CHAPTER XVI:  HEALING.

Thou shalt adore God, and serve him, and obey him.

Total—3 sec., 134 words, 548 letters.

1. An errour has got afloat, that if any one has the gift of healing, he can heal whosoever he will, and that a failure to

[1 Jas. v, 14, 15. Mark vi, 13. Matt. viii 2-16 iv, 23, 24. xii, 10, 11, 15. xiv, 14. Luke xiii, 11-13. Acts iii, I-I1. xiv, 8-11. [2 Jas. v. 16. John xx, 21-23. Matt. ix, 2. [3 Luke vii, 21. Acts xix, 12. Mark xvi, 17. Luke ix, 1. x, 9, 17. Matt. iv, 24. viii, 16, 28-32. Mark i, 32-34.

heal in any instance is evidence of the lack of that gift. With this, commonly prevails the further errour, that the chief object of healing and of all other miraculous gifts is to convince unbelievers.

2. The healing of the sick is a gift for the benefit of believers; and unbelief alone is sufficient to defeat its operation. (Matt. xiii, 58. Mark vi, 5, 6.) And those who have the gift are not sent to all the sick, but only such as the spirit will. (Luke iv, 27.) The gift is spiritual, not personal.

3. When the sick receive the ministration of the Elders, no ostentatious display ought to be made; and if any unbelievers are present, they ought first to be removed, especially if they are numerous. Such was always the rule.

4. Not unfrequently unbelievers say, if they could see the sick healed, or any other miraculous work, they should be convinced, and embrace the faith. But this is not true. All experience shows that the exercise of miraculous gifts induces persecution, rather than faith. (John xi, 53, 54. v, 15, 16. Matt. ix, 34. Ex. x, 28. 1st Kings xviii, 38. xix, 10.)

5. Some thousand healings have occurred in the United States and Great Britain, in the midst of Gentile communities, where the infirmities and the healings were well known to them, and never questioned in the neighbourhoods in which they occurred, and it is not known that they have all been the means of bringing one person into the faith.

6. The fact that the Saints, in their own families, generally call for the Elders, and very seldom for a physician, in case of sickness; and all agree that the ministration of the Elders is attended with the best effects, is conclusive; for they cannot deceive themselves, and can have no inducement to practice a selfdelusion. The administration of the Elders does not forbid, though it generally supersedes all medicinal remedies.

CHAPTER XVII:  ABSOLUTION.

Thou shalt love and obey the Lord thy God

Total—2 sec., 140 words, 577 letters.

No power is here conferred on man, as such, to forgive sin. Only to pronounce God’s forgiveness of the truly penitent.

[1 Lev. vi, 6, 7. v, 5-10, 15, 16. Num. v, 5-8. Josh. viii. 19, 26. 2d Sam. xii, 1-14. 1st. Chron. xxi, 1-27. Matt. xvi, 19. xviii, 18. John xx, 23. 1st John i, 9.

CHAPTER XVIII:  ORDINATION.

Thou shalt not make unto thee any image or likeness of anything that is in the heaven above,
or in the earth beneath, or in the waters of the earth, to bow thyself unto it, or to worship it.

[1 Heb. v, 4, 6. Num. xvi, 10, 39, 40. Ex. xxviii, 1. John xv, 36. Acts 1, 24, 25. xiii, 2, 3. xx, 28. 1st Tim. iv, 14. 2d Tim. i. 6. [2 Num. xxvii, 18, 23. 1st Sam. ix, 16, 17. x, 1. xvi, 12, 13. [3 Acts vii, 35. Luke ix, 30, 31, 35. 2d Pet. i, 16-18. D. & C. i, 3, 5. Voree Her. Vol. i, No. 8. Post xx.

Total—4 sec., 231 words, 997 letters.

1. The Scriptures, in all their parts, show very clearly that no one can lawfully exercise any Priestly office, except he is duly called and duly consecrated to that particular Priesthood. Though many Priests are spoken of, and nothing said of the manner in which they were inducted into the Priesthood; as often as that manner is mentioned, it is shown to be a calling by the word of God, and a setting apart by the hands of those who hold the same or superiour power. This has been the uniform rule in every dispensation, whatever the nature or duties of the Priesthood or calling. Kings were called by revelation, anointed, and ordained; and those not so called, were deemed usurpers.

