|
This is the last General Conference address delivered by Elder Snow. He died some seven months later
It is a long time since I have had the privilege of speaking to the people from this stand. I have got a cold upon me and am somewhat hoarse, and I am rather doubtful of being able to make myself distinctly heard. I must crave the indulgence of the people, to avoid shuffling of the feet, and also to avoid moving around, so that the greatest stillness shall prevail; then I shall hope to be able to make myself understood, at least to the most of the people.
I wish to call the attention of the congregation to the preaching of the gospel and ministering in behalf of the dead--and will read the first verse of the epistle of Paul in his letter to the Corinthian churches, wherein he is speaking of the subject of the resurrection of the dead and bringing forth sayings, arguments and reasonings in favor of the doctrine of the resurrection of the dead, and explaining how it is that they are to be raised, and using the figure of the sowing of grain; that grain produces its own kind, and whatsoever is sown that is also gathered, whether it be wheat, oats, barley or other grain--every seed of its own kind.
So also, in relation to the resurrection of the dead. There will be bodies celestial, bodies terrestrial and bodies telestial. And the glory of one class is as the glory of the sun, another class is as the glory of the moon, and the other class is as the glory of the stars. And as one star differeth from another star in glory, so also will the bodies differ in glory in the resurrection. Those enjoying the celestial spirit, by obeying the celestial laws and are sanctified by that spirit, will be raised celestial bodies. Those who do not abide the celestial law, yet may abide the terrestrial law and sanctified by that spirit, will be raised terrestrial bodies, and those abiding the laws of the telestial, in which there will also be a variety, the lesser and the greater, as is represented by the difference in the brightness of the stars, will be raised telestial bodies, and as each seed bringeth forth its kind, so will each body be quickened by the spirit which has governed and controlled it. And in the order of the resurrection those who are Christ's will be the first fruits of the resurrection and then afterwards they that shall be, or are, Christ's at his coming.
And all will be raised in their order, intimating that there is a class which is already fitted and prepared, and these are Christ's, that will be the first fruits of the resurrection, and the other class who are Christ's at His coming.
Well, we have always been taught that there is a time appointed of the Lord when shall come free from the prison house those who have been bound and bring to pass the deliverance of those who have been under sentence and who have worked out the time of their imprisonment, or sentence, and are prepared for freedom and liberty, and they will be brought forth unto the liberty of Jesus Christ, at the time of this coming; when, as the prophets have declared, there shall be a restoration of all things spoken of by the mouths of all the holy prophets since the world began.
There is a vast number of sins that will not be wiped out until that day of restoration comes. Among these are the sins of those who have shed the blood of the innocent and the righteous prophets, and the sins of those who have directly or indirectly been concerned therein, who have consented thereto, and have been stained with innocent blood, and yet not have been directly or immediately responsible therefore; but are in the light of the accessories such as are the Jewish people who consented to the death of the Savior. This class was spoken of by the Apostle Peter in the third chapter of the Acts of the Apostles.
At the assembled multitude, who came running together at the gates of the beautiful temple, at the healing of Lazarus, whilst they were gazing with astonishment Peter addressed them and explained to them this notable miracle had been wrought upon this man, and they saw and knew by this that it was done entirely through the faith he had in Jesus Christ, whom they had delivered up to be crucified and whom God had raised up from the dead. And he preached unto them Christ Jesus, and the resurrection from that standpoint, and then called upon the people to repent, and says he to them: "And now, brethren, I wot that through ignorance ye did it, as did also, your rulers. Repent ye, therefore, and be converted, that your sins may be blotted out when the time of refreshing shall come from the presence of the Lord; and he shall send you Jesus Christ, which before was preached unto you, whom the heavens must receive until the times of restitution of all things, which God hath spoken by the mouths of all His holy prophets since the world began."
Here the apostle held out to them the hope of a forgiveness and redemption through the blood of Christ, which would take place at the time of His coming, and the time of the restitution of all things, on condition that they repented, and would be baptized for the remission of their sins and henceforth endeavor to live in Jesus Christ and serve him to the best of their ability; that they might hope for a forgiveness of their sins, their restoration and redemption, even for this great sin, because it was ignorantly done, wherein they had consented to the death of the Son of God.
