The Project Gutenberg EBook of Items on the Priesthood presented to the Latter-day Saints, by John Taylor This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: Items on the Priesthood presented to the Latter-day Saints Author: John Taylor Release Date: July 8, 2014 [EBook #46221] Language: English Character set encoding: ASCII *** START OF THIS PROJECT GUTENBERG EBOOK ITEMS ON THE PRIESTHOOD *** Produced by Samuel Shreeve, Mormon Texts Project Intern. See http://mormontextsproject.org/ for a complete list of Mormon texts available on Project Gutenberg, to help proofread similar books, or to report typos. ITEMS ON THE PRIESTHOOD PRESENTED TO THE LATTER DAY SAINTS BY PRESIDENT JOHN TAYLOR * * * * SALT LAKE CITY, UTAH * * * * 1899 THE FOLLOWING ITEMS ON PRIESTHOOD ARE PRESENTED TO THE LATTER-DAY SAINTS BY PRESIDENT JOHN TAYLOR. * * * * As there is more or less uncertainty existing in the minds of many of the Bishops and others in regard to the proper status and authority of the Bishopric and what is denominated the "Aaronic or Levitical" Priesthood, I thought it best to lay before the brethren a general statement of the subject, as contained in the Bible and Book of Doctrine and Covenants. With this view, I have made copious extracts from both of the above sacred records, and so arranged them that they can be readily comprehended by those who hold the Priesthood and are conversant with the holy order of God; adding only such remarks, for explanation, as the plain statements warranted; preferring to give generally the simple quotations, and to let them speak for themselves. In the elucidation of this subject I have necessarily had to refer, more or less, to the Melchizedek Priesthood, as the two Priesthoods are inseperably united, the one with the other. I have also given a brief Scriptural synopsis of the Levitical Priesthood, as recorded in the Old Testament. The following views have been submitted to the Council of the Twelve and have received their sanction; they were also laid before the Priesthood Meeting at the Semi-Annual Conference, held in the Assembly Hall, Salt Lake City, October 9th, A. D. 1880, and were unanimously accepted by the large body of Priesthood present on that occasion. * * * * THE AARONIC PRIESTHOOD. AS CONTAINED IN THE BIBLE. First.—The Aaronic, or Levitical Priesthood, spoken of in the revelations as being "lesser" than the Melchizedek; Aaron was made the mouthpiece of Moses, while Moses was as a God to Aaron. The Lord having called Moses to deliver Israel, the Prophet realized his weakness and plead to be excused. We quote from the Scriptures: "And the anger of the Lord was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart. And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth and thou shalt be to him instead of God."—Ex. iv, 14-16. It would seem from the foregoing that the Lord was angry with Moses, because he doubted the ability of God to sustain him and to enable him to speak: "And the Lord said unto him. Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the Lord? Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say. And he said, O, my Lord, send, I pray thee, by the hand of him whom thou wilt send."—Ex. iv, 11-13. The Lord further says: "And thou shalt take this rod in thine hand, wherewith thou shalt do signs."—Ex. iv, 17. "And the Lord said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the Mount of God, and kissed him. And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him."—Ex. iv, 27-28. "These are that Aaron and Moses, to whom the Lord said, Bring out the children of Israel from the land of Egypt according to their armies. These are they which spake to Pharaoh, king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron."—Ex. vi, 26, 27. "And the Lord spake unto Moses and Aaron in the land of Egypt."—Ex. xii, 1. It may be noticed that Aaron was with Moses, that God called him and spake to him and Moses, and that he assisted in bringing the message to Pharaoh, and was a prophet to Moses before he held the Aaronic Priesthood, or before that Priesthood known to us as the Aaronic or Levitical Priesthood was given. But it would seem also that the Lord spake to Aaron himself;—how and on what principle? The Lord also said to Moses, "I will be with thy mouth, and with his mouth, and will teach you what ye shall do." And Aaron spake all the words which the Lord had spoken unto Moses, and did the signs in the sight of the people. The Lord had before spoken to Moses on this subject; he now spake to Aaron. Hence Paul says, "No man taketh this honor unto himself: but he that is called of God as was Aaron." What did the Lord say to him? "Go into the wilderness to meet Moses." And then Moses told Aaron all the words of the Lord, who had sent him. Moses was thus his instructor and guide, or in other words, acted as a God to him. Thus, Aaron being selected to assist Moses and to be his mouthpiece, went with him to Egypt, and was with him in his intercourse with Pharaoh, and in the deliverance of the children of Israel from Egypt. But Moses always took the lead, and when Moses' father- in-law, Jethro, met him, "Moses sat to judge the people [not Aaron]: and the people stood by Moses, from the morning unto the evening." And when Jethro saw the excessive labors of Moses, he counseled him, If God should command him to choose able men to be rulers of thousands, of hundreds, of fifties, and of tens; to judge the smaller cases, while Moses should have charge of the most important. Thus Moses, and not Aaron, was the most prominent personage in these matters. We further find that Aaron was permitted to go up to Mount Sinai. "And the Lord said unto him [Moses], Away, get thee down, and thou shalt come up, thou, and Aaron with thee: but let not the Priests and the people break through to come up unto the Lord, lest he break forth upon them."