2. No instance is given in the oracles of God of men, for want of a valid Priesthood, selecting one among themselves, and elevating him to be their Priest, and thus conferring on

[1 Ex. xxviii, 41. xxix, 7-9. xxx, 30. xl, 13-15. Lev. viii, 12. Num. viii, 13-15.

him a true Priesthood. On the contrary, God has instituted a Priesthood by direct revelation, and the ministration of Angels, as often as the Priesthood, or the superiour grade of it, was lost on earth.

ORDINATION BY ANGELS.

1. In the general infidelity of the times the doctrine of Angelick ordinations strikes the ear as a discarded old superstition. Though the half converted disciples of Joseph assented to that truth in his case, it was with such a savour of unwilling faith as would not believe that the like would ever again occur. So unwilling are men to believe that God works now, as he did in the ages past.

2. Jesus commenced his ministry after John the Baptist, the forerunner or porter, opened the door of that dispensation; being inducted into the Church by baptism, and the Priesthood by a call by the voice of God, and by the ministration of an Angel.

3. But this was not his final ordination. Of the transfiguration, little is said. But it is a blind view of the record which terminates the mystery, with the appearance of Moses and Elijah. (Matt. xvii, 3, 4.) After the first admiration of their appearing was so far passed that Peter proposed building Tabernacles for them, a bright cloud overshadowed them, and a voice from out the cloud declared him his "beloved son," and commanded Apostles to hear him; that is, to be obedient unto him. (id. 5.)

4. Speaking of this, Peter says, we have not followed cunningly devised fables, but were eyewitnesses of the majesty of Jesus Christ; for he received from God, honour and glory; and there came a voice to him from the excellent glory,

saying, "This is my beloved Son, in whom I am well pleased. (2d Pet. i, 16-18.) On another occasion, speaking of the manner in which majesty was conferred on him, Peter said, "Him hath God exalted with his right hand, to be a Prince and a Saviour." (Acts v, 29-31.) Thus showing, in express words, that he was both called by the voice, and sent by the hand of God.

5. Moses was called by the voice of God, (Ex. iii, 4, 10,) and sent by the hand of the Angel who appeared to him when God spoke from the flame. (Acts vii, 35.) Joseph was likewise called by the voice of God, (D. & C. i, 4,) and sent by the hand of Angels. (D. & C. 1, 2, 3.) And in the same manner was James called and sent. (Post xx, 6, p. 169.)

6. In the calling of Joseph there was a necessity that he be called by the direct revelation of the word of God to himself; for there was no Prophet or Priest of God on earth, by whom God should speak and minister in calling and ordaining him to the Prophetick and Apostolick office. Consequently God called him by his own voice, and sent Peter, James and John to ordain him to the Priesthood, because they, having been duly called and set apart, and filled an acceptable ministry on earth, had entered into life, capable of ministering in heaven and on earth, as God should send them.

7. The necessity was equally strong that the successor of Joseph should be ordained by the hand of an Angel. He could not be ordained by any of the surviving Priesthood; because none were equal to Joseph in authority, and the less is blessed of the greater. Moreover, the keys of David, given him and his house forever, by the oath of God, had to be bestowed on the heir of David on earth, before the Kingdom could prevail and exercise dominion. They could only be bestowed by him who held them.

CHAPTER XIX:  ADOPTION.

Thou shalt have no other gods, but the Lord thy God.

Total—2 sec., 188 words, 731 letters.

CHAPTER XX:  CALLING OF A KING.

God is the only just and upright King over all; whosoever
is not chosen of him, is a usurper, and unholy.

[1 Gen. i, 28. [2 Ex. xix, 5. Deut. x, 14. Ps. xxiv, 1. 1st Cor. x, 26, 28. [3 Deut. xxxiii, 5.

8. Thou shalt save his people from their enemies, when there is no arm to deliver; and shalt bring salvation, when destruction walketh in the house of thy God. Thou hast loved righteousness, and hated iniquity: therefore

Total—15 sec., 686 words, 2,905 letters.