I well remember hearing the Prophet Joseph, in speaking upon this subject to a vast assembly of Saints in Nauvoo, when he asked the privilege of giving expression of Peter's words more clearly, as it was shown unto him--the English version was a little obscure--he used this language, or rather I will repeat it in the sense of the Scriptures in the original saying unto the people: "I wish ye rulers had done this ignorantly as did those whom you ruled." Now the Prophet wished to draw the line of distinction between those who did sin ignorantly and those who sinned understandingly with their eyes wide open.
He held that the rulers were more responsible than the masses who consented thereto; that there was more hope for the masses than the rulers. I do not wish to dwell upon this subject, only in a few words to explain my ideas; that there are many who are looking forth with hope to the day of redemption, because of the promises made unto them and their fathers, that there is hope held out to them when the day of redemption may come, but not until the time of the second coming of the Savior, the time of restitution spoken of by all the holy prophets since the world began. This brings me, then, to the subject I wish to refer to--the salvation of the dead by the preaching of the gospel unto them, according to the words of the Apostle Paul in the 15th chapter of the Corinthians, 29th verse, wherein he says: "Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are ye then baptized for the dead?"
This 29th verse is thrown in as a sort of adjunct to the Saints who are in hope of being thus baptized for their converted kindred and faith who have died without a knowledge of these principles. Now, baptism of water, or the burying of the body under the water, and raising it up out of the water, is a simile of the death, burial and resurrection combined, and in the language of this same apostle, in his Epistle to the Romans, he says: "Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the father, even so we also should walk in newness of life." And we die as the old man with sin, and put on the new man, which is after Christ Jesus, henceforth not to walk in sin, corrupt carnal flesh as in the lusts thereof, but to walk in Christ Jesus.
Now this scripture he likened to the baptism of water, to the burial, as we are buried with Christ in the baptism of his death, and it resembles the burial of the mortal tabernacle when he died in the earth. The raising it out of the waters of baptism, corresponds to the resurrection after death. And it is in view of this great fundamental doctrine of Christ--the doctrine of the resurrection of the body, that the ordinance of baptism for the dead was instituted as a simile, or likeness thereof, to foreshadow to all believers who receive the gospel the hope of a glorious resurrection unto life and immortality. Even as a repentant sinner is cleansed from his sins through water baptism, henceforth to walk in newness of life. It seems to have been so taught and understood by those who were being baptized for their dead kindred and friends, and the Apostle Paul seems to have delighted to dwell upon these things, and there must have been some who doubted the reality of a literal resurrection from the dead, which led him to say in his arguments to the Corinthians: "Else what shall they do, which are baptized for the dead, if the dead rise not all? Why are they then baptized for the dead?" Hence baptism of water is in the likeness of death, and the coming out of the water as a simile of the resurrection of the body, in this ordinance.
So also we officiate in similar way is the water baptism by the living in likeness of death and resurrection for the dead. Hence it is not consistent in our faith to doubt in these ordinances at this late day. To call in question the literal resurrection. Now in connection with this I will read a few verses from the epistle of Peter, 4 ch., 6 verse: "For this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit."
Now this is further explained by going back to the previous chapter in the same epistle, commencing with the 18th verse: "For Christ also hath once suffered for sin, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the spirit by which also he went and preached unto the spirits in prison, which sometimes were disobedient when once the long suffering of God waited in the days of Noah, while the ark was a preparing."
This last quotation, taken in connection with this verse of the next chapter will indeed explain the cause why the gospel was preached unto them that are dead, the object and purpose of it: "That they may be judged according to men in the flesh," while they "live according to God in the spirit."
Here also I beg to introduce an explanation given by the Prophet Joseph, on this last verse; he quotes it in his translation in this wise: "For this cause is the gospel preached unto the dead that they would receive it and live according to godliness in the spirit, that they might be judged according to the works done for them by men in the flesh." We will perceive by this explanation given by the Prophet Joseph that it reflects understanding upon our minds clearer in relation to the ordinances in behalf of the dead: That as many of the dead unto whom the gospel is preached receive it and live according to godliness in the spirit world, that they may be judged according to the ordinances and works performed for them by their kindred or their heirs in the flesh. In other words, that the Lord would receive in their behalf the outward ordinances, confirmation act, administered by the living in behalf of their dead, who are their heirs or kindred on the earth, or their friends officiating for them and in their behalf in these outward ordinances.
