JS, History, 1838–1856, vol. C-1, created 24 Feb. 1845–3 July 1845; handwriting of , , Jonathan Grimshaw, and ; 512 pages, plus 24 pages of addenda; CHL. This is the third volume of a six-volume manuscript history of the church. This third volume covers the period from 2 Nov. 1838 to 31 July 1842; the remaining five volumes, labeled A-1, B-1, D-1, E-1 and F-1, continue through 8 Aug. 1844.
Historical Introduction
This document, “History, 1838–1856, volume C-1 [2 November 1838–31 July 1842],” is the third of six volumes of the “Manuscript History of the Church” (in The Joseph Smith Papers the “Manuscript History” bears the editorial title “History, 1838–1856”). The completed six-volume collection covers the period from 23 December 1805 to 8 August 1844. The narrative in this volume commences on 2 November 1838 with JS and other church leaders being held prisoner by the “’s forces” at , Missouri, and concludes with the death of Bishop at , Illinois, on 31 July 1842. For a more complete discussion of the entire six-volume work, see the general introduction to this history.
Volume C-1 was created beginning on or just after 24 February 1845 and its narrative was completed by 3 May 1845, although some additional work continued on the volume through 3 July of that year (Richards, Journal, 24 and 28 Feb. 1845; Historian’s Office, Journal, 3 May 1845; 3 and 4 July 1845). It is in the handwriting of and contains 512 pages of primary text, plus 24 pages of addenda. Additional addenda for this volume were created at a later date as a supplementary document and appear in this collection as “History, 1838-1856, volume C-1 Addenda.” Compilers and Thomas Bullock drew heavily from JS’s letters, discourses, and diary entries; meeting minutes; church and other periodicals and journals; and reminiscences, recollections, and letters of church members and other contacts. At JS’s behest, Richards maintained the first-person, chronological-narrative format established in previous volumes, as if JS were the author. , , , and others reviewed and modified the manuscript prior to its eventual publication in the Salt Lake City newspaper Deseret News.
The historical narrative recorded in volume C-1 continued the account of JS’s life as prophet and president of the church. Critical events occurring within the forty-five-month period covered by this text include the Mormon War; subsequent legal trials of church leaders; expulsion of the Saints from Missouri; missionary efforts in by the and others; attempts by JS to obtain federal redress for the Missouri depredations; publication of the LDS Millennial Star in England; the migration of English converts to ; missionary efforts in other nations; the death of church patriarch ; the establishment of the city charter; the commencement of construction of the Nauvoo ; the expedition that facilitated temple construction; the introduction of the doctrine of proxy baptism for deceased persons; the dedicatory prayer by on the Mount of Olives in Palestine; publication of the “Book of Abraham” in the Nauvoo Times and Seasons; publication of the JS history often referred to as the “Wentworth letter;” the organization of the Female Relief Society of Nauvoo; and the inception of Nauvoo-era temple endowment ceremonies.
<April 1> — — — — — — — — — meetings, says, “I saw a power manifested and thought that it was the power of God, and asked that it might fall upon me; it did so, and I began to prophesy”. Eight or nine years ago, they had about sixty preachers going through the Streets of testifying that was to be the place where the “two witnesses” spoken of by John, were to prophesy: that (they) “the church and the spirit” were the witnesses, and that at the end of three years and a half there was to be an earthquake and great destruction, and our Savior was to come. Their Apostles were called <collected> together at the appointed time watching the event; but Jesus did not come, and the prophesy was then ambiguously explained away. They frequently had signs given them by the Spirit, to prove to them that what was manifested to them should take place. Mr. Baxter related an impression that he had concerning a child. It was manifested to him that he should visit the child, and lay hands upon it, and that it should be healed:— and to prove to him that this was of God, he should meet his brother in a certain place who should speak unto him certain words; his brother addressed him precisely in the way [HC 4:578] and manner that the manifestation designated; the sign took place— but when he laid his hands upon the child it did not recover— I cannot vouch for the authority of the last statement as Mr. Baxter at that time had left the Irvingites, but it is in accordance with many of their proceedings, and the thing never has been attempted to be denied. It may be asked where is there any thing in all this that is wrong? 1st. The Church was organized by women and “God placed in the Church first apostles, secondarily prophets;” and notfirstwomen; but Mr. Irving placed in his Church first women; secondarilyapostles; and the church was founded and organized by them. A woman has no right to found or organize a church; God never sent them to do it. 2nd. Those women would speak in the midst of a meeting and rebuke Mr. Irving, or any of the Church; now the Scripture positively says, “thou shalt not rebuke an Elder, but entreat him as a Father;” not only this, but they frequently accused the brethren, thus placing themselves in the seat of Satan who is emphatically called “the accuser of the brethren.” 3rd. Mr. Baxter received the Spirit on asking for it without attending to the ordinances, and began to prophecy, whereas the scriptural way of attaining the gift of the Holy Ghost is by baptism, and by laying on of hands. 4th. As we have stated in regard to others, the spirit of the prophets, is subject to the prophets; but those prophets were subject to the spirits; the Spirit controlling their bodies at pleasure, But it may be asked how Mr. Baxter could get a sign from a second person! To this we would answer that Mr. Baxter’s brother was under the influence of the same Spirit as himself; and being subject to that Spirit, he could be easily made to speak to Mr. Baxter whatever the Spirit should dictate; but there was not power in the Spirit to heal the Child. Again it may be asked how it was that they could be made to speak in tongues, if they were of the devil? we would answer that they could be made to speak in another tongue as well as in their own as they were under the control of that Spirit, and [p. 1310]