JS, History, 1838–1856, vol. B-1, created 1 Oct. 1843–24 Feb. 1845; handwriting of and ; 297 pages, plus 10 pages of addenda; CHL. This is the second volume of a six-volume manuscript history of the church. This second volume covers the period from 1 Sept. 1834 to 2 Nov. 1838; the subsequent four volumes, labeled C-1 through F-1, continue through 8 Aug. 1844.
Historical Introduction
This document, volume B-1, is the second of the six volumes of the “Manuscript History of the Church.” The collection was compiled over the span of seventeen years, 1838 to 1856. The narrative in volume B-1 begins with the entry for 1 September 1834, just after the conclusion of the Camp of Israel (later called Zion’s Camp), and continues to 2 November 1838, when JS was interned as a prisoner of war at , Missouri. For a fuller discussion of the entire six-volume work, see the general introduction to the history.
, serving as JS’s “private secretary and historian,” completed the account of JS’s history contained in volume A-1 in August 1843. It covered the period from JS’s birth in 1805 through the aftermath of the Camp of Israel in August 1834. When work resumed on the history on 1 October 1843, Richards started a new volume, eventually designated B-1.
At the time of JS’s death in June 1844, the account had been advanced to 5 August 1838, on page 812 of volume B-1. ’s poor health led to the curtailment of work on B-1 for several months, until 11 December 1844. On that date, Richards and , assisted by , resumed gathering the records and reports needed to draft the history. Richards then composed and drafted roughed-out notes while Thomas Bullock compiled the text of the history and inscribed it in B-1. They completed their work on the volume on or about 24 February 1845. Richards, , and Jonathan Grimshaw later added ten pages of “Addenda,” which provided notes, extensive revisions, or additional text to be inserted in the original manuscript where indicated.
Though JS did not dictate or revise any of the text recorded in B-1, and chose to maintain the first-person, chronological narrative format established in A-1 as if JS were the author. They drew from a variety of primary and secondary sources including JS’s diaries and letters, minutes of meetings, the first edition of the Doctrine and Covenants, church and other periodicals, reports of JS’s discourses, and the reminiscences and recollections of church members. As was the case with A-1, after JS’s death, , , , and others modified and corrected the manuscript as they reviewed material before its eventual publication.
Beginning in March 1842 the church’s Nauvoo periodical, the Times and Seasons, began publishing the narrative as the “History of Joseph Smith.” It was also published in England in the church periodical the Millennial Star beginning in June 1842. Once a press was established in Utah and the Deseret News began publication, the “History of Joseph Smith” once more appeared in print in serialized form. Beginning with the November 1851 issue, the narrative picked up where the Times and Seasons had left off over five years earlier.
The narrative recorded in B-1 continued the story of JS’s life as the prophet and president of the church he labored to establish. The account encompasses significant developments in the church’s two centers at that time—, Ohio, and northwest —during a four-year-span. Critical events included the organization of the Quorums of the Twelve Apostles and the Seventy, the dedication of the House of the Lord in Kirtland, Ohio, the establishment of the Kirtland Safety Society, dissension and apostasy in Kirtland and Missouri, the first mission to England, JS’s flight from Kirtland to Missouri in the winter of 1838, the Saints’ exodus from Kirtland later that year, the disciplining of the Missouri presidency, and the outbreak of the Missouri War and arrest of JS. Thus, B-1 provides substantial detail regarding a significant period of church expansion and transition as well as travail.
knowing that your master also is in heaven; neither is there respect <April 9. Joseph’s Letter on Abolitionism Continued.> of person with him. Eph 6:5, 6, 7, 8, 9.
Here is a lesson which might be proffitable for all to learn, and the principle upon which the church was anciently [HC 2:439] governed, is so plainly set forth that an eye of truth might see and understand. Here certainly are represented the master and servant; and so far from instructions to the servant to leave his master, he is commanded to be in obedience, as unto the Lord, the master in turn is required to treat them with kindness before God understanding, at the same time that he is to give an account. The hand of fellowship is not withdrawn from him in consequence of having servants.
The same writer, in his first epistle to Timothy, the sixth chapter, and the five first verses; says:— “Let as many servants as are under the yoke count their own masters worth<y> of all honor that the name of God and his doctrine be not blasphemed. And they that have beleiving masters, let them not despise them, because they are brethren: but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to Godliness; he is proud knowing nothing but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is Godliness; from such withdraw thyself.” This is so perfectly plain, that I see no need of comment. The Scripture stands for itself, and I beleive that these men were better qualified to teach the will of God, than all the abolitionists in the world.
Before closing this communication, I beg leave to drop a word to the travelling elders. You know, brethren, that great responsibility rests upon you, and that you are accountable to God for all you teach the world. In my opinion you will do well to search the book of Covenants, in which you will see the beleif of the Church, concerning masters and servants. All men are to be taught to repent; but we have no right to interfere with slaves contrary to the mind and will of their masters. In fact it would be much better and more prudent, not to preach at all to slaves, until after their masters are converted; and then teach the master to use them with kindness, remembering that they are accountable to God, and that Servants are bound to serve their masters, with singleness of heart,without murmuring. I do most sincerely hope, that no one who is authorized from this church to preach the Gospel, will so far depart from the scripture as to be found stirring up strife and sedition against our brethren of the South. Having spoken frankly and [p. 732]