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Times and Seasons, 1 April 1842

Source Note

Times and Seasons (
Nauvoo

Principal gathering place for Saints following expulsion from Missouri. Beginning in 1839, Church of Jesus Christ of Latter-day Saints purchased lands in earlier settlement of Commerce and planned settlement of Commerce City, as well as surrounding areas....

More Info
, Hancock Co., IL), 1 Apr. 1842, vol. 3, no. 11, pp. 735–750; edited by JS. For more complete source information, see the source note for Letter to Isaac Galland, 22 Mar. 1839.

Historical Introduction

The 1 April 1842 issue of the
church

The Book of Mormon related that when Christ set up his church in the Americas, “they which were baptized in the name of Jesus, were called the church of Christ.” The first name used to denote the church JS organized on 6 April 1830 was “the Church of Christ...

View Glossary
’s
Nauvoo

Principal gathering place for Saints following expulsion from Missouri. Beginning in 1839, Church of Jesus Christ of Latter-day Saints purchased lands in earlier settlement of Commerce and planned settlement of Commerce City, as well as surrounding areas....

More Info
, Illinois, newspaper, Times and Seasons, was the fourth issue to name JS as editor.
1

While JS likely authored many of the paper’s editorial passages, John Taylor reportedly assisted him in writing content. No matter who wrote individual editorial pieces, JS assumed editorial responsibility for all installments naming him as editor except the 15 February issue. (Woodruff, Journal, 19 Feb. 1842; Historical Introduction to Times and Seasons, 1 Mar. 1842.)


Comprehensive Works Cited

Woodruff, Wilford. Journals, 1833–1898. Wilford Woodruff, Journals and Papers, 1828–1898. CHL. MS 1352.

The issue included a report of the organization of the
Female Relief Society of Nauvoo

A church organization for women; created in Nauvoo, Illinois, under JS’s direction on 17 March 1842. At the same meeting, Emma Smith was elected president, and she selected two counselors; a secretary and a treasurer were also chosen. The minutes of the society...

View Glossary
, a lengthy doctrinal article titled “Try the Spirits,” and two short editorials, all of which are featured below. Also included in the issue, but not featured here, were a letter dated 20 March 1842 from the
Quorum of the Twelve Apostles

Members of a governing body in the church, with special administrative and proselytizing responsibilities. A June 1829 revelation commanded Oliver Cowdery and David Whitmer to call twelve disciples, similar to the twelve apostles in the New Testament and ...

View Glossary
to the Latter-day Saints in Europe, extracts from a letter by
apostle

A title indicating one sent forth to preach; later designated as a specific ecclesiastical and priesthood office. By 1830, JS and Oliver Cowdery were designated as apostles. The “Articles and Covenants” of the church explained that an “apostle is an elder...

View Glossary
Orson Hyde

8 Jan. 1805–28 Nov. 1878. Laborer, clerk, storekeeper, teacher, editor, businessman, lawyer, judge. Born at Oxford, New Haven Co., Connecticut. Son of Nathan Hyde and Sally Thorpe. Moved to Derby, New Haven Co., 1812. Moved to Kirtland, Geauga Co., Ohio, ...

View Full Bio
, an excerpt of a letter to
John C. Bennett

3 Aug. 1804–5 Aug. 1867. Physician, minister, poultry breeder. Born at Fairhaven, Bristol Co., Massachusetts. Son of John Bennett and Abigail Cook. Moved to Marietta, Washington Co., Ohio, 1808; to Massachusetts, 1812; and back to Marietta, 1822. Married ...

View Full Bio
from his mother, another installment of the serialized “History of Joseph Smith,” and a letter about Nauvoo from “an Observer” to the Columbus Advocate. In addition, the issue included a petition from residents of
Pittsburgh

Also spelled Pittsbourg, Pittsbourgh, and Pittsburg. Major industrial port city in southwestern Pennsylvania. Near location where Monongahela and Allegheny rivers converge to form Ohio River. French established Fort Du Quesne, 1754. British captured fort,...

More Info
to church leaders in Nauvoo, with an editorial comment. The comment is one of the editorials featured here; the petition is not reproduced below, but it is featured as a stand-alone document in this volume.
2

Petition from Richard Savary et al., ca. 2 Feb. 1842.


