
will pass through an instantaneous death and be resurrected.

See also: Elijah; Enoch; John the Apostle; Melchizedek; Moses; Taken to Heaven Without Tasting Death

Translation

See: Book of Mormon; New Translation; Seer; Translated; Translation of My Scriptures; Translation of the Prophets; Translator; Urim and Thummim; Work of
Translation

Translation of My Scriptures

See: New Translation

Translation of the Prophets

See: New Translation

Translator

On three occasions in the Doctrine and Covenants, the Prophet Joseph's presiding position is referred to with an enumeration of some of the roles associated with that
position. The role of "translator" is mentioned in all three (D&C 21:1; 107:91-92; 124:125.)

Although one of Joseph's responsibilities was translating, that assignment does not appear to have been given to those who have since worn the prophet's mantle, nor
are they sustained as "translators" in Church conferences. Elder John A. Widtsoe explained, "In current practice, the word 'translator' is omitted, since should records
appear needing translation, the President of the Church may at any time be called, through revelation, to the special labor of translation" (ER, 256).

Traveling Bishops

The original revelation in Doctrine and Covenants section 20 was given in 1830, but verses 65-67 were added in 1835. These verses reflected the expansion of the
Church government, adding such offices as "traveling bishops, high councilors, [and] high priests" (D&C 20:66-67).

On February 4, 1831, Edward Partridge was called to be the first bishop of the Church, with jurisdictional responsibilities in Zion [Missouri]. He was the presiding high
priest to whom all looked for leadership in the Jackson County period of Church history. (CHC 2:367-68.)

Subsequently other bishops were called. Before the days of Nauvoo, these bishops were not confined to a particular area and might well be classified as "traveling
bishops." Later, men were called to serve as bishops of wards in Nauvoo, and in 1847 a Presiding Bishop of the Church was designated (CA 1978:123).

John A. Widtsoe identified three classifications of bishops: the Presiding Bishop of the Church, traveling bishops, and local or ward bishops (PCG, 126). It appears
that "traveling bishops" have not been used since the early days of the Church when they were needed to regulate the newly organized branches.

See also: Bishop

Traveling Councilors

See: Traveling Presiding High Council
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Traveling Elders
Traveling Councilors

See: Traveling Presiding High Council

Traveling Elders

The phrase "traveling elders" appears but once in the Doctrine and Covenants (D&C 124:139) and refers specifically to the First Quorum of the Seventy, who are to
be "traveling ministers" (D&C 107:97) under the direction of the First Presidency and the Twelve Apostles. In other words, theirs is not a "standing" ministry, but they
are to travel throughout the world in their ministry. The Twelve Apostles, who are a "Traveling Presiding High Council," are in a general sense considered as traveling
elders (D&C 124:39, footnote a; 107:33).

See also: Seventy; Traveling Ministers

Traveling High Council

See: Traveling Presiding High Council

Traveling High Priests

On February 17, 1834, the first permanent high council of the Church was organized at Kirtland, Ohio. The Prophet earnestly sought the Lord's guidance, and "a form
and constitution" of all future high councils was prepared and approved two days later (HC 2:31).

Among the terms used in this "form and constitution" was that of "traveling or located high priests" (D&C 102:29). This had reference to the members of the high
council who were to be distinguished from the "traveling high council," which consists of the Twelve Apostles (D&C 102:30). Traveling high priests act under the
direction of the stake presidency as these men travel among the wards and branches within the jurisdictional boundaries of their respective stakes.

See also: High Council

Traveling Ministers

The Lord indicated that the "seventy are to be traveling ministers" (D&C 107:97). These men are General Authorities of the Church who act under the direction of the
First Presidency and the Quorum of the Twelve Apostles (HC 2:201-2). Theirs is not a standing ministry confined to one location but extends throughout the earth as
they travel in ministering to the needs of the Saints and extending the blessings of the gospel to Jew and Gentile.

See also: Ministers; Seventy; Traveling Elders

Traveling Presiding High Council

In section 102, the Twelve Apostles are referred to as the "traveling high council" (D&C 102:29-30). They are referred to as "traveling councilors" and the "traveling
Presiding High Council" in section 107 (D&C 107:23, 33). Historians have pointed out that the Twelve "served as a traveling high council, authorized to set in order
Church affairs anywhere in the world outside the stakes of Zion. In 1841 their authority was expanded to include conduct of affairs within the stakes."(SLS, 80, 164.)

Thus, the Twelve received their authority "line upon line, precept upon precept," until they received a fulness of authority and keys under the hands of the Prophet
Joseph Smith, prior to his death (DS 1:259; TS 5:650, 651, 698). It is in their authority as Apostles, holding the keys of the kingdom and acting under the direction of
the First Presidency, that they are a "Traveling Presiding High Council," with jurisdiction over all stakes and missions of the Church.

See also: Apostle; Prophet; Revelator; Seer; Special Witnesses; Twelve, The

Treasures

Treasures are generally thought of in a temporal sense, with visions of worldly wealth filling one's mind. Such treasures can be lost to thieves, rust, or other elements of
the earth, and we have been warned about pursuing them to the exclusion of treasures with eternal staying power (Matt. 6:19-21; 3 Ne. 13:19-21; D&C 19:38). The
Lord counseled that a "good" desire would be "to lay up treasures for yourself in heaven" (D&C 6:27; italics added).

One source suggested that "treasures in heaven are the character, perfections, and attributes which men acquire by obedience to law. Thus, those who gain such
attributes of godliness as knowledge, faith, justice, judgment, mercy, and truth, will find these same attributes restored to them again in immortality.ï¿½

The greatest treasure it is possible to inherit in heaven consists in gaining the continuation of the family unit in the highest heaven of the celestial world." (DNTC 1:239-
40; see also Ps. 127:3-5; Alma 41:13-15; D&C 130:18.)

One reference to treasures in the Doctrine and Covenants indicates that when the lost tribes return from the north countries "they shall bring forth their rich
treasures" (D&C 133:30). Although these separated children of Israel will undoubtedly bring with them tangible treasures of a temporal nature, such as were brought
out of Egypt centuries earlier (see Ex. 12:35-36), they will also bring with them treasures of a spiritual nature, such as their own scriptures (2 Ne. 29:13) and the
spiritual strength of a people of God.

Another interesting use of the term treasures occurs in Doctrine and Covenants 111. In 1836 the Prophet Joseph Smith and several traveling companions arrived in
Salem, Massachusetts, as part of a short missionary journey. In addition to seeking converts, they also hoped to find a means of alleviating some of the financial distress
the Church was then experiencing.

A man by the name of Burgess had told them he could locate a "hidden treasure" in Salem, but was unable to fulfill his promise. While in Salem, the Lord revealed to
the Prophet that "there are more treasures than one for you in this city" (D&C 111:10; italics added).

These additional "treasures" had specific reference to the precious souls of the inhabitants of that city. However, the Lord indicated that he would gather them "in due
time for the benefit of Zion" (D&C 111:2). It is interesting to note that while Joseph Smith's initial visit to Salem was unsuccessful in gathering either temporal or spiritual
treasures, the promise of the Lord was at least partially fulfilled several years later. In 1843 the Prophet told Erastus Snow that he felt the "due time" of the Lord had
arrived and (c)
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                                                the next several years he was able to baptize over one hundred people in that historic town. (ErastusPage  Snow 341
                                                                                                                                                                 Journal
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[1841-1847], pp. 3-5.)

See also: Hidden Treasures of Knowledge; Riches of Eternity
These additional "treasures" had specific reference to the precious souls of the inhabitants of that city. However, the Lord indicated that he would gather them "in due
time for the benefit of Zion" (D&C 111:2). It is interesting to note that while Joseph Smith's initial visit to Salem was unsuccessful in gathering either temporal or spiritual
treasures, the promise of the Lord was at least partially fulfilled several years later. In 1843 the Prophet told Erastus Snow that he felt the "due time" of the Lord had
arrived and sent Elder Snow to Salem. During the next several years he was able to baptize over one hundred people in that historic town. (Erastus Snow Journal
[1841-1847], pp. 3-5.)

See also: Hidden Treasures of Knowledge; Riches of Eternity

Tree

See: Age of a Tree; Ax Is Laid at the Root of the Trees; Box-Tree; Fig Tree; Olive-Trees

Tribe of Judah

An 1831 revelation promised that the tribe of Judah would yet stand in the presence of their Messiah, the Lord Jesus Christ (D&C 133:35). Judah was one of the
twelve sons of Jacob (Israel) and is the namesake of one of the twelve tribes of Israel.

Following the break-up of the United Kingdom, wherein all twelve tribes had been united under kings Saul, David, and Solomon, the tribe of Judah ruled the territory
of Palestine known as the Southern Kingdom, which included Jerusalem. When the Romans destroyed Jerusalem in A.D. 70, the tribe of Judah became scattered to
the four corners of the earth. The Jewish people have since reclaimed a portion of Palestine and established their present-day homeland, the nation of Israel.

The Savior was born through the lineage of Judah and proclaimed to the Samaritan woman, "salvation is of the Jews" (John 4:22); i.e., He who would provide the plan
of salvation for mankind is of the tribe of Judah.

See also: Children of Judah; House of David; Israel; Jacob; Jews; Kingdom of the Jews; Tribes of Israel

Tribes of Israel

The "Tribes of Israel" represent the descendants of Israel (Jacob) through his twelve sons and their posterity. The original twelve tribes were named after each of
Israel's sons through his four wives. These sons and their respective mothers were:Reuben, Simeon, Levi, Judah,Isaachar, and Zebulun, sons of Leah; Dan and
Naphtali, sons of Bilhah; Gad and Asher, sons of Zilpah; and Joseph and Benjamin, sons of Rachel. (Gen. 29; 30.)

The Lord, through Jacob, gave Joseph's two sons, Ephraim and Manasseh, an inheritance among the tribes of Israel (JST, Gen. 48:5-6). In answer to the question,
"Who was then eliminated from the twelve tribes?" Joseph Fielding Smith said: "It was Levi and Joseph who were not numbered as tribes in Israel. Joseph received a
double portion through his sons, each inheriting through their adoption by their grandfather, and Levi's descendants becoming the ministers to all the other tribes of
Israel." (AGQ, 1:115; Num. 3:12-13.)

See also: Ephraim; Israel; Jacob; Judah; Manasseh; They Who Are in the North Countries; Tribe of Judah

Trodden

The Lord warned those who had entered into the covenant of the United Order that if they transgressed or broke their covenant they would be "cursed ï¿½ and shall
be trodden down by whom I will" (D&C 104:5). To be trodden down is to be walked upon or trampled by another's feet. It is symbolic of being subdued, repressed,
oppressed, and suffering misfortune at the hands of another.

On several occasions the wicked or wayward are compared to salt that has lost its savor and is "good for nothing only to be cast out and trodden under the feet of
men" (D&C 101:40; 103:10; Matt. 5:13; 3 Ne. 12:13).

In another usage of the word, the Savior speaks of his having "trodden the wine-press alone," which refers to the atoning sacrifice which he alone wrought (D&C
76:107: 88:106; 133:50).

See also: Red in His Apparel; Salt of the Earth

Trump of the Angel of God

The "trump of the angel of God" is the signal to be given at the time of the Second Coming which will bring to pass the resurrection of those celestial Saints whose
bodies had already been laid to rest in mother earth, as well as those of the same glory who are living at the time of Christ's coming. This latter group will pass through
death and resurrection in a "twinkling of an eye" (D&C 43:32; 88:98). These combined groups will be "caught up to meet him" (Christ) and will then descend with him
upon his return (DS 2:296).

See also: First Angel; First Fruits; First Resurrection; Lifted Up

Truth

The Lord declared, "Truth is knowledge of things as they are, and as they were, and as they are to come" (D&C 93:24; see also Jacob 4:13). Additionally we are told
that "truth abideth forever" (D&C 1:39; 88:66) and "is light" (D&C 84:45). The challenge of God's Saints is to declare the truth of the restored gospel of Jesus Christ to
all the world (D&C 58:47), not bragging, but in soberness (D&C 18:21), by the power of the Comforter (D&C 50:13-25).

The Savior desires all who are willing to be saved "to come unto a knowledge of the truth" (JST, 1 Tim. 1:3-5). He who is "the way, the truth, and the life" (John 14:6)
declared that "the Book of Mormon ï¿½ contains the truth" (D&C 19:26) and that The Church of Jesus Christ of Latter-day Saints is "the only true and living church
upon the face of the whole earth" (D&C 1:30). While most churches and religions have some truths, and obviously many good members, only in Christ's restored
Church will the complete truth of the saving ordinances and principles of the gospel be found (TPJS, 316).

See also: Spirit of Truth; Word of Truth

Twelve
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In June 1829, the Lord revealed the forthcoming selection of "the Twelve ï¿½ who shall desire to take upon them my name with full purpose of heart" (D&C 18:26-
37). These Twelve are men called and ordained to the holy apostleship and set apart as members of the Quorum of the Twelve Apostles (D&C 107:26, 33).
Church will the complete truth of the saving ordinances and principles of the gospel be found (TPJS, 316).

See also: Spirit of Truth; Word of Truth

Twelve the

In June 1829, the Lord revealed the forthcoming selection of "the Twelve ï¿½ who shall desire to take upon them my name with full purpose of heart" (D&C 18:26-
37). These Twelve are men called and ordained to the holy apostleship and set apart as members of the Quorum of the Twelve Apostles (D&C 107:26, 33).

With one exception, the phrase "the Twelve" in the Doctrine and Covenants refers to Apostles of the dispensation of the fulness of times. In section 29, verse 12, the
Lord makes reference to "the Twelve which were with me in my ministry at Jerusalem." These men, with the exclusion of Judas Iscariot, will stand at the "right hand" of
Jesus at his coming, and "judge the whole house of Israel" (D&C 29:12; 1 Ne. 12:9; Morm. 3:18)ï¿½

In our day, when the First Presidency is dissolved by the death of the President, if the two counselors had previously served as members of the Quorum of the Twelve
Apostles, they revert back to that Quorum and it temporarily contains fourteen men until a new First Presidency is organized (CR, Apr. 1970, p. 118; Oct. 1972, p.
29).

See also: Apostle; Equal in Authority; Prophet; Revelator; Seer; Special Witnesses; Traveling Presiding High Council

Twinkling of An Eye

The descriptive phrase "changed in the twinkling of an eye" appears three times in the Doctrine and Covenants and has reference to the instantaneous change from life
to death to resurrection that will occur to those who are righteous at the Lord's coming and to those who will live during the millennial period of earth's history (D&C
43:32; 63:51; 101:31). There will be no funerals and burials for these people, for their change to immortality will occur in no more time than it takes one to blink an eye.
This phrase was used by the resurrected Lord when he spoke to the three Nephites who will remain on earth until his coming (3 Ne. 28:8), and Paul referred to it in his
epistle to the Corinthians (1 Cor. 15:52).

See also: Resurrection

Two Prophets

In response to inquiries regarding the meaning of some aspects of the book of Revelation, Joseph Smith was informed that the "two witnesses" that John saw were "two
prophets" to be raised up to the Jewish nation (D&C 77:15; Rev. 11:1-14). These two will have "power to shut heaven, that it rain not in the days of their prophecy:
and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will."

A massive Gentile army, which at some future day will encompass Jerusalem, "shall be hindered from utterly destroying and overthrowing the city, while these two
Prophets continue" (VW, 41-42). However, "when they shall have finished their testimony," they will be allowed to be slain and their bodies will be left lying in the
street for three and one-half days, while the wicked of the world make merry and rejoice over their deaths. Nevertheless, the prophets shall then be resurrected and
respond to the invitation to ascend up to heaven. At this point, a great earthquake will separate the Mount of Olives, providing a valley of escape to the beleaguered
Jewish people. The Savior's appearance will then be imminent. (Ezek. 38:17-23; ST, 170-72.)

The "two witnesses" were described by Elder Bruce R. McConkie: "These two shall be followers of that humble man, Joseph Smith, through whom the Lord of
Heaven restored the fulness of his everlasting gospel in this final dispensation of grace. No doubt they will be members of the Council of the Twelve or of the First
Presidency of the Church. Their prophetic ministry to rebellious Jewry shall be the same length as was our Lord's personal ministry among their rebellious
forebears." (DNTC 3:509-10.)

See also: Two Shall Put Their Tens of Thousands to Flight

Two Shall Put Their Tens of Thousands to Flight

In a series of pronouncements regarding premillennial happenings, including the appearance of the resurrected Lord, mention is made of "two [who] shall put ï¿½ tens
of thousands to flight" (D&C 133:58). It is not unreasonable to assume that this may refer to the "two prophets" who shall be raised up to the Jewish nation at some
future point, and successfully humiliate and hold at bay the armies of the Gentiles that shall be encompassing Judah (Rev. 11:1-14; D&C 77:15). For a period of forty
two-months, these two shall successfully "put tens of thousands to flight."

See also: Two Prophets

U
Unbeliever

The Apostle Paul said that the unbelieving wife or husband is sanctified by the believing spouse (1 Cor. 7:10-16; D&C 74:1). An unbeliever is one who has not
accepted the gospel of Jesus Christ and is outside the faith. Unbelievers may also hold membership in Christ's church but lack the commitment to practice the beliefs
espoused by that church.

See also: Believers

Uncleanness

The Lord has counseled "keep slothfulness and uncleanness far from you" (D&C 90:18; see also Eph. 5:3). Elder Bruce R. McConkie defined uncleanness as "moral
filthiness, obscenity, or unchastity; any unholy or impure practice, as masturbation" (DNTC 2:517).

The Saints have been specifically counseled to keep anything that is unclean from polluting and defiling holy places of worship (D&C 94:8-9; 97:15-17). We are
reminded that "the kingdom of God is not filthy, and there cannot any unclean thing enter into the kingdom of God" (1 Ne. 15:34).

President Marion G. Romney observed that "each person is therefore unclean to the extent to which he has sinned, and because of that uncleanness is banished from
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See also: Adultery; Filthy; Fornication; Garments Spotted with the Flesh; Lust; Sin; Whoremonger
reminded that "the kingdom of God is not filthy, and there cannot any unclean thing enter into the kingdom of God" (1 Ne. 15:34).

President Marion G. Romney observed that "each person is therefore unclean to the extent to which he has sinned, and because of that uncleanness is banished from
the presence of the Lord so long as the effect of his own wrongdoing is upon him" (En., May 1982, p. 8).