—Ex. xix, 24. It may be here asked, Who were these Priests? for the Aaronic Priesthood, as we know it, was not then introduced. But Moses was his leader, and it was he who obtained the word of the Lord, and it was he with whom the Lord conversed. For we find, "And Moses went up unto God, and the Lord called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel. * * * And the Lord came down upon Mount Sinai, on the top of the mount: and the Lord called Moses up to the top of the mount; and Moses went up. And the Lord said unto Moses, Go down, charge the people lest they break through unto the Lord to gaze, and many of them perish."—Ex. xix, 3, 20, 21. Moses always took the lead: "And he said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab, and Abihu, and seventy of the Elders of Israel; and worship ye afar off. And Moses alone shall come near the Lord: but they shall not come nigh; neither shall the people go up with him."—Ex. xxiv, I, 2. They saw God and did eat and drink: "And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink." (v. 11.) And afterwards Moses was with the Lord forty days. "And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights." (v. 18.) By what power did Aaron see God? May we not suppose it was by the power of the Melchizedek Priesthood? for without that no man can see the face of God and live. It, the Melchizedek, holds the keys of the mysteries of the Kingdom, even the key of the knowledge of God. (Doc. and Cov., sec. 84, p. 290.) Moses had these keys; but Aaron also saw God, as well as the seventy Elders of Israel, and the people saw his glory and heard his voice.—Ex. xx, 22; Deut. iv, 36. It would seem that Aaron and the seventy Elders of Israel then had the Melchizedek Priesthood, and the Aaronic was about being combined with it, as we have them now. Moses held the keys of the Melchizedek Priesthood, and presided over the whole. Aaron was then in possession of the Melchizedek Priesthood; but another or lesser Priesthood was about to be conferred upon him, which was done soon after. We quote, "And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the Priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons. And thou shalt make holy garments for Aaron thy brother, for glory and for beauty."—Ex. xxviii, 1, 2. Does it not seem probable that Aaron, when he received this lesser Priesthood, was in the same position (as to Priesthood) that our Presiding Bishop is, holding the Melchizedek and lesser Priesthoods, but presiding over the latter, and Moses presiding over all—the Melchizedek as well as the Aaronic or Levitical, the latter being an appendage to the former? For we read that the law was added because of transgression; added to what? Was there anything but the Gospel to add it to? The children of Israel, at this time, had the Gospel and the pattern of the ark, and the commandments were given under its auspices. And the Lord spake unto Moses, saying, "And look that thou make them after their pattern, which was shewed thee in the mount."—Ex. xxv, 40. (See also the whole chapter.) And further, the words of the Lord, the book of the covenant or law of the Lord were given under the Gospel. (See Ex. xxiv, 1-8.) And the sacrifices and burnt offerings were also performed under the Gospel; and as the great Presiding High Priest, Moses, gave directions concerning the sacrifices, and himself sprinkled half of the blood upon the altar, and put half into basins, hence we have the following: "And Moses took half of the blood, and put it in basins; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the audience of the people: and they said, All the Lord hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said. Behold the blood of the covenant, which the Lord hath made with you concerning all these words."—Ex. xxiv, 6-8. Moses was with the Lord forty days in the mount receiving these things, viz., the laws and covenants, the pattern of the ark and tabernacle, and the tables. (See Ex. xxiv to xxxii.) We here have a statement of the manner in which Aaron and his sons were set apart to administer in the Aaronic Priest's office, while yet under the Gospel; for we read, "And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water. And thou shalt take the garments, and put upon Aaron the coat, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the curious girdle of the ephod: and thou shalt put the mitre upon his head, and put the holy crown upon the mitre. Then shalt thou take the anointing oil, and pour it upon his head, and anoint him. And thou shalt bring his sons, and put coats upon them. And thou shalt gird them with the girdles, Aaron and his sons, and put the bonnets on them: and the Priests office shall be theirs for a perpetual statute: and THOU shalt consecrate Aaron and his sons." Ex. xxix, 4-9. Further, "And thou shalt anoint them, as thou didst anoint their father, that they may minister unto me in the Priest's office: for their anointing shall surely be an everlasting Priesthood throughout their generations."—Ex. xl, 15. We find that in all this Moses was the chief actor. Sometime after, for certain reasons specified, Aaron was to be gathered to his people, and not be permitted to enter the land, as stated. "Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah. Take Aaron and Eleazar his son, and bring them up unto Mount Hor: and strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his people, and shall die there. And Moses did as the Lord commanded: and they went up into Mount Hor in the sight of all the congregation. And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount."—Num. xx, 24-28. What the sin was that Moses and Aaron committed does not distinctly appear, except it was in taking glory to themselves instead of giving God the glory. For God had commanded Moses to take the rod, he and Aaron, and smite the rock, which he did. In doing this, however, Moses said: "Hear now, ye rebels: must we fetch you water out of this rock? * * * And the Lord spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them."—Num. xx, 10-12. This is the water of Meribah (or strife) because the children of Israel strove with the Lord and he was sanctified in them. David, in referring to this, says: "They angered him also at the waters of strife, so that it went ill with Moses for their sakes: because they provoked his spirit, so that he spake unadvisedly with his lips."—Psalm cvi, 32, 33. The same judgment afterwards overtook Moses, and also for the same reason. For, "The Lord said unto Moses, get thee up into this mount Abarim, and see the land which I have given unto the children of Israel. And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered. For ye rebelled against my commandment in the desert of Zin, in the strife of the congregation, to sanctify me at the water before their eyes, that is the water of Meribah, in Kadesh, in the wilderness of Zin."—Num. xxvii, 12-14. Deut. xxxii, 48-52. Moses plead with the Lord to have this sentence reversed, but the Lord would not grant his prayer. He said "I pray thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon. But the Lord was wroth with me for your sakes, and would not hear me: and the Lord said unto me. Let it suffice thee; speak no more unto me of this matter. Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and behold it with thine eye; for thou shalt not go over this Jordan."—Deut. iii, 25-27. And when Moses found that the Lord would not permit him to go to the goodly land, he still felt interested about the welfare of the people. For we read: "And Moses spake unto the Lord, saying, Let the Lord, the God of the spirits of all flesh, set a man over the congregation, which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the Lord be not as sheep which have no shepherd. And the Lord said unto Moses, Take thee Joshua, the son of Nun, a man in whom is the spirit, and lay thine hand upon him; and set him before Eleazer the Priest, and before all the congregation; and give him a charge in their sight. And thou shalt put some of thine honor upon him, that all the congregation of the children of Israel may be obedient. And he shall stand before Eleazar the Priest, who shall ask counsel for him after the judgment of Urim before the Lord: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation. And Moses did as the Lord commanded him: and he took Joshua, and set him before Eleazar the Priest, and before all the congregation: and he laid his hands upon him, and gave him a charge, as the Lord commanded by the hand of Moses."—Num. xxvii, 15-23. In his day Moses was the law-giver and leader of the children of Israel. When he died some of Moses' honor was conferred upon Joshua, not all; Joshua then was to be under the priestly direction of Eleazar, the son of Aaron, who was to ask counsel for him after the judgment of Urim. Thus the lesser Priesthood began to bear rule in the person of Eleazar, the son of Aaron, although in operation it did not bear rule in Aaron's time. And while the keys and powers of the Melchizedek Priesthood were withdrawn in the person of Moses, the Aaronic Priesthood was maintained in all its powers in the person of Eleazar. Joshua indeed led the people, but had not the gifts and powers of the Priesthood which Moses had, holding indeed the Melchizedek Priesthood, but possessing only some of Moses' honor. Moses died, according to the chronological record of the Bible, in the year B. C. 1451. Upwards of three hundred years afterwards we find Eli officiating as Priest; and although he was a good man, he did not control his sons, nor stop their iniquitous practices; for which he and his sons were reproved by the Lord. And Samuel took his place, and he selected and anointed Saul, who had, as Joshua, part of Moses' honor. And the Aaronic Priesthood continued to exercise its priestly power, more or less, until Christ; of which as appears John was the last legitimate High Priest. In the new translation the removal of the Melchizedek Priesthood is clearly defined as follows: "And the Lord said unto Moses: Hew thee two other tables of stone, like unto the first, and I will write upon them also, the words of the law, according as they were written at first on the tables which thou brakest: but it shall not be according to the first, for I will take away the priesthood out of their midst; therefore my holy order [or the Melchizedek], and the ordinances thereof, shall not go before them; for my presence shall not go up in their midst, lest I destroy them. But I will give unto them the law as at the first, but it shall be after the law of a carnal commandment; for I have sworn in my wrath, that they shall not enter into my presence, into my rest, in the days of their pilgrimage."—Ex. xxxiv, 1, 2. The Lord said unto Moses: "Thou canst not see my face at this time, lest mine anger is kindled against thee also, and I destroy thee and thy people; for there shall no man among them see me at this time and live; for they are exceeding sinful. And no sinful man hath at any time; neither shall there be any sinful man at any time, that shall see my face and live."—N. T. Ex. xxxiii, 20. He did, however, place him in the cleft of a rock, and covered him with His hand, and permitted him to see His back parts; but not His face. A little while before this, Moses and Aaron, Nadab and Abihu, and seventy of the Elders of Israel saw God, and did eat and drink.—Ex. xxiv, 9-11. But now Moses even, could not see his face, nor any of the people go near him, and when Moses had been a second time on the mount and his face shone so that they could not look upon him, Moses had to put a vail on his face.