That inasmuch as they receive the gospel and live according to Godliness so in spirit they will reap the benefits by the foundation that is laid for them by men in the flesh, officiating in these outward ordinances and doing for them those things which they cannot do for themselves.
This then affords an explanation, or answer, rather, to St. Paul's question, in relation to baptism for the dead: "Why are ye baptized for the dead?" Peter afforded an answer: "That they might be judged according to men in the flesh, inasmuch as they lived according to godliness in the spirit."
This is the doctrine of the gospel for the dead--the doctrine for the redemption of the dead--at the time of the coming of the Son of Man--the time of the restitution of all things. The time when he shall come and open the prison doors of them that are bound and open the door of the resurrection to all such. It may be termed the second fruits of the resurrection. The first fruits are those who are Christ's, then afterwards they who are Christ's at his coming.
This is a bold doctrine which the Latter-day Saints have received; and they have received it as it was revealed unto the Prophet Joseph; and this we understand to be the result of the keys of the holy priesthood which Elijah, the prophet, held and which he would restore and has committed to the Prophet Joseph Smith in this dispensation, and introduced on earth in this dispensation the keys and powers of salvation for the redemption of the dead--to turn the hearts of the fathers to the children and the hearts of the children toward their fathers.
In the last chapter of the book of Malachi reference is made to this subject that before the great and terrible day of the Lord shall come, he will send again Elijah the prophet to turn the hearts of the fathers to the children and the hearts of their children to their fathers, lest the earth be smitten with a curse and in explaining this particular subject, Joseph Smith said the key of Elijah, or the keys of the priesthood, which were held by Elijah, especially in relation to the redemption of the dead, when he was engaged in prayer in the holy place prepared for that purpose in the Kirtland Temple, Ohio, soon after the dedication of that Temple that there appeared unto him Moses and Elijah, each committing unto him all the keys pertaining to their dispensations and the powers each had been entrusted with, viz.: the keys of Moses for the restoration and redemption of the House of Israel, to the lands of their fathers and the keys of Elijah to turn the minds and hearts of the people to the work of the redemption of the dead, and turn the hearts of fathers to the children and the hearts of the children to the fathers. And how is this brought about?
First, by revealing the principles of the redemption of the dead, this doctrine of preaching the gospel to the spirits in prison and the doctrine of building temples and officiating therein by the living for and in behalf of the dead. These were given to Joseph Smith and a knowledge of how to build a baptismal font wherein he said it is a place appointed of God; for this is in the basement of the temple underneath where the living are wont to assemble, that while the living are being baptized for and in behalf of the dead--the font representing the grave--thereby set forth the work of the living for the dead--connecting the living with the dead--and that these things belonged to the temple of God. For this purpose were temples built anciently; and the "brazen sea" in the temple of Solomon, corresponded to the baptismal font in the temples being built by appointment of God among the Latter-day Saints.
Now Joseph Smith preached this doctrine to the living, and after his death he went and preached it to the spirits who are in prison. And so have all the elders of Israel who have lived righteous lives, magnified their callings and ministered in their priesthood to the living, after death, being organized, I believe, as the church here and set to work in their missionary labors in the spirit world, to carry the gospel to their fathers whose spirits were in prison.
Now the idea or term of prison is not to be understood in the limited sense by the knowledge of the "pen" up here on the bench, or some other limited, contracted building as we find here on earth for criminals; but the idea of prison is simply a place where bounds are set, around and beyond which their spirits cannot pass--a place allotted to them from which they have no power of escape; and no matter how extensive it is in space, nor whether it be in one place or more, it is in the nature of a prison, because it is in the nature of a confinement within a limited sphere, and in that light and sense it may be said that we are here imprisoned, in a sense, so long as our spirits are confined in our tabernacles, and will be until they shall be set free again from this tabernacle. In the words of Peter which I have read, in which he refers to the Savior, "having been put to death in the flesh and quickened by the spirit, by which also he went and preached to the spirits in prison which some time were disobedient when once the longsuffering of God waited in the days of Noah while the ark was preparing."