See also: Adultery; Filthy; Fornication; Garments Spotted with the Flesh; Lust; Sin; Whoremonger

Under His Feet

When the Son of Man comes he will "put all enemies under his feet" (D&C 49:6; see also 76:61; Ps. 66:3). This simply means that the wicked will no longer have free
reign in their pursuit of evil but will instead be in subjection to Christ and his Father.

Understanding of the Prudent

In the great vision of the degrees of glory, the Lord manifested that "the understanding of the prudent shall come to naught" (D&C 76:9; see also 2 Ne. 27:26). In the
same sense that the "wisdom of the wise shall perish," so shall it be with those who are "prudent [think they are wise] in their own sight" (2 Ne. 15:21; Isa. 5:21). That
is, those whose prudence and wisdom do not lead them to understand the things of an eternal verity-to reach to heaven-will find themselves mired in mortal matters, far
short of the mark of eternal life (Jacob 4:14-16). Their "understanding ï¿½ shall come to naught."

See also: Prudent; Wisdom of the Wise; Wise

Unfeigned

See: Love Unfeigned

Unfruitful in the Knowledge of the Lord

The Lord promised the presiding quorums of the Church that if they are righteous, godly, and full of the virtues which should characterize servants of God, "they shall
not be unfruitful in the knowledge of the Lord" (D&C 107:30-31). In other words, they would not lack in understanding and testimony of the Lord Jesus Christ and the
gospel that bears his name. This same phrase was used by the Apostle Peter in his writings (2 Pet. 1:4-9).

Elder Bruce R. McConkie has written: "None can comprehend the knowledge of God, of Christ, and of the gospel unless he himself possesses the attributes of
godliness, for the knowledge of spiritual things comes only by revelation, and until a person gains godly attributes he cannot receive the Spirit from whom revelation
comes" (DNTC 3:354).

Ungodly

See: Wicked

United Order

According to Elder Marion G. Romney, "The United Order, the Lord's program for eliminating the inequalities among men, is based upon the underlying concept that
the earth and all things therein belong to the Lord and that men hold earthly possessions as stewards accountable to God.

"On February 9, 1831, the Lord revealed to the Prophet what His way was. (D&C 42.) In his way there were two cardinal principles: (1) consecration and (2)
stewardship.

"To enter the United Order, one consecrated all his possessions to the Church by a 'covenant and deed which' could 'not be broken.' That is, he completely divested
himself of all of his property by conveying it to the Church.

"Having thus voluntarily divested himself of title to all his property, the consecrator received from the Church a stewardship by a like conveyance. This stewardship
could be more or less than his original consecration, the object being to make 'every man equal according to his family, according to his circumstances and his wants
and needs.' (D&C 51:3.)

"This procedure preserved in every man the right to private ownership and management of his property. At his own option he could alienate it or keep and operate it
and pass it on to his heirs.

"The intent was, however, for him to so operate his property as to produce a living for himself and his dependents. So long as he remained in the order he consecrated
to the Church the surplus he produced above the needs and wants of his family. This surplus went into a storehouse, from which stewardships were given to others and
from which the needs of the poor were supplied." (LTG, 218-19.)

President J. Reuben Clark declared: "The United Order and communism are not synonymous. Communism is Satan's counterfeit of the United Order." As to the history
of the original order, President Clark said: "The Lord tried us for three years to see if we could not set up the United Order; we could not. So then at Fishing River on
June 22, 1834, following the dissolution of Zion's Camp, the Lord told us that we should give up the United Order and that he would not reestablish it until Zion was
redeemed, and that time has not yet come." (MFP 6:199-200.)

See also: Order of Enoch; Steward; Stewardship; Storehouse, Lord's; United Order of the City of Zion; United Order of the Stake of Zion

United Order of the City of Zion

On February 9, 183l, the Lord revealed the basis of the United Order (D&C 42). This was the law of the Church for the next three years, although all did not
subscribe to the conditions thereof and ultimately the law was repealed (MFP 6:200).

Several months before its demise, the Lord instructed the Saints to become organized in two major "orders." One was to be established in Missouri and another in
Ohio. The former was to be called the United Order of the City of Zion, which encompassed the Saints in the "land of Zion," Missouri (D&C 104:47-50; see also
D&C   57:1-2).
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See also: United Order; United Order of the Stake of Zion
Several months before its demise, the Lord instructed the Saints to become organized in two major "orders." One was to be established in Missouri and another in
Ohio. The former was to be called the United Order of the City of Zion, which encompassed the Saints in the "land of Zion," Missouri (D&C 104:47-50; see also
D&C 57:1-2).

See also: United Order; United Order of the Stake of Zion

United Order of the Stake of Zion

The United Order of the Stake of Zion was the financial system which the Lord established in Kirtland, Ohio (D&C 104:47-50; MFP 6:199-200). In 1834, this was
the eastern stronghold of the Church and was to be separate from the "order" established in the "City of Zion," or Missouri. Prior to this time, one "order" had
encompassed the entire Church, although not all had faithfully subscribed thereto.

The Saints in Missouri were suffering severe persecution at this time; Smith and Sjodahl suggest that "the brethren in Kirtland were not to suffer on account of the losses
inflicted by the mob on the Saints in Zion. As an independent organization, they would be in a position to render financial aid to the exiles. As a part of the organization
in Zion (under the previous singular system), the financial disaster engendered by mob rule would have affected them also, and they might have been unable to come to
the aid of their brethren." (SS, 674.)

See also: United Order; United Order of the City of Zion

United States

The United States of America is only referred to directly once in the Doctrine and Covenants (D&C 135:7), although its landmark charter-the Constitution-is
mentioned several times (D&C 98:5-6; 101:80; 109:54; OD-1). "The United States of America grew from a group of English colonies established along the east coast
of North America in the 17th and early 18th centuries" (Encyclopedia Brittanica, 15th ed., 1974, 18:946).

At the time of its mention in Elder John Taylor's account of the martyrdom (1844), the organized states of the country extended from the Atlantic Ocean westward to
Iowa, Missouri, Arkansas, and Louisiana. The unorganized Indian Territory extended further west.

Ancient prophecy recorded the future birth of this nation as it was "delivered by the power of God out of the hands of all other nations" (1 Ne. 13:15-19). It is a "land
which is choice above all other lands" (1 Ne. 13:30) because it is the birthplace of the restoration of the gospel; from its borders the message of salvation will go to
every other nation (HC 4:540).

"The true destiny of America is religious, not political," declared President Alvin R. Dyer; "it is spiritual, not physical" (CR, Oct. 1968, p. 106). President N. Eldon
Tanner noted: "Only as we accept and live the teachings of the gospel can the destiny which God planned for America be realized and the world united in peace and
brotherhood" (En., May 1976, p. 51).

See also: America; Constitution (#1); Zion

Unjust

To be unjust is to act contrary to the ways of justice and righteousness (D&C 134:12). Those who so act are condemned by the Lord (D&C 101:90). He who was the
perfect example of justice, "suffered for sins, the just for the unjust, that he might bring us to God" (D&C 138:7).

Those who refuse to accept Christ's atonement and the plan whereby they can become clean from their unjust acts will remain filthy and shall come forth in the
resurrection of the unjust (D&C 76:17; 88:35, 102).

See also: Resurrection of the Unjust

Unlearned

See: Weak Things of the Earth/ World

Unquenchable Fire

In four places in the Doctrine and Covenants, the wicked are warned that they shall be cast into an "unquenchable fire" (D&C 43:33; 63:34, 54; 101:66). According to
President Joseph Fielding Smith, "This unquenchable fire is, of course, the torment which comes to the wicked who do not repent and who have failed to keep the
covenants and commandments. It will be the torment of the mind and soul." (CHMR 1:232.)

This definition is in keeping with statements by two Book of Mormon prophets who spoke of the "unquenchable fire" that fills the breast of the guilty (Mosiah 2:38;
Morm. 9:5).

See also: Everlasting Punishment; Vengeance of Eternal Fire

Unspeakable Gift of the Holy Ghost

The unique phrase "the unspeakable gift of the Holy Ghost" is found in what President Joseph Fielding Smith refers to as "one of the greatest letters ever
written" (CHMR 2:176, 179; D&C 121:26). As an adjective, unspeakable denotes something that is inexpressible or unutterable. As a noun, it refers to "a being or
thing beyond the power of language to describe."

Experiences with the Spirit of the Holy Ghost are frequently unspeakable in that they are beyond one's capacity to describe in mortal words. To quote Elder Neal A.
Maxwell, "the tongue cannot tell all it knows" (En., May 1976, p. 26).

Unspotted

In order to remain "unspotted from the world," the Saints are counseled to regularly worship in sacrament services (D&C 59:9). The spots of the world are the taints of
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See also: Garments ï¿½ Pure and White; Garments Spotted with the Flesh; Marriage of the Lamb; Rid Their Garments
Unspotted

In order to remain "unspotted from the world," the Saints are counseled to regularly worship in sacrament services (D&C 59:9). The spots of the world are the taints of
the temptations to which one succumbs, the stains of sin. The unrepentant sinner will not stand without blemish.

See also: Garments ï¿½ Pure and White; Garments Spotted with the Flesh; Marriage of the Lamb; Rid Their Garments

Untoward Generation

Webster defines untoward as "difficult to manage, stubborn, or troublesome." Thus, when the Lord cries, "Save yourselves from this untoward generation," he is
admonishing all to step away from any leanings toward rebelliousness against his holy ways (D&C 36:6; 109:41). An "untoward generation" is a "rebellious generation
which refuses to change its ungodly course" (DNTC 2:42).

A footnote reference in the LDS edition of the King James Bible to "untoward generation" indicates the meaning in Greek as a "crooked" generation (Acts 2:40,
footnote b).

Upbraid Him Not

The term upbraid might be one of the most used and least understood words among Latter-day Saints. The passage of scripture which led Joseph Smith to the Sacred
Grove was James's admonition: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him" (James 1:5;
italics added; JS-H 1:11, 26; D&C 42:68). Webster states that to "upbraid" means to charge, accuse, or reprove reproachfully, to scold. One who approaches the
Lord in faith will not be reproached or scolded. Those with evil hearts, however, are to be upbraided, or reproved.

Upper Room

In announcing the revelation received on granting the priesthood to "all worthy male members of the Church," the First Presidency said this revelation had come after
they had spent "many hours in the Upper Room of the Temple supplicating the Lord for divine guidance" (OD-2). The temple referred to is the Salt Lake Temple. This
house of the Lord has special rooms set aside for meetings of the First Presidency, Council of the Twelve Apsotles, and other General Authorities of the Church.
Weekly meetings of the First Presidency and the Council of the Twelve are held in one of these special rooms.

One who was present on the occasion of the revelation said: "President Kimball brought up the matter of the possible conferral of the priesthood upon those of all
races. This was a subject that the group of us had discussed at length on numerous occasions in the preceding weeks and months. The President restated the problem
involved, reminded us of our prior discussions, and said he had spent many days alone in this upper room pleading with the Lord for an answer to our prayers." (P,
127; italics added.) Following further discussion in which hearts were knit in unity, prayerful petitioning of the Lord on the matter brought the sought-for answer.

See also: Cloven Tongues of Fire: Kimball, Spencer W.

Upright in Heart

The Lord has warned that only the "upright in heart" will participate in going up to the land of Zion. (D&C 61:16.) Webster's unabridged dictionary states that one who
is upright is erect in position, pointing upward. An upright person such as Job (Job 1:1) is morally correct, honest, and just. If one's heart is upright, it is "pointing
upward," lifted toward God, and receptive to the life-giving sustenance of the Spirit.

See also: Walk Uprightly

Uriah

In citing examples of authorized plural marriages, the Lord indicated that David's wives had been given him through prophetic sanction: "and in none of these things did
he sin against me save in the case of Uriah and his wife; and, therefore he hath fallen from his exaltation" (D&C 132:39). There is a definite message in that statement to
those who contract or consummate plural marriage without the authorization of the one who holds the keys of this power-the living prophet of The Church of Jesus
Christ of Latter-day Saints (D&C 132:7).

President Spencer W. Kimball, twelfth prophet of this last dispensation, emphatically declared: "We warn you against the so-called polygamy cults which would lead
you astray. Remember the Lord brought an end to this program many decades ago through a prophet who proclaimed the revelation to the world.ï¿½ It is wrong and
sinful to ignore the Lord when he speaks. He has spoken-strongly and conclusively." (CR, Oct. 1974, p. 5.)

Uriah, the man spoken of in the revelation regarding plural marriage, was the legal husband of Bathsheba, the woman with whom David committed adultery and for
whom he had the faithful Uriah slain (2 Sam. 11). The martyr Uriah had such integrity that when called home from the battlefield to have an audience with the king,
Uriah refused to sleep or receive refreshment in the luxury of his own home, for his colleagues were yet encamped in open fields and tents.

Just as surely as David's star lost its luster and fell into infamy, Uriah's star soared into eternal integrity and honor, for which he shall always be remembered.

See also: David; Law of Sarah

Urim and Thummim

The early revelations contained in sections 3, 6, 7, 10, 11, 12, 14, 15, 16, and 17 were received by Joseph Smith through use of the Urim and Thummim. "A Urim and
Thummim consists of two special stones called seer stones or interpreters. The Hebrew words urim and thummim, both plural, mean lights and perfections. Presumably
one of the stones is called Urim and the other Thummim. Ordinarily they are carried in a breastplate over the heart." (MD, 818.)

"The history concerning the Urim and Thummim, or 'Interpreters' ï¿½ is not very clear. Abraham had the Urim and Thummim by which he received revelations of the
heavenly bodies, as he has recorded in the Book of Abraham. (Abr. 3:1-4.) What became of these after his death we do not know. Aaron also had the Urim and
Thummim, and these were, evidently from the reading of the Bible, handed down among the priests of Aaron from generation to generation. (Ex. 28:30: Lev. 8:8; Num.
27:21: Deut. 33:8; 1 Sam. 28:6; Ezra 2:63; Neh. 7:65.) The Lord gave to the brother of Jared the Urim and Thummim which he brought with him to this continent.
These were separate and distinct from the Urim and Thummim had by Abraham and in Israel in the days of Aaron. (Ether 3:22-28.)" (AGQ 1:159.)

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entrusted to the Prophet Joseph Smith (Ether 3:23-28; 4:1-5; Mosiah 28:11-16; JS-H 1:34-35). This instrument of spiritual discernment is mentioned in the text of
several early revelations as the means whereby the Book of Mormon was translated (D&C 10:1) and as one of the ancient artifacts the three special witnesses of the
Thummim, and these were, evidently from the reading of the Bible, handed down among the priests of Aaron from generation to generation. (Ex. 28:30: Lev. 8:8; Num.
27:21: Deut. 33:8; 1 Sam. 28:6; Ezra 2:63; Neh. 7:65.) The Lord gave to the brother of Jared the Urim and Thummim which he brought with him to this continent.
These were separate and distinct from the Urim and Thummim had by Abraham and in Israel in the days of Aaron. (Ether 3:22-28.)" (AGQ 1:159.)

It was this latter Urim and Thummim that came into the possession of Book of Mormon prophets and were deposited with the plates that centuries later would be
entrusted to the Prophet Joseph Smith (Ether 3:23-28; 4:1-5; Mosiah 28:11-16; JS-H 1:34-35). This instrument of spiritual discernment is mentioned in the text of
several early revelations as the means whereby the Book of Mormon was translated (D&C 10:1) and as one of the ancient artifacts the three special witnesses of the
Book of Mormon were to view (D&C 17:1).

Elder John A. Widtsoe said, "Clearly the Urim and Thummim were used in official communication with the Lord. Beyond that, little is known of them.

"While the Prophet was undoubtedly required to place himself in the proper spirit and men tal attitude before he could use the Urim and Thummim successfully, yet it
must also be concluded that the stones were essential to the work of translation.

"The 'stones in silver bows' seemed ï¿½ to have possessed the general power of making spiritual manifestations understandable to Joseph Smith.

"The Prophet did not always receive revelations by the aid of the Urim and Thummim. As he grew in spiritual power, he learned to bring his spirit into such harmony
with divinity that it became, as it were, a Urim and Thummim to him and God's will was revealed without the intervention of external aids." (ER, 89-90.)

Although the prophets and Apostles who are sustained as "seers" have the right to use the Urim and Thummim if necessary, it appears that the instruments have not
been in the hands of Church leaders since Joseph Smith delivered them back to Moroni along with the sacred records from which the Book of Mormon was translated.
President Joseph Fielding Smith emphasized that accounts of its use after that time "are evidently errors" (DS 3:225).

We are informed that "the place where God resides is a great Urim and Thummim," and the celestialized earth "will be a Urim and Thummim to the inhabitants who
dwell thereon." The celestialized Saints who dwell thereon will possess their own personal Urim and Thummim. (D&C 130:8-10.) This may have implications to the
omniscience of God as well as to the light and perfection which emanates from him and those who faithfully follow him.

Utah

In 1847 President Brigham Young led a group of pioneers into the Great Basin area of what is now the western part of the United States but which at the time included
territory claimed by Mexico. The Saints immediately began the colonization of a large territory they called "Deseret," which was a Book of Mormon name meaning
"honeybee" (see Ether 2:3). The initial territory covered some 210,000 square miles, reaching from the Rocky Mountains on the east to the Sierra Nevada Mountains
on the west and from the Columbia River on the north to the Gila River in Arizona on the south. (Encyclopedia Britannica, 15th ed., 18:1102.)

In 1850 Congress passed a bill organizing the Territory of Utah, discarding the Saints' chosen name of Deseret. "Brigham Young was appointed governor, a position he
had held in the 'Provisional State of Deseret'" (ECH, 392). The "Territory" spoken of in Official Declaration-1 is the Territory of Utah.

Repeated efforts to achieve statehood were turned aside by the Congress, mainly because of falsehoods and misinformation circulated against the Saints and because
of the public opposition to the Saints' practice of plural marriage. With the issuance of the Manifesto by Wilford Woodruff, calling an end to polygamy, Congress was
more favorable to granting statehood for Utah. This became a reality on January 4, 1896, when the whittled-down Territory of Utah (now only 84, 916 square miles)
became the forty-fifth state of the Union. (SLS, 413-18.)

The state capital of Utah is Salt Lake City, headquarters of The Church of Jesus Chirst of Latter-day Saints. Three revelations in the Doctrine and Covenants were
recorded in this place (D&C 138; OD-1; OD-2).

See also: Salt Lake City

Utah Commission

In 1882 the United States Congress passed the Edmunds Act. This law "made punishable the contracting of plural marriage, [and] also polygamous living, which was
designated as 'unlawful cohabitation'" (ECH, 482). In addition the law "declared vacant all offices in the Territory of Utah connected with registration and election
duties, and established a board of five commissioners, to be appointed by the president, to assume these functions" (SLS, 394).