NOTE I.—KINGDOM OF GOD.

1. As clearly as the Scriptures show that God established the Kingdom of Israel, so clearly do they show that he will establish a universal Kingdom in the last days; for Daniel, after prophetically tracing the great national events down to the division of the Roman Empire into the modern European

nations, says, "In the days of these Kings shall the God of heaven set up a Kingdom, which shall never be destroyed; but it shall break in pieces all these Kingdoms, and it shall stand forever." (Dan. ii, 44.) "And the Kingdom, and dominion, and the greatness of the Kingdom, under the whole heaven, shall be given to the people of the Saints of the Most High, whose Kingdom is an everlasting Kingdom, and all dominions shall serve and obey him." (id. vii, 27.)

2. Speaking of the King who shall rule in this Kingdom, David says, "They shall fear thee as long as sun and moon endure, throughout all generations." "He shall have dominion from sea to sea, and from the river to the ends of the earth." (Ps. lxxii, 5, 8.)

3. To this many Prophets have borne witness; that, in the latter days, God would gather Israel again upon their own land, and establish them as an undivided Kingdom, and sanctify them unto himself, and be their God forever. (Ezek. xxxiv, 22-24. xxxvii, 21, 27. Jer. xxx, 9. xxiii, 5, 6. xxxiii, 15-26. Hos. iii, 5. Isa. lv, 3-5. Amos ix, 11. Zech. xii, 8.)

NOTE II.—A PROPHET OF THE SEED OF JOSEPH.

1. The prophecies which went before of old demonstrate that, in the latter times, a Prophet, a Chief Shepherd of the flock of God should arise, of the seed of Joseph. Jacob called his sons together to bless them, and to tell them what should befall them in the last days; (Gen. xlix, 1;) and told them, from Joseph "is the Shepard, the Stone of Israel." (id. 24.) And Moses, in blessing the tribes of Israel, blessed Joseph with the "good will of him that dwelt in the bush;" (Deut. xxxiii, 16;) which we know, by the call of Moses, was the calling to be the Chief Shepherd of the flock of God. (Ex. iii, 10.)

2. The Stick, or Book of Joseph, which Ezekiel saw, was in the hands of Ephraim, (one of the tribes of the loins of Joseph,) when God required that it be placed with the Stick, or Book of Judah, that the Book might be one in the hand of the Prophet, to the end that Israel be no more divided. As this Stick, or Book, stands for the word of God, it evidently is in the hands of a Prophet of that tribe, at the time alluded to. (Ezek. xxxvii, 16, 20.)

3. Most clearly was this fact stated to Joseph of old, when God said to him, "A Seer will I raise up, out of the fruit of thy loins; and unto him will I give power to bring forth my word unto the seed of thy loins." (B. of M. 2d Nephi ii, 2.)

4. These prophecies were fulfilled in the Prophet Joseph, whom God called by his own voice to the Apostolick and Prophetick office, in 1829, and ordained to that calling by the hands of Peter, James, and John, who held that Priesthood in their times of life, and were sent expressly to confer it on him. (D. & C. 1, 3.)

5. He organized the Church of God in 1830, and worked a faithful ministry of fifteen years, as a Prophet of the Most High God; translating the Book of Mormon, sending the gospel to every nation and people where the English language is spoken, bringing two hundred thousand souls into the faith, and gathering together in his city seventeen thousand people, besides as many more in the surrounding country.

6. In the course of his life he was prosecuted, in the Courts of his enemies, on more than forty criminal charges, always prejudged and foredoomed; yet so inoffensive was his life, that on every one, except the charge of unlawful banking, he was acquitted.

7. He was persecuted by the people of Ohio; his property confiscated, his disciples robbed and banished, himself impris-

oned, and his life sought by the State of Missouri; and died a martyr, at the hands of the people of Illinois, in the jail at Carthage, (where he was unlawfully thrust,) the 27th day of June, 1844.