—Ex. xxxiv, 29-35. Paul in referring to this says: "And not as Moses, which put a vail over his face, that the children of Israel could not steadfastly look to the end of that which is abolished: but their minds were blinded; for until this day remaineth the same veil untaken away in the reading of the Old Testament; which vail is done away in Christ. But even unto this day, when Moses is read, the vail is upon their heart. Nevertheless when it shall turn to the Lord, the vail shall be taken away."—II. Cor. iii, 13-16. From the foregoing and from the whole history of the Aaronic Priesthood until the coming of Christ, it appears that, with the exception of some prominent prophets who held the Melchizedek Priesthood, as the direct gift of God, without, it would seem, the power to confer it upon others— not having an organization—there was very little of the manifestation of the gift and power of God among the people of the Jews, so that it might truly be said, "There arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face, in all the signs and the wonders which the Lord sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land; and in all that mighty hand, and in all that great terror, which Moses showed in the sight of all Israel."—Deut. xxxiv, 10-12. From the foregoing it is evident: First.—That the Melchizedek Priesthood was greater than the Aaronic, and that while it ruled, it controlled all matters pertaining to the government and instruction of the people, and that it organized and directed the Aaronic Priesthood, which was in reality an appendage to the greater. Second.—That when the Melchizedek Priesthood was in a great measure withdrawn, as there was no regular organization of that Priesthood, it was left to a great extent to the guidance and direction of the Lord, who, from time to time, inspired different men as Prophets, who came to the people with the word of the Lord, receiving their inspiration and calling directly from him, as Ezekiel, Isaiah, Jeremiah, Daniel and others. But that a portion of Moses' spirit rested upon Joshua, upon the seventy Elders of Israel, upon the Prophets in the days of Elijah, Elisha and others. Third.—That the Aaronic Priesthood continued in its full force, having a complete organization, which it received under the hands of Moses, or through the Melchizedek Priesthood. Fourth.—That the Aaronic Priesthood, being continued, it held the Urim and Thummim, and gave direction to Joshua, who was set apart by Moses, and to Saul, David, Solomon and others, who were anointed and set apart to their kingly power, and to rule over and to lead and direct Israel, and that this state of things continued until Christ. The High Priests of the Aaronic Priesthood being the acknowledged representatives of God, holding the priestly power: whilst the kings were anointed by them, or by their priestly authority, and the kings and rulers had to get the word of the Lord from the Aaronic Priesthood, or through the Urim and Thummim. Fifth.—It is further evident that this Priesthood became, in many instances, very corrupt, and incurred the displeasure of God, and that many of the kings also, though anointed, perverted their office and calling, and instead of being the protectors and saviors of Israel, helped to lead them astray. Sixth.—It is evident that all the Aaronic Priesthood did not have the Urim and Thummim, nor did they call, anoint and direct kings, or bear rule in the nation. But only the High Priest—one man—and that one man presided over and directed the action of the kings, telling them when to go out to war, and when not to go, and giving unto them the word of the Lord through the Urim and Thummim. Seventh.—That they only had one tabernacle, one ark of the covenant, or one temple at one time; and not as we, many stakes, many temples, and many services. But then they, when Moses left, were under the Aaronic, and we are under the Melchizedek Priesthood; they were under the law and the Mosaic dispensation; we are under the Gospel, and in the dispensation of the fullness of time, and have consequently labors and duties to perform which did not belong to them. It may be proper here to remark that there was a council, called a "senate of the children of Israel."—Acts v, 21. The High Priest called this council together. The council, it is said, was composed of seventy men or judges, and to have taken its rise from the installment of the seventy Elders spoken of in Num. xi, 16, 17. They were to be known by Moses to be Elders of the people and officers over them—"Able men, such as fear God, men of truth, hating covetousness"—a portion of Moses' spirit was to be given unto them, and they were to help him to bear the burdens of the people. As Saul was anointed by Samuel to be captain over the Lord's inheritance, and the Spirit of the Lord was to come upon him, and he was to prophesy and be turned into another man. (See I. Samuel x, 6.) And God gave him another heart, and all the signs came to pass that day, and he prophesied. This senate or council was known by the name of the Sanhedrim, and it is said, sat in the form of a half moon. This council is spoken of in John xi, 47-52. "Then gathered the Chief Priests and Pharisees a council. * * And one of them named Caiaphas, the High Priest, said * * it is expedient for us that one man should die for the people. * * And this spake he not of himself; but being High Priest that year, he prophesied that Jesus should die for that nation, and not for that nation only; but that also he should gather together in one the children of God that were scattered abroad." "Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people."