This group of men arrived in Utah in August of 1882 and energetically went about their work, often "beyond the scope of the law," imposing many procedures which
were unjust to the majority population-the Mormons (ECH, 483). Their reports to the secretary of the interior were often erroneous or false and biased against
members of The Church of Jesus Christ of Latter-day Saints (OD-1).

See also: Manifesto; Secretary of the Interior

V
Vain

The word vain can have several meanings. When the Lord declares that one's "faith is vain," it means his faith is without any merit and is worthless (D&C 104:55). To
be vain is to be conceited, and the Lord warns against vain ambition (D&C 121:37). Those who "take the name of the Lord in vain" are violating one of the basic
commandments issued on the summit of Sinai (D&C 136:21; Ex. 20:7).

With regards to this last usage, to take the name of the Lord in vain is to profane or to blaspheme, to show utter disrespect for Deity. The Lord's name can also be
taken in vain when one violates sacred covenants entered into at baptism, through priesthood ordinations, in holy temples, and through participation in sacrament
services (see D&C 20:37, 75-79; 84:33-42).

President Spencer W. Kimball counseled that "it is not enough to refrain from profanity or blasphemy. We need to make important in our lives the name of the
Lord." (CR, Oct. 1978, p. 7.)

There is another way in which the name of the Lord may be used in vain. This is done when one invokes God's name in unauthorized ordinances, "having not
authority" (D&C 63:62). No matter how sincere an individual may be, unauthorized ordinances are without validity (see D&C 22). Of course to deliberately deceive by
pretending
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Valiant in the Testimony of Jesus
Lord." (CR, Oct. 1978, p. 7.)

There is another way in which the name of the Lord may be used in vain. This is done when one invokes God's name in unauthorized ordinances, "having not
authority" (D&C 63:62). No matter how sincere an individual may be, unauthorized ordinances are without validity (see D&C 22). Of course to deliberately deceive by
pretending to possess proper authority is a most serious sin.

Valiant in the Testimony of Jesus

Those "who are not valiant in the testimony of Jesus" lose the promised crown of glory in God's kingdom (D&C 76:79). President Ezra Taft Benson has noted: "Not to
be valiant in one's testimony is a tragedy of eternal consequence. These are members who know this latter-day work is true, but who fail to endure to the end. Some
may even hold temple recommends, but do not magnify their callings in the Church. Without valor, they do not take an affirmative stand for the kingdom of God. Some
seek the praise, adulation, and honors of men; others attempt to conceal their sins; and a few criticize those who preside over them." (En., May 1982, p. 63.)

"The great cornerstone of valiance in the cause of righteousness," said Elder Bruce R. McConkie, "is obedience to the whole law of the whole gospel" (En., Nov. 1974,
p. 35).

See also: Continueth in God; Endure to the End; Stand Fast; Testimony of Jesus

Van Buren County Missouri

The name of Van Buren County, Missouri, appears only in the preface of section 101, which revelation was received following the expulsion of the Saints from Jackson
County late in 1833. Under the date of December 12, 1833, four days before this revelation was received, Joseph Smith wrote: "An express arrived at Liberty, from
Van Buren county, with information that those families, which had fled from Jackson county, and located there, were about to be driven from that county, after building
their houses and carting their winter's store of provisions, grain, etc., forty or fifty miles. Several families are already fleeing from thence. The contaminating influence of
the Jackson county mob, is predominent in this new county of Van Buren, the whole population of which is estimated at about thirty or forty families.ï¿½ The continued
threats of deaths to individuals of the Church, if they make their appearance in Jackson county, prevent the most of them ï¿½ from returning to that county, to secure
personal property, which they were obliged to leave in their flight." (HC 1:456-57; italics added.)

Although called Van Buren County as early as 1833, the state legislature did not officially create it as such until 1835, when a southern portion of Jackson County was
officially partitioned away. Later its name was changed to Cass County, by which it is presently known.

See also: Missouri

Vanities of the World

Following his sacred interview with both the Father and the Son, Joseph Smith "was entangled again in the vanities of the world" (D&C 20:5). Vanity, according to
Webster, is something that is of no real value, useless, or empty.

The "vanities" with which Joseph had become "entangled," were the valueless, "foolish errors ï¿½ and weakness[es] of youth." They were not "great or malignant sins:"
but, rather, the "levity" which the young Prophet felt was "not consistent with that character which ought to be maintained by one who was called of God" (JS-H 1:28).

If pursued, vanity can bring condemnation (D&C 84:55). This may have something to do with the Lord's admonition to make proper use of one's stewardship of time
and talents, to be "anxiously engaged" in good causes (D&C 58:26-28; 88:118-24), rather than to waste either time or talent on frivolity, carnality or other valueless
pursuits of this life.

Veil

The origin of the veil is described by Elder Orson Pratt: "The Fall [of Adam] has let down a vail between us and our Father. ï¿½ This vail does not prevent the eye of
the Almighty from seeing and discerning the conduct of his children, but it prevents us, while in this state of mortality, from beholding his presence, unless we rend the
vail by our faith and obedience and, like the brother of Jared, are permitted to come back into his presence.ï¿½ We are now laboring under the imperfections of the
fall, and because of that fall a vail shuts us from his presence." (JD 16:364; Ether 3.)

The nature of this veil is discussed by Elder Parly P. Pratt: "A veil is drawn between the one sphere and the other, whereby all the objects in the spiritual sphere are
rendered invisible to those in the temporal. To discern beings or things in the spirit world, a person in the flesh must be quickened by spiritual elements, the veil must be
withdrawn, or the organs of sight, or of hearing, must be transformed, so as to be adapted to the spiritual sphere. ï¿½ The elements and beings in the spirit world are as
real and tangible to spiritual organs, as things and beings of the temporal world are to beings of a temporal state." (KT, 126-27.)

In January 1831, the Lord promised that the "veil of darkness" would soon be rent and the "purified" would see him (D&C 38:8). The promise was repeated in
November of that same year, and the Lord indicated the experience would not be with the "carnal neither natural mind, but with the spiritual" (D&C 67:10). One
source suggests this promise was fulfilled when the veil was rent at the dedication of the Kirtland Temple and marvelous manifestations occurred (SS, 406-7; HC
2:427-28; JD 11:10).

A dramatic rending of the veil occurred shortly after the dedication of the temple in Kirtland when Joseph Smith and Oliver Cowdery were visited by the resurrected
Lord and other heavenly messengers in the temple (D&C 110).

A further fulfillment of this promise indicates that "all flesh" shall see the Savior together when the "veil of the covering of his temple ï¿½ which hideth the earth, shall be
taken off" (D&C 101:23). Joseph Smith said, "Could we all come together with one heart and one mind in perfect faith the veil might as well be rent today as next
week, or any other time" (TPJS, 9).

The rending of the veil is not reserved for a select few with special ecclesiastical callings. It is available to all the righteous. Elder Bruce R. McConkie has said: "The
Lord wants all his children to gain light and truth and knowledge from on high. It is his will that we pierce the veil and rend the heavens and see the visions of
eternity." (En., Nov. 1978, p. 61 .)

See also: Revelation; Vision

Veils
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See: Breastwork of the Pulpit

Vengeance of Eternal Fire
See also: Revelation; Vision

Veils

See: Breastwork of the Pulpit

Vengeance of Eternal Fire

Speaking of those who will be consigned to the telestial glory in the hereafter, the Lord revealed that they will "suffer the vengeance of eternal fire" and be "cast down to
hell" (D&C 76:105-6). Such eternal vengeance is decreed by Him whose name is Endless (D&C 19:10) and whose ways are eternal. That which is eternal will always
be in existence, although one may not always be subject to its effects. Hence telestial beings will suffer the effects of their mortal misdeeds in the "vengeance of eternal
fire" until the day of their redemption (resurrection) at the end of the Millennium; but the existence of the "eternal fire" will continue. In other words, the "prison" remains
even after the individual "prisoner" has paid the price and has been set free (GT 1:144).

Although the wicked will be "burned" at the coming of Christ (D&C 64:24), the "fire" to which they will be subjected during their sojourn in hell is not literal. This "fire"
is the anguish of their tormented spirits, as they experience the displeasure of Deity and suffer the consequences of their wicked ways (Mosiah 2:38; see also Alma
15:3; 36:12-13).

See also: Everlasting Punishment; Telestial; Unquenchable Fire

Vessels of the Lord

The dictionary defines a "vessel" as a receptacle or "a person regarded as one into whom some quality is infused." Those individuals who take upon themselves the
name of the Lord are vessels who should be "infused," or filled, with a special quality of righteousness. The Lord declared, "Be ye clean that bear the vessels of the
Lord" (D&C 38:42; 133:5; 3 Ne. 20:41; Isa. 52:11).

That which is carried within the "vessels" of the Lord, or "vessels of mercy" as Paul called them, should be of the highest quality, pure and undefiled, pouring forth a
continuous stream of "living water" (Rom. 9:23; see also John 4:10; D&C 63:23). Such a person accepts Paul's counsel to "be a vessel unto honour, sanctified and
meet for the master's use, and prepared unto every good work" (2 Tim. 2:21; see also 1 Thess. 4:3-4). These righteous receptacles are the true "vessels of the Lord."

Vessels of Wrath

Those who commit the "unpardonable sin" are designated as "sons of perdition," or "vessels of wrath, doomed to suffer the wrath of God, with the devil and his angels
in eternity" (D&C 76:33). The term vessels of wrath appears only one other time in scripture, and it is contrasted with "vessels of mercy" (Rom. 9:22-23).

In this latter context, Elder Bruce R. McConkie has defined "vessels of wrath" as "the rebellious and disobedient; those, as the seed of Esau, who waste the days of
their probation and walk in carnal paths." The "vessels of mercy" are contrasted as being "obedient and righteous persons, those, as the seed of Israel, who were
foreordained in the pre-mortal life to receive that glory which is eternal life." (DNTC 2:277.)

In the context of this definition, it would appear that not all "vessels of wrath" will become "sons of perdition." However, all "sons of perdition" are and will be "vessels
of wrath," that is, they will be recipients of the wrath of God and suffer the torment thereof.

See also: Sons of Perdition

Vicarious Baptism

See: Baptism for the Dead

Vineyard

The term vineyard is a frequent expression found in the literature of the Lord. The great parable known as the allegory of Zenos, which gives the history of Israel, uses
the term extensively to refer to the world in which we live (Jacob 5; AGQ 4:203-6).

The meaning of vineyard is very evident in the three dozen times it is found in the Doctrine and Covenants, of which the following is an example: Speaking of the world
in which we live, the Lord said, "And my vineyard has become corrupted" (D&C 33:4). Again, the Lord said: "Thou art called to labor in my vineyard, and to build up
my church, and to bring forth Zion" (D&C 39:13).

See also: Prune My Vineyard

Vipers

See: Generation of Vipers

Virgins

A revelation on marriage speaks of virgins (D&C 132:61-63). Specifically the term applies to one who has never had sexual intercourse. In a more general sense it may
apply to an unmarried woman.

See also: Ten Virgins

Vision

Several Church Presidents have writings in the Doctrine and Covenants that came through the spiritual medium of a vision. Joseph Smith experienced the glorious vision
which described the kingdoms of glory (D&C 76), and he spoke of his experience in the Kirtland Temple with heavenly messengers as a vision (D&C 110). In
addition, he was given a vision showing the heirs of the celestial kingdom (D&C 137).
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President Wilford Woodruff said "the Lord showed me by vision and revelation exactly what would take place if we did not stop this practice [of plural
marriage]." (Excerpts from Three Addresses by President Wilford Woodruff Regarding the Manifesto, 1981 edition of the D&C, p. 293.) Furthermore, Joseph F.
Smith had a vision of the redemption of the dead (D&C 138).
Several Church Presidents have writings in the Doctrine and Covenants that came through the spiritual medium of a vision. Joseph Smith experienced the glorious vision
which described the kingdoms of glory (D&C 76), and he spoke of his experience in the Kirtland Temple with heavenly messengers as a vision (D&C 110). In
addition, he was given a vision showing the heirs of the celestial kingdom (D&C 137).

President Wilford Woodruff said "the Lord showed me by vision and revelation exactly what would take place if we did not stop this practice [of plural
marriage]." (Excerpts from Three Addresses by President Wilford Woodruff Regarding the Manifesto, 1981 edition of the D&C, p. 293.) Furthermore, Joseph F.
Smith had a vision of the redemption of the dead (D&C 138).

Elder Bruce R. McConkie explained, "Through supernatural means, by the power of the Holy Ghost, devout persons are permitted to have visions and to see within the
veil. They are enabled to see spiritual personages and to view scenes hidden from ordinary sight. These visions are gifts of the Spirit.ï¿½

"Visions serve the Lord's purposes in preparing men for salvation. By them knowledge is revealed (2 Ne. 4:23), conversions are made (Alma 19:16), the gospel
message is spread abroad, the church organization is perfected (D&C 107:93), and righteousness is increased in the hearts of men. And visions are to increase and
abound in the last days, for the Lord has promised to pour out his 'spirit upon all flesh,' so that 'old men shall dream dreams,' and 'young men shall see visions.' (Joel
2:28-32.)" (MD, 823-24.)

See also: Revelation; Veil

Voice of ï¿½

Several scriptural citations concerning events preceding or accompanying the Second Coming speak of the voices of thunderings, lightnings, tempests, earthquakes,
hailstorms, famines, pestilences, judgment, mercy, glory, and honor (D&C 43:21-25; 88:90; 133:50; Joel 2:11; Rev. 8:5). In addition to the voice of his servants (D&C
1:38), God speaks a warning voice to earth's inhabitants through the elements and forces of nature.

Brigham Young said: "'Do you think there is calamity abroad now among the people?' Not much. All we have yet heard and all we have experienced is scarcely a
preface to the sermon that is going to be preached. When the testimony of the Elders ceases to be given, and the Lord says to them, 'Come home; I will now preach
my own sermons to the nations of the earth,' all you now know can scarcely be called a preface to the sermon that will be preached with fire and sword, tempests,
earthquakes, hail, rain, thunders and lightnings, and fearful destruction." (JD 8:123.)

Voice of a Trump

See: Sound of a Trump

Voice of Warning

See: Day of Warning

W
Waiting ï¿½ on the Lord

The concept of waiting on the Lord is found in three volumes of scripture (Prov. 20:22; Isa. 40:31; 1 Ne. 21:23; D&C 98:2). The word wait in Hebrew means hope
for or anticipate. Nephi tells us that "the people of the Lord are they who wait [hope] for him" (2 Ne. 6:13). One who waits upon the Lord places his trust in him and
lives in accordance with his will in anticipation of his coming.

Wakefield Joseph

The brief story of Joseph Wakefield is one of spiritual tragedy. In an 1831 revelation, the Lord indicated he was "well pleased" with Wakefield (D&C 50:37). At this
time he was called to labor in the ministry with Parley P. Pratt. Shortly thereafter, he was called to go on a mission with Solomon Humphrey, which mission resulted in
Wakefield's baptizing a future Apostle, George A. Smith (D&C 52:35; SS, 294).

While the convert Smith grew in spiritual stature, the missionary Wakefield diminished. The story is told that he became critical of the Prophet Joseph because
Wakefield observed the Prophet leaving his study, where inspired work was taking place, and immediately playing with children. Wakefield did not see the activity of
playing with children as being compatible with the role a true prophet should occupy, and thus became disaffected with the Church.

Walk in Crooked Paths

Latter-day scripture attests that "God doth not walk in crooked paths" (D&C 3:2; Alma 7:20). A crooked path is symbolic of deviousness or deceitfulness. God is
incapable of being deceitful. His course is set and will not vary.

See also: One Eternal Round

Walk Uprightly

The Lord promised Joseph Smith that "all things shall work together for your good, if ye walk uprightly" (D&C 90:24). To walk uprightly is to walk erect; to be morally
correct, honest, and just; and to be "pointing upward," according to Webster. It is the opposite of being stooped in sin. One who has walked uprightly can enter the
presence of the Lord with a humble head held erect.

Parents are specifically commanded to teach their children to "walk uprightly before the Lord" (D&C 68:28).

See also: Upright in Heart

Walked With God

The Lord gave Enoch great power over temporal things, but he also gave the prophet a significant invitation when he said, "Thou shalt abide in me, and I in you;
therefore walk with me" (Moses 6:34). We are told that Enoch "walked with God three hundred and sixty-five years" (D&C 107:49; see also Gen. 5:20-24; Moses
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7:69).

Dummelow suggested: "In Jewish tradition Enoch's walking with God was taken to mean initiation into the mysteries of the universe, and the secrets of the past and
Walked With God

The Lord gave Enoch great power over temporal things, but he also gave the prophet a significant invitation when he said, "Thou shalt abide in me, and I in you;
therefore walk with me" (Moses 6:34). We are told that Enoch "walked with God three hundred and sixty-five years" (D&C 107:49; see also Gen. 5:20-24; Moses
7:69).

Dummelow suggested: "In Jewish tradition Enoch's walking with God was taken to mean initiation into the mysteries of the universe, and the secrets of the past and
future" (Dummelow, 13). However, to walk with God goes beyond gaining new knowledge. It is to walk in his ways.

To walk with God is to "walk not after the flesh, but after the Spirit" (Rom. 8:1); it is to "walk worthy of the Lord ï¿½ being fruitful in every good work, and increasing
in the knowledge of God" (Col. 1:10); it is to "walk in the light" (1 Jn. 1:7); it is to "walk in truth" (3 Jn. 1:4); it is to "walk guiltless before God" (Mosiah 4:26); it is
"walking in his ways and keeping his commandments" (Mosiah 23:14); it is to "walk circumspectly before God" (Hel. 15:5).

To walk with God is to follow in the footsteps of him who said, "What manner of men ought ye to be? Verily I say unto you, even as I am." (3 Ne. 27:27.) It is to seek
perfection (Matt. 5:48; 3 Ne. 12:48).

See also: Enoch; Perfect

Ward

The term ward did not appear in the Doctrine and Covenants until an 1842 revelation (D&C 128:3), although it had been used in Nauvoo since October 1839. At this
earlier date, Nauvoo was divided into three areas of Church jurisdiction, known as the upper, middle, and lower wards. According to Allen and Leonard, "This
introduced the bishop's ward as a geographical subdivision of the Church. Not yet a fully developed administrative unit, the ward was simply a convenient division for
administering financial and welfare concerns. In many American cities the term 'ward' had been used to designate political precincts, and the first Latter-day Saint
ecclesiastical wards were apparently created with this precedent in mind." (SLS, 161-62.)