8. On the publick pledge of the faith of the State of Illinois, made by Governour Thomas Ford in person, and by a vote of the militia and militia officers, that he should have legal protection and a legal trial, he surrendered himself into the hands of his accusers, and was murdered in the presence of the officers having him in custody, crying, "0 Lord, my God—," and no one lifted a hand in his defence.

9. Two or three hundred persons were engaged in this deed of blood, and many thousand in abetting it. The perpetrators were well known. (Ford’s History of Illinois, pp. 353, 354.) But no effort was ever made to bring them to punishment. On the contrary, to secure the guilty from being brought to punishment in some more healthy state of the publick conscience, they were indicted, arraigned, and acquitted, by a jury, and thus a legal bar interposed to any future prosecution for the same offence. (Ford’s History of Illinois, p. 368.)

10. Thus was this Prophet murdered, (in defiance of law, to be sure,) by the highest authority in the State; and by every guaranty which the law can give, were his murderers perpetually secured against punishment. The State of Illinois can give no additional sanction to the deed. She could not, by any other form of action, have made herself more guilty of his martyrdom. His blood is on the State.

11. With him in persecution and in death, as well as in his ministry, was his brother Hyrum. The malignity of their foes did not cease with their deaths. Though most respectable historians have borne ample testimony to their many vir-

tues, and those who were guilty of their death did not pretend to any legal justification, Christians everywhere, with here and there a solitary exception, are continually pouring out a deluge of falsehood on them, as though they had been overtaken in felony, and slain in vindication of law.

NOTE III.—ANOTHER PROPHET OF THE HOUSE OF DAVID.

1. Many prophecies in the Scriptures speak of a Prophet to arise in the last days, of the lineage of David, which, by Christians, are understood as of Christ; though they can by no possibility be applied to him.

2. The Prophet Isaiah predicts the coming forth of a rod out of the stem of Jesse and a branch from his roots; that is, an heir of the covered or lost stock of the house of David, having the spirit of the Lord, and the spirit of wisdom, understanding, counsel, might, knowledge, and the fear of the Lord; who shall judge the poor with righteousness, and reprove with equity for the meek; who shall smite the earth with the rod of his mouth, and with the breath of his lips slay the wicked. (Isa. xi, 1, 2, 4.)

3. In this reestablishment of the house of David, the enmity of the wild and tame beasts is to come to an end; the knowledge of the Lord is to fill the earth; the tongue of the Egyptian Sea is to be destroyed; Israel are to pass over the seven mouths of the Nile dry shod, and to possess their own land, and be united as one nation forever. (Isa. xi, 6-15.) Not one of these things have been fulfilled in Jesus Christ. The conquest of Moab and Ammon, the construction of a highway, the governing of foreign nations, the setting up an ensign to the nations, and the gathering in of the Gentiles,

(id. 10,) mark this as a ministry on earth, like that which Moses entered upon.

4. The Angel which appeared to Joseph, and revealed to him the Book of Mormon, told him this was about to be fulfilled; (Times and Seasons, April 15, 1842, p. 753;) but it could not be fulfilled in the person of Joseph, because he was not of the house of David, but of the tribe of Ephraim.

5. The covenant of God with David establishes in his house the royal authority forever. (Ps. lxxxix, 29, 36. 2d Sam. vii, 13.) Though it contemplates the casting down of that authority, in consequence of the departure of his posterity from righteousness, yet David is assured that God will keep his mercy for his house forever, and will not reject his house as he did that of Saul; (2d Sam. vii, 15, 16. Ps. lxxxix, 33, 34;) and, consequently, that at the end of all these chastisements the house of David will be restored. Accordingly the various prophecies of the restoration of Israel, promise also the reestablishment of the house of David in the royal authority.

6. But more especially the Book of Mormon shows that such a Prophet, of the tribe of Judah, must immediately succeed Joseph in the Prophetick office; for by that it appears that God said to Joseph, while in Egypt "The fruit of thy loins shall write, and the fruit of the loins of Judah shall write; and that which shall be written by the fruit of thy loins, and also that which shall be written by the fruit of the loins of Judah, shall grow together, unto the confounding of false doctrines, and laying down of contentions, and establishing peace among the fruit of thy loins, and bringing them to the knowledge of their fathers in the latter days." (B. of M. 2d Nephi, ii, 3.) To accomplish this, Joseph’s successor was necessarily the heir of David. No other could succeed him.

