Joseph saw his mission now in its full significance. The instruction which came to him when he first prayed in the woods at Manchester did not mean that he alone should find salvation2 outside of the creeds3 of man; but that the error of the ages was to be overthrown4 by the hand of God, and the way opened for the redemption of a race.
The organization of the Church, therefore, meant that the chief Apostle of Christ in this last dispensation should take upon himself the cross and bear it through life. The people must be edified5 and perfected, and the Gospel must be extended freely to the acceptance or rejection6 of all nations, kindreds, tongues and people.
Joseph knew now that through prayer to Heaven he must seek stores of wisdom for his own guidance and for the secure establishment and the perfect government of the Church of our Lord and Savior. He was not obliged to search the worldly records of the past for knowledge and inspiration. If at this hour, all the histories of earthly governments and religious organizations, with the books of philosophy and moral truths—accepted by the world, had been blotted7 out, Joseph Smith and his mission of enlightenment would have abated8 not one tittle of their power and significance. The light of God's all-comprehending wisdom was shining upon the Prophet's soul.
The first public meeting of the Church after the day of its organization was held at the house of Peter Whitmer in Fayette, on the 11th day of April, 1830. On that occasion Oliver Cowdery, under Joseph's direction, proclaimed the word of God for the comfort and instruction of Saints and strangers. The appointment for this meeting had gone forth9 through all the neighborhood; and many persons came to hear what wonderful things were to be spoken by the men who professed11 to be called directly of God to the ministry12. This was the first public discourse13 delivered by an authorized14 servant of God in these last days. At the conclusion of the services a number of persons demanded baptism and membership among the people of God. They professed to have faith in Christ, avowed15 their penitence16 for all evil done by them, and asked to be baptized that they might obtain the remission of their sins. The ordinance17 was administered to such as were worthy18.
Following this meeting, which gave him joy and called forth praise from his heart to Heaven, Joseph journeyed to Colesville, the home of the kindly19 Mr. Knight20 whose bounty21 had been extended to the Prophet and to Oliver in an hour of need. Joseph desired to make known to the family of Knight all that God had spoken in way of command and promise. Mr. Knight and several members of his family were Universalists. They were firm in their conviction, but were glad to listen to the message delivered by Joseph. It was a plain statement; for Joseph made no attempt to lend earthly adornments to the pure word of Christ. Joseph Knight listened and then argued with the Prophet. But he was deeply impressed and solicited22 Joseph to hold meetings, in which the public might hear the young Apostle and have opportunity to judge of the doctrines23 which he avowed. Newel, a son of Joseph Knight, became much interested in the Prophet's words. Many serious conversations ensued, and newel became so far convinced of the divinity of the work that he gave a partial promise that he would arise in meeting and offer supplication24 to God before his friends and neighbors. But at the appointed moment he failed to respond to Joseph's invitation. Later he told the Prophet he would pray in secret, and thus seek to resolve his doubts and gain strength. On the day following, newel went into the woods to offer his devotions to Heaven; but was unable to give utterance26 to his feelings, being held in bondage27 by some power which he could not define. He returned to his home ill in body and depressed28 in mind. His appearance alarmed his wife, and in a broken voice he requested her to quickly find the Prophet and bring him to his bedside. When Joseph arrived at the house, newel was suffering most frightful29 distortions of his visage and limbs, as if he were in convulsions. Even as the Prophet gazed at him Newel was seized upon by some mysterious influence and tossed helpless about the room. Through the gift of discernment Joseph saw that his friend was in the grasp of the evil one, and that only the power of God could save him from the tortures under which he was suffering. He took Newel's hand and gently addressed him. Newel replied, "I am possessed30 of a devil. Exert your authority, I beseech31 you, to cast him out." Joseph replied, "If you know that I have power to drive him from your soul, it shall be done." And when these words were uttered, Joseph rebuked32 the Destroyer and commanded him in the name of Jesus Christ to depart. The Lord condescended33 to honor His servant in thus exercising the power which belonged to his Priesthood and calling, for instantly Newel cried out with joy that he felt the accursed influence leave him and saw the evil spirit passing from the room.