Elder John A. Widtsoe gave a further clarification of the term: "The Ward is the outgrowth of what was known in early days as 'branches' or 'churches.' These separate
organizations were then spoken of as 'the church at Fayette,' 'the church at Colesville,' 'the church at Harmony,' 'at Kirtland,' and so on, and meant then about what
ward means now, though the organizations referred to were not so complete as are our wards." (PCG, 318.)

The nature of a "ward" today is explained by Elder LeGrand Richards: "A ward organization is the unit that deals directly with the membership of the Church residing
within ward boundaries, and is presided over by a bishop and two counselors, with a clerk or clerks to assist them. The bishopric directs the work of the Aaronic
Priesthood quorums, keeps all quorums and auxiliaries fully organized, and sees that all the members are given an opportunity to labor in whatever capacity they are
best qualified for, according to their special gifts and talents. The bishopric in the ward has the responsibility of the buildings and grounds, all temporal affairs, including
the care of the poor and the underprivileged." (MWW, 166.)

See also: Bishopric

Warsaw Illinois

In an 1841 revelation, William Law was commanded to let his testimony be heard in a number of cities, including that of Warsaw, Illinois (D&C 124:88). This was a
town less than twenty miles south of Nauvoo on the Mississippi River. In the spring of 1841, some Saints settled just outside of Warsaw in a place they called Warren,
but hostility from the residents of Warsaw soon caused them to withdraw to Nauvoo and other locations. At the time of the martyrdoms of Joseph and Hyrum Smith,
the population of Warsaw was about five hundred.

Its significance in the early days of the Church lies in its newspaper, the Warsaw Signal, whose editor, Thomas C. Sharp, ran an open warfare against the Church. John
Hay, the secretary of state for Illinois, officially referred to Warsaw as "the headquarters of the anti-Mormons" (CHC 2:236). On May 19, 1841, Sharp fired the
opening volley in his long series of printed attacks on the Church and its leaders. His conduct led to Joseph Smith's canceling his subscription to the paper. Under date
of June 1, 1841, Joseph wrote: "Discontinue my paper-its contents are calculated to pollute me-to patronize the filthy sheet-that tissue of lies-that sink in iniquity-is
disgraceful to any moral man."

It was to Warsaw that part of the mob fled following their devilish deeds of June 27, 1844, and from its inflammatory newspaper came these words regarding the
martyrdom: "THREE CHEERS to the brave company who shot him (Joseph) to pieces!"

See also: Martyrdom

Washing Feet

See: Ordinance of the Washing of Feet; Shake Off the Dust of Thy Feet

Washings

The term washinqs is used in only one section of the Doctrine and Covenants and refers to a sacred ordinance performed only within a temple of the Lord (D&C
124:37, 39). The Savior said, "How shall your washings be acceptable unto me, except ye perform them in a house which you have built to my name?" This ordinance
must be received by all who enter into exaltation within the celestial kingdom.

Watchful

One of the most important admonitions one should follow is to "be watchful" (D&C 61:38). Amulek exhorted the Nephites to "be watchful unto prayer
continually" (Alma 34:39), as did Moroni (Moro. 6:4). Elder Howard W. Hunter suggested that "prayerful watching does not require sleepless anxiety and
preoccupation with the future, but rather the quiet, steady attention to present duties" (En., May 1974, p. 18).

Watchmen

Two revelations refer to "watchmen," who were to occupy positions as lookouts over designated "vineyards." Section 101 refers to conditions in Missouri in which the
Lord's designated vineyard, Jackson County, had been overrun by mob elements, forcing the Saints to seek refuge in other locations (D&C 101:43-62). Zion's Camp
was an organized
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Elder George Q. Cannon described the "officers of the Church of Jesus Christ of Latter-day Saints" as "watchmen" (GT 1:269). Speaking as one of the Lord's chosen
servants, President Spencer W. Kimball said, "We continue to warn the people and plead with them, for we are watchmen upon the towers, and in our hands we have
Watchmen

Two revelations refer to "watchmen," who were to occupy positions as lookouts over designated "vineyards." Section 101 refers to conditions in Missouri in which the
Lord's designated vineyard, Jackson County, had been overrun by mob elements, forcing the Saints to seek refuge in other locations (D&C 101:43-62). Zion's Camp
was an organized effort on the part of the Saints to set their own "watch-men" back upon the towers from whence they had been evicted (D&C 105).

Elder George Q. Cannon described the "officers of the Church of Jesus Christ of Latter-day Saints" as "watchmen" (GT 1:269). Speaking as one of the Lord's chosen
servants, President Spencer W. Kimball said, "We continue to warn the people and plead with them, for we are watchmen upon the towers, and in our hands we have
a trumpet which we must blow loudly and sound the alarm" (CR, Oct. 1975, p. 8).

Elder Cannon further noted: "They must stand and give warning of the approach of danger. They tell the people to prepare to escape threatened evil. If they are not
watchful and vigilant, trouble may fall upon those whom they are appointed to guard and care for." (GT 1:269.) President John Taylor warned of the consequences
accruing to those "watchmen" who fail in their sacred stewardship: "God will hold you responsible for those whom you might have saved had you done your duty" (JD
20:23).

See also: Standing Ministers; Watch-Tower

Watch-Tower

In the parable of the redemption of Zion, the Lord commands that "watchmen" be set upon a "watch-tower" lest the "enemy" come in and spoil the "vineyard" (D&C
101). Historically, a watchtower has been used as a fortification for communities threatened by hostile forces. From its lofty perch, an alert watchman could sight the
enemy before he made a surprise attack on an unprepared or defenseless people.

The psalmist described the Lord as a "high tower" (Ps. 18:2) and a "strong tower from the enemy" (Ps. 61:3). Solomon declared, "The name of the Lord is a strong
tower: the righteous runneth into it, and is safe" (Prov. 18:10). Thus, the Tower upon which all mankind should stand is the Lord. Those who rely upon God and are
alert and sensitive to the Spirit will be warned of pending attacks by the enemies of righteousness.

See also: High Tower; Watchmen

Waters

During the course of a journey that included travel by canoe, a small group of elders was warned about the "destructions upon the waters; yea, and especially upon
these waters" (D&C 61:4-5). Sperry said that "these waters" refers specifically to the Missouri and Mississippi rivers (DCC, 255).

The Lord warned that in the last days he had "cursed the waters" (D&C 61:14-19). President Joseph Fielding Smith suggested that the curse upon the waters has been
manifest not only in floods and storms but also in warfare, "especially by submarine" (CHMR 1:224).

See also: Canal, The; Deep Water Is What I Am Wont To Swim

Waters of Life

See: Well of Living Water

Wax Cold/Old/Strong

To wax means to come to be or to increase in size, strength, or intensity. Thus, to "wax strong" is to increase in strength or capacity (D&C 45:58; 121:45; Mosiah
18:26). To "wax old" is to increase in years, grow old, or even useless (D&C 1:16; 2 Ne. 7:9). Jesus gave counsel to seek after things "which wax not old" (Luke
12:33). Those who allow their love of men to "wax cold" lose the warmth of love-it becomes cold and lifeless.

See also: Love of Men Shall Wax Cold

Weak Things of the Earth/World

There is a difference between the weak (D&C 84:106) and the weak things of the earth or world (D&C 1:19; 35:13; 133:59). The former are those whose faltering
faith needs strengthening, while the latter are they whose spiritual strength confounds the so-called wise and strong of the world. The Prophet Joseph Smith was
considered unlearned, unlettered, and weak by the world, but through him the Lord showed forth his wisdom (D&C 124:1; 2 Ne. 3:13). The Lord does not work after
the expectations or ways of the world (see 1 Cor. 1:26-31).

Elder Bruce R. McConkie has provided an excellent example to illustrate this point:

"Question: Who is better qualified to preach the gospel, a fifty-year-old college president of world renown who has many scholastic degrees, or a nineteen-year-old
high school graduate who has no scholastic stature whatever?

"Answer: The one who has a testimony of the gospel and who is so living as to have the companionship and guidance of the Holy Spirit.

"Question: How is it that the weak things of the earth confound the mighty and strong?

"Answer: True religion is not a matter of intellectuality or of worldly prominence or renown, but of spirituality; and they are not weak but strong in the realm of spiritual
things." (DNTC 2:316.)

Commenting upon those who are called to positions of leadership within the Church, Elder Spencer W. Kimball said: "I would not say that those leaders whom the
Lord chooses are necessarily the most brilliant, nor the most highly trained, but they are chosen, and when chosen of the Lord they are his recognized authority, and the
people who stay close to them have safety" (CR, Apr. 1951, p. 104).

"For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord" (Isa. 55:8).

Weary
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To be weary is to be tired or fatigued, usually because of an exertion of physical, mental, or spiritual energy. To be weary in mind is to be mentally fatigued. Among the
promises the Lord gave to those who go forth in his work and "fail not to continue faithful in all things" was that they "shall not be weary in mind" (D&C 84:80).
people who stay close to them have safety" (CR, Apr. 1951, p. 104).

"For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord" (Isa. 55:8).

Weary in Mind

To be weary is to be tired or fatigued, usually because of an exertion of physical, mental, or spiritual energy. To be weary in mind is to be mentally fatigued. Among the
promises the Lord gave to those who go forth in his work and "fail not to continue faithful in all things" was that they "shall not be weary in mind" (D&C 84:80).

He goes on to counsel those engaged in the ministry that they should "take [no] thought beforehand what ye shall say; but treasure up in your minds continually the
words of life [the scriptures], and it shall be given you in the very hour that portion that shall be meted unto every man" (D&C 84:85). Thus, those who faithfully search
the scriptures (see D&C 11:21) and continue faithful in their ministry will not suffer mental fatigue but will feel a freshness of thought as their minds are enlightened by
the Spirit.

Well of Living Water

Anciently, the prophet Isaiah declared, "Therefore, with joy shall ye draw water out of the wells of salvation" (Isa. 12:3; 2 Ne. 22:3). A similar phrase was used by the
Savior in conversing with the Samaritan woman at Jacob's well. She was promised "living water" which, if she drank, would cause her to never thirst again; for it would
be in her "a well of water springing up into everlasting life" (John 4:5-15).

In the Doctrine and Covenants the Lord speaks of "waters of life" and of a "well of living water" (D&C 10:66; 63:23). Of such waters, Elder Bruce R. McConkie has
written: "For the thirsty and choking traveler in a desert wilderness to find water, is to find life, to find an escape from agonizing death; similarly, the weary pilgrim
traveling through the wilderness of mortality saves himself eternally by drinking from the wells of living water found in the gospel.

"Living water is the words of eternal life, the message of salvation, the truths about God and his kingdom; it is the doctrines of the gospel. Those who thirst are invited to
come unto Christ and drink. (John 7:37-38.) Where there are prophets of God, there will be found rivers of living water, wells filled with eternal truths, springs bubbling
forth their life-giving draughts that save from spiritual death." (DNTC 1:151-52; italics added.)

Welton Micah B.

In January 1832, a number of elders were called into missionary service. Among these was Micah B. Welton (D&C 75:36). It is assumed that this man remained
faithful during those early days of the Church, for in April 1844 M. B. Welton is listed among those who received mission calls to the state of Kentucky (HC 6:338).

According to Church genealogical records he received a temple endowment in Nauvoo in 1846. There is an "M. Welton" who is listed as a citizen of Clay County,
Missouri, at the time the Saints were asked to leave. This man, however, was part of a "citizens" committee appointed to see that the Saints left the area, and it appears
unlikely that he would have been a member of the Church (HC 2:455). No further references on the family of Weltons is found in published Church records.

Western Countries

On two occasions in the Doctrine and Covenants, missionaries are commanded to travel and preach in the "western countries" (D&C 45:64; 75:15). The first revelation
referred to the area of the United States which was west of New York, and the second referred to the country west of the state of Ohio.

Wheat

The parable of the wheat and the tares was expounded by the Savior during his mortal ministry and again by revelation to Joseph Smith (Matt. 13:24-30, 36-43: D&C
86:1-11). The Prophet said that the wheat represented the Church (TPJS, 98). The "wheat," said the Savior, shall be gathered and "secured in the garners to possess
eternal life, and be crowned with celestial glory" (D&C 101:65).

See also: Church of Jesus Christ of Latter-day Saints, The; Field Is White Already to Harvest; Ripe; Sheaves; Tares; Thrust in His Sickle

Whit

The term whit is used four times in the Bible, eight times in the Book of Mormon, and only once in the Doctrine and Covenants (e.g., 2 Cor. 11:5; Hel. 11:19; D&C
33:4). In the latter reference, the Lord spoke of his vineyard having "become corrupted every whit."

Smith and Sjodahl offer this explanation: "'Whit' means a very small part of a thing, a particle, and when the Lord says that His vineyard has become corrupted, 'every
whit,' He teaches us that the corruption is total: that there is not a spot in all the world that has not been affected by the apostasy from His sovereignty. Hence the urgent
necessity of faithful laborers at this, the eleventh and last hour." (SS, 173.)

White Stone

The "white stone" mentioned in Doctrine and Covenants 130:10-11 is best described in those verses.

See also: Urim and Thummim; Wonders of Eternity

Whitlock Harvey

Although he is mentioned but once in the Doctrine and Covenants, that being in conjunction with a missionary assignment (D&C 52:25), Harvey Whitlock has the
distinction of being one for whom Joseph Smith received a special revelation. He had come into the Church prior to June 1831 but had gone astray prior to September
1835, when tie imploringly wrote to Joseph Smith to find out the will of the Lord regarding himself. In the letter he referred to his being led astray by the "allurements of
many vices" and described himself as "a poor, wretched, bewildered, way-wanderer to eternity."

Joseph's letter of response included a revelation directed to Whitlock in which the Lord promised him forgiveness and told him that he would "be counted worthy to
stand among princes, and ï¿½ yet be made a polished shaft in my quiver for bringing down the strongholds of wickedness" if he remained faithful. The Prophet invited
Whitlock to return to Kirtland and participate in the School of the Prophets (HC 2:313-16). His rebaptism and ordination to the priesthood are mentioned in January
1836 (HC 2:388).
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Several years prior to this, he and another man had their tongues bound by the devil, whereupon Joseph commanded the evil one to depart, much to the "joy and
comfort" of all present (HC 1:175, footnote). Whitlock's ability to persevere was lacking, and he left the Church on several occasions, finally joining the Reorganized
Joseph's letter of response included a revelation directed to Whitlock in which the Lord promised him forgiveness and told him that he would "be counted worthy to
stand among princes, and ï¿½ yet be made a polished shaft in my quiver for bringing down the strongholds of wickedness" if he remained faithful. The Prophet invited
Whitlock to return to Kirtland and participate in the School of the Prophets (HC 2:313-16). His rebaptism and ordination to the priesthood are mentioned in January
1836 (HC 2:388).

Several years prior to this, he and another man had their tongues bound by the devil, whereupon Joseph commanded the evil one to depart, much to the "joy and
comfort" of all present (HC 1:175, footnote). Whitlock's ability to persevere was lacking, and he left the Church on several occasions, finally joining the Reorganized
Church and losing the promised blessings of the Lord.

Whitmer David

Among the most prominent participants of the early period in Church history was David Whitmer. He was one of the six original members of the Church, as well as one
of the three privileged to see the angel Moroni, behold the gold plates from which the Book of Mormon was translated (among other ancient artifacts), and hear the
voice of God bearing personal testimony to the truthfulness of the ancient record of holy writ.

Along with Oliver Cowdery and Martin Harris, he was charged with the responsibility of seeking out the twelve men who would occupy the first apostolic chairs of this
dispensation (D&C 18:37). He was the recipient or corecipient of four revelations in the Doctrine and Covenants (14; 17; 18; 30) and received a mission call in yet
another revelation (D&C 52:25).

It was David Whitmer who brought transportation to Harmony, Pennsylvania, to transport Joseph and Emma Smith, together with Oliver Cowdery, up to Fayette,
New York, where Joseph and Oliver completed translating and transcribing the Book of Mormon at the home of David's father. He was called to serve as "a
president" of the Church in Missouri, where he served about four years. During a brief period from July 1834 to December 1834, he was the designated successor to
Joseph Smith, if the Prophet's life had been taken (HC 3:32, footnote).

Oliver Cowdery's ordination as Assistant President of the Church superseded David's previous appointment, but the latter seemed confused on this issue after that
point. Following Whitmer's rejection as "a president" of the Church in Missouri, he refused to accept the jurisdiction of the high council and continued to identify himself
as "President of the Church of Christ." For this and other "un-christianlike conduct," he was excommunicated on April 13, 1838. His efforts to attract a following failed.

In April 1887, he published a booklet entitled, "An Address to All Believers in Christ by a Witness to the Divine Authenticity of the Book of Mormon." The title, of
course, bore continued witness of his firm belief in the divine manifestation which had been his, but the contents exhibited his differences with the divine Church of which
he had been an original member.

Unfortunately, the warning of the Lord in 1830 had not taken root: "Behold, I say unto you, David, that you have feared man and have not relied on me for strength as
you ought. But your mind has been on the things of the earth more than on the things of me, your Maker, and the ministry whereunto you have been called." (D&C
30:1-2; see Jenson 1:263-71.)

See also: Book of Mormon; Three Witnesses

Whitmer John

"Next to his brother David, John was the most prominent and able man among the Whitmers, and rendered efficient service to the Church in various ways, as long as
he remained faithful," said Andrew Jenson. He was the recipient of four revelations in the Doctrine and Covenants (D&C 15; 26; 30; 47) and is the major benefactor of
instructions in another (D&C 69:2-8). His name also appears among a select group of men in Doctrine and Covenants 70:1.

John was affiliated with the Church in its beginning stages, being baptized by Oliver Cowdery within a month after the latter received this authority from a heavenly
messenger. He accompanied the Prophet Joseph on his first missionary trips to Colesville, New York, and became the first regularly appointed Church Historian. He
became one of the presiding officers of the Church in Missouri and served on the high council in Kirtland, where he also attended the temple dedication. In November
1837, some objections were raised as to his leadership in Missouri; and in February 1838, he and several others were rejected by the assembled Saints.