CHAPTER XXI:  DUTY OF THE KING.

[1 Deut. Xvii, 18, 19. [2 Ps. lxxii, 2, 4, 12-14. Isa. xi, 4.

Total—4 sec., 261 words, 1,103 letters.

1. Whoever is called Patriarch, without a dominion, is called a King, if he has dominion. Peter calls David a Patriarch, using the words King and Patriarch as synonyms. (Acts ii, 29.)

2. Abraham, though he never reigned as King, but only ruled as the Father of his people, in a country subject to various surrounding Kings, was yet mourned as a King at his death. (Jasher xxvi, 30, 31.) Numerous Kings attended his burial, and the nations around mourned him. Many of his grandsons became Nobles, and Rulers of cities and nations; (Gen. xxv, 16. xxxvi, 15-19, 21, 29, 30. 1st Chron. i, 43, 51-54;) and their posterity were finally established as Kings. (Gen. xxxvi, 31.)

3. The Kingly office has oftenest been merely an appendage of the Prophetick. When not possessed of a dominion, it can exercise no civil prerogative, except by voluntary submission.

CHAPTER XXII:  ABSTINENCE OF THE KING.

God alone hath the right to rule.

5. Neither shall he lead his people to strange places to dwell therein, which the Lord thy God hath not appointed for their

[1 Deut. xvii,16. [2 Deut. xvii,17. [3 Deut. xvii,17.

Total—6 sec., 200 words, 845 letters.

1. In the time of Moses the same individual was Apostle, Prophet, and King. So far as prerogative was concerned, none was before him, till at the transfiguration, when Jesus Christ received an ordination under the hand of God. But the people, being in a lowly condition, Moses practiced great moderation, abstaining from rearing a numerous family, that he might give himself to the service of his brethren; and instead of providing armour for the nation, induced them to arm themselves, making private property supply the place of well stored arsenals.

2. The nation having become wealthy in the days of David and Solomon, they not only provided large armaments, which were in some degree burdensome to the people, but took so many wives that many of them were left to barrenness, which was an offence to God. (B. of M. Jacob ii, 6.)

3. But they were not forbid to have more than one wife. For the Law existed long before David. Yet, though David had a number of wives before the overthrow of Saul, God gave him Saul’s widows to his bosom, and was willing to give him more. (2d Sam. iii, 8.)

CHAPTER XXIII:  VICEROYS.

[1 D. & C. li, 2. lxxxv, 3. ciii, 29, 30, 32.

Total—4 sec., 172 words, 724 letters.

1. Under the Prophet Joseph, in the beginning of his ministry, was Oliver Cowdery. (D. & C. ii, 1.) Most of his time he was aided by two such assistants. (id. v, 2. ciii, 39.) But the office has not been steadily kept up, and from one to three persons have held it at the same time. It does not seem necessary to a complete organization, but to relieve the Chief Shepherd from duties which otherwise might be too onerous.

2. A Viceroy would be entitled to rule in the absence of the King without a special authority, or in case the King was disabled, provided he was associated with him in the general administration; and he is the only officer who can be sent to take authority over the twelve Apostles.

3. In the duties of his office, he is in all things subject to the King’s Commandment. Though the King may give him such discretion as he thinks fit, he cannot dispense with this duty of obedience. To do so would be a severance of the Kingdom.

4. This office, like that of the King, is Apostolick, and carries with it the prerogative of administering sacraments, and preaching the gospel in all places. But the Viceroy is expressly forbid to make Laws. This prerogative belongs only to the conjoint Apostolick, Prophetick and Kingly office.

5. There were no Viceroys associated with the Kings of Israel and Judah, except occasionally during their minority. But the Prophets who were above them were frequently assisted by such associates. Elisha followed Elijah, and assisted him in the Prophetick office, and succeeded him.

CHAPTER XXIV:  KING’S COUNCIL.

The name of God is great and glorious.