Note that only the editorial content created specifically for this issue of the Times and Seasons is annotated here. Articles reprinted from other papers, letters, conference minutes, and notices, are reproduced here but not annotated. Items that are stand-alone JS documents are annotated elsewhere; links are provided to these stand-alone documents.
3

See “Editorial Method”.


Footnotes

  1. [1]

    While JS likely authored many of the paper’s editorial passages, John Taylor reportedly assisted him in writing content. No matter who wrote individual editorial pieces, JS assumed editorial responsibility for all installments naming him as editor except the 15 February issue. (Woodruff, Journal, 19 Feb. 1842; Historical Introduction to Times and Seasons, 1 Mar. 1842.)

    Woodruff, Wilford. Journals, 1833–1898. Wilford Woodruff, Journals and Papers, 1828–1898. CHL. MS 1352.

  2. [2]

    Petition from Richard Savary et al., ca. 2 Feb. 1842.

  3. [3]

    See “Editorial Method”.

Asterisk (*) denotes a "featured" version, which includes an introduction and annotation. *1 Apr. 1842 *Times and Seasons, 1 April 1842 *Times and Seasons, 1 April 1842 *Petition from Richard Savary and Others, circa 2 February 1842

Page 744

sides, it is all that he would ask, a[l]l
19

TEXT: There is a blank space between “a” and “l” where a character was probably set but did not print.


that he would desire. Yet many of them do this and hence “many spirits are abroad in the world.”
20

This phrase does not appear word-for-word anywhere in the Bible; rather, it is a conflation of language found in various books in the Bible.


One great evil is that men are ignorant of the nature of spirits; their power, laws, government, intelligence &c., and imagine that when there is any thing like power, revelation, or vision manifested that it must be of God:—hence the Methodists, Presbyterians, and others frequently possess a spirit that will cause them to lay down, and during its operation animation is frequently entirely suspended; they consider it to be the power of God, and a glorious manifestation from God,—a manifestation of what?—is there any intelligence communicated? are the curtains of heaven withdrawn, or the purposes of God developed? have they seen and conversed with an angel; or have the glories of futurity burst upon their view? No! but their body has been inanimate, the operation of their spirit suspended, and all the intelligence that can be obtained from them when they arise, is a shout of glory, or hallelujah, or some incoherent expression; but they have had “the power.” The Shaker will whirl around on his heel impelled by a supernatural agency, or spirit, and think that he is governed by the spirit of God:
21

See Stein, Shaker Experience in America, 165.


Comprehensive Works Cited

Stein, Stephen J. The Shaker Experience in America: A History of the United Society of Believers. New Haven, CT: Yale University Press, 1992.

and the Jumper will jump, and enter into all kinds of extravagancies,
22

Members of the eighteenth-century Welsh Methodist revival were nicknamed “Jumpers,” in reference to their propensity to jump for joy. (Bromham, “Welsh Revivalists of the Eighteenth Century,” 14.)


Comprehensive Works Cited

Bromham, Ivor J. “Welsh Revivalists of the Eighteenth Century.” Churchman 72, no. 1 (Jan.–Mar. 1958): 9–15.

a Primitive Methodist will shout under the influence of that spirit, until he will rend the heavens with his cries;
23

Primitive Methodism began as a nondenominational movement in the British Midlands. In 1807 Methodist preachers Hugh Bourne and William Clowes organized a number of open-air camp meetings and advocated the meetings as a return to John Wesley’s original ideas for Methodism. In 1811, after being disciplined by the Methodist church, Bourne, Clowes, and their followers—made up of Camp Meeting Methodists and Clowesites—founded Primitive Methodism. (Kendall, Origin and History of the Primitive Methodist Church, 1–3, 77, 84.)


Comprehensive Works Cited

Kendall, H. B. The Origin and History of the Primitive Methodist Church. Vol. 1. London: Edwin Dalton, [1906].

while the Quakers, (or Friends) moved as they think by the spirit of God, will sit still and say nothing.
24

The entry on Quakers in Charles Buck’s influential Theological Dictionary reproduced an “account of their doctrine” allegedly provided to Buck by “one of their most respectable members.” This summary of Quaker principles states, “We consider as obstructions to pure worship, all forms which divert the attention of the mind from the secret influence . . . from the Holy One.” The account continues, “We believe it to be our duty to lay aside the activity of the imagination, and to wait in silence to have a true sight of our condition bestowed upon us.” (“Quakers,” in Buck, Theological Dictionary, 437–438.)