On March 10, 1838, he was excommunicated by action of the high council at Far West, Missouri, "for persisting in un-christianlike conduct." After his spiritual
severance, Whitmer refused to deliver up the Church records and documents that were in his possession. He remained in Far West, but in spite of his bitterness and
antagonism against the Saints, he never denied the reality of the experience which would make his name known to generations thereafter. He, as one of the Eight
Witnesses to the Book of Mormon, had seen the plates from which that sacred book was translated. Even among the worst enemies of the Church, John Whitmer
would continue to affirm the truthfulness of America's second witness for Christ. (Jenson 1:251-52.)

See also: Book of Mormon; Horah

Whitmer Peter Jr.

Joseph Smith described Peter Whitmer, Jr., as a "zealous friend and assistant in the work" of translating the Book of Mormon (HC 1:49). Section 16 of the Doctrine
and Covenants was personally addressed to him and he was a corecipient of section 30. In addition to these, he was called in a later revelation to go on a mission
among the Lamanites (D&C 32:2).

It was this mission that took him to Missouri, where he took an active part in Church affairs and suffered the persecution of mobocracy. Perhaps as a result of this
suffering, he died in Liberty, Missouri, on September 22, 1836, just a few months after being called to serve on the high council.

Other than remaining faithful to the gospel, his most notable achievement was probably as one of the Eight Witnesses to the Book of Mormon. In this capacity he saw
and handled the sacred gold plates from which this ancient book of scripture was translated. (Jenson 1:277.)

See also: Book of Mormon

Whitmer Peter Sr.

The name of Peter Whitmer, Sr., does not appear within the context of the revelations that comprise the Doctrine and Covenants. However, he is mentioned in the
preface of section 21 and is referred to as "old Father Whitmer" in section 128, verse 21. It was at the home he built at Fayette, New York, that the Church was
organized on April 6, 1830. Of his seven children who lived to adulthood, all were intricately involved in the early history of the Church. David was one of the Three
Witnesses   to the Book of Mormon, and his sister Elizabeth Ann was married to Oliver Cowdery, another of the Three Witnesses. Christian, Jacob, John, and Peter,
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Unfortunately, during the trials of the Missouri persecutions, nearly the entire family turned away from the Church. Nothing more is recorded of "old Father Whitmer"
The name of Peter Whitmer, Sr., does not appear within the context of the revelations that comprise the Doctrine and Covenants. However, he is mentioned in the
preface of section 21 and is referred to as "old Father Whitmer" in section 128, verse 21. It was at the home he built at Fayette, New York, that the Church was
organized on April 6, 1830. Of his seven children who lived to adulthood, all were intricately involved in the early history of the Church. David was one of the Three
Witnesses to the Book of Mormon, and his sister Elizabeth Ann was married to Oliver Cowdery, another of the Three Witnesses. Christian, Jacob, John, and Peter,
Jr., were four of the Eight Witnesses to the Book of Mormon, and their sister Catherine's husband, Hiram Page, was a fifth witness.

Unfortunately, during the trials of the Missouri persecutions, nearly the entire family turned away from the Church. Nothing more is recorded of "old Father Whitmer"
except the date and place of his death-August 12, 1854, in Richmond, Ray County, Missouri, at the age of eighty-one. (Jenson 1:282-83.)

See also: Chamber of Old Father Whitmer; Old Father Whitmer

Whitney Newel K.

Mentioned in ten sections of the Doctrine and Covenants, Newel K. Whitney was an important cog in the wheels which moved the Church forward in its early days
(D&C 63:42; 64:26; 72:8; 78:9; 82:11; 84:112, 93:50; 96:2; 104:39-41; 117:1, 11). Born on February 5, 1795, Whitney was almost ten years senior to the Prophet,
whom he faithfully served.

After joining the Church in November 1830, Newel and his wife had a remarkable vision in which they were told to "prepare to receive the word of the Lord, for it is
coming." Shortly thereafter, a sleigh of strangers pulled up to Newel's store in Kirtland, Ohio. One of the occupants alighted from the vehicle and strode up the stairs of
Whitney's establishment. "Newel K. Whitney, thou art the man!" exclaimed the stranger. To this friendly greeting, Newel replied, "You have the advantage of me. I
could not call you by name as you have me." "I am Joseph, the Prophet," said the stranger. "You've prayed me here; now what do you want of me?" Thus began a long
and cherished friendship.

The Prophet remained at Whitney's home, where he was hospitably treated, and under whose roof some of the revelations now contained in the Doctrine and
Covenants were received. Joseph's trust in Newel extended beyond the financial finesse which the latter possessed, for the Prophet often entrusted his friend with some
of his most secret thoughts and revelations. Among these was the principle of plural marriage. It was Newel K. Whitney who preserved the written revelation on plural
marriage which eventually was given to Brigham Young to be had in the archives of the Church, and it was Elder Whitney who performed the ceremony in which his
own daughter became the first plural wife by divine authority in this dispensation.

In December 1831, he was called as the second bishop of the Church (D&C 72). He functioned in this office in Ohio and Illinois before being called as the Presiding
Bishop of the Church on April 6, 1847. He served faithfully until his death on September 23, 1850. Of him, the Deseret News said: "Thus in full strength and mature
years, has one of the oldest, most exemplary, and most useful members of the Church fallen suddenly by the cruel agency of the King of Terrors. In him, the Church
suffers the loss of a wise and able counselor and a thorough and straightforward business man. It was ever more gratifying to him to pay a debt than to contract one,
and when all his debts were paid he was a happy man, though he had nothing left but his own moral and muscular energy. He has gone down to the grave, leaving a
spotless name behind him" (Jenson 1:222-27).

See also: Ahashdah; One Wife

Whore of All the Earth

Destruction by "devouring fire" will be the ultimate destiny of "the great and abominable church, which is the whore of all the earth" (D&C 29:21; see also Rev. 17:16;
19:2). A whore is one who prostitutes her body, selling sexual favors for some kind of remuneration. The whore of all the earth is symbolic of Babylon or everything
that is evil and contrary to the gospel of Jesus Christ (D&C 86:3). It is "the church of the devil ï¿½ the mother of abominations" (1 Ne. 14:10).

This church does not represent a particular organization but includes all people who fight "against Zion" (the pure in heart) (2 Ne. 16:10; see also D&C 97:21).

See also: Babylon; Great and Abominable Church; Wine of the Wrath of Her Fornication

Whoremonger

Webster defines a "whore-monger" as one who is a lecher or one given to whoring. In other words, such a one is groveling amidst the filth and degradation of illicit
sexual thoughts and relations. These are they who will "suffer the vengeance of eternal hell" (D&C 63:17; 76:103-5; Rev. 21:8; 22:15). "For this ye know, that no
whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and our God" (Eph. 5:5).

See also: Spirits of Men Who Are to Be Judged, and Are Found Under Condemnation; Uncleanness

Wicked

The term wicked, or the references to wickedness, appear so frequently in holy writ that scriptural concordances include hundreds of such citations. The wicked are
obviously the opposite of the righteous (D&C 10:37), and their evil deeds will earn them a destination far removed from the presence of God (D&C 29:27, 41).

The attitude of Deity towards the wicked might be summed up in this statement: "I, the Lord, am angry with the wicked" (D&C 63:32). We are admonished to "cease
ï¿½ from all ï¿½ wicked doings" (D&C 88:121). One who is wicked engages in things contrary to the ways of God. Thus, he is described as ungodly.

The label of "wickedness" need not be confined to those who either openly or surreptitiously seek sin, but also to those procrastinators who passively pursue its siren
call. For, as James said, "to him that knoweth to do good, and doeth it not, to him it is sin" (James 4:17; see also Alma 34:33-36). An all-encompassing definition of the
"wicked" was given by President Joseph Fielding Smith, who said that this meant "all who had not repented and received the Gospel" (CHMR 1:258).

See also: Wicked Man, A; Wicked Men

Wicked Man a

As a result of his having lost an early Book of Mormon manuscript containing 116 pages of translation, Martin Harris was called a "wicked man" by the Lord (D&C
3:12; 10:1). "At heart, Martin was not wicked and desired to do what was right.ï¿½ His wickedness consisted in his selfish desire to gratify his own wish contrary to
the will of the Lord, after he had been denied this request twice before it was granted. Moreover, he was wicked in that he violated a most sacred and solemn covenant
and trust which he made with the Lord through the Prophet Joseph Smith. From his wicked act, or acts, he humbly repented and again found favor with the Lord to the
extent that he
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deprived, however, from ever again acting as scribe in the translation of this sacred record of the Nephites." (CHMR 1:28.)

See also: Harris, Martin; Manuscript (116 Pages)
As a result of his having lost an early Book of Mormon manuscript containing 116 pages of translation, Martin Harris was called a "wicked man" by the Lord (D&C
3:12; 10:1). "At heart, Martin was not wicked and desired to do what was right.ï¿½ His wickedness consisted in his selfish desire to gratify his own wish contrary to
the will of the Lord, after he had been denied this request twice before it was granted. Moreover, he was wicked in that he violated a most sacred and solemn covenant
and trust which he made with the Lord through the Prophet Joseph Smith. From his wicked act, or acts, he humbly repented and again found favor with the Lord to the
extent that he was privileged to stand as one of the special three witnesses of the Book of Mormon, and to behold the plates in the presence of the holy angel. He was
deprived, however, from ever again acting as scribe in the translation of this sacred record of the Nephites." (CHMR 1:28.)

See also: Harris, Martin; Manuscript (116 Pages)

Wicked Men

The Prophet Joseph spoke of "wicked men" being upon the earth during the thousand years of peaceful existence known as the Millennium (TPJS, 268-69). Inasmuch
as those who inhabit the millennial earth will be of either a celestial or terrestrial order, an explanation is in order.

Elder Joseph Fielding Smith said: "In using the term 'wicked men' ï¿½, the Prophet did so in the same sense in which the Lord uses it in the eighty-fourth section of the
Doctrine and Covenants, 49-53. The Lord in this scripture speaks of those who have not received the Gospel as being under the bondage of sin, and hence 'wicked.'
However, many of these people are honorable, clean living men, but they have not embraced the Gospel. The inhabitants of the terrestrial order will remain on the earth
during the Millennium and this class are without the Gospel ordinances." (TPJS, 268-69, footnote: italics added.)

Wicked One

See: Devil

Wide Expanse of Eternity

The Savior said he was the One who "looked upon the wide expanse of eternity ï¿½ before the world was made" (D&C 38:1). According to one commentary, the
wide expanse of eternity "would, if a Hebraism, mean, 'the wide, eternal expanse,' or 'boundless space,' which is different from the expanse (raquia) of Genesis 1:6-8,
that appeared on the second day of the creation. The grand truth conveyed here is, that our Lord existed before the world was made, and that, with some object in
view, He surveyed space and all it contained." (SS, 198.)

Wight Lyman

The name of Lyman Wight appears in three sections of the Doctrine and Covenants (52:7, 12: 103:30, 38; 124:18, 62, 70). He was baptized in 1830 and was one of
the first to receive the office of high priest. At a conference in Kirtland in June 1831, he testified to seeing the Savior in vision. His faithfulness and courage in the early
days of the Church seemingly knew no bounds. When others hesitated, he stepped forth to offer his all. During the persecution of the Saints in Missouri, he was
described as "a dread to his enemies and a terror to evil doers."

Wight shared the confines of the Liberty Jail with Joseph and Hyrum Smith during their six months of incarceration and was ever ready to defend his leader with his life.
Once, when asked to betray the Prophet in order to save his own life, Wight responded: "Shoot and be damned!"

Although not polished in speech and sometimes rough in appearance, Lyman Wight could bear a powerful testimony. During a mission to Cincinnati, he worked as a
fisherman by day and preached by night. "One evening he went from the fish net to the court house, and stood on the top of a stove barefooted with his trousers rolled
up to his knees, and his shirt sleeves up to his elbows, and preached two hours. Some of the people remarked, 'He preaches the truth, though he does not look much
like a preacher.' "On April 8, 1841, he was called to join the select ranks of the Twelve Apostles, filling a vacancy created by the martyrdom of David W. Patten.

The "wild ram of the mountains" is how Joseph Smith referred to Lyman Wight (HC 7:435). He was one of those fearless men of great physical courage whose fidelity
to the Prophet was unquestioned. Yet, as Joseph died on that fateful day in June 1844 and his physical body began the process of natural decay, in a similar fashion a
spiritual decay began to take effect in Lyman Wight, for he found it impossible to transfer his loyalties from the man Joseph to the cause for which he stood.

Wight resisted the leadership of Brigham Young, stating he did not believe "the death of Joseph gave one of the twelve a supremacy over the others" (BYUS 17:109-
10). "The day was when there was somebody to control me," declared this errant Apostle, "but that day is past." Unfortunately, this 1831 warning of the Lord was
disregarded: "And let my servant Lyman Wight beware, for Satan desireth to sift him as chaff" (D&C 52:12). Contrary to counsel, Lyman led a colony to Texas and
was excommunicated from the Church on December 3, 1848 (Jenson 1:93-96). He died on March 31, 1858.

See also: Wight's Ferry

Wight's Ferry

About thirty miles northwest of Far West, Missouri, stood the home of Lyman Wight. It was situated at the foot of a place which Joseph Smith called Tower Hill,
because of the remnants of an old Nephite tower or altar which he had found upon the hill (HC 3:34-35). About one-half mile up the river from this location was
Wight's Ferry, named after the man who operated it and owned the house at the foot of the hill.

It was near here that the Prophet identified the location of Adam-ondi-Ahman and the valley of Adam (D&C 116).

See also: Spring Hill; Wight, Lyman

Wilderness

The term wilderness is used in several senses in the Doctrine and Covenants. The basic definition of wilderness is that it is an uncultivated, uninhabited, desolate region.
This is the way in which it is applied to the areas which Lehi (D&C 17:1) and Moses (D&C 84:23) traversed. It is descriptive of the area in which the Lamanites were
formerly found (D&C 32:2; 49:24), and was the type of area in which God chose to restore the priesthood to earth (D&C 128:20).

Its unique usage, however, is in relation to the Church, which is said to have been "called forth out of the wilderness" (D&C 5:14; 33:5; 86:3; 109:73; Rev. 12). This
wilderness is the wasteland of apostasy. President Joseph Fielding Smith offered the following observation: "In the book of Revelation, Chap. 12, we have a very vivid
symbolical description of the Church being driven into the wilderness by the great dragon. 'And to the woman (Church) were given two wings of a great eagle, that she
might fly into the wilderness' ï¿½ Now in the Dispensation of the Fulness of Times, the Church is again called forth from the wilderness, and her man-child (the
Priesthood)  is restored
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                                                                                                                                                                       the
Kingdom of God "which shall hold sway during the Millennial Era" (DNTC 3:511).

See also: Wilderness of Fayette
Its unique usage, however, is in relation to the Church, which is said to have been "called forth out of the wilderness" (D&C 5:14; 33:5; 86:3; 109:73; Rev. 12). This
wilderness is the wasteland of apostasy. President Joseph Fielding Smith offered the following observation: "In the book of Revelation, Chap. 12, we have a very vivid
symbolical description of the Church being driven into the wilderness by the great dragon. 'And to the woman (Church) were given two wings of a great eagle, that she
might fly into the wilderness' ï¿½ Now in the Dispensation of the Fulness of Times, the Church is again called forth from the wilderness, and her man-child (the
Priesthood) is restored to her again." (CHMR 1:153-54.) Another gospel scholar has suggested that the "man-child" to which the "woman" (Church) gives birth is the
Kingdom of God "which shall hold sway during the Millennial Era" (DNTC 3:511).

See also: Wilderness of Fayette

Wilderness of Darkness

In all scripture, the only place the phrase wilderness of darkness is found is in the dedicatory prayer of the Kirtland Temple. The Prophet prayed that the "church may
come forth out of the wilderness of darkness" (D&C 109:73), which represented a place lacking the light of the gospel or a place of persecution. Joseph Smith wanted
the Church to "shine forth" in all her glory.

The Prophet's plea is reminiscent of John the Revelator's description of the Church as a woman fleeing into the wilderness during the dark days of apostasy (Rev. 12:1-
17). Joseph Smith was called to "lay the foundation of this church, and to bring it forth out of obscurity and out of darkness" (D&C 1:30).

Wilderness of Fayette

Two revelations were received in 1829 which promised the forthcoming fulfillment of ancient prophecy (2 Ne. 27:12; Ether 5:3-4) regarding the calling of three special
witnesses to the Book of Mormon (D&C 5; 17). The latter revelation was received in Fayette, New York, home of one of the Three Witnesses, David Whitmer.

Joseph Smith and Oliver Cowdery completed the translation of the sacred book of scripture at the house of David's father. Shortly thereafter, the Three Witnesses-
Whitmer, Cowdery, and Martin Harris-received the promised view of the plates in the wooded wilderness near the Whitmer home at Fayette in Seneca County (D&C
128:20).

On this sacred occasion the voice of God spoke from heaven saying, "These plates have been revealed by the power of God, and they have been translated by the
power of God. The translation of them which you have seen is correct, and I command you to bear record of what you now see and hear." (HC 1:52-57.)

See also: Book of Mormon; Three Witnesses

Williams Frederick G.

The earliest mention of Frederick G. Williams in the Doctrine and Covenants is in a revelation received in September 1831, in which he is counseled not to sell his farm
at Kirtland (64:21). Although section 81 was originally received in behalf of Jesse Gause, an inconspicuous man who served as a counselor to Joseph Smith but who
silently left the stage of Church involvement and entered obscurity, Frederick G. Williams's name is printed as the recipient of the revelation because he was called to
the same position, and the same counsel applied to him (BYUS 15:362-64).

Although Williams and Sidney Rigdon were serving as counselors to the Prophet, the First Presidency was not officially organized until the following year (D&C 90:6;
CHMR 1:312). For divine purposes the Lord referred to Frederick as "Shederlaomach" on several occasions. (D&C 92:1-2; 104:27, 29; pre-1981 edition.) In May
1833, Williams was severely chastised by the Lord for not having his own house in order (D&C 93:40-43).

He traveled to Missouri as a member of Zion's Camp, acting as the paymaster for that body. He was actively involved in the building of the Kirtland Temple, and during
its dedicatory services saw an angelic being within its holy walls. Unfortunately, he became recreant in his responsibilities and was rejected as a counselor in the First
Presidency during a conference at Far West, November 7, 1837 and was later excommunicated.

One year later, at Nauvoo, Frederick G. Williams returned to the Church seeking forgiveness and rebaptism. His confirmation in the Church was recorded in Joseph's
journal as having taken place on August 5, 1838. He again fell away, and his excommunication followed on March 17, 1839. He was extended the hand of fellowship
in April 1840, and "died as a faithful member of the Church, October 10, 1842, at Quincy, Illinois." (Jenson 1:51-52.)