Thus was performed the first miracle of the Church. Many people were present and witnessed it, and when they would have ascribed to Joseph honor and praise, he checked them, saying:
"It was not done by man, nor by the power of man, but was done by God and the power of His godliness; therefore let the honor and the praise and the dominion34 and the glory be ascribed to the Father, the Son and the Holy Spirit for ever and ever."
Since that hour thousands of miracles have been performed by the Elders of the Church, through the power of the Priesthood restored from Heaven and in fulfillment of the promises made by the Lord Jesus. But those who have been honored in performing them have not administered unto their fellowmen to gratify any wish to behold35 a miracle—a sign sought for by a wicked and adulterous generation; but to comply with the command of the Lord in administering an ordinance designed for the healing of the faithful sick and to comfort them and strengthen them in their faith.
Newel Knight believed and was made whole. He became enrapt in contemplation of the goodness of God, and the visions of eternity36 were opened to his view. He saw such a world of glory that he lost his sense of earthly things. His physical being participated in the exaltation, and while his spirit soared beyond the narrow confines of his earthly house, his body was caught up and suspended in the air. When the vision passed he sank, weak but happy, to the floor. So much was he overcome that it was necessary to carry him to his bed, and leave him to some hours of repose37.
Of the many persons who witnessed these events nearly all subsequently became members of the Church.
When Joseph had completed a brief ministry among the people in that region he returned to Fayette, and found that much excitement prevailed there because of the coming forth of the word of God. "The Book of Mormon was accounted as a strange thing;" and persecution38 was heaped upon the adherents39 of the Church, and all who would entertain friendly relations with them.
The first appointed conference of the Church of Jesus Christ in this dispensation was held at Fayette on the 1st day of June, 1830. Thirty members were present on the opening day; and scores of people were there who already believed, or came with the desire to hear the principles taught by Joseph Smith. The sacrament of the Lord's supper was administered to all the members of the Church in conference assembled; and the faith of the congregation was so mighty40 that the Heavens were opened to their view, and many beheld41 the glory of the celestial42 kingdom. Newel Knight was one of the believers present, and he saw, through the parted veil of eternity, the Lord Jesus Christ seated at the right hand of the Majesty43 on high. Prophetic vision flooded his soul with light, and he saw the mighty work of the dispensation carried to its fulfillment; he saw Joseph Smith laboring45, as the instrument of God's choice, to redeem46 man and lead him back to the presence of his Creator. The effect of these visions upon Newel Knight and the others who beheld them, was to deprive them of their natural strength, and they were carried to couches, upon which they rested for a brief time. When their strength was restored they arose and shouted, "Hosannah, to God and the Lamb," and then, to the wonder and joy of all who heard them, they rehearsed the glories which they had beheld.
Many baptisms followed. Those of the brethren who were most suitable were ordained47 to the ministry, and received instantly the spirit of their holy calling. Joseph returned to his own home, at Harmony. Later, accompanied by his wife and three of the Elders, he went again to Colesville. Here they found many people awaiting baptism. Joseph prepared to accede48 to their demand. A suitable portion of a little stream in that locality was prepared for the purpose of the administration of the ordinance; but in the night sectarian priests, fearful of losing their congregations and their hire, instigated49 evil men to desecrate50 the spot and to destroy all the preparations of the Elders. But the candidates for baptism remained faithful, and were confirmed in their belief by this sign flowing from the hatred51 of the ungodly; and a few days later the ordinance was administered by Oliver Cowdery to thirteen persons at Colesville. Among them was Emma, the Prophet's wife, who believed and humbly52 went forth to perform the requirement of Heaven. The joy of Joseph when he welcomed his wife into the Church was unspeakable.
While the baptisms were in progress an angry mob collected, and threatened destruction to the Elders and believers. The mob surrounded the houses of Joseph Knight and his son Newel and railed with devilish hatred at the inmates53. The Prophet spoke10 to them and made an effort to calm their passion, but without avail. Wearied with their own impotent wrath54, the mobs departed; but only to concoct55 new plots.