It would seem by this that the antediluvian world that perished in the flood, were in this condition, comparatively speaking--they were in a prison, because of their unbelief and the rejection of the gospel of God. They were limited, they were confined within certain limits, wherein only those of their own class were to be found. Unto this class the Savior ministered while his body lay in the tomb. He visited the spirits in prison and preached the gospel unto them, and without doubt organized the labor among the dead the same as he organized it before his crucifixion among the living, by the appointment of apostles and seventies and elders of Israel and others to be as witnesses to continue the work upon the earth which he commenced, to be his fellow-laborers and to carry the gospel to the ends of the earth. So, without doubt, he organized his work and ministered among the dead. And thus he opened the way by throwing open the prison doors to them that were bound, that as many as received the gospel and lived according to godliness in the spirit, unto that class of spirits there will be advancement. They will be exalted to a higher plane and exalted to labor in a higher sphere to prepare for the resurrection of the dead.
Joseph Smith has received these keys and commenced the work in this dispensation; commenced the work of erection of temples and baptismal fonts in which those sacred ordinances could be attended, working for and in behalf of their dead. And before he died he committed to his fellow laborers--the Apostles--all the keys which had been given unto him, pertaining to the fullness of times, including the keys of Moses to gather the house of Israel, and the keys of Elijah for the work of the dead; and all other keys and ordinances which had been committed unto him. Said he to the Apostles: "Now I have attended to what the Lord requires of me and I now commit all he has given me and roll the labor of this kingdom onto your shoulders; for the Lord is going to give me a rest." True, we did not at that time understand all these prophetic sayings; but shortly after his martyrdom we began to comprehend them. The work of the dead devolves upon the twelve and those elders who are remaining in the flesh, while he is permitted to rest from this class of labors, but has gone behind the vail to work, organize, and set up the kingdom in his spiritual labors and to preach to the spirits in prison and to inspire them with the same glorious hope and faith of turning their minds and hearts towards their children that dwell upon the earth, looking unto them for the performance of those ordinances and outward works which are necessary to prepare them for their deliverance from prison and make them ready for the resurrection.
Here I refer to a vision that one of our brethren had received not long since, and which I have heard him relate a number of times. He was going into the spirit world, met there a number of apostles and many elders of Israel. How with joy he did meet them, and he asked about Brother Joseph and Brother Hyrum. He was told they were very busily engaged in preparing the way for the resurrection. "All things," it is said in the Scriptures, "are governed by law," and "the house of God is a house of order" and not of confusion, and the decrees and appointments will be fulfilled and carried out in their times, in their seasons and in their order. And they who are Christ's will have their time to rise as they are sanctified by the Holy Ghost. Inasmuch as there are ordinances by which our kindred dead may be raised, those bearing the priesthood are the ones who will be responsible for their dead.
And those who have passed beyond the vail are not idle. It is impossible for intelligence to be inactive; but it is written in St. John's: "Blessed are the dead that die in the Lord, for they shall rest from their labors and their works do follow them." Here I may say the doctrine that I have always held "that rest is simply a change in activity can hardly be said to be rest." The horseman who manages well the team rests them in going over the even ground, walking, trotting and giving them a little change of gait, and so they rest from one class of labor to another, rest from walking to trotting, resting one class of muscles while the other classes are in requisition. So, also, with the body and spirit. Joseph Smith said that the faithful elders of Israel, when their labors in the flesh are completed, then they rest from those labors they leave behind, while their spirits are still active upon another class of labor in the spirit world. They rest from earthly labors and pursue spiritual labors which will qualify them to go on to higher degrees of glory and soar in loftier regions of intelligence.
I have thus in short endeavored to present before the people, not a new doctrine to them; but unto many of the rising generation these passages of scriptures may not be understood. Their minds cannot be familiar with these reasons upon which the work of the dead is founded, upon the principles which our faith is founded in relation to the work for the redemption of the dead. I therefore bring these thoughts home to the minds of the rising generation, as well as the more aged and possibly the strangers in our midst who are uninformed, and to whom this doctrine is marvelously strange; this strange doctrine, this vicarious doctrine in behalf of the dead, but performed by those now living. Many think this to be preposterous and a superstitious doctrine--a doctrine not well founded, to their mind, or inconsistent with their reasoning, in that one can do the work and in behalf of another; but with a little more reflection and expanding of the mind in contemplating these subjects, we find that the whole work for the salvation of the dead is a vicarious doctrine. The living and the dead co-operating together, and there is something being performed by one class for and in behalf of another all the time.