See also: Gause, Jesse; Sheder-laomach

Williams Samuel

In an 1841 listing of the priesthood leaders in Nauvoo, Samuel Williams is mentioned as a member of the presidency over the elders (D&C 124:137). His ordination as
an elder appears under date of October 6, 1839, in the minutes of a conference at Commerce, Illinois (HC 4:13). The previous January his name appeared among
those who covenanted to assist the Saints in removing from Missouri (HC 3:252).

Sometime prior to October 1844, Williams was sustained as the president of the elders quorum in Nauvoo and was unanimously upheld in this office at the important
conference held a little over three months after the martyrdom (HC 7:297). He came west with the main body of the Church, and an 1850 census showed him to be a
resident of Salt Lake City. No additional information is currently available on him.

Willing Mind

"Behold, the Lord requireth the heart and a willing mind," declared Deity (D&C 64:34). The mind is that part of the individual that feels, perceives, thinks, wills, and
reasons. To have a "willing mind" is to be favorably inclined toward the things of the Spirit, to be open and receptive thereto, and to rejoice therein. It is to recognize
that "to be learned is good if [we] hearken unto the counsels of God" (2 Ne. 9:29). It is to know that "to be carnally-minded is death, and to be spirituallyminded is life
eternal" (2 Ne. 9:39). It is to be in a state of readiness to do the will of God.

The Apostle Paul noted, "As there was a readiness to will, so there may be a performance" (2 Cor. 8:11).

See also: Desire of Their Hearts; Thoughts

Wilson Calves

Following
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who were told to go "unto the western countries," or the western part of the United States (D&C 75:15). Nothing more is recorded of Wilson or his companion in
published Church records.
See also: Desire of Their Hearts; Thoughts

Wilson Calves

Following an important conference at Amherst, Ohio, in January 1832, a number of elders received mission calls. Among these were Asa Dodds and Calves Wilson,
who were told to go "unto the western countries," or the western part of the United States (D&C 75:15). Nothing more is recorded of Wilson or his companion in
published Church records.

Wilson Dunbar

The only mention of Dunbar Wilson in the Doctrine and Covenants is as a member of the Nauvoo High Council (D&C 124:132). Family records identify him as Lewis
Dunbar Wilson. He affiliated with the Church as early as 1836 and followed the Saints from Ohio to Missouri and Illinois and then on to Utah, where he died on March
11, 1856.

Wine

The sacramental prayers refer to the use of wine as an emblem to remind us of the blood shed by the Savior in our behalf (D&C 20:40, 78-79; Moro. 5:1-2). An 1830
revelation informed the Prophet Joseph Smith that it was not necessary to use wine, "for it mattereth not what ye shall ï¿½ drink when ye partake of the sacrament, if it
so be that ye do it with an eye single to [God's] glory" (D&C 27:2). The present practice of the Lord's Church is to use water instead of wine in sacramental services.

The Lord has specifically enjoined his Saints not to partake of wine or strong drink, which has been interpreted by his prophets to mean alcoholic beverages (D&C
89:5-7). The value of refraining from the use of such drinks was shown anciently by Daniel and his three friends (Dan. 1) and has been substantiated by science in our
day.

See also: Pure Wine; Red in His Apparel; Sacrament; Wine of the Wrath of Her Fornication; Wine on the Lees; Wine Press/Vat; Word of Wisdom (#2)

Wine of the Wrath of Her Fornication

Three times in the Doctrine and Covenants the Lord speaks of Babylon making "all nations drink of the wine of the wrath of her fornication" (D&C 35:11; 88:94, 105).
A reference to the nations drinking of the "cup" of Babylon is also found (D&C 86:3).

Babylon, the symbol of the wicked ways of the world, offers to all nations the cup of her iniquity, or the wine of fornication. Anything that is crass, degrading, or evil
becomes part of the ingredients which make up such a "drink," from which all nations of the earth have partaken. Upon those who drink will the wrath of God descend-
thus the plea to "go ï¿½ out from Babylon" (D&C 133:5, 7) and partake not of the bitter dregs of her wine.

See also: Babylon; Whore of All the Earth

Wine on the Lees

In 1831, the Lord admonished the elders to bear testimony that the foundation of Zion might be laid and that a "feast of fat things, of wine on the lees well refined" might
be prepared (D&C 58:6-8). Commenting on this passage, Sidney B. Sperry said: "The 'fat things' and 'wine on the lees' were to the ancient Hebrews a representation
of prosperity. 'Wine on the lees' is wine matured by resting on the lees or dregs at the bottom of the wine cask, hence 'well refined.' The 'fat things' and 'wine on the
lees' at the feast are therefore a representation of the offering of the rich things of the Gospel at the Lord's table." (DEC, 237.)

See also: Feast of the Fat Things; Wine

Wine-Press/Vat

See: Red in His Apparel

Wings

See: Eagles' Wings; Earth Rolls upon Her Wings; Hen Gathereth Her Chickens

Winter Quarters

Following the exodus from Nauvoo, which began in February 1846, the Saints located in temporary settlements on the plains of Iowa and Nebraska. One of these
locations, Winter Quarters, was where the revelation now known as section 136 was received. During the summer of 1846, the United States government called upon
five hundred "able-bodied men" from the Mormons to enlist in the army and take their march through the southwestern part of the country. This group of soldiers
became known as the Mormon Battalion.

Because of the weakened condition in which this left the pioneers, the government secured permission from the Indians for the Saints to locate temporarily on lands
belonging to these native Americans. A site was chosen on the west bank of the Missouri River on what is now known as Florence, Nebraska, near the Iowa border.

"A committee of twelve men was appointed to arrange the temporary city into wards, over which bishops were chosen to preside.ï¿½ Every family labored diligently to
construct some kind of a house in which they could find shelter, although many of these were merely dugouts built in the side of the hill. The place was named Winter
Quarters and was laid out regularly into streets." (ECH, 339-40.) "By December of 1846, there were 548 log houses, 38 sod houses, with 3,483 inhabitants" (LDS
1:520).

It was at Winter Quarters, in December 1847, that the Lord called Brigham Young to preside over the Church and the First Presidency was reorganized. The
settlement was finally abandoned in the summer of 1848.

See also: Omaha Nation

Wisdom
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"Seek  not for riches but for wisdom," declared the Lord (D&C 6:7). Again, "treasure up wisdom in your bosoms" (D&C 38:30). It was seeking after wisdom
directed young Joseph Smith to seek God in prayer, which brought about the great theophany of 1820 (JS-H 1:11-20; see also D&C 42:68). The Saints are instructed
to teach one another words of wisdom out of the best books in order to increase faith (D&C 88:118; 109:7).
See also: Omaha Nation

Wisdom

"Seek not for riches but for wisdom," declared the Lord (D&C 6:7). Again, "treasure up wisdom in your bosoms" (D&C 38:30). It was seeking after wisdom that
directed young Joseph Smith to seek God in prayer, which brought about the great theophany of 1820 (JS-H 1:11-20; see also D&C 42:68). The Saints are instructed
to teach one another words of wisdom out of the best books in order to increase faith (D&C 88:118; 109:7).

The essence of wisdom might be expressed in this comparative description by Elder James E. Talmage: "Knowledge is to wisdom what belief is to faith, one an abstract
principle, the other a living application. Not possession merely, but the proper use of knowledge constitutes wisdom." (AF, 100; italics added.)

See also: Word of Wisdom (#1)

Wisdom of the Wise

The "wisdom of the wise," which shall be surpassed by the wisdom of the righteous (D&C 76:9), is the learning of the world which is transitory and not of an eternal
nature. It consists of the learning of those who "hearken not unto the counsel of God, for they set it aside, supposing they know of themselves, wherefore, their wisdom
is foolishness and it profiteth them not" (2 Ne. 9:28).

See also: Arm of Flesh; Prudent; Understanding of the Prudent; Wise

Wise

The term wise is used in both a positive and a negative way in the Doctrine and Covenants. In a negative sense, the Lord said that the wisdom of the righteous shall
cause the "wisdom of the wise" to perish (D&C 76:9). In an earlier revelation, those who criticized the Prophet Joseph were challenged to select "the most wise" among
them and see if he could write a revelation comparable to those received by the Prophet (D&C 67:6). That same month the Lord said, "The weak shall confound the
wise" (D&C 133:58). And, a decade later, Joseph Smith indicated that the things of God "have been kept hid from the wise and prudent" (D&C 128:18).

The nature of these "wise" people was expressed by the Prophet when he said: "There are a great many wise men and women ï¿½ 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" (TPJS, 309).

The Nephite prophet Jacob spoke in a similar vein: "O the vainness, and the frailties, and the foolishness of men!" he said. "When they are learned they think they are
wise, and they hearken not unto the counsel of God, for they set it aside, supposing they know of themselves, wherefore, their wisdom is foolishness and it profiteth
them not. And they shall perish." (2 Ne. 9:28; italics added.) Thus, the "wise" spoken of in the above citations are those who "are learned" (at least in temporal things)
and, therefore, "they think they are wise," but "they hearken not unto the counsel of God."

Webster defines wise as "discerning and judging soundly concerning what is true or false, proper or improper; discreet, as opposed to foolish." This is the sense in
which the term is applied to the righteous throughout the scriptures.

"And he that is a faithful and wise steward shall inherit all things" (D&C 78:22; see also 51:19; 72:4; 101:61). An earlier revelation said, "For they that are wise and
have received the truth, and have taken the Holy Spirit for their guide, and have not been deceived-verily I say unto you, they shall not be hewn down and cast into the
fire, but shall abide the day" (D&C 45:57; italics added). The documents that Joseph Smith brought forth are spoken of as being "wise"; they are true and lead one to
God (D&C 135:3).

The proper state of being "wise" is stated by Jacob: "But to be learned is good if they hearken unto the counsels of God" (2 Ne. 9:29; italics added). Or, as Paul
admonished Timothy, "Study to shew thyself approved unto God" (2 Tim. 2:15; italics added).

See also: Babes and Sucklings; Prophet; Wisdom of the Wise

Withal

The word withal means therewith or thereby (D&C 46:16).

Wo

The word wo denotes distress, affliction, or something of an adverse nature. "Wo unto him" simply means that adversity will befall the individual upon whom or about
whom the "wo" is spoken (D&C 11:15; 38:6).

Woe

The Lord declared, "woe shall come unto the inhabitants of the earth if they will not hearken unto my words" (D&C 5:5). Webster tells us that a woe is "a condition of
deep suffering from misfortune, affliction, or grief."

Wolves

Although the word wolves is only used once in the Doctrine and Covenants (D&C 122:6), its use as a symbol of predatory people who seek to take advantage of and
to destroy the sheep of the Good Shepherd is also found in other scriptures (Matt. 7:15; 10:16; Luke 10:3; Acts 20:29; Alma 5:60; 3 Ne. 14:15).

Wonders of Eternity

The phrase wonders of eternity is used but once in the Doctrine and Covenants (D&C 76:8), but the term wonders appears in connection with the phrase signs and
wonders (35:8; 45:40; 63:12), and the wonders of your Eternal King (128:23). Among the cross-references to "wonders of eternity" listed in pre-1981 editions of the
Doctrine and Covenants are references to the "mysteries" of the kingdom of God, and to "all things that pertain unto the kingdom of God" (D&C 76:7; 88:78).

Smith and Sjodahl state that the "wonders of eternity" include the "history of the past and events yet to come" (SS, 446). In an ultimate sense, the righteous, to whom
the "wonders of eternity" will be revealed, will be those who obtain the celestial kingdom and become possessors of the "white stone" whereby all things will be made
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known  (D&C(c)130:10-11).
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In a general sense, wonders are miracles or extraordinary manifestations.
Doctrine and Covenants are references to the "mysteries" of the kingdom of God, and to "all things that pertain unto the kingdom of God" (D&C 76:7; 88:78).

Smith and Sjodahl state that the "wonders of eternity" include the "history of the past and events yet to come" (SS, 446). In an ultimate sense, the righteous, to whom
the "wonders of eternity" will be revealed, will be those who obtain the celestial kingdom and become possessors of the "white stone" whereby all things will be made
known (D&C 130:10-11).

In a general sense, wonders are miracles or extraordinary manifestations.

Wont

See: Deep Water Is What I Am Wont to Swim

Woodruff Wilford

Beset by brutal accidents from an early age, one would almost believe Wilford Woodruff was afflicted with malignant misfortune. "On 27 distinct occasions," he once
remarked, "I have been saved from dangers which threatened my life." "The devil has sought to take away my life from the day I was born," continued Elder Woodruff.
"I seem to be a marked victim of the adversary. I can find but one reason for this: the devil knew if I got into the Church of Jesus Christ of Latter-day Saints, I would
write the history of that Church and leave on record the works and teachings of the prophets, of the apostles and elders." "Whenever I heard Joseph Smith preach,
teach, or prophesy, I always felt it my duty to write it; I felt uneasy and could not eat, drink, or sleep until I did write." (WW, 5-12, 476-77.)

This "hungering and thirsting after righteousness" was typical of Wilford's whole life. In his later years he said, "I labored to find this Church, I may say, from my
childhood up, and many a midnight hour have I [pleaded] ï¿½ that the Lord would let me find a people who contended for the faith once delivered to the Saints.ï¿½ I
prayed to the Lord to let me live to find such a people, and he promised that I should." (JD 18:40.)

On December 29, 1833, two elders came to Wilford's town and scheduled a meeting in the schoolhouse. Wilford's reaction is recorded in his journal: "Upon my arrival
home [from work] ï¿½ I immediately turned out my horses and started for the schoolhouse without waiting for supper. On my way I prayed most sincerely that the
Lord would give me His spirit, and that if these men were the servants of God I might know it, and that my heart might be prepared to receive the divine message they
had to deliver." (WW, 33.)

Following the meeting, Wilford rose to his feet and bore the testimony which the Spirit had urged him to do, confirming the message of the elders. In like manner, pages
of the Book of Mormon bore witness to his soul of the truths he had heard and was reading. On New Year's Eve, 1833, with three feet of snow on the ground,
Wilford Woodruff entered the "warm" waters of baptism; said he, "the water was mixed with ice and snow, yet I did not feel the cold."

He participated in the march of Zion's Camp the following year and then spent two years in the southern states as a missionary, while holding the office of a priest. In
1891 he was to say, "I desire to impress upon you the fact that it does not make any difference whether a man is a Priest or an Apostle, if he magnifies his calling.ï¿½
Never in my life, as an Apostle, as a Seventy, or as an Elder, have I ever had more of the protection of the Lord than while holding the office of Priest. The Lord
revealed to me by visions, by revelations, and by the Holy Spirit, many things that lay before me." (MS 53:628-29.)

His apostolic calling came while he was serving a mission in the eastern states and Fox Islands (D&C 118:6). He is mentioned twice more in the Doctrine and
Covenants, once as a member of the Twelve (D&C 124:129) and once as a leader of the pioneers westward movement (D&C 136:13). His missionary experiences
are legendary and his life exemplifies an exacting faith in God. On many occasions his life or property, and that of others, was saved by his being in tune to the
whisperings of the Spirit.

One of his spiritual highlights was the apearance to him of the signers of the Declaration of Independence, and other notable men of history, in the St. George Temple,
where they demanded that he perform the ordinances of the temple in their behalf (CR, Apr. 1898, pp. 89-90; JD 19:229).

On April 2, 1889, he was set apart as President of The Church of Jesus Christ of Latter-day Saints, the Prophet, Seer, and Revelator of the Lord upon the earth. In
this capacity, he received divine direction to bring to an end the practice of polygamy, and accordingly issued the famous "Manifesto" (OD-1). This was not "done
without earnest prayer before the Lord," he said.

"For me to have taken a stand in anything which is not pleasing in the sight of God, or before the heavens, I would rather have gone out and been shot.ï¿½ I say to
Israel, the Lord will never permit me nor any other man who stands as the President of this Church to lead you astray." (WW, 567-72.) "Wilford the Faithful," as he
was called by Joseph Smith, passed away on September 2, 1898, to pursue his course of righteousness in yet another sphere.

See also: Manifesto

Word the

It is evident that the use of the term Word in an 1833 revelation refers to Christ (D&C 93:8-11). Similar statements are found in the Gospel of John (John 1:1-14). One
commentary states: "Christ is the Word or Messenger of Salvation.ï¿½ The gospel itself is the word [D&C 11:21], and it is because the gospel or word of salvation is
in Christ that he, on the principle of personification ï¿½, becomes the Word." (DNTC 1:71.)

See also: Jesus Christ

Word of Knowledge

The "word of knowledge," spoken in Doctrine and Covenants 46:18, "refers to the gift to instruct others. There is a difference between wisdom, knowledge, and ability
to instruct. According to Coleridge, 'common sense in an uncommon degree' is what men call wisdom. It is almost a direct operation of intuition. Knowledge is a
carefully-stored-up supply of facts, generally slowly acquired. The ability to instruct is the gift to impart of this supply to others. Each is a gift of God." (SS, 274; italics
added.)

See also: Knowledge

Word of My Power

The "word of my power" (D&C 29:30; Jacob 4:9; Moses 1:32) is a title that signifies that the Son of God carries with him the power, authority, and words of the
Father (MD,(c)844).
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Word of Truth
Word of My Power

The "word of my power" (D&C 29:30; Jacob 4:9; Moses 1:32) is a title that signifies that the Son of God carries with him the power, authority, and words of the
Father (MD, 844).

Word of Truth

The "word of truth" mentioned in Doctrine and Covenants 50:19 is "that which comes from the Spirit of God ï¿½ comes through the channels He has appointed. This is
one sure sign of a true doctrine or any divine manifestation." (SS, 292.)

See also: Truth

Word of Wisdom (#1)

Among the gifts of the Spirit is the "word of wisdom" (D&C 46:17). This "gift" was defined by Elder Stephen L Richards as "the beneficent application of knowledge in
decision [making]." However, cautioned Elder

Richards, "I do not believe that true wisdom can be acquired or exercised in living without a sound fundamental knowledge of the truth about life and living.ï¿½ The
fundamental knowledge which the Church brings to you will bring you understanding. Your testimony, your spirit, and your service will direct the application of your
knowledge; that is wisdom." (CR, Apr. 1950, pp. 163-64; italics added.)

