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1. This earthquake in China is a matter of some interest in connection with the history of the church, since it was the means of bringing Simonds Ryder, a somewhat noted preacher of the Campbellite faith, into the Church. According to Hayden's History of the Disciples on the Western Reserve (a Campbellite book), Mr. Ryder was much perplexed over "Mormonism," and for a time was undecided whether to join the Church or not. "In the month of June," (1831) writes Mr. Hayden, "he read in a newspaper an account of the destruction of Pekin in China, and he remembered that six weeks before, a young 'Mormon' girl had predicted the destruction of that city." J. H. Kennedy, in his Early Days of Mormonism (Scribner's & Sons, 1888), refers to the same thing, and adds: "This appeal to the superstitious part of his nature was the final weight in the balance and he threw the whole power of his influence upon the side of 'Mormonism.' His surrender caused an excitement almost equal to that which followed the fall of Rigdon," (pp. 103-4). It was doubtless this prophecy and the conversion connected with it that led the papers mentioned in the text to refer to it as "Mormonism" in China. The discrepancy in dates, Hayden and Kennedy referring to the published accounts of the events as appearing in June, and the Prophet making reference to it previous to the 7th of March, need cause no confusion. It will be seen that the Prophet alludes to it in connection with a number of other things as taking place "at this age of the Church"—a very indefinite reference as to the time in which a thing may have occurred.

2. Doctrine and Covenants, sec. 45.

3. Doctrine and Covenants, sec 46. With reference to the matters mentioned in verses 17 in this revelation, John Whitmer writes: "In the beginning of the Church, while yet in her infancy, the disciples used to exclude unbelievers, which caused some to marvel and converse of this matter because of the things written in the Book of Mormon [3 Nephi 18:22-34.] Therefore the Lord deigned to speak on this subject, that His people might come to understanding, and said that He had always given to His Elders to conduct all meetings as they were led by the Spirit."—John Whitmer's History of the Church, ch. 4.

4. Previous to this Oliver Cowdery, had acted as historian and recorder. John Whitmer, according to his own representations, said he would rather not keep the Church history, but observed—"The will of the Lord be done, and if He desires it, I wish that He would manifest it through Joseph the seer."—John Whitmer's History of the Church, ch. 6.—Accordingly the revelation was given.

5. Doctrine and Covenants, sec. 47.

6. This question was agitating the minds of the brethren in consequence of the expected arrival in the near future, of the Saints from New York, who had been commanded to gather to Ohio, and for whose reception it was necessary to make preparations.

7. Doctrine and Covenants, section 48.

8. "This sect of Christians arose in England, and Ann Lee has the credit of being its founder. They derive their name from their manner of worship, which is performed by singing and dancing and clapping their hands in regular time, to a novel but rather pleasant kind of music. This sect was persecuted in England, and came to America in 1774. They first settled in Watervliet, near Albany, New York. They have, or think they have, revelations from heaven, or gifts from the Holy Spirit, which direct them in the choice of their leaders, and in other important concerns. Their dress and manners are similar to those of the society of Friends (Quakers); hence they are often called Shaking Quakers."—Hayward's Book of All Religions, pp. 84-85. "They assert, with the Quakers, that all external ordinances, especially baptism and the Lord's supper, ceased in the apostolic age; and that God had sent no one to preach since that time till they were raised up, to call in the elect in a new dispensation. They deny the doctrine of the Trinity and a vicarious atonement, as also the resurrection of the body."—Burder's History of All Religions, p. 502.

9. Doctrine and Covenants, sec. 49.

10. Elders Rigdon and Pratt fulfilled the mission appointed to them by this revelation. In company with Leman Copley, who at his own earnest request had been ordained to the Priesthood, (John Whitmer's History of the Church, p. 20) they visited the settlement of the Shakers, near Cleveland, Ohio, and preached the Gospel to them; "but," writes Elder Pratt, "they utterly refused to hear or obey the Gospel."—Autobiography of Parley P. Pratt, p. 65 (first ed.) John Whitmer also remarks upon this incident: "The above-named brethren went and proclaimed [the Gospel] according to the revelation given them, but the Shakers hearkened not to their words and received not the Gospel at that time, for they are bound in tradition and priestcraft; and thus they are led away with foolish and vain imaginations."—John Whitmer's History of the Church. Ms. p. 20.

11. This is a very brief allusion to very important and strange phenomena. Elder Parley P. Pratt, in his Autobiography, has a much more extended account of the spirit manifestations which called forth the revelation upon the subject. "As I went forth among the different branches," he says, alluding to the branches in the vicinity of Kirtland, "some very strange spiritual operations were manifested, which were disgusting rather than edifying. Some persons would seem to swoon away and make unseemly gestures, and be drawn or disfigured in their countenances. Others would fall into ecstasies and be drawn into contortions, cramp, fits etc. Others would seem to have visions, and revelations, which were not edifying and which were not congenial to the doctrine and spirit of the Gospel. In short, a false and lying spirit seemed to be creeping into the Church. All these things were new and strange to me and had originated in the Church during our absence, and previous to the arrival of President Joseph Smith from New York. Feeling our weakness and inexperience, and lest we should err in judgment concerning these spiritual phenomena, myself, John Murdock, and several other Elders, went to Joseph smith and asked him to inquire of the Lord concerning these spirits or manifestations. After we had joined in prayer in his translating room, he dictated in our presence the following revelation." This is the revelation given in the text above on spiritual manifestations.

12. Doctrine and Covenants, sec 50.

13. Elder Parley P. Pratt; in his Autobiography, referring to this revelation, for he was present when it was given—indeed it was obtained chiefly at his own and Elder John Murdock's solicitation—takes occasion to relate how this and other revelations were given through the Prophet. "Each sentence," says he, "was uttered slowly and very distinctly, and with a pause between each, sufficiently long for it to be recorded by an ordinary writer in long hand. This was the manner in which all his written revelations were dictated and written. There was never any hesitation, reviewing, or reading back, in order to keep the run of the subject; neither did any of these communications undergo revisions, interlinings or corrections. As he dictated them so they stood, so far as I have witnessed; and I was present to witness the dictation of several communications of several pages each."—Aut. Parley P. Pratt, pp. 65-66. This statement of Elder Pratt's is true in a general way, and valuable as a description of the manner in which revelations were dictated by the Prophet; and needs modifying only to the extent of saying that some of the early revelations first published in the "Book of Commandments," in 1833, were revised by the Prophet himself in the way of correcting errors made by the scribes and publishers; and some additional clauses were inserted to throw increased light upon the subjects treated in the revelations and paragraphs added, to make the principles or instructions apply to officers not in the Church at the time some of the earlier revelations were given. The addition of verses, 65, 66 and 67 in sec. 20 of the Doctrine and Covenants, is an example.

14. Doctrine and Covenants, sec. 51.