As the letter from which the foregoing is quoted was inspired by the Spirit of the Lord, and is published in the Doctrine and Covenants, at least in part,23 the ideas set forth in relation to the spirit of church government by the priesthood, stand as the word and law of God to the church. How well this spirit of government corresponds to that reflected in the teachings of Messiah and the first apostles already noticed, the reader will easily perceive. All I wish to do here is to observe that the instructions of the prophet upon this subject are not at all the teachings of a man ambitious of power and authority over his followers; nor that of a man bent on establishing the unrighteous dominion of priestcraft. Knowledge, persuasion, patience, meekness, long suffering, brotherly kindness, love unfeigned, are not the sources from whence those ambitious of place and power are content to draw their authority. The effort to lord it over their fellows by direct exercise of authority which arises from the advantage of an exalted position or the possession of great vigor of mind, firmness, resolution, daring, activity or other transcendent abilities always characterize your imposter. Teaching correct principles, and then allowing people to govern themselves is not at all the method of government adopted by self-appointed leaders or imposters. They are ever impatient of restraints and always over-anxious to arrive at an exalted station. Hence it comes that the spirit of government which obtains in the Church of Jesus Christ founded by Joseph Smith, since it finds its sources of power and authority in the imparting of knowledge, in persuasion, and love unfeigned, bears testimony not only that the prophet was not actuated by vulgar ambition, but is also a strong testimony in favor of the divine origin of the Church of Jesus Christ of Latter-day Saints, and of course a testimony also to the divine authority of him who was, under God, the founder of it.
Next to the evidence of divine authority furnished by the spirit of church government is the manner in which that government was brought into existence. "Governments," remarks Herbert Spencer, "are not made, they grow." A remark which is as true of ecclesiastical as of civil government: and although the growth of the church government founded by Joseph Smith was rapid, it was, nevertheless, a growth, a development; it was not made. What I mean is there was no plan more or less elaborate formed by the prophet, a mental creation of officers with duties assigned, powers defined and authority limited, and then an organization effected in accordance with such a plan. On the contrary the organization at the beginning was extremely simple. Before the church was organized both the Melchisedek and Aaronic Priesthood had been conferred on Joseph Smith, but the only officers known to the church at its organization, April 6th, 1830, were elders, priests, teachers, and deacons. It was not until the 4th of February, 1831, that a bishop was appointed, and then of course by revelation. Then in November following it was made known that other bishops were to be appointed. The first high council in the church was not organized until February 17th, 1834. The quorum of the Twelve Apostles and quorums of Seventy were not organized until the winter of 1835. Thus throughout, an officer was appointed today and his duties defined; another officer was appointed tomorrow or next year and an explanation given of his duties and perhaps a limit fixed to his authority. Thus line was given upon line, precept upon precept; the prophet and those co-operating with him being apparently unconscious that they were gradually developing a system of government, each part of which was beautifully adjusted to every other part and to the whole. This gives evidence that if there was no general plan for this organization in the mind of Joseph Smith, there was a plan in the mind of God who through the instrumentality of this man was founding his church.
Joseph Smith, under God's direction, was building better than he knew. He as well as others associated with him were called upon to lay the foundation of a great work—how great they knew not. One may stand so close to a mountain that he perceives neither the vastness of the pile not the grandeur of its outlines. Not until one recedes from it some distance does the magnificence of its snow-capped peaks, the solemnity of its rugged cliffs, and deep ravines stir the sensibilities of the soul. So with this work established through the labors of Joseph Smith and his associates. They stood too close to it to comprehend its greatness; too absorbed in its parts to contemplate much less fully understand the meaning and harmony of the whole. It was not until the work was well advanced towards its completion, and men had receded some distance from it in time that they began to be aware that out of the parts given to them at sundry times and under various circumstances there was gradually being developed so sublime a system of ecclesiastical government, the like of which was not to be found in all the world.
And now let me say, in concluding this chapter, that if the lack of education and inexperience of Joseph Smith in relation to government and its administration be taken into account; if the scant materials in the New Testament for such a system of church government as the young prophet founded be considered; if the wonderful organization itself, so complete in its officers and institutions, and yet so simple in its administration, be examined with attention; if the spirit which pervades this government, and characterizes its administrations be not lost sight of; if on the one hand its effectiveness shall be noticed and on the other the provisions made for the security of the liberties of the people; if the manner in which it was brought into existence—piece by piece—be observed—if all this, I say, shall be considered without prejudice the reader cannot be far from the conclusion that the church itself bears indisputable testimony to the divinity of its own origin.
Footnotes
1. Acts i: 3.
2. Acts xiv: 23; Acts xx: 17, 28.
3. Phil i: I; Titus i: 5-7.
4. I Cor. xii: 28-30.
5. Eph. iv: 16.
6. I Cor. xii.
7. Eph. iv.
8. Matt. xviii.
9. I Cor. vi: 1-7.
10. This means the first quorum of seventy—comprised of seventy men—and the first seven presidents of the first quorum.
11. The office of bishop of right belongs to the first born of the seed of Aaron and properly descends from father to son of the chosen seed. A bishop of this lineage can act without counselors—except in a case where a president of the High Priesthood is tried; in that event he must be assisted by twelve counselors of the High Priesthood—but when no literal descendant of Aaron can be found, then a high priest is to be chosen for a bishop and two other high priests to act as counselors.
12. In the absence of his counselors the president of the stake has power to preside over the council without an assistant; and in case that he himself is absent, his counselors have power to preside in his stead, both or either of them. In the absence of all the presidency then the senior member of the council may preside.
13. Doc. & Cov., Sec. cvii: 76, 82-84.
14. This special court was once organized; before it Sidney Rigdon, one of the Presidency of the Church, was tried and condemned in 1844.
15. Bishops, when acting as judges, high councilors, presidents and all witnesses before these church tribunals act without compensation, hence these courts are without expense to the litigants.
16. Matt. xx: 20-28.
17. I Peter v: 2-5.
18. Mill. Star, Vol. xiv. (Supplement), pp. 20, 26.
19. Doc. and Cov. Sec. xx: 65.
20. Doc. and Cov. Sec. xxvi.
21. Doc. and Cov., Sec. cvii.
22. Doc. and Cov., Sec. cxxi.
23. Doc. and Cov., Sec. cxxi and cxxii.
CHAPTER XXV.