See also: Wisdom

Word of Wisdom (#2)

Section 89 is known as the Word of Wisdom, which the Lord gave for the benefit and "temporal salvation of all saints in the last days." Although it entails laws of health
that specify both what should and should not be consumed, the major emphasis has been upon the abstinence of alcoholic beverages, tobacco, tea, coffee, and, most
recently, drugs. President Spencer W. Kimball stated: "Certainly numerous young people have been damaged or destroyed by the use of marijuana and other deadly
drugs. We deplore such." (En., Nov. 1974, p. 6.)

Initially the Word of Wisdom was given as a "greeting" rather than by "commandment or constraint." President Joseph F. Smith said, "The reason undoubtedly why the
Word of Wisdom was given-as not by 'commandment or restraint' was that at that time, at least, if it had been given as a commandment it would have brought every
man, addicted to the use of these noxious things, under condemnation; so the Lord was merciful and gave them a chance to overcome, before He brought them under
the law" (CR, Oct. 1913, p. 14).

In 1838, the Prophet Joseph declared: "No official member in this Church is worthy to hold an office after having the word of wisdom properly taught him; and he, the
official member, neglecting to comply with and obey it" (TPJS, 117). On September 9, 1851, President Brigham Young publicly proclaimed, "The Word of Wisdom is
a commandment" (IE, Feb. 1956, p. 78).

It is of interest to note a statement by President Spencer W. Kimball: "We have no intent to take away from our friends, and the other people of the world, their agency
in the use of these prohibited things. But we believe that the Lord, when he gave the Word of Wisdom, was speaking to all the people in the world." (En., May 1975,
p. 7; italics added.)

Elder Russell M. Nelson stated: "Self-mastery comes from obedience to the Word of Wisdom.ï¿½ As you develop courage to say no to alcohol, tobacco, and other
stimulants, you gain additional strength. You can then refuse conspiring men-those seditious solicitors of harmful substances or smut. You can reject their evil
enticements to your body." (En., Nov. 1985, p. 31; see D&C 89:4.)

See also: Conspiring Men; Destroying Angel; Herbs; Hidden Treasures; Hot Drinks; In the Season Thereof; Man That Sheddeth Blood or Wasteth Flesh; Pure Wine;
Staff of Life; Strong Drink; Temporal Salvation

Work of the Gathering

The "work of the gathering" is mentioned twice in the Doctrine and Covenants, and in both instances refers to the process of gathering to Missouri-the land of Zion
(58:56; 101:20; see also 63:24). In the latter revelation the Lord reaffirmed this location as the place he had appointed for the gathering of his Saints. However, the day
is yet to come when the "Center Stake" of Zion will be established in Missouri (JD 11:324).

See also: Center Place; City of Zion; Independence, Missouri; Jackson County; Zion

Work of Translation

The phrase work of translation occurs four times in the revelations. In the first two instances, it refers to the work being done on the plates from whence the Book of
Mormon came (D&C 10:3, 34). In the latter two references, the Prophet's work on revising the Bible is the "work of translation" (D&C 73:4; 76:15).

See also: Book of Mormon; New Translation; Seer; Translator; Urim and Thummim

Works of Abraham

"In the scriptural meaning there will be thousands of the literal descendants of Abraham, Isaac, Jacob, and Joseph, who will never be called by Abraham's name or be
of the house of Israel. This will be because they have rebelled against the truth and have not placed themselves in harmony with the covenants which are required in
order that they may inherit as sons and daughters. In other words, to become a son or daughter of Abraham, the individual must 'do the works of Abraham.' The Lord
recognized the fact that the Jews were descendants of Abraham, but they could not be classed as the children of Abraham." (DS 3:249-50; John 8:33-59; Rom. 9:1-8;
see also Alma 5:22-24.)

The "works of Abraham," which the Saints are admonished to pursue (D&C 132:32), must include two traits for which the ancient patriarch was renowned-faith and
sacrifice. The Prophet Joseph proclaimed, "The sacrifice required of Abraham in the offering up of Isaac, shows that if a man would attain to the keys of the kingdom of
an endless life; he must sacrifice all things" (TPJS, 322; italics added).
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See also: Abraham; Seed of Abraham
The "works of Abraham," which the Saints are admonished to pursue (D&C 132:32), must include two traits for which the ancient patriarch was renowned-faith and
sacrifice. The Prophet Joseph proclaimed, "The sacrifice required of Abraham in the offering up of Isaac, shows that if a man would attain to the keys of the kingdom of
an endless life; he must sacrifice all things" (TPJS, 322; italics added).

See also: Abraham; Seed of Abraham

Workways

The Prophet wrote that "a very large ship is benefited very much by a very small helm in the time of a storm, by being kept workways with the wind and the
waves" (D&C 123:16). Workways is a nautical term which means keeping the bow of the ship headed into the wind. This is the safest course during times of storm.

World

There are over two hundred references to the term world in the Doctrine and Covenants. It can be used interchangeably with the term earth (D&C 1:23; 38:1), or it
may mean the inhabitants of this telestial turf (D&C 1:19-20; 46:3).

A reference to the "world" frequently means the life-style of the vast majority of the earth's inhabitants. This mode of living places emphasis upon pleasure seeking and
upon the tangible treasures of the earth as opposed to values of an eternal verity. The Savior warned us that we cannot serve God at the same time we are seeking for
worldly riches (Matt. 6:19-24; 3 Ne. 13:19-24). In like fashion, the Apostle John cautioned the early Saints against loving "the world" and "the things that are in the
world," for this attitude diminishes their devotion to Deity (1 John 2:15-17).

In our day, a modern Apostle has said: "We cannot survive spiritually with one foot in the Church and the other in the world. We must make the choice. It is either the
Church or the world. There is no middle ground." (Bruce R. McConkie, CR, Oct. 1974, p. 44.)

See also: Babylon; Earth; Idumea; Kingdoms of the World; Spirit World; Weak Things of the World; Worlds, The

Worlds the

The Doctrine and Covenants attests that this earth is not the only globe generated by the power of God. The Prophet Joseph Smith and Sidney Rigdon declared that
"the worlds are and were created" by Jesus Christ (D&C 76:23-24; see also 93:10). He is the same "who was in the bosom of the Father before the worlds were
made" (D&C 76:39). Moses heard the divine decree that "worlds without number have I created; and ï¿½ by the Son I created them, which is mine Only
Begotten" (Moses 1:33).

The following graphically describes the number of these worlds created by Christ: "Worlds without number! Innumerable unto man! There is no finite way to envision
the extent of the worlds created by Christ at the behest of his Father. Count the grains of sand on all seashores and Saharas of the world, add the stars in the firmament
for good measure, multiply the total by like sums from other worlds, and what do we have? Scarcely a dot in the broad expanse of an infinite universe-all created by
Christ." (PM, 55.)

See also: Creator; Jesus Christ

Worm Dieth Not

Speaking of the sons of perdition, the Lord indicated they would "reign with the devil and his angels in eternity, where their worm dieth not" (D&C 76:44). This phrase
is also found in the Old and New Testaments, as well as the apocryphal book of Judith (Isa. 66:24; Mark 9:43-48; Judith 16:17).

Dummelow said: "These words may be intended to refer to the literal destruction of their corpses, or may also include the torment of the spirits of the ungodly. Jewish
interpretation adopted the latter view." (Dummelow, 453; italics added.)

Perhaps the creeping feeling of spiritual corruption will be as real to those destined to suffer this fate as the crawling of worms in the flesh of corruptible bodies. "Woe to
the nations that rise up against my kindred! The Lord Almighty will take vengeance of them in the day of judgment, in putting fire and worms in their flesh; and they shall
feel them, and weep for ever." (Judith 16:17; italics added.)

See also: Sons of Perdition

Worship

In his confrontation with the tempter, Jesus scuttled Satan's plea for servitude with this rebuke: "Thou shalt worship the Lord thy God, and him only shalt thou
serve" (Matt. 4:10; Luke 4:8). To worship is to adore, honor, reverence, serve, pay homage to, and pray to Deity. It is to place God uppermost in one's thoughts and
to follow his ways.

A true pattern for worship can be found in section 93 of the Doctrine and Covenants in which we are taught that Christ received a fulness of the Father by following him
and that we too may receive that fulness by emulating the Savior's example. Elder Bruce R. McConkie noted that "true and perfect worship consists in following in the
steps of the Son of God" (CR, Oct. 1971, p. 168). Worship is not seen in spoken words alone but in service rendered.

Although we seek to follow a prophet's counsel in believing in Christ (2 Ne. 25:28-29) and in worshiping the One who wrought the atonement in the sense that we
reverence, respect, and desire to follow him, we recognize the Eternal Father as the ultimate focus of true worship. The First Presidency has reminded us that "the sole
object of worship, God the Eternal Father, stands supreme and alone, and it is in the name of the Only Begotten that we thus approach Him" (IE, Apr. 1912, p. 485;
see also D&C 18:40).

See also: Reverence

Wounds

See: Prints of the Nails

Wrest   the
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Webster states that to wrest is to "turn or twist; to ascribe a wrong meaning or intent to; to deliberately misinterpret or distort." The Lord warned against wresting the
scriptures (D&C 10:63).
Wounds

See: Prints of the Nails

Wrest the Scriptures

Webster states that to wrest is to "turn or twist; to ascribe a wrong meaning or intent to; to deliberately misinterpret or distort." The Lord warned against wresting the
scriptures (D&C 10:63).

President Joseph Fielding Smith gave the following counsel regarding wresting or misinterpreting the scriptures: "It is wrong to take one passage of scripture and isolate
it from all other teachings dealing with the same subject. We should bring together all that has been said by authority on the question. If we were to make a photograph,
it would be necessary for all of your rays of light to be focused properly on the subject. If this were not done then a blurred picture would be the result. This is the case
when we try to obtain a mental picture, when we have only a portion of the facts dealing with the subject we are considering." (DS 2:95.)

The Prophet Joseph gave the key whereby scriptures are to be interpreted: "What is the rule of interpretation?" he asked. "Just no interpretation at all. Understand it
precisely as it reads. I have a key by which I understand the scriptures. I enquire, what was the question which drew out the answer, or caused Jesus to utter the
parable?" (TPJS 276-77.)

See also: Scripture

Y
Year of My Redeemed

The Lord, through Isaiah, spoke of "the day of vengeance" and the "year of my redeemed" (Isa. 63:4). This latter phrase is also used within the context of the Second
Coming in the Doctrine and Covenants (D&C 133:52). As one studies those verses which both precede and follow the use of the phrase "year of my redeemed," both
in Isaiah and in the Doctrine and Covenants, the signs of the second coming of the Savior and the ushering in of the Millennium are very evident.

Inasmuch as the "day of redemption" has specific reference to the day of resurrection, it appears that the "year of my redeemed" is that special time when "they who are
Christ's at His Coming" will be redeemed from the bondage of death through the resurrection (D&C 88:16; DS 2:97).

Referring to "the year of the Lord's redeemed," Elder Bruce R. McConkie has written: "To the righteous who have waited for him and kept his laws, the Second
Coming will be a day devoutly to be desired, a day of peace and redemption, a day when in justice will cease and wickedness be banished, a day when the vineyard
will be cleansed of corruption and its rightful Ruler reign in the midst of his saints." (MD 696.) Thus, this special time will also be one in which mankind will be
redeemed from the sinful subtleties of Satan and the wickedness of the world.

See also: Day of Redemption; Second Coming

Years of Accountability

See: Accountable Before Me; Infant State; Spirit of Man Was Innocent

Yesterday Today and Forever

The phrase yesterday, today, and forever (D&C 20:12; 35:1; Heb. 13:8; 1 Ne. 10:18) simply means the past, present, and future. When God is spoken of as being the
same yesterday, today, and forever, it means that he is unchanging, never varying in his course (DNTC 3:238).

See also: Today

Yoke

The word yoke is frequently used metaphorically in scriptures to describe subjection or a heavy burden that is placed upon one (1 Kgs. 12:4, 9-11; Isa. 9:4; 1 Ne.
13:5). In his dedicatory prayer of the Kirtland Temple, the Prophet Joseph pleaded with the Lord to relieve his suffering Saints from the yoke they had borne (D&C
109:31-32, 47, 63).

In the traditional sense, a yoke is a wooden bar or frame by which two animals are joined at the heads or necks for working together. Webster indicates that the term
also identifies an arched device formerly laid upon the neck of a defeated person.

Young Brigham

Perhaps in the same sense that Joseph Smith's name was to be "had for good and evil" (JS-H 1:33), the name of Brigham Young evokes similar responses. He would
eventually say, "I regret that my mission is not better understood by the world, [but] the time will come when I will be understood, and I leave to futurity the judgment of
my labors and their result as they shall become manifest." (POC, 82-83.)

The world has since recognized Brigham's superb skills in colonizations, but many still lack the spiritual wisdom to see his prophetic mantle. At the unveiling of the
Brigham Young statue in the Rotunda at Washington, D.C., Elder Albert E. Bowen said: "He possessed in superlative degree qualifications that always go with
greatness: intelligence, loyalty, faith, courage. It is possible to disagree with his religious belief, but it is not possible, on the record of history, to question his sincerity nor
his superb statesmanship." (ASBY, 15.)

Of his conversion to the Church, to which he gave his all, the following has been said: "Never a credulous man, nor one to be hurried in his judgments, Brigham
subjected the new religion over a period of two years to the test of careful study, scriptural comparison, and critical analysis. On April 14, 1832, he was baptized and
became a member of the church at the age of thirty-one. From that day until the day of his death he trod a thorny path mid scenes of turbulence and violence of which
for over thirty years he was the central figure." (ASBY, 13.) In his own words, he embraced the gospel "for all day long." Whatever Brigham Young did was done with
full commitment, for, said he, "I have believed all my life that that which was worth doing was worth doing well" (NE, Sept. 1977, p. 17).

Two years after his baptism, he was ordained one of the original members of the Quorum of the Twelve Apostles in this dispensation. It is as a member of this august
 Copyright
body that he(c) 2005-2009,
             is first         Infobase
                      mentioned         Media Corp.
                                in the Doctrine  and Covenants (124:127). His loyalty to the Prophet Joseph knew no bounds. "I have lain upon thePage    363and
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scores of nights," he said, "ready to receive the mobs who sought his [Joseph's] life" (JD 18:361).
full commitment, for, said he, "I have believed all my life that that which was worth doing was worth doing well" (NE, Sept. 1977, p. 17).

Two years after his baptism, he was ordained one of the original members of the Quorum of the Twelve Apostles in this dispensation. It is as a member of this august
body that he is first mentioned in the Doctrine and Covenants (124:127). His loyalty to the Prophet Joseph knew no bounds. "I have lain upon the floor scores and
scores of nights," he said, "ready to receive the mobs who sought his [Joseph's] life" (JD 18:361).

Brigham was noted for "his strict obedience to the Prophet. Brother Joseph never made any requirements of him that he did not strictly comply with," said George Q.
Cannon. (JI 20:222.) The Lord's feelings for this faithful man are expressed in this revelatory salutation: "Dear and well-beloved brother, Brigham Young" (D&C
126:1).

Joseph and Brigham's relationship was strong from the beginning. It was from Brigham's mouth that the Prophet first heard the Adamic tongue, which Joseph declared
was from God; "the time will come," he said, "when brother Brigham Young will preside over this Church" (MS 25:439).

Following Joseph's death, the question of succession was resolved at a conference held on August 8, 1844, in Nauvoo. That the mantle of Joseph was indeed upon
Brigham Young was both spiritually and physically manifest. "It was necessary that there should be some manifestation of the power of God," said John Taylor. "No
sooner did President Young arise than the power of God rested down upon him in the face of the people. It did not appear to be Brigham Young; it appeared to be
Joseph Smith that spoke to the people-Joseph in his looks, in his manner, and in his voice; even his figure was transformed so that it looked like that of Joseph, and
everybody present, who had the Spirit of God, saw that he was the man whom God had chosen to hold the keys now that the Prophet Joseph had gone behind the
veil." (JD 23:363-64; italics added.)

At Winter Quarters, Brigham told Wilford Woodruff that Joseph had visited him the previous night and told him to tell the people to get the Spirit of God in order to
sustain them in their work. On his deathbed, Brigham's last words were, "Joseph! Joseph! Joseph!"

He presided over the Church as President of the Twelve Apostles from 1844 until 1847, when the First Presidency was once again organized, with Brigham Young as
President. Here he remained until his death on August 29, 1877. He was "resistant as the granite mountains to evil, injustice, or falsehood," and his prophetic mantle of
leadership was always worn with great visibility. Nevertheless, he disclaimed perfection (JD 10:212), and understood the source from whence his power flowed (D&C
59:21).

"Men talk about what has been accomplished under my direction, and attribute it to my wisdom and ability," he remarked, "but it is all by the power of God, and by
intelligence received from him.ï¿½ What I know concerning God, concerning the earth, concerning government, I received from the heavens, not alone through my
natural ability, and I give God the glory and the praise." "I am no better, nor any more important than another man who is trying to do good." (JD 16:46; 6:275-76.)

Young Joseph

On February 28, 1835, Joseph Young became one of the Seven Presidents of the Seventy-a General Authority of the Church, He is mentioned in the Doctrine and
Covenants in conjunction with this office (D&C 124:138). Joseph was baptized a week before his elder brother, Brigham Young, entering those sacred waters on April
6, 1832. His previous enthusiasm for Methodism was easily transferred to his newfound faith, for his was "a genuine love of truth, rather than bigoted devotion to a
sectarian creed."

Joseph served a number of missions, marched with Zion's Camp, and was miraculously preserved in the slaughter of Saints that took place at Haun's Mill, Missouri.
Joseph Smith's prediction that Joseph Young would preach in the "old world" was fulfilled in 1870 when he visited the British Isles. He was described as "a benevolent
and merciful man, full of kindness and good works, and full of integrity to the cause he espoused." He died in full fellowship of the Church on July 16, 1881. (Jenson
1:187-88.)

Youward

Thomas B. Marsh and the other members of the Quorum of the Twelve were reminded by the Lord that Joseph Smith held the keys of the kingdom, but that they were
also given "to you-ward" (D&C 112:15). This simply meant to(ward) you.

See also: Apostle

Z
Zacharias

Zacharias was a descendant of Aaron, holding the right to the priesthood of his illustrious forefather (TPJS, 272-73). He belonged to the eighth of the twenty-four
courses of priests established by King David (1 Chr. 24:10). This course was named after Abijah, or Abia. Robert J. Matthews said: "This does not mean necessarily
that Zacharias was a direct descendant of Abijah, but only that he belonged to the course that was named after him" (ABL, 18).

