Apparatus

I wish I had the trump of an Arch Angel I cod. tell the story in such a manner that persecution: shod. cease for ever—

What the speaker says he lacks differs: an archangel's trumpet (B), a suitable place (W), the privilege (C). Bullock's is an image of amplification, Woodruff's and Clayton's are complaints about circumstance. Only Bullock's reached T. The section boundary falls before this sentence in T, which places it at the end of S09.

when you climb a ladder you must begin at the bottom rung until you learn the last principle of the Gospel

The ladder is Bullock's alone. Clayton has the same sequence without the image, and Woodruff and Richards have only the claim about duration. The image is what made the passage quotable, and Smith records that the Utah redactors elaborated it further into 'step by step until you arrive at the top'. T keeps the ladder but drops Bullock's 'rung'.

Smith, p. 54; Smith, p. 60; Smith, p. 291 n. 45; Smith, p. 291 n. 46

I think there is so many wise men who wod. put me to death for treason

Woodruff and Clayton report a cry of treason; Bullock reports a threat to life. In April 1844, with the dissenters organising, the difference between an accusation and an execution is not rhetorical decoration. Smith notes that Clayton inverts the order of the treason and wise-men clauses relative to Bullock. T follows Bullock and prints the threat.

Smith, p. 291 n. 47

thank God I have got this book & I thank him more for the gift of the H G.

Bullock and Woodruff have a comparison between the polyglot and the gift of the Holy Ghost; Clayton has a comparison between two books, the outward one and the one in the heart, which makes the same point as metaphor rather than doctrine. Smith notes that Clayton shifts to the third person here. T prints both versions in succession, so the received text says the thing twice in two idioms.

Smith, p. 34; Smith, p. 292 n. 55

I shod. not have brot. up this wod only to shew that I am right

Bullock makes the purpose of the polyglot self-vindication; Clayton makes it corroboration of the Hebrew argument about *rosh*. The second subordinates the demonstration to the doctrine, the first to the speaker's credit. JSP flags Bullock's word as possibly 'wo[r]d' or 'wo[ul]d'. T prints both sentences, so the received text gives two different reasons for the same digression.

JSP B n. 40

The Gods came together & concocked the plan of making the world & the inhabitants,

Woodruff and Richards both return to the grand council after the polyglot argument and both describe its work as concocting a plan or scheme — a word neither Bullock nor Clayton uses anywhere. 'Concocted' makes the creation a contrivance rather than a decree. The recapitulation falls here only because these two reports take the council material out of Bullock's order; the material itself belongs with S16. Smith records the Utah redactors fusing these two clauses.

Smith, p. 292 n. 56

oh man says God created in the beging.

Woodruff and Richards attribute the doctrine of a created soul to the learned and to doctors of divinity; Bullock and Clayton attribute it indefinitely. T generalises further still, to 'All men'. Naming the learned makes the passage another round in the sermon's quarrel with the clergy; the indefinite and universal forms make it a correction of common opinion.

I take my ring from my finger & liken it unto the mind of man the immortal. Spirit because it has no beging.

Bullock and Woodruff both develop the ring, and both add the cut that would give it ends; Clayton records only that the ring was used, in the third person, and Richards not at all. What the ring stands for differs: Bullock likens it to the mind, Woodruff to 'the exhistanc of man'. The image is the sermon's compact argument against a created spirit, and T prints Bullock's version.

Smith, p. 36; Smith, p. 280

you say honey is Sweet & so do I.

Bullock alone has the honey, which supplies the analogy that the other reports leave implicit: the taste of eternal life is self-authenticating in the way a sweet taste is. Woodruff has the taste without the honey, Clayton the shared knowledge without either. T keeps Bullock's simile and Clayton's sentence both.

he has got to say that the Sun does not shine while he sees it he has got to deny J. C. when the heavens are open to him—

Bullock alone has the sun image. What must be denied also differs: Jesus Christ (B) or the plan of salvation (R) — a person or a scheme. Woodruff alone gives the sequence as a definition, with the receipt of the Holy Ghost as its first term, and Clayton gives only the consequence. T interpolates Clayton's 'no repentance for him' inside Bullock's sentence, splitting it, and shifts Bullock's 'are open' to 'were open'.

Smith, p. 39; Smith, p. 295 n. 74

when you find a Sp. wants bloodshed murder same is not of God but is of the devil

The test of a false spirit differs: bloodshed and murder (B), bitterness (W), deception (R, C). Bullock's is a test applied to others and is about violence; Woodruff's is addressed to the hearer's own state; Richards's and Clayton's are warnings about being taken in. T follows Bullock, which gives the received text the most violent of the four in a passage spoken eleven weeks before the killing at Carthage.

Smith, p. 283

you never knew my heart no man knows my history— I can not do it I shall never undertake—

Bullock and Richards record complementary halves. Bullock has the refusal to tell; Richards has the certainty that the hearers never will know, and the concession that he would not have believed it himself. Richards's 'you never will' is the more absolute claim and his self-doubt the more humane one. T prints Bullock and drops Richards, whom Bullock did not have; the tradition combined them only in 1855–56.

Smith, p. 42; Smith, p. 43; Smith, p. 287; Smith, p. 298 n. 90