Comprehensive Works Cited

Buck, Charles. A Theological Dictionary, Containing Definitions of All Religious Terms: A Comprehensive View of Every Article in the System of Divinity. . . . Philadelphia: W. W. Woodward, 1818.

Is God the author of all this? If not of all of it, which does he recognize? surely such a heterogenious mass of confusion never can enter into the kingdom of Heaven. Every one of these professes to be competent to try his neighbour’s spirit, but no one can try his own, and what is the reason? because they have not a key to unlock, no rule wherewith to measure, and no criterion whereby they can test it; could any one tell the length, breadth, or height of a building without a rule? test the quality of metals without a criterion, or point out the movements of the planetary system without a knowledge of astronomy? certainly not: and if such ignorance as this is manifested about a spirit of this kind who can describe an angel of light, if Satan should appear as one in glory?
25

See 2 Corinthians 11:14.


Who can tell his color, his signs, his appearance, his glory? or what is the manner of his manifestation? Who can detect the spirit of the French Prophets, with their revelations, and visions, and power, and manifestations?
26

The editorial describes the French Prophets in more detail below.


or who can point out the spirit of the Irvingites with their apostles, and prophets, and visions, and tongues, and interpretations, &c. &c.;
27

The characteristics and origin of Irvingites are discussed extensively below.


or who can drag into day-light and develope the hidden mysteries of the false spirits that so frequently are made manifest among the
Latter-Day Saints

The Book of Mormon related that when Christ set up his church in the Americas, “they which were baptized in the name of Jesus, were called the church of Christ.” The first name used to denote the church JS organized on 6 April 1830 was “the Church of Christ...

View Glossary
? We answer that no man can do this without the
Priesthood

Power or authority of God. The priesthood was conferred through the laying on of hands upon adult male members of the church in good standing; no specialized training was required. Priesthood officers held responsibility for administering the sacrament of...

View Glossary
, and having a knowledge of the laws by which spirits are governed; for as, “no man knows the things of God but by the spirit of God,” so no man knows the spirit of the devil and his power and influence but by possessing intelligence which is more than human, and having unfolded through the medium of the Priesthood the mysterious operations of his devices; without knowing the angelic form, the sanctified look, and gesture, and the zeal that is frequently manifested by him for the glory of God:—together with the prophetic spirit, the gracious influence, the godly appearance, and the holy garb which is so characteristic of his proceedings, and his mysterious windings. A man must have the discerning of spirits, before he can drag into daylight this hellish influence and unfold it unto the world in all its soul destroying, diabolical, and horrid colors: for nothing is a greater injury to the children of men than to be under the influence of a false spirit, when they think they have the spirit of God. Thousands have felt the influence of its terrible power, and baneful effects: long pilgrimages have been undertaken, penances endured, and pain, misery, and ruin have followed in their train; nations have been convulsed, kingdoms overthrown, provinces laid waste, and blood, carnage, and desolation are the habilaments in which it has been clothed. The Turks, the Hindoos, the Jews, the Christians, the Indians, in fact all nations have been deceived, imposed upon and injured through the mischievous effects of false spirits.
As we have noticed before, the great difficulty lays in the ignorance of the nature of spirits, of the laws by which they are governed, and the signs by which they may be known; if it requires the spirit of God, to know the things of God, and the spirit of the devil can only be unmasked through that medium, then it follows as a natural consequence that unless some person, or persons, have a communication or revelation from God, unfolding to them the operation of spirit, they must eternally remain ignorant of these principles:—for I contend that if one man cannot understand these things but by the spirit of God, ten thousand men cannot; it is alike out of the reach of the wisdom of the learned, the tongue of the eloquent, and the power of the mighty. And we shall at last have to come to this conclusion, whatever we may think of revelation, that without it we can neither know, nor understand any thing of God, or the devil; and however unwilling the world may be to acknowledge this principle, it is evident from the multifarious creeds and notions concerning this matter, that they understand nothing of this principle, and it is equally as plain that without a divine communication they must remain in ignorance. The world always mistook false prophets for true ones, and those that we sent of God they considered to be false prophets; and hence they killed, stoned, punished and imprisoned the true prophets, and they had to hide themselves “in deserts, and dens, and caves of the earth;”
28