That night a meeting was to be held, and when the believers and sympathizers had assembled, and Joseph was about to offer them instruction and consolation56, a constable57 approached and arrested him on a warrant charging him with being a disorderly person, for setting the country in an uproar58 by circulating the Book of Mormon and by preaching a gospel of revelation. The officer was a kind man, and some time after the formal arrest he stated to Joseph that the object of the warrant was to place the prisoner in the hands of the mob who were determined59 to destroy him. These words were verified immediately after; because when the constable was taking Joseph away from Mr. Knight's house in a wagon60, they found the mob in ambush61 awaiting the appearance of the Prophet, and ready to act murderously upon a signal from the constable, whom they vainly believed was in sympathy with them. The baffled mob, more enraged62 than ever, pursued the wagon a considerable distance, but were unable to overtake it; and the constable soon reached South Bainbridge, in Chenango County, with his prisoner. The hour was late and they went to an inn, where they were lodged63 in an upper room. Joseph occupied a bed and slept peacefully, after communing silently with his Maker64. The officer threw his body across the entrance to the room, and slumbered65 lightly. He held a loaded musket66 in his hands ready to defend his prisoner from unlawful assault.
The next day was a time of intense excitement. A court was convened67 to consider the strange charges brought against the young man, Joseph Smith; and hateful lies, of every form which the father of falsehood could devise, were circulated to create popular dislike. But Joseph Knight appeared at the court with two of his neighbors, James Davidson and John Reid, outspoken68 men, learned in the law and standing69 high in public esteem70, who were to appear on behalf of the Prophet. The bitter feeling of endangered priestcraft was visible throughout the trial; but all the accusations71 which were made were but lies, and none were sustained. The court declared an acquittal. The evidence in the trial was a high tribute to the character of Joseph Smith. Evidently preparations had been made to deal his influence a fatal blow; and people were brought from great distances who knew him intimately as a boy and as a young man. It was hoped by the inciters of the outrage72 that these former neighbors of Joseph would heed73 the public clamor against him and testify that his nature was evil. But on the contrary, all these witnesses declared that in all their intercourse74 with the Prophet, his life had been above reproach.
Unheeding this emphatic75 demonstration76 in Joseph's behalf, his enemies determined that they would not withhold77 their hands. They declared that he had committed other offenses78 in Broome County, and they must have a warrant for him in the interest of the public weal. This paper was secured on the oath of a sectarian bigot; and no sooner was Joseph acquitted by the court in Chenango County, than he was seized under the new warrant and dragged back to Colesville. The officer in charge this time was a sympathizer with the mob. He refused food to his prisoner and refused to allow him to call at the houses of his friends, or to see his wife. This constable carried him to a tavern79, and then invited a number of persons to unite in abuse and ridicule80 of the Prophet. The rabble81 jeered82 and spat83 upon their victim. They pointed25 their fingers at him, crying, "Prophesy84! Prophesy!" Joseph offered security for his appearance on the following day, and asked to be released; but the officer would not consent. The only favor which he would grant to Joseph was to bring to him a cup of water and a crust of bread.
When the morning came, Joseph was arraigned85 before the magistrate86's court of Colesville. Arrayed against him were some of the people who had been discomfited87 at the trial in Chenango County. This time they were determined to secure a conviction. By the side of the Prophet were his friends and advocates who had aided him in the former trial. Despite the vindictive88 effort of the mob, the court discharged the Prophet, declaring that nothing was shown to his dishonor. Even the cruel constable who had abused his little authority to make Joseph's lot more miserable89, became convinced of the entire innocence90 of his charge; and he besought91 the forgiveness of his former prisoner. He gave information to Joseph that a plot was in progress to secure his person.
The inciters of these outrages92 were two prominent Presbyterians of that region—Cyrus McMaster and one Dr. Boyington. The creature whom they secured to make oath against Joseph was also a Presbyterian; his name was Benton.
