Letter to the Church, circa February 1834, as Published in Evening and Morning Star
Source Note
“Elders” (including JS), Letter, , Geauga Co., OH, to “brethren in Christ, and companions in tribulation,” ca. Feb. 1834. Version published in “The Elders of the Church in Kirtland, to Their Brethren Abroad,” Evening and Morning Star, Feb. 1834 (Aug. 1836), pp. 271–272; Mar. 1834 (Aug. 1836), pp. 283–285. The copy used for transcription is held at CHL.
withstanding an obedience to them would have produced the happiest result possible, at the time, as regarded their own personal comfort and advantage. They were entirely destitute of harmony and virtue, so much so that virtuous laws they despised. They had proven themselves unworthy a place in the joys of the prince, because they had for a series of years lived in open violation of his government. Certainly, then, those two classes of men could not hold the reigns of the same government at the same time in peace; for internal jars, broils, and discords would rack it to the center, were such a form of government to exist under such a system. The virtuous could not enjoy peace in the constant and unceasing schemes and evil plans of the wicked; neither could the wicked have enjoyment in the constant perseverance of the righteous to do justly. And that there must be an agreement in this government, or it could not stand, must be admitted by all.— Should the king convey the reigns into the hands of the rebellious the government must soon fall; for every government, from the creation to the present, when it ceased to be virtuous, and failed to execute justice, sooner or later has been overthrown. And without virtuous principles to actuate a government all care for justice is soon lost, and the only motive which prompts it to act is, ambition and selfishness. Should the king admit these rebels into his house to make them equal with the others, would be condescending beneath his character; because he once issued virtuous laws which were received by a part of his subjects, and the reward annexed was a seat at the marriage feast, and an adoption into his own family as lawful heirs. So should he now offer any thing differently he would blast forever his own reputation, and destroy forever that government which he once so diligently labored to establish and preserve, and which he once had widsom to organize. Such individuals as the last named, would be a bane to a virtuous government, and would prove its overthrow if suffered to hold a part in conducting its helm!
We take the sacred writings into our hands, and admit that they were given by direct inspiration for the good of man. We believe that God condescended to speak from the heavens and declare his will concerning the human family: give to them just and holy laws to regulate their conduct, and guide them in a direct way, that in due time he might take them to himself, and make them joint heirs with his Son. But when this fact is admitted, that the immediate will of heaven is here contained, are we not bound, as rational creatures to live in accordance to all its precepts? Will the mere admission, that this is the will of heaven ever benefit us if we do not comply with all its teachings? Do we not offer violence to the Supreme Intelligence of heaven, when we admit the truth of its teachings, and do not obey them? Do we not condescend beneath our own character, and the better wisdom which heaven has endowed us with, by such a course of conduct? For these reasons, if we have direct revelations given us from heaven, surely those revelations were never given to be trifled with, without the trifler’s incurring displeasure, and assuring vengeance upon their own heads, if there is any justice in heaven; and that there is, must be admitted by every individual who admits the truth and force of its teachings; its blessings and cursings, as contained in the sacred volume.
Here, then, we have this part of our subject immediately before us for consideration: God has in reserve a time, or period appointed in his own bo[s]om, when he will bring all his subjects, who have obeyed his voice and kept his commandments, into his . This rest is of such perfection and glory, that man has need of a preparation before he can, according to the laws of that kingdom enter it and enjoy its blessings.— This being the fact, God has given certain laws to the human family, which, if observed, are sufficient to prepare them to inherit this rest. This, then, we conclude, was the purpose of God in giving his laws to us: if not, why, or for what were they given? If the whole family of man were as well off without them as they might be with them, for what purpose or intent were they ever given? Was it that God wanted to merely show that he could talk? This would be nonsense, to suppose that he would condescend to talk in vain: for it would be in vain, and to no purpose whatever: because, all the commandments centained in the law of the Lord, have the sure promise annexed of a reward to all who obey; predicated upon the fact, that they are really the promises of a Being who cannot lie, one who is abundantly able to fulfil every tittle of his word: and if man were as well prepared, or could be as well prepared, to meet God without their ever having been given in the first instance, why were they ever given? for certainly, in that case they can now do him no good.
As we previously remarked, all well established and properly organized governments have certain fixed and prominent laws for the regulation and management of the same. If man has grown to wisdom and is capable of discerning the propriety of laws to govern nations, what less can we expect from the Ruler and Upholder of the universe! Can we suppose that he has a kingdom without laws? Or do we believe that it is composed of an innumerable company of beings who are entirely beyond all law? Consequently have need of nothing to govern or regulate them? Would not such ideas be reproachful to our Great Parent, and an attempt to cast a stigma upon his glorious character! Would it not be asserting, that we had found out a secret beyond Deity? That we had learned that it was good to have laws, and yet He, after existing from eternity, and having power to create man, had not found out the fact, that it was proper to have laws for his government! We admit that God is the great source and fountain from whence proceeds all good; that he is perfect intelligence, and that his wisdom is alone sufficient to govern and regulate the mighty creations and worlds which shine and blaze with such magnificence and splendor over our heads, as tho’ touched with his finger and moved by his Almighty word. And if so, it is done and regulated by law; for without law all must certainly fall into chaos. If, then, we admit that God is the source of all wisdom and understanding, we must admit that by his direct inspiration he has taught man that law was necessary in order to govern and regulate his own immediate interest and welfare: For this reason, it is beneficial to promote [p. 284]