See Hebrews 11:38.


and although the most honorable men of the earth, they banished them from their society as vagabonds; whilst they cherished, honored, and supported knaves, vagabonds, hypocrites, imposters and the basest of men.
A man must have the discerning of spirits as we before stated to understand these things, and how is he to obtain this gift if there are no gifts of the spirit? And how can these gifts be obtained without revelation?—“Christ ascended into heaven and gave gifts to men, . . . “and he gave some apostles and some prophets, and some evangelists, and some pastors and teachers.”
29

See Ephesians 4:8, 11.


And how were apostles, prophets, pastors, teachers, and evangelists chosen? by “prophesy (revelation) and by
laying on of hands

A practice in which individuals place their hands upon a person to bestow the gift of the Holy Ghost, ordain to an office or calling, or confer other power, authority, or blessings, often as part of an ordinance. The Book of Mormon explained that ecclesiastical...

View Glossary
:”
30

See 1 Timothy 4:14.


—by a divine communication, and a divinely appointed
ordinance

A religious rite. JS taught that ordinances were covenants between man and God, in which believers could affirm faith, gain spiritual knowledge, and seek blessings. Some ordinances were considered requisite for salvation. The manner in which ordinances were...

View Glossary
—through the medium of the priesthood, organized according to [p. 744]
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Page 744

Document Information

Related Case Documents
Editorial Title
Times and Seasons, 1 April 1842
ID #
8145
Total Pages
16
Print Volume Location
JSP, D9:320–338
Handwriting on This Page
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Footnotes

  1. [19]

    TEXT: There is a blank space between “a” and “l” where a character was probably set but did not print.

  2. [20]

    This phrase does not appear word-for-word anywhere in the Bible; rather, it is a conflation of language found in various books in the Bible.

  3. [21]

    See Stein, Shaker Experience in America, 165.

    Stein, Stephen J. The Shaker Experience in America: A History of the United Society of Believers. New Haven, CT: Yale University Press, 1992.

  4. [22]

    Members of the eighteenth-century Welsh Methodist revival were nicknamed “Jumpers,” in reference to their propensity to jump for joy. (Bromham, “Welsh Revivalists of the Eighteenth Century,” 14.)

    Bromham, Ivor J. “Welsh Revivalists of the Eighteenth Century.” Churchman 72, no. 1 (Jan.–Mar. 1958): 9–15.

  5. [23]

    Primitive Methodism began as a nondenominational movement in the British Midlands. In 1807 Methodist preachers Hugh Bourne and William Clowes organized a number of open-air camp meetings and advocated the meetings as a return to John Wesley’s original ideas for Methodism. In 1811, after being disciplined by the Methodist church, Bourne, Clowes, and their followers—made up of Camp Meeting Methodists and Clowesites—founded Primitive Methodism. (Kendall, Origin and History of the Primitive Methodist Church, 1–3, 77, 84.)

    Kendall, H. B. The Origin and History of the Primitive Methodist Church. Vol. 1. London: Edwin Dalton, [1906].

  6. [24]

    The entry on Quakers in Charles Buck’s influential Theological Dictionary reproduced an “account of their doctrine” allegedly provided to Buck by “one of their most respectable members.” This summary of Quaker principles states, “We consider as obstructions to pure worship, all forms which divert the attention of the mind from the secret influence . . . from the Holy One.” The account continues, “We believe it to be our duty to lay aside the activity of the imagination, and to wait in silence to have a true sight of our condition bestowed upon us.” (“Quakers,” in Buck, Theological Dictionary, 437–438.)

    Buck, Charles. A Theological Dictionary, Containing Definitions of All Religious Terms: A Comprehensive View of Every Article in the System of Divinity. . . . Philadelphia: W. W. Woodward, 1818.

  7. [25]

    See 2 Corinthians 11:14.

  8. [26]

    The editorial describes the French Prophets in more detail below.

  9. [27]

    The characteristics and origin of Irvingites are discussed extensively below.

  10. [28]

    See Hebrews 11:38.

  11. [29]

    See Ephesians 4:8, 11.

  12. [30]

    See 1 Timothy 4:14.

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