In the first place the Father sent His Son to the world to make atonement for the sins thereof, offered himself as a sacrifice for men, that "as in Adam all men die, so in Jesus Christ are all men made alive." This is nothing more than a vicarious work for the redemption of the whole human family, or as many as believe in the work performed by the Son of God in their behalf and when He came to John to be baptized of him in the river Jordan, John recognized him in his true character as stainless and sinless, and was at first shocked at the idea of himself, who was mortal, weak and frail, baptizing the Son of God who was stainless. He said: "I have need to be baptized of thee, and comest thou to me?" says the Savior: "It is necessary that we do this in order that we may fulfil all righteousness." Then John suffered him, when it was explained in a few words--how much more was said we are not told by the writer, but sufficient to turn the key upon the mind of John when he saw the necessity of it.
Here was one greater coming to the lesser, instructing him what to do, telling him to baptize Him, the Son of God. Here was a vicarious work commenced, in that He was baptized not for His own sins, but for the sins of the world. And as He went down in the liquid stream, buried under the clean water, and raised again, so also He was to go forward and after, when He called His disciples and ordained them to the higher priesthood and said unto them: "I send you out to be my witnesses, to bear witness to these things, to preach the gospel in all the world, and to administer in the ordinances of baptism in the name of the Father, Son, and Holy Ghost, and to lay your hands upon therefore to rebuke evil spirits, `heal the sick, and to do these things in My name;' thereby constituting them as agents and as his representatives upon the earth, to act in his stead and in his behalf, in those things which he commenced."
He then stood and guided and directed and showed how to do, told them what words to use, both to perform the ordinances according to the example which he had set, and carry out the instructions he had given. Therefore, said Paul, we are fellow laborers in Jesus Christ, and as God did beseech you we pray you be reconciled to God and his Christ. Now I come to the object of the buildings of Temples. I have already in brief expressed it--it is expressly for this work--for the performance of those ordinances for and in behalf of the dead. Here I will remark that about the time this doctrine was revealed to the prophet Joseph Smith, and began to be agitated among the Latter-day Saints, a "New England Genealogical and Historical Society" was organized in Boston, Mass., for the accumulation and gathering of records and genealogies of those who had died, and gathering data and information which would bind the links of kindred one to another.
Scientific men, organized laborers and societies; I say scientific men because some were scientific who have been directing these organizations for the gathering of data pertaining to their history, their fathers and kindred. All such information that has thus been gathered is being and will be, used by the Latter-day Saints and thus prove a great blessing to many people. Thus the Lord is moving upon that class of men who are willing to be instruments in his hands to assist in the accomplishment of this great and mighty work he has begun.
I feel to bless them for this labor. We all feel to bless the labors of these men. We bless and praise God Almighty for moving upon their hearts in this mighty work. The Lord performs His wondrous work in various ways. He uses His children upon the earth to bring to pass His purposes. Some may labor in one channel, some in others. He has commanded every Latter-day Saint to bring his tithes and offerings not only to administer to the wants of the poor and needy, but also to erect temples in His most holy name, wherein vicarious work for the dead may be carried on.
Since the completion of the temples in Logan and St. George, a mighty work has been performed. Hundreds of thousands have been blessed who have died, by the ministrations of those who are here working for them. The gospel is being preached unto the dead, as also to the living. Thousands are there waiting for their ticket of release to be brought unto them, saying: "Your work has been done; the ordinances of the gospel are accomplished in the temples of God; by your heirs upon the earth the ticket of release is herewith given you that you may open the door, enter a higher sphere, be raised upon a more exalted plane and there continue in the performance of those works which will exalt you in higher glories and prepare you for the glorious work of the resurrection."
Who, then, is there that is not interested in this glorious work? Who is there who could fail, with their tithes and offerings, and who is there who could think that these tithes and offering are in vain? It was after due consideration on these great principles that the Prophet Joseph laid down the doctrine, that those who were covetous and refused to bring their tithes and offerings to aid in this great work of building temples for the redemption of the dead, should be accounted unworthy to officiate in these temples, unworthy to enter the baptismal font and there officiate for and in behalf of their dead kindred; for the Lord will not accept those works at their hands. He will not accept works at the hands of the unbelieving and covetous; but he will accept them of those who faithfully discharge every duty and fulfil every obligation imposed upon them and who assist in the building of structures for the sacred purposes of redeeming the dead.
Hence, the presidents of stakes and bishops, should be very careful in specifying in their recommends, or at least they should know the kind of person they are recommending, and should know whether they have been true and faithful in their temporal things, as well as in their spiritual things, and that they have not neglected their tithes and offerings.