[1 Ex. xxiv, 13. 2d Sam. ii, 13. iii, 24, 25. xix, 5. 1st Kings ii, 35. xii, 6-8.

Total—6 sec., 255 words, 1,111 letters.

1. In the mere ministry of the Church there is so little for this Council to do, that it is hardly necessary to keep it up. Prophets, who held no Kingdom, have seldom been assisted by more than one or two Counsellors, and sometimes by none. Even Kings, reigning over a small dominion, have not generally found it necessary or convenient to keep up a full Council, according to the pattern here given.

2. The Counsellors do not, by virtue of their office, have any particular authority. They are the King’s advisers. But in dividing the administration of the government, the King would confer on them certain limited powers, in their nature merely executive, which they would exercise, subject to his continual supervision.

CHAPTER XXV:  KING’S COURT.

God alone hath the right to rule; and in his name,
only he to whom he granteth it.

3. And the King shall order and determine what causes shall come before the King’s Court, upon his judgmentseat to be judged,

[1 Ex. xviii, 21, 22. [2 D. & C. v. ciii, 41.

Total—8 sec., 318 words, 1,455 letters.

CHAPTER XXVI:  CITY COURT.

Whosoever is not chosen of God, is a usurper.

Total—4 sec., 156 words, 678 letters.

CHAPTER XXVII:  MUNICIPALITIES.

Thou shalt not take the name of the Lord thy God in vain.

It is intended that there shall be a Synagogue at every village, and an Elder appointed to rule therein. All the Elders residing in the same village should assist him, according to his call. The Priests, Deacons and Teachers should act under his direction for the general order, each in his appropriate duty. He is the Ruler of the Synagogue; not merely of the Elders in it.

1. To a town five Elders should always be appointed to rule, though there may be but two Synagogues; and one to each Synagogue, though there may be more than five

Synagogues. If there are less than five Synagogues, one Elder should be appointed to each, and the rest of the five without any special charge.

2. One of these Elders should be designated the Chief, and should preside in their assemblies, but each would have one vote in the transaction of business. Each Elder having charge of a Synagogue would have the same authority over other Elders, Priests, Deacons and Teachers, in that Synagogue, as the Elder in the Synagogue of a village. But the Chief Elder of the town has a general charge over them all.

5. If there be more than one city in the province, then shall that bishop who is ap-

1. There is to be a Bishop to govern every city. He will be Bishop of a province, if there is but one city in it. If there is more than one city in a province, then at the chief city an Archbishop must be appointed to govern the province, and a Bishop also at each other city, to govern each his city.

2. The Bishop is Chief of all the Elders in his city, and in all the towns and villages belonging to it; the Archbishop in his, and also Chief of the Bishops of the province.

3. In conducting the affairs of their governments, Archbishops, Bishops and Elders will require the assistance of various officers, who should be selected from the Priesthood under their authority.

Total—7 sec., 353 words, 1,503 letters.

CHAPTER XXVIII:  TWELVE APOSTLES.

Thou shalt not take the name of the Lord thy God in vain;
for his name is great and glorious above all other names.

4. Let them bear a faithful testimony to the nations: let them not shun to declare the

[1 Matt. x, 1, 8. Luke xxiv, 47, 48. Acts i, 8. D. & C. xliii, 5. [2 John xxi,16. [3 Matt. xix, 28. [4 Matt, xxviii, 16, 20. Mark xvi, 15. Luke xxiv, 47.

Total—5 sec., 190 words, 856 letters.

1. The Priesthood of an Apostle is the highest in the Church of God. But in that Priesthood there are different ranks, of which the Twelve is the lower, the highest being that of the Chief Shepherd, whether he is designated a Prophet, an Apostle, or a King.

2. The Prophet presides over the whole Church, and the whole Priesthood; and hence in this dispensation has usually been called First President; and his two associates or Viceroys, have been called members of the First Presidency, though in other ages they have oftenest all been called Kings, Patriarchs, or Prophets.