—John xviii, 14. This council had not the power of death, (ver. 31.) (See also Acts iv, v and vi.) About this Sanhedrim there is little or nothing said in the Old Testament nor of the organization of this court. It is thought by some it existed after the captivity, or in the days of the Maccabees only. There is another remarkable thing about the Aaronic Priesthood, or at least about the early action of Aaron, as an associate of Moses. When Moses was first called upon to deliver Israel from Egyptian bondage, he told the Lord that they would not believe him, nor hearken unto his voice, and Moses was told to cast his rod upon the ground, and it became a serpent, and he fled from before it; but when the Lord told Moses to take it by the tail, and he caught it, it became a rod again. Then the Lord told him to put his hand into his bosom, and when he took it out it was leprous. He was told to put it into his bosom again, and it was restored and like his other flesh. Still, Moses was unconvinced and said, "O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant; but I am slow of speech and of a slow tongue. And the Lord said unto him. Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the Lord? Now therefore, go, and I will be with thy mouth, and teach thee what thou shalt say."—Ex. iv, 10-12. Yet Moses was not satisfied and shrank from his mission, and said: "O my Lord, send, I pray thee, by the hand of him whom thou wilt send. And the anger of the Lord was kindled against Moses, and he said. Is not Aaron the Levite thy brother? I know, that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart. And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God. And thou shalt take this rod in thine hand, wherewith thou shalt do signs." (See the whole of chap. iv, Ex.) From the above it would seem that if Moses would have done as the Lord requested him, Aaron would not have been called. Moses shrank from the responsibility; and though the Lord was angry with him yet he gave unto him a helper in Aaron. A revelation through the Prophet Joseph Smith, says: "Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God; but they hardened their hearts and could not endure his presence, therefore the Lord in his wrath (for his anger was kindled against them) swore that they should not enter into his rest while in the wilderness, which rest is the fullness of his glory. Therefore he took Moses out of their midst, and the Holy Priesthood also; and the lesser Priesthood continued, which Priesthood holdeth the key of the ministering of angels and the preparatory Gospel, which Gospel is the Gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in his wrath, caused to continue with the house of Aaron among the children of Israel until John, whom God raised up, being filled with the Holy Ghost from his mother's womb; for he was baptized while he was yet in his childhood, and was ordained by the angel of God at the time he was eight days old unto this power, to overthrow the kingdom of the Jews, and to make straight the way of the Lord, before the face of his people to prepare them for the coming of the Lord, in whose hand is given all power."—Doc. and Cov. Sec. 84, pars. 23-88. pp. 290-1. Again, Paul says, "If therefore perfection were by the Levitical Priesthood, (for under it the people received the law,) what further need was there that another Priest should rise after the order of Melchizedek, and not be called after the order of Aaron? For the Priesthood being changed, there is made of necessity a change also of the law."—Heb. vii, 11, 12. (See also chapters viii, ix and x.) John the Baptist came as the forerunner of Christ, and baptized him as stated. "Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbade him, saying, I have need to be baptized of thee, and comest thou to me? And Jesus answering said unto him. Suffer it to be so now: for thus it becometh us to fulfill all righteousness. Then he suffered him. And Jesus, when he was baptized, went up straightway out of the water: and lo, the heavens were opened unto him, and he saw the spirit of God descending like a dove, and lighting upon him: and lo, a voice from heaven, saying. This is my beloved Son, in whom I am well pleased."—Matt, iii, 13-17. On inquiry being made, Jesus said of John the Baptist, "Verily I say unto you, Among them that are born of women, there hath not risen a greater than John the Baptist; notwithstanding he that is least in the kingdom of heaven is greater than he."—Matt, xi, 11. Again Jesus said, "And if ye will receive it, this is Elias which was for to come. He that hath ears to hear, let him hear." (vers. 14, 15.) But they would not receive it: they beheaded John and crucified Jesus; hence the restoration, the mission of Elias was postponed until he appeared to Joseph Smith and Oliver Cowdery in the Kirtland Temple. (Doc. and Gov. Sec. ex, p. 405.) At which time Elijah came, as Malachi says: "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse."—Mal. iv, 5, 6. It seems from the foregoing that Moses had the greater or Melchizedek Priesthood; that when he was taken, the keys went with him; that the Aaronic Priesthood ruled until Christ, and the people were under the law; that when Christ came he introduced a better covenant and restored the Gospel; and that the Bishopric was, and the Aaronic Priesthood is, under the Melchizedek, and an appendage thereto, as are also all Elders appendages to the Melchizedek Priesthood; and it is also evident that the Presidency of that Priesthood presides over all, as did Melchizedek, Moses, Joseph Smith, etc., with Jesus at the head, as the great Presiding High Priest. But if, as Paul says, the Priesthood being changed, then is made of necessity a change also of the law; or in other words, a change from the law of carnal commandments and ordinances to the law of the Gospel. Yet the Aaronic Priesthood, as the Melchizedek, is an everlasting Priesthood, as before exhibited, and