The honest and courageous93 man John Reid, who successfully defended the Prophet before the courts, himself had testified to the remarkable94 manner in which he was engaged in the case. A messenger came to his house and requested him to appear before the magistrate on behalf of Joseph Smith. Mr. Reid was busy at the time; he had never seen the young man Joseph Smith; and he determined not to enter the case. But before he could decline aloud, a low, strange voice uttered these words: "YOU MUST GO TO DELIVER THE LORD'S ANOINTED!" He was thrilled with awe95 at the mysterious sound. He knew that the messenger had not spoken; and upon inquiry96 Mr. Reid learned that the voice had been to himself alone. The impression caused by this experience was such that Mr. Reid hastened to the place of trial. While he was engaged in the case his mysterious emotion increased; and when he arose to defend the Prophet in argument, he was inspired to an eloquence97 beyond himself, and which was irresistible98.[1]
When Joseph was freed from custody99 after the second trial, the constable extended his aid; and thus the Prophet was enabled to escape while his enemies were organizing unlawfully to get him into their clutches. Joseph had been two days without food; and when released, his friends told him that he must flee at once, for the mob had organized and was determined. Night had already come; and he traveled until daylight the next morning, when he reached a place of safety at the house of an acquaintance many miles distant from Colesville. Here he found Emma, and they journeyed to Harmony without further molestation100. But a few days later, when he returned to Colesville to confirm the persons who had been baptized, the mob assailed101 him with greater violence than ever before; and it was with difficulty that his friends aided him to preserve his life from the attacks of the sectarian priests through their bigoted102 followers103.
Upon returning once more to Harmony after this last visit to Colesville, the Prophet engaged in the labor44 of making a record in proper order of the revelations which had come to him from the Lord. In this work he was aided for a time by Oliver Cowdery; but later Oliver went to Fayette, and Emma, under commandment of the Lord, once more served her husband as a scribe.
While Joseph was thus laboring in Pennsylvania, Parley104 P. Pratt visited Fayette to learn something of the young Prophet. Not finding Joseph, the seeker after truth made his investigations105 alone. He became convinced that he had found the gospel; and he asked and received baptism at the hands of Oliver Cowdery in Seneca Lake.
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1
acquitted
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| 宣判…无罪( acquit的过去式和过去分词 )； 使（自己）作出某种表现 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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overthrown
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| adj. 打翻的，推倒的，倾覆的 动词overthrow的过去分词 | |
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edified
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| v.开导，启发( edify的过去式和过去分词 ) | |
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rejection
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| n.拒绝，被拒，抛弃，被弃 | |
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blotted
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| 涂污( blot的过去式和过去分词 )； （用吸墨纸）吸干 | |
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abated
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| 减少( abate的过去式和过去分词 )； 减去； 降价； 撤消（诉讼） | |
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forth
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| adv.向前；向外，往外 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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professed
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| 公开声称的，伪称的，已立誓信教的 | |
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ministry
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| n.(政府的)部；牧师 | |
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discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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authorized
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| a.委任的，许可的 | |
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avowed
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| adj.公开声明的，承认的v.公开声明，承认( avow的过去式和过去分词) | |
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penitence
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| n.忏悔，赎罪；悔过 | |
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ordinance
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| n.法令；条令；条例 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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knight
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| n.骑士，武士；爵士 | |
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bounty
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| n.慷慨的赠予物，奖金；慷慨，大方；施与 | |
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solicited
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| v.恳求( solicit的过去式和过去分词 )；（指娼妇）拉客；索求；征求 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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supplication
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| n.恳求，祈愿，哀求 | |
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pointed
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| adj.尖的，直截了当的 | |
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utterance
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| n.用言语表达，话语，言语 | |
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bondage
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| n.奴役，束缚 | |
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depressed
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| adj.沮丧的，抑郁的，不景气的，萧条的 | |
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frightful
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| adj.可怕的；讨厌的 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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beseech
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| v.祈求，恳求 | |
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rebuked
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| 责难或指责( rebuke的过去式和过去分词 ) | |
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condescended
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| 屈尊，俯就( condescend的过去式和过去分词 )； 故意表示和蔼可亲 | |
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dominion
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| n.统治，管辖，支配权；领土，版图 | |
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behold
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| v.看，注视，看到 | |
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eternity
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| n.不朽，来世；永恒，无穷 | |
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repose
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| v.(使)休息；n.安息 | |
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persecution
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| n. 迫害,烦扰 | |
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adherents
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| n.支持者，拥护者( adherent的名词复数 )；党羽；徒子徒孙 | |
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40
mighty
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| adj.强有力的；巨大的 | |
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41
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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celestial
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| adj.天体的；天上的 | |
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majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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44
labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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45
laboring
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| n.劳动，操劳v.努力争取(for)( labor的现在分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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46
redeem
