Bishop Edward Hunter. V

PHILOSOPHY OF JOSEPH SMITHS TEACHINGS. 963

house of eternal and inestimable riches. It is also a fitting sup- plement to the words of the Savior: "Ask, and it shall be given you: seek, and ye shall find; knock, and it shall be opened unto you;" for it appears that it is necessary not only to ask for blessings, but to obey the conditions upon which they are promised. How made by the Prophet reveals to clearly this one brief statement the mind the secret that has made men great and good and fa- vored of Heaven! Through their obedience to the laws upon which they were predicated, or based, were such men enabled to receive the blessings and privileges which they enjoyed. It also

points the way by which we can become like them, and partake of similar blessings, and that is by complying with the conditions or laws upon which all blessings are promised. If we desire to "come to God" — to learn of his ways — we must have faith in him — "for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." If we would have our sins remitted, we must repent of them, for without re- pentance there can be no remission. If we wish to enter into the kingdom of God, we may by complying with the requirement be — "born of water and of the Spirit." If we would have eternal life — the greatest gift of God — we must "keep the commandments." If we seek temporal or physical blessings, we are required to obey the laws upon which they are to be gained. To enjoy health, to "run and not be weary" and to "walk and not faint," the admon- itions given in what we call the Word of Wisdom must be ob- served. A whole sermon of much practical value might be drawn from this one inspired sentence expressed by the Prophet, for it reveals to the mind a vast field of enlightenment. "A man is save I no faster than he gets knowledge," is an aphorism voiced by the Prophet Joseph Smith; and another saying of his might be coupled with it: "It is impossible for a man to be saved in ignorance." The more one understands about the real nature of salvation, the more fuliy can he appreciate the truth

of this expressive statement. For, what is salvation but the de-

velopment of the God-given faculties or attributes inherent in man? and the proper cultivation of these attributes is what enables one to gain true knowledge. The above is only suggestive of what might be said respecting

the philosophy of Joseph Smith's teachings. The writer has no desire even to attempt anything like an exhaustive treatise upon the subject, but only wishes to call attention to it. In the Pro- phet's writings and revelations there are many such gems of wis-

dom to be found. But it will be far more interesting and profit- able for the reader to search out these hidden treasures for himself than to have them presented to him as the result of some other person's researches. Precious gems, of whatever nature they may be, are valued more highly through having been gath- ered by personal effort than if collected through the efforts of others. As an incentive for young readers to study the revelations given to the Prophet, I would recommend that they carefully read the book of Doctrine and Covenants, and as they proceed, note down with pen or pencil the most striking of the wise maxims or Another perusal of the book philosophical sayings found therein. might be made for the purpose of noting the prophetic passages. By submitting it to these tests, it will be found that the book is a mine of unlimited wealth. The time it will take to study it in the manner suggested, will not be wasted, for the information gained thereby will tend to strengthen one's conviction of the divinity of the latter-day Prophet's mission; for one cannot critically examine his teachings without being impressed with the reality of their di- vine origin.

LIVE FOR SOMETHING.

Live for something, have a purpose, And that purpose keep in view; Drifting like a helpless vessel, Thou canst ne'er to life be true. Half the wrecks that strew life's ocean, If some star had been their guide, Might have long been riding safely, But they, drifted with the tide. Selected.

BISHOP EDWARD HUNTER. BY OSCAR F. HUNTER, SALT LAKE CITY, UTAH.

V.

ON THE PLAINS AND IN UTAH.

Shortly after the martyrdom, Edward Hunter was ordained a high priest, and on November 23, 1844, he was ordained and set apart as bishop of one of the Nauvoo wards, by President Brigham Young, Heber C. Kimball and Bishop Whitney, the first named being mouth. His narrative continues: "Among the many blessings conferred upon me, I was very much impressed when President Young said, 'You shall have power to raise up the drooping spirit.' When those words were uttered, a remarkable sensation from the ends of President Young's fingers seemed to enter into my head and permeate my whole body. "Confirming his words, I continued to act as bishop of the fifth ward in Nauvoo for three years, until I was called away. I found the members of my ward very liberal, doing all that they could to assist in building the temple. The poor were looked after and made comfortable. Finally, the temple was finished; the Saints were receiving a small remuneration for their labors, and we felt to rejoice exceedingly; many obtained their endowments, but the enemy of the Saints said, You can't stay here, you must '

find another place to dwell, as your spirit isn't congenial with ours, and we will drive you out of the land.' "A committee of three was sent from Quincy, Illinois, to ar- range for our leaving the country. One of the committee a Mr. Pearson, who formerly came from Chester county, Pa., my birth-

place, said he was acquainted with me. I saw him in the temple.

I said to 'How is it that this people can't share the blessings him, and laws of our country ? He was confused, and replied. Mr. ' '

Hunter, I know you better than you know me; my father's office was in the same building as yours, when you were acting as com- missioner, and if this people were all like you, it would be differ- ent.' I said to him, 'You are not acquainted with this people, only with myself, but I w^sh you to understand that there are just as good men as I am, and better, in this community.' He said, 'Your Church is not popular, and cannot stay here by the consent of the people.' " The Twelve and others of the brethren left, in the winter of

1845 and 1846. was counseled to remain, but left the next sum- I

mer; I let my property go for an outfit; it did not bring part of me one-tenth of its value; some I deeded to the Trustee-in-trust, and some I left, making no transfer whatever; which registered a loss of over fifty thousand dollars to me. "I moved to Iowa; was taken sick; remained there for about six weeks; we were all sick — family and teamsters; recovered from our sickness sufficiently to continue our journey to Winter Quarters; spent the winter fixing up and preparing for the west, although we suffered with sickness, twelve of the family being prostrate at the same time. " The Pioneers finally took their departure over a trackless

country, uninviting and uninhabited by the white man, having cautiously to feel their way; making friends with the red men of the forest, and putting their trust in the God of Jacob; building bridges and making a passable road for those who would follow after them, to the far, western, Rocky Mountains. " Six weeks after the Pioneers left Council Bluffs, I left with the first company, following in their trail. I was appointed Captain of our hundred. On our way, we met some Indians who were dis- posed to be friendly; bought buffalo meat and buffalo robes of them. was quite an experience, something new every day It

transpiring. Arrived in Salt Lake Valley, September 29, 1847. Our teams were worn down; but, it being an open winter and there being plenty of dry feed for our stock, they soon recruited. Bread-