Now we have two temples in which the people have and are officiating, and, as I have before stated, hundreds of thousands have been officiated for, and hundreds of thousands have received their deliverance, and hundreds of thousands are doubtless waiting for the completion of other temples, for the enlargement and extension of this great work, that thousands and millions may be delivered. For the time will come when the whole house of Israel who perished in the dark ages of the world, in the days of darkness, who perished without hope, will be quickened into life. Then will be fulfilled the vision of Ezekiel, the prophet, which is so graphically described in his 37th chapter of the Valley Dry Bones.
The hand of the Lord was upon him and the spirit said unto him: "Son of man, can these bones live?"
And he answered, "O, Lord God, thou knowest." He said again, "Son of Man, prophecy and say unto these bones, come wind, from the four winds of heaven and let these bones live." And he saw there was a great shaking in this great valley of dry bones, and they began to lift themselves up and come together, bone to his bone, and they arose and stood upon their feet, an exceeding great army; flesh and skin came upon them and he said: "O, breath, O winds, come, come ye, and breathe upon these bones that they may live." And they raised and stood upon their feet, an exceeding great army. And he marveled and wondered exceedingly what all this could mean.
And the Lord said, "Son of man, these are the whole House of Israel, whose bones were dried and who said, Our bones are dried, our hope is lost, we are cut off for our parts. But say unto them, son of man, they are not left without hope. See our bones are dried, there is hope in their end yet. Say unto them, yet they shall live and I will bring them into the land of their fathers; and they shall be united in the land of their fathers. They shall be my people and I will be their God for evermore.
All this is evidence and testimony of the great work that is to be done for and in behalf of those that are dead, who died without hope and who will say: "Our bones are dried, our hope is lost and we are cut off, so far as we know." But now hope is being revived; the words of God are gone to the spirits in prison.
Now, I am going to draw my remarks to a close by telling you the Manti Temple is nearly completed, nearly ready for use, and thousands who have contributed in aid of its erection are only waiting until it is finished that they may enter and do the work they so much desire to perform for those who have gone before. The furniture of that temple is needed; the time has come when it is wanted, or soon will be. It is finished in a neat and beautiful style. It is in a beautiful place and in the midst of a rich land.
The Latter-day Saints are now so much better off in temporal things than they have been in years past, and the Lord is multiplying blessings upon them in their basket and in their store, and the committee of the temple in Sanpete, who were appointed at the commencement of the work to superintend this work and to render such aid as would be necessary, that committee of which President W. Woodruff is chairman, requested me to announce unto you and through you to all the people of Zion, who felt disposed to contribute of their means, to assist in furnishing the temple with the necessary carpeting, upholstering and furniture preparatory to its dedication and the commencing of work, that we are ready to receive from those desirous of aiding, donations of from twenty-five cents up, and we shall not object to the hundreds from those who are able to contribute.
Those who have had experience in these matters, and in this class of work, have taken measurements and dimensions, and they say that from $6,000 to $10,000 will be necessary to complete everything pertaining to this temple. And the extent of the liberality of the Saints in contributions to this work will determine, in some measure, the style and richness of the furniture; but it is desirable to make the furniture correspond with the general interior of the buildings that those who enter and labor therein, may be properly impressed with the sacredness of the work in which they are to engage.
And as the superintendent has called upon us for all the available funds, as they are now involved in debt, we should try to give the people a proper understanding of the same by the presidents of stakes and bishops of wards carrying this home with them and setting it before the people, so that all who desire to assist in this work may have their names written on the temple record, and there they will receive credit for all they donate, and as many Saints have contributed pieces of work and means to other temples,--we do not desire to have the Manti an exception--we call upon the relief societies, the wards, the stakes and families--upon all Saints to now contribute what they feel disposed to in this matter, and bring it forward to the Presiding Bishop's office, or to Brother James Jack, at the President's office, to have it all sent to President Wilford Woodruff, with the names of those who contributed.
We beseech you to bear this in mind; to do what you can at once. Presidents of stakes, post those in your stakes, and leave everyone to act as they feel the Lord has blest them. And we will ever pray to God, the Eternal Father, for the riches of His grace to abound with those who come to administer for the living and the dead in the temples of our God; which may God grant in the name of Jesus Christ. Amen.
|