continueth forever as an appendage to the Melchizedek Priesthood; and hence in the old apostolic days, when under an organization of the Melchizedek, the latter is the most prominent, and very little is said about the Levitical or Aaronic: probably on account of the peculiar traditions and superstitions of the Jews, which made it almost impossible for them to comprehend the greater or Melchizedek. Yet the Aaronic cannot be ignored, and in the dispensation of the fullness of times it again comes forth, as one of the grand aids or appendages to the Melchizedek Priesthood; and hence in the ushering in of this dispensation, John the Baptist appears on the stage and confers the Aaronic Priesthood upon Joseph Smith and Oliver Cowdery. Having therefore traced out these two Priesthoods, principally from the old Scriptures, we how turn to the revelations given by Joseph Smith in the introduction of the Priesthood, as revealed by the Latter-day Prophet in the ushering in of the dispensation of the fullness of times. PRINCIPALLY ON THE AARONIC PRIESTHOOD OR BISHOPRIC. THE AARONIC PRIESTHOOD CONFERRED. "Words of the Angel, John, (the Baptist,) spoken to Joseph Smith, Jr., and Oliver Cowdery, as he (the angel) laid his hands upon their heads and ordained them to the Aaronic Priesthood, in Harmony, Susquehanna County, Pennsylvania, May 15th, 1829: "Upon you, my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the Gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness."—Doc. and Cov., Sec 13, p. 108. We quote from some of the first revelations given to the Prophet Joseph Smith upon this subject. "Every President of the High Priesthood (or Presiding Elder,) Bishop, High Councilor, and High Priest, is to be ordained by the direction of a High Council or General Conference. Presiding Elders, Traveling Bishops, High Councilors, High Priests, and Elders, may have the privilege of ordaining where there is no branch of the Church."—Doc. and Cov., Sec. 20, pars. 67, 66, p. 127. At this time Presidents of the High Priesthood, Presiding Elders, Bishops, High Councilors, and High Priests were placed on the same footing. It may be observed that Traveling Bishops are here referred to. These were given for the regulation of the newly organized branches or churches. From the above we learn: That before the appointment of Bishops there were revelations given and arrangements made for this office. Whilst the following teaches us: That certain men among the Saints should be appointed by the voice of the Church, to look after the poor and needy, and to govern the affairs of the property of the Church. "And now I give unto the Church in these parts, a commandment that certain men among them shall be appointed, and they shall be appointed by the voice of the Church; and they shall look to the poor and the needy, and administer to their relief, that they shall not suffer; and send them forth to the place which I have commanded them."—Sec. 38, pars. 34, 35, p. 163. The place referred to at that time was Kirtland, Geauga Co., Ohio. (par. 32.) Edward Partridge was ordained a Bishop—the first Bishop in the Church—and was called Feb. 4, 1831. He was to spend all his time in the labors of the Church. We quote: "And again, I have called my servant Edward Partridge, and give a commandment, that he should be appointed by the voice of the Church, and ordained a Bishop unto the Church, to leave his merchandise and to spend all his time in the labors of the Church: to see to all things as it shall be appointed unto him, in my laws in the day that I shall give them."—Sec.41, pars. 9, 10, p. 168. He was to "see to all things, as it shall be appointed unto him, in my laws" [Who was to give these laws?] "in the day that I shall give them." Newel K. Whitney was the second Bishop—called to be a Bishop, Dec. 4, 1831. "And now, verily I say unto you, my servant Newel K. Whitney is the man who shall be appointed and ordained unto this power. Even so. Amen."—Sec. 72, par. 8, p.257. "And again, I say unto you, that my servant Edward Partridge shall stand in the office wherewith I have appointed him. And it shall come to pass, that if he transgresses, another shall be appointed in his stead. Even so. Amen."—Sec. 42, par. 10, p. 169; Feb. 9, 1831. Property was to be consecrated for the poor, and laid before the Bishop and his counselors, who are to be two Elders or High Priests. (See sec. 42. pars. 30, 31, p. 171) The residue was to be kept in a storehouse for the poor and needy, as shall be appointed by the High Council and the Bishop and his Council and for purchasing Church lands, building houses of worship, building up the New Jerusalem; of course he was to act as a general Bishop of the Church, (he was not confined to a ward,) to receive and distribute property, appoint stewardships, etc. It will be perceived that the High Council then had a voice in these matters. It is written: "And inasmuch as ye impart of your substance unto the poor ye will do it unto me, and they shall be laid before the Bishop of my Church and his Counselors, two of the Elders, or High Priests, such as he shall or has set apart for that purpose. And it shall come to pass, that after they are laid before the Bishop of my Church, and after that he has received these testimonies concerning the consecration of the properties of my Church, that they cannot be taken from the Church agreeable to my commandments; every man shall be made accountable unto me, a stewart over his own property, or that which he has received by consecration, inasmuch as is sufficient for himself and family. And again, if there shall be properties in the hands of the Church, or any individuals of it, more than is necessary for their support, after this first consecration, which is a residue to be consecrated unto the Bishop, it shall be kept to administer to those who have not, from time to time, that every man who has need may be amply supplied, and receive according to his wants. Therefore the residue shall be kept in my storehouse, to administer to the poor and the needy, as shall be appointed by the High Council of the Church, and the Bishop and his Council. And for the purpose of purchasing lands for the public benefit of the Church, and building houses of worship, and building up of the New Jerusalem which is hereafter to be revealed."