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| v.买回，赎回，挽回，恢复，履行（诺言等） | |
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47
ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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48
accede
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| v.应允，同意 | |
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49
instigated
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| v.使（某事物）开始或发生，鼓动( instigate的过去式和过去分词 ) | |
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50
desecrate
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| v.供俗用，亵渎，污辱 | |
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51
hatred
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| n.憎恶，憎恨，仇恨 | |
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52
humbly
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| adv. 恭顺地，谦卑地 | |
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53
inmates
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| n.囚犯( inmate的名词复数 ) | |
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54
wrath
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| n.愤怒，愤慨，暴怒 | |
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55
concoct
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| v.调合，制造 | |
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56
consolation
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| n.安慰，慰问 | |
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57
constable
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| n.(英国)警察，警官 | |
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58
uproar
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| n.骚动，喧嚣，鼎沸 | |
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determined
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| adj.坚定的；有决心的 | |
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wagon
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| n.四轮马车，手推车，面包车；无盖运货列车 | |
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ambush
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| n.埋伏(地点)；伏兵；v.埋伏；伏击 | |
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62
enraged
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| 使暴怒( enrage的过去式和过去分词 )； 歜； 激愤 | |
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lodged
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| v.存放( lodge的过去式和过去分词 )；暂住；埋入；（权利、权威等）归属 | |
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maker
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| n.制造者，制造商 | |
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slumbered
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| 微睡，睡眠（slumber的过去式与过去分词形式） | |
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musket
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| n.滑膛枪 | |
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convened
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| 召开( convene的过去式 )； 召集； （为正式会议而）聚集； 集合 | |
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outspoken
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| adj.直言无讳的，坦率的，坦白无隐的 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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71
accusations
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| n.指责( accusation的名词复数 )；指控；控告；（被告发、控告的）罪名 | |
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72
outrage
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| n.暴行，侮辱，愤怒；vt.凌辱，激怒 | |
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heed
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| v.注意，留意；n.注意，留心 | |
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74
intercourse
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| n.性交；交流，交往，交际 | |
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75
emphatic
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| adj.强调的，着重的；无可置疑的，明显的 | |
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76
demonstration
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| n.表明，示范，论证，示威 | |
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77
withhold
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| v.拒绝，不给；使停止，阻挡 | |
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78
offenses
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| n.进攻( offense的名词复数 )；（球队的）前锋；进攻方法；攻势 | |
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79
tavern
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| n.小旅馆，客栈；小酒店 | |
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80
ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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81
rabble
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| n.乌合之众，暴民；下等人 | |
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82
jeered
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| v.嘲笑( jeer的过去式和过去分词 ) | |
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83
spat
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| n.口角，掌击；v.发出呼噜呼噜声 | |
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84
prophesy
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| v.预言；预示 | |
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85
arraigned
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| v.告发( arraign的过去式和过去分词 )；控告；传讯；指责 | |
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86
magistrate
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| n.地方行政官，地方法官，治安官 | |
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87
discomfited
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| v.使为难( discomfit的过去式和过去分词)；使狼狈；使挫折；挫败 | |
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88
vindictive
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| adj.有报仇心的，怀恨的，惩罚的 | |
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89
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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90
innocence
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| n.无罪；天真；无害 | |
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91
besought
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| v.恳求，乞求（某事物）( beseech的过去式和过去分词 )；(beseech的过去式与过去分词) | |
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92
outrages
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| 引起…的义愤，激怒( outrage的第三人称单数 ) | |
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93
courageous
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| adj.勇敢的，有胆量的 | |
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94
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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95
awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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96
inquiry
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| n.打听，询问，调查，查问 | |
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97
eloquence
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| n.雄辩；口才，修辞 | |
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98
irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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99
custody
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| n.监护，照看，羁押，拘留 | |
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100
molestation
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| n.骚扰，干扰，调戏；折磨 | |
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101
assailed
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| v.攻击( assail的过去式和过去分词 )；困扰；质问；毅然应对 | |
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102
bigoted
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| adj.固执己见的，心胸狭窄的 | |
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103
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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104
parley
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| n.谈判 | |
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105
investigations
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| （正式的）调查( investigation的名词复数 )； 侦查； 科学研究； 学术研究 | |
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106
momentous
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| adj.重要的，重大的 | |
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