3. The distinction in their duties is chiefly this: that the First President is a Lawgiver, who teaches by revelation and commandment among all people, under the immediate direction of God, and assisted by the Viceroys, proclaims and executes the Law over all Priesthood, and among the children of God, at the places appointed for their dwelling. Whereas the twelve Apostles have no authority over the local administration at the gathering places, but have the keys of opening the gospel to all nations, the government of the scattered Churches, and the general direction of the missions.

CHAPTER XXIX:  HIGH PRIESTS.

The Lord will not hold him guiltless who taketh his name in vain.

Total—3 sec., 128 words, 590 letters.

CHAPER XXX:  SEVENTIES.

Thou shalt not take the name of the Lord thy God in vain.

[1 D. & C. iii, 43. Luke x, 1. Ex. xxiv, 1.

Total—7 sec., 187 words, 863 letters.

1. The Seventies hold no different Priesthood from the Elders. They have only a different mission, for which reason they are differently organized. They are under the immediate direction of the Twelve for the work of their ministry. But this jurisdiction of the Twelve extends only to their missions, and the internal affairs of the Quorum.

2. Elders, capable of travelling, and able in expounding the word of God, should be selected by the Twelve for the Seventies, and set apart to that ministry, by the laying on of hands.

3. After they have worked a faithful ministry, they may be relieved from their duties as travelling Elders, and remitted to the duty of ruling and judging, and ministering in the Synagogue.

4. Though the Elders have the especial duty of presiding, ruling, and ministering, and the Seventy of preaching the gospel among the nations, yet, while on their missions, the authority to preside belongs to the Seventy, rather than an Elder. If one of the Seventy builds up a Church, any Elder coming into it would be under his direction. And he has power to ordain and appoint an Elder to preside after him.

CHAPTER XXXI:  ELDERS.

The name of God is Great.

[1 Num. xi, 16, 24, 25. 1st Sam. xvi, 4. xxx, 26. 2d Kings xix, 2. Ezra v, 6. vi, 14. Matt. xvi, 21. xxi, 23. Acts xi, 30. xiv, 23. [2 Ps. cvii, 92. Prov. xxxi,23. Matt. xxvii, 20. Ex. xix, 7. Lev. iv, 15. Deut. xxv, 8, 9. xxix, 10. Ruth iv, 4, 9. 1st Sam. xxx, 26. 1st Kngs xx, 7. 2d Kings vi, 32. Ezra x, 8.

Total—6 sec., 215 words, 940 letters.

1. Those holding this Priesthood are called Elders, because age and experience are among the chief qualifications. It is the same as Aldermen, Senators or Seigniors. Age is not indispensable.

2. The calling of an Elder is very honourable. So honourable is the title of Elder, that Apostles, Prophets and High Priests frequently adopt it. Bishops may be chosen from among the Elders.

3. Their duties are principally in conducting the general internal affairs of the Kingdom, and ministering in spiritual things, and in judgment among the Saints. But they may be sent on missions, under the direction of the Twelve, and may be placed for the time being under the direction of the Bishops where they may be sent.

[1 Jas. v, 14. Matt. x, 1. Mark iii, 13, 14. Acts v. 16. ix, 17, xxvii, 8.

CHAPTER XXXII:  PRIESTS.

The name of God is glorious.

4. Whenever the Lord your God shall command you to build a Temple unto him, that he may come and dwell in the midst of you, then will he establish a peculiar Priest-

Total—7 sec., 213 words, 962 letters.

1. The duties of the Priests are exceedingly varied. Like the Elders, they are liable to be detached and sent on missions to preach the gospel, and baptize for the remission of sins.

2. They are the regular Sacrificators. No one below them in the Priesthood is authorized to slay a victim as a sacrifice. And though those above them really have the authority, the duty so entirely pertains to the Priest that one ought always to be sent for, if any one is at hand, whenever a sacrifice is offered.

3. Women may be ordained to this Priesthood, but they will not be authorized to kill sacrifices. Their duties would mainly consist in singing and instrumental musick. The conducting of matters of musick and dancing, and most mere ceremonies, and the keeping of Temples and Synagogues, belongs to the Priest’s office. For all their varied duties, where they are numerous, they ought to be classed, and appropriate officers appointed.