—Sec. 42, pars. 31-35, PP. 171-2. The Bishop was to receive his support, and also his Counselors, or a remuneration for services. We read: "And the Elders, or High Priests who are appointed to assist the Bishop, as Counselors in all things, are to have their families supported out of the property which is consecrated to the Bishop, for the good of the poor, and for other purposes, as before mentioned; or they are to receive a just remuneration for all their services, either a stewartship or otherwise, as may be thought best or decided by the Counselors and Bishop, and the Bishop, also, shall receive his support, or a just remuneration for all his services in the Church."—Sec. 42, pars. 71-73, P. 175. (See also p. 257.) "And unto the Bishop of the Church, and unto such as God shall appoint and ordain to watch over the Church, and to be Elders unto the Church, are to have it given unto them to discern all those gifts."—Sec. 46, par. 27, p. 193. Certain gifts were here referred to. Not only Bishops but Elders were to have this power. We further find that Edward Partridge was to appoint unto this people their portion—every man equal, giving him a writing—and every man was to deal honestly, and be and receive alike; one Church must not use the money of another Church without making arrangements to pay it. A storehouse was to be appointed. The Bishop was to receive unto himself and family what was needed for his wants, and for those of his family. This was to be an example unto Edward, Partridge, and to all Churches. "And let my servant, Edward Partridge, when he shall appoint a man his portion, give unto him a writing that shall secure unto him his portion. * * And let that which belongeth to this people not be taken and given unto that of another Church; wherefore, if another Church would receive money of this Church let them pay unto this Church again according as they shall agree; and this shall be done through the Bishop or the agent, which shall be appointed by the voice of the Church. And again, let the Bishop appoint a storehouse unto this Church, and let all things, both in money and in meat, which is more than is needful for the want of this people, be kept in the hands of the Bishop. And let him also reserve unto himself for his own wants, and for the wants of his family, as he shall be employed in doing this business. And thus I grant unto this people a privilege of organizing themselves according to my laws; and I consecrate unto them this land for a little season, until I, the Lord, shall provide for them otherwise, and command them to go hence; and the hour and the day is not given unto them, wherefore let them act upon this land as for years, and this shall turn unto them for their good. Behold this shall be an example unto my servant Edward Partridge, in other places, in all Churches."— Sec. 51, pars. 4, 10-18, pp. 203, 204. First.—From the above we find that bishops were first spoken of as early as April, 1830. (See sec. 20, p. 121.) Second.—Certain men were to be appointed to look after the poor and administer to their relief and govern the affairs of the property of the Church. (See sec. 38, pars. 34-36, p. 163, January 2, 1831.) Third.—Edward Partridge was called to be the first Bishop, (See sec. 41, par. 9, p. 168, February 1831,) "and to spend all his time in the labors of the Church." Fourth.—That Newel K. Whitney was called and appointed to this office as the second Bishop of this Church. Fifth.—After this, besides Bishops' agents, there were other Bishops appointed. George Miller was appointed to the Bishopric, and had it sealed upon his head. "I therefore say unto you, I seal upon his head the office of a Bishopric, like unto my servant Edward Partridge, that he may receive the consecrations of mine house, that he may administer blessings upon the heads of the poor of my people, saith the Lord. Let no man despise my servant George, for he shall honor me."—Sec. 124, par. 21, p. 431. Also, "He who is appointed to administer spiritual things, the same is worthy of his hire, even as those who are appointed to a stewardship to administer in temporal things."—Sec. 70, par. 12, p. 254. There seems to be a difference in the duties of Bishops; Brother Miller's was to be like Edward Partridge's whose duties are distinctly marked out as follows: "And again, verily I say unto you, my servant George Miller is without guile; he may be trusted because of the integrity of his heart; and for the love which he has to my testimony I, the Lord, love him."—Sec. 124, par. 20 (see also par. 21), p. 431. At the same time and in the same manner Vinson Knight, Samuel H. Smith, and Shadrach Roundy were appointed to preside over the Bishopric. "And again, I say unto you, I give unto you Vinson Knight, Samuel H. Smith, and Shadrach Roundy, if he will receive it, to preside over the Bishopric; a knowledge of said Bishopric is given unto you in the Book of Doctrine and Covenants."