While functioning in his priestly responsibilities within the temple, he received the divine decree from the angel Gabriel that though "well stricken in years," he and his
wife, Elisabeth, would have a son. This son's name was to be John and his mission was to prepare for the coming of the Lord (D&C 27:7; Luke 1:5-19). Though
stricken dumb at the time of this marvelous manifestation, Zacharias's voice was restored on the day the infant was to be named and "was filled with the Holy Ghost,
and prophesied" (Luke 1:20-23, 57-79).

When Herod issued his death decree upon all male infants under the age of two (Matt. 2:16), Zacharias hid his young son from the executioners. Upon refusing to
disclose the hiding place, he "was slain by Herod's order, between the porch and the altar, as Jesus said" (TPJS, 261; Matt. 23:35).

According to apocryphal writings, when faced by Herod's threat, Zacharias said: "I am a martyr of God if thou sheddest my blood: for my spirit the Lord shall receive,
because thou sheddest innocent blood in the forecourt of the temple of the Lord" (Montague Rhodes James, trans., The Apocryphal New Testament [Oxford: The
Clarendon Press, 1953], p. 48).

Zarahemla

The city of Zarahemla, originally located in the Territory of Iowa, is mentioned by the Lord in Doctrine and Covenants 125:3. "This settlement was founded by the
Saints in 1839, on the uplands about a mile west of the Mississippi River, near Montrose and opposite Nauvoo, Ill. The Church had bought an extensive tract of land
here. At a conference held at Zarahemla, August 7, 1841, seven hundred and fifty Church members were represented, of whom three hundred and twenty-six lived in
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Zarahemla. But when the Saints left for the Rocky Mountains, that city was lost sight of." (SS, 796.)

The name Zarahemla is not new to students of the Book of Mormon, for within the pages of that sacred book it was used to identify a land (Omni 1:12), a people
The city of Zarahemla, originally located in the Territory of Iowa, is mentioned by the Lord in Doctrine and Covenants 125:3. "This settlement was founded by the
Saints in 1839, on the uplands about a mile west of the Mississippi River, near Montrose and opposite Nauvoo, Ill. The Church had bought an extensive tract of land
here. At a conference held at Zarahemla, August 7, 1841, seven hundred and fifty Church members were represented, of whom three hundred and twenty-six lived in
Zarahemla. But when the Saints left for the Rocky Mountains, that city was lost sight of." (SS, 796.)

The name Zarahemla is not new to students of the Book of Mormon, for within the pages of that sacred book it was used to identify a land (Omni 1:12), a people
(Omni 1:14), a man (Omni 1:18), and a city (Alma 2:26).

Zion

There are over two hundred references to "Zion" in the Doctrine and Covenants. In most instances, reference is made to a particular location-the state of Missouri; and
more specifically to Jackson County, even the city of Independence (D&C 57:1-3). This is where the future "Center Stake of Zion" will be organized and a great
temple built prior to the coming of Christ. The Prophet Joseph Smith declared, "The whole of America is Zion itself from north to south" (TPJS, 362).Zion is also used
to describe theancient city of Enoch (D&C 38:4;Moses 7:19); a hill (D&C 76:66);and, most important, a people(D&C 97:21; Moses 7: 18). A placeof Zion will only
be establishedwhen a people of Zion are ready for occupancy.

President Spencer W. Kimballdeclared, "Zion is a name givenby the Lord to his covenantpeople, who are characterized bypurity of heart and faithfulness incaring for
the poor, the needy,and the distressed" (En., Nov.,1977, p. 78). He further stated,"Zion can be built up only amongthose who are the pure in heart,not a people torn
by covetousnessor greed, but a pure and selflesspeople. Not a people who arepure in appearance, rather apeople who are pure in heart.Zion is to be in the world and
notof the world, not dulled by asense of carnal security, nor paralyzed by materialism. No, Zion isnot things of the lower, but of thehigher order, things that exalt
themind and sanctify the heart."President Kimball then sug-gested three fundamental thingsthat must be done in order tobring about a Zion; "First, wemust eliminate the
individual ten-dency to selfishness that snaresthe soul, shrinks the heart, and darkens the mind.ï¿½Second, we must cooperate completely andwork in harmony one
with theother. There must be unanimityin our decisions and unity in our actions.ï¿½Third, we must lay on the altar and sacrifice whatever is required by the Lord. We
begin by offering a 'broken heart and a contrite spirit.' We follow this by giving our best effort in our assigned fields of labor and callings. We learn our duty and execute
it fully." (En., May 1978, p. 81; italics added.)

See also: America; Beautiful Garments; Center Place; Children of Zion; City of Zion; Daughters of Zion; Goodly Land; Holy One of Zion; Independence, Missouri:
Jackson County; Land of Zion; Pure in Heart; United States; Work of the Gathering; Zion of Enoch; Zion's Camp

Zion of Enoch

At a conference of the Church in 1831, the Lord declared that he had "taken the Zion of Enoch into mine own bosom" (D&C 38:4). Smith and Sjodahl gave the
following explanation of the "Zion of Enoch": "This city called 'Zion' because its inhabitants were all righteous and 'pure in heart' (D&C 97:21) will return when the
Millennial reign is come. (Moses 7:63.)

"Enoch, the seventh from Adam (Jude 14) built a city called Zion, after the people of God, so named by the Lord, because they were united, righteous, and
prosperous. This city of Enoch flourished for three hundred and sixty-five years and then the Lord, by some process not known to us, took it with all its inhabitants, 'to
His bosom,' thus saving them from destruction in the flood that was to come. 'And from thence went forth the saying, Zion is fled' (Moses 7:18, 19, 68, 69). The
building up of another Zion in the latter days was predicted by the prophets of old. David, for instance, says, 'When the Lord shall build up Zion, he shall appear in his
glory.' (Psalm 102:16.) That the people of God in the latter days should be found in a mountain region, was also foretold. 'O Zion, that bringest good tidings, get thee
up into a high mountain' (Isa. 40:9; see also Ezek. 40:2)" (SS, 199-200).

Elder Orson Pratt added this commentary: "It was called a city of holiness, for God came down and dwelt with that people; he was in their midst, they beheld his glory,
they saw his face, and he condescended to dwell among them for many long years, during which time they were instructed and taught in all of his ways ï¿½ [and] when
they were fully prepared, having learned the doctrine of translation, were caught up into the heavens, the whole city." (JD 17:147.)

See also: Enoch; Zion

Zion's Camp

As part of the plan to alleviate the suffering and persecution of the Saints in Missouri, the Lord revealed to the Prophet Joseph Smith a plan that called for the coming of
an expedition of from one hundred to five hundred "of the strength of my house." The forming of this expedition was previously revealed by the Lord in a parable.
(D&C 101:55-60; 103:21-40.) The Saints in Missouri had been driven from their homes by mob action and were desirous of knowing when "Zion" (Jackson County,
Missouri) should be "redeemed" (HC 2:61-62). This expedition, known as Zion's Camp, was the Lord's response.

The camp included contingents from Ohio and Michigan and eventually had a strength of 205 men and 25 wagons. The first group left Kirtland on May 1, 1834, and
the camp was ultimately disbanded on June 25, near Rush Creek in Missouri. (HC 2:64-114.)

Some of their experiences included the following: the discovery of the skeletal remains of a "white Lamanite" named "Zelph"; an outbreak of cholera that afflicted sixty-
eight persons and claimed fourteen lives, partly due to the rebellious spirit shown by some members of the camp; and the divine protection afforded the men when the
elements preserved them from mobocracy.

Upon arriving in Missouri, the Lord informed the Prophet Joseph, who was commander-in-chief of the expedition, that in consequence of transgression, the time for
Zion's redemption was not yet at hand (D&C 105). Though many were disappointed, and some even looked upon the march as a failure, it had served a providential
purpose.

As Elder Neal A. Maxwell once said, "those who marched in Zion's Camp were not exploring the Missouri countryside but their own possibilities" (CR, Oct. 1976, p.
16). From this group came many of the men who were chosen to be the Apostles and other leaders of the early Church.

Zombre

One of the code names used by the Lord to disguise the real identity of individuals was that of "Zombre" (D&C 96:6; 104:24, 34; pre-1981 edition; HC 1:255). This
name was applied to John Johnson in June 1833, and again in April 1834. This name is no longer found in current editions of the Doctrine and Covenants.

See also: Johnson, John
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Zoramites

The Lord promises that a knowledge of him should come to the Zoramites (D&C 3:17). Zoram was the servant of an influential Jewish citizen, Laban, who lived in
name was applied to John Johnson in June 1833, and again in April 1834. This name is no longer found in current editions of the Doctrine and Covenants.

See also: Johnson, John

Zoramites

The Lord promises that a knowledge of him should come to the Zoramites (D&C 3:17). Zoram was the servant of an influential Jewish citizen, Laban, who lived in
Jerusalem around 600 B.C. He took an oath to follow Father Lehi's expedition into the wilderness and ultimately crossed oceanic waters to the American continent (1
Ne. 4; 18). His descendants were known as Zoramites, although in a general sense they were known as Nephites-as were all those who lived under the Nephite
system of government (Jacob 1:13-14; 4 Ne. 1:36; Morm. 1:8).

Perhaps one of the greatest compliments Zoram could have received was a prophet's declaration that Zoram was a true friend unto the prophet Nephi "forever" (2 Ne.
1:30). Through intermarriage, his blood lineage has been preserved through the Lamanites of our day.

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General Authorities Cited
General Authorities Cited

Asay, Carlos E. First Quorum of the Seventy (1976-1996)

Ashton, Marvin J. Asst. to the Quorum of the Twelve (1969-1971);Quorum of the Twelve Apostles (1971-1994)

Ballard, M. Russell First Quorum of the Seventy (1976-1985); Quorum of the Twelve (1985- )

Ballard, Melvin J. Quorum of the Twelve Apostles (1919-1939)

Benson, Ezra Taft Quorum of the Twelve Apostles (1943-1985); President of the Church (1985-1994)

Bowen, Albert E. Quorum of the Twelve Apostles (1937-1953)

Brown, Hugh B. Asst. to the Quorum of the Twelve (1953-1958);Quorum of the Twelve Apostles (1958-1961; 1970-1975); First Presidency (1961-1970)

Burton, Theodore M. Asst. to the Quorum of the Twelve (1960-1976); First Quorum of the Seventy (1976-1989)

Cannon, George Q. Quorum of the Twelve Apostles (1860-1873; 1877-1880; 1887-1889); First Presidency (1873-1877;1880-1887; 1889-1901)

Christiansen, ElRay L. Asst. to the Quorum of the Twelve (1951-1975)

Clark, J. Reuben, Jr. First Presidency (1933-1961); Apostle (1934)

Clawson, Rudger Quorum of the Twelve Apostles (1898-1943); First Presidency (1901)

Cowley, Matthias F. Quorum of the Twelve Apostles (1897-1905)

Dunn, Paul H. First Council of the Seventy (1964-1975); First Quorumof the Seventy (1975-1989)

Dyer, Alvin R. Asst. to the Quorum of the Twelve (1958-1968; 1970-1976); Apostle (1967); First Presidency (1968-1970);First Quorum of the Seventy (1976-
1977)

Evans, Richard L. First Council of the Seventy (1938-1953); Quorum ofthe Twelve Apostles (1953-1971)

Faust, James E. Asst. to the Quorum of the Twelve (1972-1976); First Quorum of the Seventy (1976-1978); Quorum of the Twelve Apostles (1978-1995); First
Presidency (1995- )

Fyans, J. Thomas Asst. to the Quorum of the Twelve (1974-1976); First Quorum of the Seventy (1976-1989)

Hales, Robert D. Asst. to the Quorum of the Twelve (1975-1976); First Quorum of the Seventy (1976-1985); Presiding Bishop (1985-1994); Quorum of the Twelve
Apostles (1994- )

Hanks, Marion D. First Council of the Seventy (1953-1968); Asst. to theQuorum of the Twelve (1968-1976); First Quorum ofthe Seventy (1976-1992)

Hart, Charles H. First Council of the Seventy (1906-1934)

Hinckley, Gordon B. Asst. to the Quorum of the Twelve (1958-1961);Quorum of the Twelve Apostles (1961-1981); First Presidency (1981-1995); President of the
Church (1995- )

Hunter, Howard W. Quorum of the Twelve Apostles (1959-1994); President of the Church (1994-1995)

Isaacson, Thorpe B. Presiding Bishopric (1946-1961); Asst. to the Quorum of the Twelve (1961-1965); First Presidency (1965-1970)

Kimball, Heber C. Quorum of the Twelve Apostles (1835-1847); First Presidency (1847-1868)

Kimball, Spencer W. Quorum of the Twelve Apostles (1943-1973); President of the Church (1973-1985)

Lee, Harold B. Quorum of the Twelve Apostles (1941-1970); First Presidency (1970-1972); President of the Church (1972-1973)
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                           Page 369 / 371
Lyman, Francis M. Quorum of the Twelve Apostles (1880-1916)
Kimball, Spencer W. Quorum of the Twelve Apostles (1943-1973); President of the Church (1973-1985)

Lee, Harold B. Quorum of the Twelve Apostles (1941-1970); First Presidency (1970-1972); President of the Church (1972-1973)

Lyman, Francis M. Quorum of the Twelve Apostles (1880-1916)

McConkie, Bruce R. First Council of the Seventy (1946-1972); Quorum of the Twelve Apostles (1972-1985)

McKay, David O. Quorum of the Twelve Apostles (1906-1934); First Presidency (1934-1950); President of the Church(1951-1970)

McKay, Thomas E. Asst. to the Quorum of the Twelve (1941-1958)

Maxwell, Neal A. Asst. to the Quorum of the Twelve (1974.1976); First Quorum of the Seventy (1976-1981); Quorum of the Twelve Apostles (1981- )

Nelson, Russell M. Quorum of the Twelve Apostles (1984- )

Nibley, Charles W. Presiding Bishop (1907-1925); First Presidency (1925-1931)

Oaks, Dallin H. Quorum of the Twelve Apostles (1984- )

Packer, Boyd K. Asst. to the Quorum of the Twelve (1961-1970); Quorum of the Twelve Apostles (1970- )

Penrose, Charles W. Quorum of the Twelve Apostles (1904-1911); First Presidency (1911-1925)

Perry, L. Tom Asst. to the Quorum of the Twelve (1972-1974); Quorum of the Twelve Apostles (1974- )

Petersen, Mark E. Quorum of the Twelve Apostles (1944-1984)

Peterson, H. Burke Presiding Bishopric (1972-1985); First Quorum of the Seventy (1985-1993)

Pratt, Orson Quorum of the Twelve Apostles (1835-1842;1843-1881)

Pratt, Parley P. Quorum of the Twelve Apostles (1835-1857)

Reynolds, George First Council of the Seventy (1890-1909)

Richards, George F. Quorum of the Twelve Apostles (1906-1950); Acting Patriarch (1937-1942)

Richards, Franklin D. Quorum of the Twelve Apostles (1849-1899)

Richards, LeGrand Presiding Bishop (1938-1952); Quorum of the Twelve Apostles (1952-1983)

Richards, Stephen L Quorum of the Twelve Apostles (1917-1951); First Presidency (1951-1959)

Roberts, B. H. First Council of the Seventy (1888-1933)

Romney, Marion G. Asst. to the Quorum of the Twelve (1941-1951);Quorum of the Twelve Apostles (1951-1972; 1985-1988); First Presidency (1972-1985)

Sill, Sterling W. Asst. to the Quorum of the Twelve (1954.1976); First Quorum of the Seventy (1976-1978)

Smith, Eldred G. Patriarch (1947-1979)

Smith, George A. Quorum of the Twelve Apostles (1839-1868); First Presidency (1868-1875)

Smith, George Albert Quorum of the Twelve Apostles (1903-1945); President of the Church (1945-1951)

Smith, Hyrum First Presidency (1837-1841); Patriarch (1841-1844); Associate President of the Church (1841-1844)

Smith, Hyrum M. Quorum of the Twelve Apostles (1901-1918)

Smith, Joseph, Jr. Prophet and President of the Church (1830-1844)

Smith, Joseph F. First Presidency (1866-1877; 1880-1887; 1889-1901); Quorum of the Twelve Apostles (1877-1880;1887-1889); President of the Church (1901-
1918)

Smith, Joseph Fielding Quorum of the Twelve Apostles (1910-1970); First Presidency (1965-1970); President of the Church (1970-1972)

Snow, Lorenzo Quorum of the Twelve Apostles (1849-1898); First Presidency (1873-1877); President of the Church (1898-1901)

Stapley, Delbert L. Quorum of the Twelve Apostles (1950-1978)

Talmage, James E. Quorum of the Twelve Apostles (1911-1933)

Tanner, Nathan Eldon Asst. to Quorum of the Twelve (1960-1962); Quorum of the Twelve Apostles (1962-1963); First Presidency (1963-1982)

Taylor, John Quorum of the Twelve Apostles (1838-1880); Presidentof the Church (1880-1887)
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Teasdale, George Quorum of the Twelve Apostles (1882-1907)

Tuttle, A. Theodore First Council of the Seventy (1958-1975); First Quorum of the Seventy (1975-1986)
Tanner, Nathan Eldon Asst. to Quorum of the Twelve (1960-1962); Quorum of the Twelve Apostles (1962-1963); First Presidency (1963-1982)

Taylor, John Quorum of the Twelve Apostles (1838-1880); Presidentof the Church (1880-1887)

Teasdale, George Quorum of the Twelve Apostles (1882-1907)

Tuttle, A. Theodore First Council of the Seventy (1958-1975); First Quorum of the Seventy (1975-1986)

Wells, Daniel H. First Presidency (1857-1877); Special Counselor to the Twelve Apostles (1877-1891)

Wells, Rulon S. First Council of the Seventy (1893-1941)

Whitney, Orson F. Quorum of the Twelve Apostles (1906-1931)

Widtsoe, John A. Quorum of the Twelve Apostles (1921-1952)

Wirthlin, Joseph B. Asst. to the Quorum of the Twelve (1975-1976); First Quorum of the Seventy (1976-1986); Quorum of the Twelve Apostles (1986- )

Wirthlin, Joseph L. Presiding Bishopric (1938-1952); Presiding Bishop(1952-1961)

Woodruff, Wilford Quorum of the Twelve Apostles (1839-1889); President of the Church (1889-1898)

Young, Brigham Quorum of the Twelve Apostles (1835-1847); President of the Church (1847-1877)

Young, S. Dilworth First Council of the Seventy (1945-1975); First Quorumof the Seventy (1975-1981)




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