—Sec. 124, par. 141, p. 446. Vinson Knight was a Bishop, the two others were of course his Counselors. We find from the foregoing and from what follows that there were several kinds of Bishops, as well as Bishops' agents. Bishop Edward Partridge was appointed to preside over the Saints in Zion, to purchase lands, divide inheritances, and sit as a judge in Israel, as a general Bishop to that district of country, and he had a special agent to assist him, viz., Sidney Gilbert. Bishop Whitney was appointed Bishop in Kirtland, Ohio, yet he had charge of all the Churches in the eastern country, as a general Bishop. Neither of these, at that time, were presiding Bishops over the Bishopric. George Miller was appointed to fill the place of Edward Partridge and officiate in the same order of Bishopric. Vinson Knight was appointed to preside over the Bishopric with Samuel H. Smith and Shadrach Roundy for counselors, and at the same time that George Miller was appointed to take the place of Edward Partridge. Then there were Alanson Ripley and others. Sidney Gilbert was to be an agent unto this Church in the place that shall be appointed by the Bishop. (Sec 53, par. 4, p. 209.) "And let my servant Sidney Gilbert stand in the office which I have appointed him, to receive moneys, to be an agent unto the Church, to buy land in all the regions round about, inasmuch as can be in righteousness, and as wisdom shall direct. * * And again, verily I say unto you, let my servant Sidney Gilbert plant himself in this place, and establish a store, that he may sell goods without fraud that he may obtain money to buy lands for the good of the Saints, and that he may obtain whatsoever things the disciples may need to plant them in their inheritances."—Sec. 57, pars. 6, 8, pp. 215-16. The Lord says Edward Partridge was also to "stand in the office which I have appointed him, to divide the Saints their inheritance, even as I have commanded; and also those whom he has appointed to assist him."—Sec. 57, par. 7, p. 215 * * "Let the Bishop and the agent make preparations for those families which have been commanded to come to this land, as soon as possible, and plant them in their inheritance."—Sec.57, par, 15, p. 216. "I have selected my servant Edward Partridge, and have appointed unto him his mission in this land; but if he repent not of his sins, which are unbelief and blindness of heart, let him take heed lest he fall. Behold his mission is given unto him, and it shall not be given again. And whoso standeth in his mission is appointed to be a judge in Israel, like as it was in ancient days, to divide the lands of the heritage of God unto his children, and to judge his people by the testimony of the just, and by the assistance of his counselors, according to the laws of the kingdom which are given by the Prophets of God; for verily I say unto you, my law shall be kept on this land. Let no man think he is ruler, but let God rule him that judgeth, according to the counsel of his own will; or, in other words him that counseleth or sitteth upon the judgment seat."—Sec. 5 8 pars. 14-20, p. 218. "Let the residue of the Elders * * hold a conference;" and Edward Partridge was empowered to direct the conference which should be held by certain Elders. (Sec. 58, pars. 61, 62, p. 222.) "And let my servant Edward Partridge impart of the money which I have given him, a portion unto mine Elders who are commanded to return."— Sec. 60, pars. 10, 11, p. 226. If not able, they were not required to return it. "Let my servant Newel K. Whitney retain his store, or in other words, the store yet for a little season. Nevertheless let him impart all the money which he can impart, to be sent up unto the land of Zion. Behold these things are in his own hands, let him do according to wisdom. Verily I say, let him be ordained as an agent unto the disciples that shall tarry, and let him be ordained unto this power."—Sec. 43, pars. 42-45, pp. 236-7. It would seem from the above that Bishop Whitney was not yet a Bishop when he was ordained to be an agent. "And even the Bishop, who is a judge, and his Counselors, if they are not faithful in their stewardships, shall be condemned, and others shall be planted in their stead." Sec. 64, par. 40, p. 243. We find from the following that Bishops must be selected from the High Priests and be set apart to the Bishopric. "There remaineth hereafter, in the due time of the Lord, other Bishops to be set apart unto the Church, to minister even according to the first; wherefore they shall be High Priests who are worthy, and they shall be appointed by the First Presidency of the Melchizedek Priesthood, except they be literal descendants of Aaron. And if they be literal descendants of Aaron, they have a legal right to the Bishopric, if they are the first born among the sons of Aaron; for the firstborn hold the right of the Presidency over this Priesthood, and the keys or authority of the same. No man has a legal right to this office to hold the keys of this Priesthood, except he be a literal descendant and the firstborn of Aaron; but as a High Priest of the Melchizedek Priesthood has authority to officiate in all the lesser offices, he may officiate in the office of Bishop when no literal descendant of Aaron can be found, provided he is called, and set apart and ordained unto this power under the hands of the First Presidency of the Melchizedek Priesthood. And a literal descendant of Aaron, also, must be designated by this Presidency, and found worthy, and anointed, and ordained under the hands of this Presidency, otherwise they are not legally authorized to officiate in their Priesthood; but by virtue of the decree concerning their right of the Priesthood descending from father to son, they may claim their anointing, if at any time they can prove their lineage, or do ascertain it by revelation from the Lord under the hands of the above named Presidency. And again, no Bishop or High Priest who shall be set apart for this ministry, shall be tried or condemned for any crime, save it be before the First Presidency of the Church; and inasmuch as he is found guilty before this Presidency, by testimony that cannot be impeached, he shall be condemned."—Sec. 68, pars. 1...